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Western Rite Service Books

2007-06-03T05:38:28Z

Willibald:

{{westernrite}}

==Service books in use==
*[[Western Rite Vicariate]] of the [[Antiochian Orthodox Christian Archdiocese of North America]]
** ''Orthodox Missal'' Available by contacting St. Luke's Priory, PO Box 84, Stanton, NJ. 08885. This contains the only authorized text for Antiochian Western Rite usage. (This and the service book following are the two forms available for the [[Liturgy of St. Tikhon of Moscow]], the text of which is [[Liturgy of St. Tikhon (text)|here]].)
** [http://www.stmichaelwhittier.org/resources/sasb.pdf ''St. Andrew's Service Book''] (Printed by Archdiocese without Vicariate's participation; considered highly unusual by those within the WRV.)
** [http://www.andrewespress.com/dunstan.html ''St. Dunstan's Plainsong Psalter''] (unofficial but widely used)
** [http://www.members.cox.net/frnicholas/Hymnal.htm ''St. Ambrose Hymnal''] (unofficial but widely used)
** ''The Antiphoner'' (unofficial, produced by [http://www.stgregoryoc.org/ St. Gregory the Great parish] in Washington, D.C.)

*[[Russian Orthodox Church Outside Russia]] (ROCOR)
**''St. Colman Prayer Book'', by [http://www.orthodoxresurgence.co.uk/Petroc/ St. Petroc's Monastery]
** Booklets of various services, by [http://www.christminster.org/ Christ the Saviour Monastery] (Including Missa Marialis, Missa de Angelis, Missa Dominicalis, Missa Penitentialis and Missa Paschalis.)

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Western Rite Service Books

2007-06-03T05:36:25Z

Willibald:

{{westernrite}}

==Service books in use==
*[[Western Rite Vicariate]] of the [[Antiochian Orthodox Christian Archdiocese of North America]]
** ''Orthodox Missal'' Available by contacting St Lukes Priory, PO Box 84, Stanton, NJ. 08885. This contains the only authorized text for Antiochian Western Rite usage. (This and the service book following are the two forms available for the [[Liturgy of St. Tikhon of Moscow]], the text of which is [[Liturgy of St. Tikhon (text)|here]].)
** [http://www.stmichaelwhittier.org/resources/sasb.pdf ''St. Andrew's Service Book''] (Printed by Archdiocese without Vicariate's participation; considered highly unusual by those within the WRV.)
** [http://www.andrewespress.com/dunstan.html ''St. Dunstan's Plainsong Psalter''] (unofficial but widely used)
** [http://www.members.cox.net/frnicholas/Hymnal.htm ''St. Ambrose Hymnal''] (unofficial but widely used)
** ''The Antiphoner'' (unofficial, produced by [http://www.stgregoryoc.org/ St. Gregory the Great parish] in Washington, D.C.)

*[[Russian Orthodox Church Outside Russia]] (ROCOR)
**''St. Colman Prayer Book'', by [http://www.orthodoxresurgence.co.uk/Petroc/ St. Petroc's Monastery]
** Booklets of various services, by [http://www.christminster.org/ Christ the Saviour Monastery] (Including Missa Marialis, Missa de Angelis, Missa Dominicalis, Missa Penitentialis and Missa Paschalis.)

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Western Rite Service Books

2007-06-03T05:29:35Z

Willibald: wikilinks

{{westernrite}}

==Service books in use==
*[[Western Rite Vicariate]] of the [[Antiochian Orthodox Christian Archdiocese of North America]]
** ''Orthodox Missal'' Available by contacting St Lukes Priory, PO Box 84, Stanton, NJ. 08885. This contains the only authorized text for Antiochian Western Rite usage.
** [http://www.andrewespress.com/dunstan.html ''St. Dunstan's Plainsong Psalter''] (unofficial but widely used)
** [http://www.members.cox.net/frnicholas/Hymnal.htm ''St. Ambrose Hymnal''] (unofficial but widely used)
** ''The Antiphoner'' (unofficial, produced by [http://www.stgregoryoc.org/ St. Gregory the Great parish] in Washington, D.C.)
** [http://www.stmichaelwhittier.org/resources/sasb.pdf ''St. Andrew's Service Book''] (Printed by Archdiocese without Vicariate's participation; considered highly unusual by those within the WRV. It is one of two forms available for the [[Liturgy of St. Tikhon of Moscow]], the text of which is [[Liturgy of St. Tikhon (text)|here]].)

*[[Russian Orthodox Church Outside Russia]] (ROCOR)
**''St. Colman Prayer Book'', by [http://www.orthodoxresurgence.co.uk/Petroc/ St. Petroc's Monastery]
** Booklets of various services, by [http://www.christminster.org/ Christ the Saviour Monastery] (Including Missa Marialis, Missa de Angelis, Missa Dominicalis, Missa Penitentialis and Missa Paschalis.)

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2007-06-03T05:16:19Z

Willibald: infobox

<center>[[Liturgy of St. Tikhon of Moscow|THE LITURGY OF SAINT TIKHON]] 
commonly called 
[[Eucharist|THE MASS]]

On Sundays, the service may begin with [[Asperges]]. 

'''HOLY SACRIFICE'''</center>{{westernrite}}
==LITURGY OF THE CATECHUMENS==

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===Collect...===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===Epistle...===

R. Thanks be to God.

===Gradual...===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===Holy Gospel...===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===Nicene Creed===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===Offertory===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===Memorials===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

''Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.''

===Communion Devotions===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===Sursum Corda===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===Proper Preface...===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===Sanctus===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===Lord's Prayer===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===Agnus Dei===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===Prayer of Humble Access===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===Holy Communion===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===Prayer of Thanksgiving===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===Dismissal===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===Blessing===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2007-06-03T05:09:39Z

Willibald: /* Communion Devotions */

<center>[[Liturgy of St. Tikhon of Moscow|THE LITURGY OF SAINT TIKHON]] 
commonly called 
[[Eucharist|THE MASS]]

On Sundays, the service may begin with [[Asperges]]. 

'''HOLY SACRIFICE''' </center>

==LITURGY OF THE CATECHUMENS==

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===Collect...===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===Epistle...===

R. Thanks be to God.

===Gradual...===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===Holy Gospel...===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===Nicene Creed===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===Offertory===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===Memorials===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

''Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.''

===Communion Devotions===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; The remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===Sursum Corda===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===Proper Preface...===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===Sanctus===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===Lord's Prayer===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===Agnus Dei===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===Prayer of Humble Access===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===Holy Communion===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===Prayer of Thanksgiving===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===Dismissal===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===Blessing===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2007-06-03T05:05:27Z

Willibald:

<center>[[Liturgy of St. Tikhon of Moscow|THE LITURGY OF SAINT TIKHON]] 
commonly called 
[[Eucharist|THE MASS]]

On Sundays, the service may begin with [[Asperges]]. 

'''HOLY SACRIFICE''' </center>

==LITURGY OF THE CATECHUMENS==

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===Collect...===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===Epistle...===

R. Thanks be to God.

===Gradual...===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===Holy Gospel...===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===Nicene Creed===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===Offertory===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===Memorials===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

''Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.''

===Communion Devotions===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===Sursum Corda===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===Proper Preface...===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===Sanctus===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===Lord's Prayer===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===Agnus Dei===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===Prayer of Humble Access===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===Holy Communion===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===Prayer of Thanksgiving===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===Dismissal===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===Blessing===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2007-06-03T04:49:09Z

Willibald: /* MEMORIALS */

<center>[[Liturgy of St. Tikhon of Moscow|THE LITURGY OF SAINT TIKHON]] 
commonly called 
[[Eucharist|THE MASS]]

On Sundays, the service may begin with [[Asperges]].</center>

==The Liturgy==
<center>HOLY SACRIFICE 
Liturgy of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

''Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.''

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD'S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Eucharist

2007-06-03T04:27:47Z

Willibald: /* Divine Liturgy of St. Tikhon */

[[Image:Covered Vessels 2.jpg|right|thumb|200px]]'''Eucharist''' comes from the Greek meaning ''giving thanks''. Other names for the Eucharist include: the '''''Holy Gifts''''', '''''Communion''''', and the '''''Body and Blood of our Lord Jesus Christ'''''. [[Orthodox Church|Orthodox Christians]] believe that the Real Presence of God (not merely a sign) is present after the [[consecration]] of the Gifts.

{{spirituality}}

== Background ==
The Eucharist is the center of life in the Orthodox Church because the Church is primarily a eucharistic community. The Eucharist is the completion of all of the Church's other sacraments and the source and the goal of all of the Church's doctrines and institutions.

The majority of scholars of the Last Supper do not believe that it was a Passover meal, a position consistent with the account given by the [[Gospel of John|Gospel of Saint John]]. A minority believe that it was a seder or Passover meal, a position consistent with the Synoptic Gospels. However, as Enrico Mazza has argued, the minority view "remains a theological interpretation. The historical fact is that the Last Supper was not a Passover celebration and, consequently, that its liturgy was not that of the Jewish Passover" (''The Celebration of the Eucharist: The Origin of the Rite and the Development of Its Interpretation'' [Collegeville, MN: Liturgical Press, 1999] pp. 25-26).

==For the remission of sins and unto life everlasting==
Before the reception of Holy Communion the following prayer is generally recited by all. It is each person's act of personal commitment to Christ, their promise of faith in Him and the Sacred Mysteries of His Church.

:''I believe, O Lord, and I confess that Thou art truly the Christ, the Son of the Living God, who camest into the world to save sinners, of whom I am the first (see [[I Timothy|1 Tim]] 1:15).''

:''I believe also that this is truly Thine own most pure Body, and that this is truly Thine own most precious Blood. Therefore I pray Thee: Have mercy upon me and forgive me my transgressions, committed in word and deed, whether consciously or unconsciously. ''

:''And make me worthy to partake without condemnation of Thy most pure Mysteries, for the remission of sins and unto life everlasting.''

:''Of Thy Mystical Supper, O Son of God, accept me today as a communicant. For I will not speak of Thy Mystery to Thine enemies, neither like [[Judas Iscariot|Judas]] will I give Thee a kiss; but like the thief will I confess Thee: "Remember me, O Lord, in Thy Kingdom."''

:''May the communion of Thy Holy Mysteries be neither to my judgment, nor to my condemnation, 0 Lord, but to the healing of soul and body.''

The faithful receive Holy Communion on a spoon. They are given both the consecrated bread (NIKA) and the sanctified wine. The communion of the faithful is always from the gifts offered and sanctified at the given Divine Liturgy. All who are [[Preparation for Holy Communion|prepared]] members of the Church through the [[sacrament]]s of [[baptism]] and [[chrismation]], including small children and infants, may partake of Holy Communion.

==Eucharist as a sacrifice==
The Orthodox Church believes the Eucharist to be a sacrifice. As is heard in the Liturgy, '''"Thine of Thine own we offer to Thee, in all and for all."'''
#At the Eucharist, the sacrifice offered is Christ himself, and it is Christ himself who in the Church performs the act of offering: He is both priest and victim.
#'''We offer to Thee'''. The Eucharist is offered to [[God]] the [[Trinity]] — not just to the [[Father]] but also to the [[Holy Spirit]] and to [[Christ]] Himself. So, what is the sacrifice of the Eucharist? By whom is it offered? and to whom is it offered? In each case the answer is Christ.
#We '''offer for all''': according to Orthodox theology, the Eucharist is a propitiatory sacrifice, offered on behalf of both the living and the dead.

The Church teaches that the sacrifice is not a mere figure or symbol but a true sacrifice. It is not the bread that is sacrificed, but the very Body of Christ. And, the Lamb of God was sacrificed only once, for all time. The sacrifice at the Eucharist consists, not in the real and bloody immolation of the Lamb, but in the transformation of the bread into the sacrificed Lamb.

All the events of Christ's sacrifice, the [[Incarnation]], the Last Supper, the [[Crucifixion]], the [[Resurrection]], and the [[Ascension]] are not repeated in the Eucharist, but they are made present.

==Real, symbolic, or mystical==
The Eucharist is both symbolic and mystical. Also, the Eucharist in the Orthodox Church is understood to be the genuine Body and Blood of Christ, precisely because bread and wine are the mysteries and symbols of God's true and genuine presence and his manifestation to us in Christ.

The mystery of the Holy Eucharist defies analysis and explanation in purely rational and logical terms. For the Eucharist, as Christ himself, is a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The Eucharist, because it belongs to God's Kingdom, is truly free from the earth-born "logic" of fallen humanity.

From [[John of Damascus]]: "If you enquire how this happens, it is enough for you to learn that it is through the Holy Spirit ... we know nothing more than this, that the word of God is true, active, and omnipotent, but in its manner of operation unsearchable".

==Reserved Sacrament==
The Eucharist is normally reserved in a [[tabernacle]] on the [[altar table]], although there is no strict rule as to the place of reservation. There are no services of public devotion before the reserved sacrament, nor is there any equivalent to the Roman Catholic functions of Exposition and Benediction. The [[priest]] blesses the people with the sacrament during the course of the Liturgy, but never outside it.

The faithful at the liturgy are never given communion from the reserved gifts; they are kept exclusively for those unable to be attend liturgy for good reasons, usually sickness or infirmity. Holy Communion is always from the gifts, the bread and wine, actually offered at the eucharistic liturgy which is currently being celebrated. Only the Liturgy of Presanctified Gifts uses gifts sanctified at the previous Divine Liturgy.

{{liturgy}}
==Eucharistic Liturgies==
In the Orthodox Church four [[Divine Liturgy |Eucharistic Liturgies]] are commonly used.

===Liturgy of St. James===
The Liturgy of St. James is served only in certain places, usually on the [[feast day]] of St. [[Apostle James the Just|James]] the "Brother of the Lord" ([[October 23]]), first [[Bishop]] of [[Church of Jerusalem|Jerusalem]]. It is the oldest and longest of the liturgies. It varies greatly from the other liturgies celebrated by the [[Church]] today in that it is celebrated outside the sanctuary at an [[altar]] that faces the congregation.

The rubrics require that this liturgy is celebrated by a [[bishop]] and twelve [[priest]]s. In the absence of a [[bishop]], thirteen [[priest]]s may celebrate the service. The faithful receive [[Holy Communion]] as the [[clergy]] do, receiving the Body in their mouth and then drinking from the [[chalice]].

===Divine Liturgy of St. Basil the Great===
The Divine Liturgy of St. [[Basil the Great]] is used on the Sundays of [[Great Lent]], [[Holy Week|Holy Thursday]], the Eves of [[Pascha]], [[Christmas]], and [[Theophany]], and the Feast of St.[[ Basil the Great]] ([[January 1]]). St. Basil shortened and standardized all the variations of liturgies that developed from the time of St. James until the acceptance of Christianity by the Roman Empire.

===Divine Liturgy of St. John Chrysostom===
The most common is the Divine Liturgy of St. [[John Chrysostom]], the liturgy used on all Sundays except those which fall during Great Lent and all holy days on which a Eucharistic liturgy is served except for the eves of Pascha, Christmas and Theophany, Holy Thursday, and the [[feast day]] of St. Basil the Great.

===Liturgy of the Presanctified Gifts ===
: ''Main article: [[Liturgy of the Presanctified Gifts]]''

The Liturgy of the Presanctified Gifts is a [[Vespers|vesperal]] service during which elements that were previously consecrated are distributed to the faithful. The Liturgy of the Presanctified Gifts is appointed for use on Wednesdays and Fridays during [[Great Lent]] (and certain feast days when they fall on a weekday during Great Lent) because the full celebration of the Eucharistic liturgy is generally prohibited on the weekdays of Great Lent. This service is often attributed to St. [[Gregory the Great]], Bishop of [[Church of Rome|Rome]] in the sixth century.

==Other Divine Liturgies==
There are several Divine liturgies that are used in some Orthodox churches frequently and in others rarely.

===Divine Liturgy of St. Mark===
The service is the original, traditional liturgy of the Church of Alexandria, used by the great hierarchs of Christ Athanasios, Cyril, Makarios, Dionysios and others. Manuscript texts of this liturgy date back to the fourth century, but more ancient fragments exist. Although the order of the service has developed over the course of many centuries, we are assured that the author of this liturgy is indeed the Apostle Mark. The most recent text (dating to 1585 during the time of the Greek Patriarch of Alexandria Meletios Pigas) was approved and published by St. Nektarios of Aegina. This liturgy is served once a year in the Greek and Russian Churches.

===Divine Liturgy of St. Tikhon===
: ''Main article: [[Liturgy of St. Tikhon of Moscow]]''

Used by the Western-rite Orthodox of the Antiochian and ROCOR churches.

===Divine Liturgy of Peter the Apostle===
This liturgy is also known as the Sarum Missal, it is used by the Antiochian and ROCOR Western-rite churches.

==See also==
*[[Prosphora]]
*[[Preparation for Holy Communion]]

==Published works==
* Laverdiere, Eugene. ''The Eucharist in the New Testament and in the Early Church''. (ISBN 0814661521)
* [[John (Zizioulas) of Pergamon|Zizioulas, John D.]] ''Eucharist, Bishop, Church: The Unity of the Church in the Divine Eucharist and the Bishop During the First Three Centuries''. (ISBN 1885652518)

==External links==
*[http://www.bringyou.to/apologetics/num31.htm Orthodoxy and Transubstantiation]
*[http://goarch.org/en/ourfaith/articles/article7077.asp The Holy Eucharist] by Rev. Thomas Fitzgerald from the [[Greek Orthodox Archdiocese of America]] website
*[http://www.oca.org/OCchapter.asp?SID=2&ID=53 The Orthodox Faith] Fr. Thomas Hopko, Dean Emeritus of St. Vladimir's Seminary, Crestwood, NY.

[[Category:Featured Articles]]
[[Category:Sacraments]]

Liturgy of St. Tikhon (text)

2007-06-03T04:20:21Z

Willibald: /* The Epiclesis */

<center>[[Liturgy of St. Tikhon of Moscow|THE LITURGY OF SAINT TIKHON]] 
commonly called 
[[Eucharist|THE MASS]]

On Sundays, the service may begin with [[Asperges]].</center>

==The Liturgy==
<center>HOLY SACRIFICE 
Liturgy of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD'S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2007-06-03T04:18:22Z

Willibald: /* MEMORIALS */

<center>[[Liturgy of St. Tikhon of Moscow|THE LITURGY OF SAINT TIKHON]] 
commonly called 
[[Eucharist|THE MASS]]

On Sundays, the service may begin with [[Asperges]].</center>

==The Liturgy==
<center>HOLY SACRIFICE 
Liturgy of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD'S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2007-06-03T04:17:00Z

Willibald:

<center>[[Liturgy of St. Tikhon of Moscow|THE LITURGY OF SAINT TIKHON]] 
commonly called 
[[Eucharist|THE MASS]]

On Sundays, the service may begin with [[Asperges]].</center>

==The Liturgy==
<center>HOLY SACRIFICE 
Liturgy of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD'S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Talk:Eucharist

2007-02-22T18:54:33Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the reply!

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements after the Epiklesis; or (2) that the substance of the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too hair-splitting. It seems that the emphasis is in the act of the Eucharist, but not on the elements, yet I hope to be accurate in my mortal understanding. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

I would say that #2 is definitely wrong, as it gives the impression that there is a chemical change into flesh meat and red and white corpuscles. Even the Roman Catholic Church, despite some popular but mistaken beliefs, does not teach that. Aquinas is explicit about this. Moreover, using the word 'substance' introduces an unnecessary distinction (between substance and accidents) and association (with Roman notions of transubstantiation using Aristotelian terminology). #1 makes me a little uneasy for a couple of reasons. First, saying that Christ 'resides in the elements' makes it sound like a localized presence, such that when the priest lifts the chalice he is lifting Christ (which Aquinas is right to reject). Second, while I understand saying 'after the Epiklesis' is affirming the Eastern Orthodox emphasis upon the epiklesis, this could be read as denying the Real Presence in a liturgy that does not use an ''epiklesis''. This is an untenable view since a consecratory epiklesis was never universal in the Church -- I am thinking here in particular of the Liturgy of Addai and Mari. --[[User:Fr Lev|Fr Lev]] 07:38, February 6, 2007 (PST)

:Thank you. This is very good. I also received an excellent reply by email with some general references and some terms to study. [[User:Willibald|Willibald]] 10:48, February 22, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2007-02-22T18:48:55Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the reply!

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements after the Epiklesis; or (2) that the substance of the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too hair-splitting. It seems that the emphasis is in the act of the Eucharist, but not on the elements, yet I hope to be accurate in my mortal understanding. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

I would say that #2 is definitely wrong, as it gives the impression that there is a chemical change into flesh meat and red and white corpuscles. Even the Roman Catholic Church, despite some popular but mistaken beliefs, does not teach that. Aquinas is explicit about this. Moreover, using the word 'substance' introduces an unnecessary distinction (between substance and accidents) and association (with Roman notions of transubstantiation using Aristotelian terminology). #1 makes me a little uneasy for a couple of reasons. First, saying that Christ 'resides in the elements' makes it sound like a localized presence, such that when the priest lifts the chalice he is lifting Christ (which Aquinas is right to reject). Second, while I understand saying 'after the Epiklesis' is affirming the Eastern Orthodox emphasis upon the epiklesis, this could be read as denying the Real Presence in a liturgy that does not use an ''epiklesis''. This is an untenable view since a consecratory epiklesis was never universal in the Church -- I am thinking here in particular of the Liturgy of Addai and Mari. --[[User:Fr Lev|Fr Lev]] 07:38, February 6, 2007 (PST)

:Thank you. [[User:Willibald|Willibald]] 10:48, February 22, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Invocation

2007-02-06T04:50:50Z

Willibald: Redirecting to Epiclesis

#REDIRECT [[Epiclesis]]

Epiklesis

2007-02-06T04:50:00Z

Willibald: Redirecting to Epiclesis

#REDIRECT [[Epiclesis]]

Talk:Eucharist

2007-02-06T02:59:59Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the reply!

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements after the Epiklesis; or (2) that the substance of the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too hair-splitting. It seems that the emphasis is in the act of the Eucharist, but not on the elements, yet I hope to be accurate in my mortal understanding. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2007-02-06T02:56:28Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the longer reply.

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements after the Epiklesis; or (2) that the substance of the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too hair-splitting. It seems that the emphasis is in the act of the Eucharist, but not on the elements, yet I hope to be accurate in my mortal understanding. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2007-02-06T02:55:19Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the longer reply.

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements after the Epiklesis; or (2) that the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too hair-splitting. It seems that the emphasis is in the act of the Eucharist, but not on the elements, yet I hope to be accurate in my mortal understanding. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2007-02-06T02:48:29Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the longer reply.

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements; or (2) that the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too hair-splitting. It seems that the emphasis is in the act of the Eucharist, but not on the elements, yet I hope to be accurate in my mortal understanding. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2007-02-06T02:46:28Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the longer reply.

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements; or (2) that the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too hair-splitting. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2007-02-06T02:43:45Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the longer reply.

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements; or (2) that the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too analytical. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2007-02-06T02:43:01Z

Willibald: /* Real Presence */

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

::It may be confusing because it is a mystery.

::In a linked article Fr. [[Thomas Hopko]] it says: ''The mystery of the holy eucharist defies analysis and explanation in purely rational and logical terms. For the eucharist -- and Christ himself -- is indeed a mystery of the Kingdom of Heaven which, as Jesus has told us, is "not of this world." The eucharist -- because it belongs to God's Kingdom -- is truly free from the earth-born "logic" of fallen humanity.'' So all that can be said of real presence, I think, is that it is the real presence of Christ, his true Body and Blood. Orthodox Christians feel that it is participating in His sacrifice, and communing with all others who also participate.

::I''t is called a mystery,'' writes Saint [[John Chrysostom]] of the Eucharist, ''because what we believe is not the same as what we see, but we see one thing and believe another ... When I hear the Body of Christ mentioned, I understand what is said in one sense, the unbeliever in another.''

::And [[Kallistos (Ware) of Diokleia|Bp. Kallistos (Ware) ]] says that this double character, at once outward and inward, is the distinctive feature of all the sacraments, like the Church, are both visible and invisible; in every sacrament there is the combination of an outward visible sign with an inward spiritual grace. At the Eucharist we receives what appears from the visible point of view to be bread and wine, but in reality we eat the Body and Blood of Christ.

::This probably should be explained on the [[Holy Mysteries]] page. [[User:Andrew|Andrew]] 08:42, August 25, 2006 (CDT)

:::Thanks for the longer reply.

:::"The Holy Eucharist defies analysis and explanation." Would it be wrong to say either (1) that the Real Presence resides in the elements; or (2) that the elements are literally changed into the physical, corporeal body and blood of Christ?

:::I hope this isn't too much to ask. [[User:Willibald|Willibald]] 18:43, February 5, 2007 (PST)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Liturgy of St. Tikhon (text)

2006-10-10T00:26:28Z

Willibald: /* BLESSING */ rechecked and updated references

<center>THE [[Liturgy of St. Tikhon of Moscow|LITURGY OF SAINT TIKHON]] 
commonly called 
THE [[Eucharist|EUCHARIST]]

On Sundays, the service may begin with [[Asperges]].</center>

==The Liturgy==
<center>HOLY SACRIFICE 
Liturgy of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD'S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

''Sources:'' 
[http://members.tripod.com/occidental/content/tikhon.txt Old website for St. Michael's (Antiochian), Whittier, California] 
[http://www.stmichaelwhittier.org/resources/sasb.pdf Current website for St. Michael's (Antiochian), Whittier, California]

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2006-10-09T06:08:33Z

Willibald: /* CANON OF THE EUCHARIST */

<center>THE [[Liturgy of St. Tikhon of Moscow|LITURGY OF SAINT TIKHON]] 
commonly called 
THE [[Eucharist|EUCHARIST]]

On Sundays, the service may begin with [[Asperges]].</center>

==The Liturgy==
<center>HOLY SACRIFICE 
Liturgy of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy Holy Ghost upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Liturgy of St. Tikhon (text)

2006-10-09T06:05:43Z

Willibald: /* The Eucharist */

<center>THE [[Liturgy of St. Tikhon of Moscow|LITURGY OF SAINT TIKHON]] 
commonly called 
THE [[Eucharist|EUCHARIST]]

On Sundays, the service may begin with [[Asperges]].</center>

==The Liturgy==
<center>HOLY SACRIFICE 
Liturgy of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Ghost of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

Great Entrance

2006-10-09T02:58:49Z

Willibald: /* External links */

{{liturgy}}
The '''Great Entrance''' is one of the two processions in the liturgical life of the [[Church]]. Like the [[Little Entrance]], the Great Entrance generally originated in times when functions now concentrated in the sanctuary, such as the [[proskomedia]] and the storage of liturgical vessels, were segregated into separate architectural elements and the procession was needed to bring these objects into the church.

== Performance ==
The Great Entrance occurs at a later point during the [[Divine Liturgy]] when the bread and wine to be offered are carried from the Table of Prothesis, located at the north side of the sanctuary (sometimes occupying its own apse), out the North Door and back through the Holy Doors to be placed on the altar. This entrance interrupts the [[Cherubic Hymn]] and is accompanied by a series of intercessions formulated according to the customs of the [[jurisdiction]].

The Liturgy of Presanctified Gifts, celebrated on Wednesdays and Fridays during [[Great Lent]], and is a [[Vespers]] service combined with the distribution of [[Eucharist|Holy Communion]] that had been consecrated the previous Sunday. The Great Entrance is performed not with bread prepared for the offering but with bread that has already been consecrated, and in complete silence and subdued reverence.

== External links ==
*[[w:Entrance (Liturgical)|Wikipedia: Entrance (Liturgical)]]
*[http://www.oca.org/OCchapter.asp?SID=2&ID=99 The Great Entrance in pictures from the OCA website]

[[Category:Liturgics]]

Liturgy of St. Tikhon (text)

2006-10-09T01:29:33Z

Willibald: /* PRAYER OF THANKSGIVING */

<center>THE LITURGY OF SAINT TIKHON 
commonly called 
THE EUCHARIST

On Sundays, the service may begin with Asperges.</center>

==The Eucharist==
<center>HOLY SACRIFICE 
Eucharist of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy Spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Spirit of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; 
We acknowledge and bewail our manifold sins and wickedness, 
which we from time to time most grievously have committed, 
By thought, word, and deed, against thy Divine Majesty, 
Provoking most justly thy wrath and indignation against us. 
We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. 
Have mercy upon us, have mercy upon us, most merciful Father; 
For thy Son our Lord Jesus Christ's sake, forgive us all that is past; 
and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

R. ALMIGHTY and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

Western Rite

2006-10-09T01:15:26Z

Willibald: /* See also */

The '''Western Rite''' is a strand of Orthodox Christian worship based on the liturgical traditions of the ancient pre-[[Great Schism|Schism]] Orthodox Church of the West. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the Byzantine Rite, and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, disillusioned with papal supremacy, became Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]]. He then published, in 1866, ''Catholic Orthodoxy and Anglo-Catholicism'' which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy. The base of Overbeck's submission was the 1570 rite which added in an epiclesis and the Trisagion hymn. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans and Orthodox converts using the Byzantine rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, travelling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorised him to deliver sermons and apologetics. in 1881, some success was had when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, it went no further. Overbeck's marriage after his Catholic ordination was a canonical impediment to the priesthood, the Holy Synod of Greece vetoed his scheme amongst the Orthodox Churches, the ''Orthodox Catholic Review'' ended its run, and by 1892 he admitted failure due to the Church of Greece of the time. Overbeck reposed in 1905.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
The Western Rite continued. In 1890 a Swiss Old Catholic parish in Wisconsin, pastored by Fr Joseph Rene Vilatte, was received by Bp Vladimir (Sokolovsky); however, Fr Vilatte soon led the church into Old Catholicism. In 1911 Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch, but parted ways soon after, leaving behind a model for future Western Rite groupings to join Orthodoxy. In 1926 the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church, flourishing until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been one more enduring. While he was head of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining Anglican liturgics. St. Tikhon, sending the 1892 Book of Common Prayer, enquired as to the viability of such an idea; in 1904, the Holy Synod admitted its possibility, including many notes on how the BCP could be used in an Orthodox manner. St. Tikhon did not receive any Episcopalians who used revised Anglican forms, but it lay the groundwork for the reception and liturgics of the [[Western Rite Vicariate]]. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html]

There has been a significant [[Orthodox Church of France|Western Rite movement in France]], the largest remaining group thereof being the ''Union des Associations Cultuelles Orthodoxes de Rite Occidental'' (UACORO - the Union of Western Rite Orthodox Worship Associations).

====The United States====
The Antiochian Archdiocese received the most stable and successful group of Western Rite parishes, the [[Society of Clerks Secular of St. Basil]], in 1961. Upon reception, they became the Western Rite Vicariate, and their leader, Alexander Turner, becoming an Orthodox priest and the Vicar-General of the Vicariate until 1971. At his repose, Fr Paul W.S. Schneirla became Vicar-General.

Besides the parishes that were in the former Society, other parishes have been received into the Western Rite Vicariate of the Antiochian Archdiocese, especially because ofthe theological and practical devolution of the Episcopal Church U.S.A. Added to this, several Western Rite missions have been founded, some growing into full parish status.

The Church of Russia received a New York Old Catholic community in 1962 as Mount Royal Monastery, which later moved to Woodstock, New York, under Archbishop John (Wendland) of the Russian Exarchate of North America. Later, this community was received by the Russian Orthodox Church Outside Russia, under Archbishop Nikon (Rklitzsky). In 1993, the monastery was renamed to Christminster and moved to Providence, Rhode Island, under Bishop [[Hilarion (Kapral) of Sydney|Hilarion of Manhattan]] (since transferred). Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
In 1995, the Church of Antioch also established a British Deanery to absorb converts from the Church of England. Not all of these parishes are Western Rite.

Western Rite Orthodoxy, in [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop Hilarion (Kapral) of Sydney, ROCOR, received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|Paul]], both under the Church of Antioch.

Other small groups following the Western Rite have been received, but usually have either had little impact, or have declared their independence soon after their reception.

Some Western Rite parishes are also in the Oriental Orthodox churches. The Syrian patriarchate of Antioch consecrated Antonio Francisco Xavier Alvarez as Archbishop of Ceylon, Goa and India in 1889, authorizing a Roman rite diocese under him; in 1891, the Syrians consecrated the aforementioned Joseph René Vilatte as archbishop for the American Old Catholics.

==Liturgy==
North American Western Rite parishes generally follow one (or sometimes both) of two types of traditional Western liturgical traditions. The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition,'' as their Sunday liturgy. Until 1977, all Western Rite parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the ancient Mass known to Roman Catholics before the liturgical reforms of Vatican II in the 1960s. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. However, most WRV parishes celebrate more than one weekly liturgy, and many of the Tikhonite parishes celebrate the Gregorian liturgy on weekdays. The complete Roman rite of Benediction is also authorized.

The Western Rite liturgy has much less repetition than its corresponding elements in the Byzantine rite, and generally has a more brisk, succinct manner to it. Celebrants wear distinctive Western vestments, and the faithful follow pious devotional customs particular to their tradition, as well.

The development of the current use within the [[Western Rite Vicariate]] is of particular note:

:Metropolitan Antony was well aware that the Western Rite was “a work for specialists.

Liturgy of St. Tikhon (text)

2006-10-09T01:14:19Z

Willibald: /* See also */

<center>THE LITURGY OF SAINT TIKHON 
commonly called 
THE EUCHARIST

On Sundays, the service may begin with Asperges.</center>

==The Eucharist==
<center>HOLY SACRIFICE 
Eucharist of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy Spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Spirit of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; 
We acknowledge and bewail our manifold sins and wickedness, 
which we from time to time most grievously have committed, 
By thought, word, and deed, against thy Divine Majesty, 
Provoking most justly thy wrath and indignation against us. 
We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. 
Have mercy upon us, have mercy upon us, most merciful Father; 
For thy Son our Lord Jesus Christ's sake, forgive us all that is past; 
and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

Almighty and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy
* [[Western Rite]]

Tikhon of Moscow

2006-10-09T01:12:32Z

Willibald: /* See also */

[[Image:Tikhon_of_Moscow_icon.jpg|frame|right|Icon of St. Tikhon]]
Our father among the saints '''Tikhon of Moscow''' (1865–1925), [[Enlightener]] of North America, was Patriarch of Moscow and All Russia (1917–1925). "He established his cathedral in New York City, and presided over a vast [[Archdiocese]], encouraging and authorizing many publications in the English language. Among these, he encouraged the translation of the Eastern [[liturgy]] into English by Isabel Florence Hapgood, and he wrote an extensive [[catechism]] based on the [[Nicene Creed]] and the [[Our Father]]. For the [[Western Rite]], he established the corrected and authorized version of the eucharistic liturgy from the American Book of Common Prayer for Orthodox worship." [http://www.westernorthodox.com/connely] His [[feast day]] is celebrated on [[April 7]], and his [[glorification]] is celebrated on [[October 9]].

{{orthodoxyinamerica}}

==Early Life==
St. Tikhon (''né'' Vasily Ivanovich Belavin) was born on [[January 19]], 1865. His father was Ioann Belavin, a rural [[priest]] of the Toropetz district of the Pskov diocese. "From his early years he displayed a particular religious disposition, love for the Church as well as rare meekness and humility. ... From 1878 to 1883, Vasily studied at the Pskov Theological Seminary. ... His fellow students liked and respected him for his piety, brilliant progress in studies, and constant readiness to help comrades, who often turned to him for explanations of lessons, especially for help in drawing up and correcting numerous compositions. Vasily was called 'bishop' and 'patriarch' by his classmates." [http://www.oca.org/HSbiotikhon.asp?SID=7]

"Following graduation from the Pskov Seminary and St Petersburg Theological Academy, he becomes an instructor first at Pskov Seminary (1888-91), then Kholm Seminary (1891-97), where he quickly became Rector. Just prior to his transfer to Kholm he was tonsured a monk with the name Tikhon and ordained." [http://ocaphoto.oca.org/MiscEventViewer.asp?EID=888&IID=14365]

==Life and work after ordination==
One of the first Orthodox [[bishop]]s to do major work in North America, St. Tikhon went on to establish the "Diocese of the Aleutians and North America" after converting many people on the continent. Deemed an honorary citizen of the United States, he consecrated Orthodox Churches in America during the early 20th Century. The saint was also the primary founder of [[St. Tikhon's Orthodox Monastery (South Canaan, Pennsylvania)]], naming it for his heavenly patron, St. [[Tikhon of Zadonsk]].

After returning to Russia in 1907, he continued to win the affection of thousands with his humble piety and loving affection. During World War I, he charitably aided displaced citizens, who flocked to him. He was also honored in August of 1917 by being elected [[Patriarch]] of the Russian [[Orthodox Church]]. St. Tikhon had to overcome much disunity within the Church.

[[Image:Tikhon_of_Moscow.jpg|left|thumb|St. Tikhon of Moscow]]

When the ungodly Bolshevik regime took control of the country, Church property was confiscated and the Russian Orthodox Church had to endure much repression. St. Tikhon openly condemned the killings of [[Nicholas II of Russia|Czar]]'s family in 1918 and protested against violent attacks by the Bolsheviks on the [[Church]]. At this time, he called Russian Orthodox Christians to unite and strengthen their practices. To avoid further persecution, he issued a message that clergy were not to make any political statements.

From 1922 to 1923, Patriarch Tikhon was imprisoned in [[Donskoy Monastery]] after he openly opposed the government's decree of being able to confiscate Church property. Thousands of Russian believers were shot. Upon being released, he assured the regime of his loyalty in an apparent attempt to relieve the harsh pressures on the Church. Despite his declaration of loyalty, he continued to enjoy the trust of the Orthodox community in Russia.

As persecution continued, he began to feel overwhelmed, and his strength and health declined. On Sunday [[April 5]], 1925 he served his last Liturgy. He died giving the Sign of the Cross, saying, "Glory to Thee, O Lord, glory to Thee." He only crossed himself two times, dying before he could complete the third. After his death, he was considered a [[martyr]] for the faith.

In 1989, Patriarch Tikhon was [[glorification|glorified]] by the [[Church of Russia]]. This process is generally considered an example of the thaw in [[Church of Russia|Church]]-Soviet relations in the Glasnost era.

==Quotes by Saint Tikhon==
"Devote all your energy to preaching the word of God and the truth of Christ, especially today, when unbelief and atheism are audaciously attacking the Church of Christ. May the God of peace and love be with all of you!"

"May God teach every one of us to strive for His truth, and for the good of the Holy Church, rather than something for our own sake."
==Hymns==
[[Troparion]] (Tone 1)

:Let us praise Tikhon, the patriarch of all Russia,
:And enlightener of North America
:An ardent follower of the Apostolic traditions,
:And good pastor of the Church of Christ.
:Who was elected by divine providence,
:And laid down his life for his sheep.
:Let us sing to him with faith and hope,
:And ask for his hierarchical intercessions:
:Keep the church in Russia in tranquility,
:And the church in North America in peace.
:Gather her scattered children into one flock,
:Bring to repentance those who have renounced the True Faith,
:Preserve our lands from civil strife,
:And entreat God's peace for all people!

[[Kontakion]] (Tone 3)

:Today the assembly of New Martyrs
:Stands together with us in the Church
:And together we raise a festive song
:Celebrating the uncovering of the relics of our Hierarch Father Tikhon
:Who defeated the enemy and preserved the Faith
:While protecting the flock entrusted to him.
:For he ever prays for us all
:That we may never be deprived of the Love of God.
==See also==
*[[Liturgy of St. Tikhon of Moscow]], an adaptation of the [[Eucharist|Communion]] service from the 1928 [[Anglican]] ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''
*[[Liturgy of St. Tikhon (text)]]
*[[Western Rite]]

{{start box}}
{{succession|
before=?|
title=Bishop of Lublin|
years=1897-1898|
after=?|}}
{{succession|
before=[[Nicholas (Ziorov) of Warsaw|Nicholas (Ziorov)]]|
title=Bishop of the Aleutian Islands and Alaska|
years=1898-1907|
after=[[Platon (Rozhdestvensky) of New York|Platon (Rozhdestvensky)]]}}
{{succession|
before=Adrian|
title=Patriarch of Moscow and all Russia|
years=1917-1925|
after=[[Sergius I (Stragorodsky) of Moscow|Serguis I (Stragorodsky)]]}}
{{end box}}

==Sources and External Links==
*[http://www.oca.org/HSbiotikhon.asp?SID=7 Biography of St. Tikhon of Moscow]
*[http://ocaphoto.oca.org/MiscEventViewer.asp?EID=888 Icon of St. Tikhon with scenes from his life]

[[Category:American Saints]]
[[Category:Bishops]]
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Liturgy of St. Tikhon (text)

2006-10-09T00:49:20Z

Willibald: /* Gloria in Excelsis */

<center>THE LITURGY OF SAINT TIKHON 
commonly called 
THE EUCHARIST

On Sundays, the service may begin with Asperges.</center>

==The Eucharist==
<center>HOLY SACRIFICE 
Eucharist of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow)'' worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy Spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Spirit of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; 
We acknowledge and bewail our manifold sins and wickedness, 
which we from time to time most grievously have committed, 
By thought, word, and deed, against thy Divine Majesty, 
Provoking most justly thy wrath and indignation against us. 
We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. 
Have mercy upon us, have mercy upon us, most merciful Father; 
For thy Son our Lord Jesus Christ's sake, forgive us all that is past; 
and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

Almighty and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy

Liturgy of St. Tikhon (text)

2006-10-09T00:48:43Z

Willibald: /* THE COMMUNION DEVOTIONS */

<center>THE LITURGY OF SAINT TIKHON 
commonly called 
THE EUCHARIST

On Sundays, the service may begin with Asperges.</center>

==The Eucharist==
<center>HOLY SACRIFICE 
Eucharist of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow) worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy Spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Spirit of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; 
We acknowledge and bewail our manifold sins and wickedness, 
which we from time to time most grievously have committed, 
By thought, word, and deed, against thy Divine Majesty, 
Provoking most justly thy wrath and indignation against us. 
We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. 
Have mercy upon us, have mercy upon us, most merciful Father; 
For thy Son our Lord Jesus Christ's sake, forgive us all that is past; 
and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

Almighty and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy

Liturgy of St. Tikhon (text)

2006-10-09T00:48:06Z

Willibald: /* THE COMMUNION DEVOTIONS */

<center>THE LITURGY OF SAINT TIKHON 
commonly called 
THE EUCHARIST

On Sundays, the service may begin with Asperges.</center>

==The Eucharist==
<center>HOLY SACRIFICE 
Eucharist of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow) worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy Spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Spirit of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men;
We acknowledge and bewail our manifold sins and wickedness, 
which we from time to time most grievously have committed, 
By thought, word, and deed, against thy Divine Majesty, 
Provoking most justly thy wrath and indignation against us. 
We do earnestly repent, and are heartily sorry for these our misdoings; 
the remembrance of them is grievous unto us; the burden of them is intolerable. 
Have mercy upon us, have mercy upon us, most merciful Father; 
For thy Son our Lord Jesus Christ's sake, forgive us all that is past; 
and grant that we may ever hereafter serve and please thee in newness of life. 
To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

Almighty and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy

Liturgy of St. Tikhon (text)

2006-10-09T00:41:08Z

Willibald: /* BLESSING */

<center>THE LITURGY OF SAINT TIKHON 
commonly called 
THE EUCHARIST

On Sundays, the service may begin with Asperges.</center>

==The Eucharist==
<center>HOLY SACRIFICE 
Eucharist of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow) worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy Spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Spirit of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we, from time to time, most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life. To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

Almighty and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

==See also==
* [[Liturgy of St. Tikhon of Moscow]] - a discussion of this liturgy

Liturgy of St. Tikhon of Moscow

2006-10-09T00:39:52Z

Willibald: /* External links */

{{westernrite}}
'''The Divine Liturgy of St. Tikhon''' is one of the liturgies authorized for use by the [[AOCA|Antiochian]] [[Western Rite Vicariate]] (AWRV). It is authorized for use in the AWRV in two forms—that of the ''Orthodox Missal'' and that of the ''Saint Andrew's Service Book''.

==Origins of the Rite==
The Liturgy of St Tikhon was produced in the 1970's for use by Episcopalians who wished to convert to Orthodoxy but retain the liturgy to which they were accustomed. The text of the [[liturgy]], therefore, is based upon the Episcopal Church's 1928 ''Book of Common Prayer'', along with certain features of the Mass of the Catholic Church prior to its reform after the Second Vatican Council, as well certain modifications to make it conform to Orthodox theology and practice (such as a strengthened [[epiclesis]], the omission of the [[filioque]] from the [[Nicene-Constantinopolitan Creed]]). The adaptation of the rite was the work of Father Joseph Angwin. The naming of the liturgy after [[Tikhon of Moscow|St Tikhon the Enlightener of America]] is based upon events that occurred when St Tikhon was the ruling bishop of the American diocese of the [[Church of Russia]]. Some Episcopalians who wished to become Orthodox asked [[Bishop]] Tikhon whether they might be allowed to continue to use their Anglican liturgy (that of the American 1892 ''Book of Common Prayer''). He sent the BCP to Moscow, where a commission was appointed to examine they issue. The final report addressed the changes that would need to be made in the BCP in order to make it suitable for Orthodox worship, but neither the Commission nor Bishop Tikhon approved a rite.

==Structure of the Ordinary==
*Asperges
*The Preparation for Mass
*Collect for Purity
*Summary of the Law
*Kyrie eleison (nine-fold)
*Gloria in excelsis
*Collect of the Day
*Epistle
*Gradual
*Alleluia
*Gospel
*[[Nicene-Constantinopolitan Creed]]
*Offertory
*Prayer for the whole state of Christ's Church (Intercessions)
*Confession of sin and absolution
*Comfortable Words
*Dialogue
*Preface
*Sanctus
*Canon
*Lord's Prayer
*Fraction
*Agnus Dei
*Prayer of Humble Access
*Prayers before Communion (including "I believe, O Lord, and I confess....")
*Holy Communion
*Prayer of thanksgiving after Communion
*Dismissal
*Blessing of the faithful
*Last Gospel (Prologue of St John's Gospel)

==Sources==
*''Orthodox Missal'' (Saint Luke's Priory Press, 1995)
*''Saint Andrew's Service Book'', 2nd edition (Antiochian Archdiocese, 1996)

[[Category:Liturgics]]
[[Category:Texts]]
[[Category:Western Rite]]

==See also==
* [[Liturgy of St. Tikhon (text)]]

==External links==
* [http://members.tripod.com/occidental/content/tikhon.txt Text of the Liturgy of St. Tikhon]
* [http://anglicanhistory.org/alcuin/tract12.html Russian observations on the American Prayer Book]
* [http://westernorthodox.blogspot.com/2006/03/oops-cranmerian-liturgy-of-st-tikhon.html St. Tikhon Liturgy not Cranmerian]

Liturgy of St. Tikhon (text)

2006-10-09T00:38:14Z

Willibald:

<center>THE LITURGY OF SAINT TIKHON 
commonly called 
THE EUCHARIST

On Sundays, the service may begin with Asperges.</center>

==The Eucharist==
<center>HOLY SACRIFICE 
Eucharist of the Catechumens</center>

''The appointed psalm verse is said or sung. (At Solemn Mass, incense is set, after which the Altar and Priest are censed.) The Priest stands at the Altar and says the opening devotions. ''

Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.

Hear what our Lord Jesus Christ saith. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the Law and the Prophets.

''Then shall be said or sung, '' 
===The Kyrie===

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison) 
Christ, have mercy upon us. (Christe, eleison)

Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison) 
Lord, have mercy upon us. (Kyrie, eleison)

===Gloria in Excelsis===

''The people standing in their places, all the people and ministers turn to the Altar and bow, and then shall the Priest say: ''

P. GLORY BE TO GOD ON HIGH,

R. and on earth peace, good will towards men. We praise thee, we bless thee, we ''(bow) worship thee, we ''(rise)'' glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, ''(bow)'' receive our prayer. ''(rise)'' Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O (Jesus) Christ, with the Holy Ghost, art most high in the Glory of God the Father. Amen.

'' (The Gloria is omitted during Advent and Lent, and at Nuptial and Requiem Masses.) After the Gloria, signing himself, the Priest turns to the people raising his arms a little, then says with joined hands: ''

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

===COLLECT===

''Then the priest shall read the appropriate Collects for the day, at the end of which is said'' …world without end.

R. Amen.

===THE EPISTLE===

R. Thanks be to God.

===THE GRADUAL===

''The priest prays to worthily proclaim the Gospel, incense is set, and the Gospel censed after the salutation. ''

P. The Lord be with you. 
R. And with thy Spirit. 
P. The continuation of the Holy Gospel according to N.

''The Deacon then proceeds through the midst of the Quire, carrying the Text solemnly in his left hand, led by a Crucifer, to the middle of the Nave. The People standing, turn to face the Gospel Book, acknowledge the Cross, then sign themselves on the forehead, lips and breast with their thumb. ''

R. Glory be to thee, O Lord.

===HOLY GOSPEL===

R. Praise be to thee, O Christ.

''The sermon may be given here or at any other place, at the discretion of the priest. ''

===NICENE CREED===

P. I BELIEVE IN ONE GOD

R. the Father Almighty, maker of heaven and earth, and of all things visible and invisible: And in one Lord ''(bow)'' Jesus Christ, ''(rise)'' the only begotten Son of God; begotten of his Father before all worlds; God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men and for our salvation, came down from heaven, ''(kneel)'' and was incarnate by the Holy Spirit of the virgin Mary, and was made man: ''(rise) '' And was crucified also for us under Pontius Pilate, he suffered and was buried: and the third day he rose again according to the scriptures: and ascended into heaven, and sitteth on the right hand of the Father: and he shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father; who with the Father and the Son together is worshipped and glorified; who spake by the prophets: and I believe One Holy Catholic and Apostolic Church: acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: and the life + of the world to come. Amen.

''NOTE: The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses. ''

===THE OFFERTORY===

P. The Lord be with you 
R. And with thy spirit

P. Let us pray.

''The appropriate verse is said or sung. A Hymn may be sung while the priest prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, and the Offering, Altar, celebrant, and people are censed. This done, the priest turns to the people and bids them to share in the offering. ''

P. Pray brethren, that this my sacrifice and yours may be acceptable to God the Father almighty.

R. May the Lord receive this sacrifice at thy hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

===MEMORIALS===

P. Let us pray for the whole state of Christ's Church.

Almighty and ever living God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks for all men: We humbly beseech thee most mercifully to accept (these) our Oblations, and to receive these our prayers, which we offer unto thy Divine Majesty: beseeching thee to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess thy holy name may agree in the truth of thy holy Word, and live in unity and godly love. We beseech thee also, so to direct and dispose the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bishops and other Ministers, especially N. our Patriarch, N. our Metropolitan, and to the Holy Synod of Antioch, that they may, both by their life and doctrine, set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succor all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity (the priest may commemorate specific names). And we also bless thy holy name for all thy servants departed this life in thy faith and fear; beseeching thee to grant them continual growth in thy love and service. And give us grace so to follow the good examples of blessed Mary and all thy Saints, that, through their intercessions, we (with them) may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen.

Here may be said the following communion devotions. But note, that they may be omitted, or said immediately before communion, at the discretion of the priest.

===THE COMMUNION DEVOTIONS===

P. Ye who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

R. ALMIGHTY GOD, Father of our Lord Jesus Christ, maker of all things, judge of all men; We acknowledge and bewail our manifold sins and wickedness, which we, from time to time, most grievously have committed, By thought, word, and deed, against thy Divine Majesty, Provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; the remembrance of them is grievous unto us; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life. To the honor and glory of thy Name; through Jesus Christ our Lord. Amen.

P. Almighty God, our heavenly Father, who of His great mercy hath promised forgiveness of sins to all those who with hearty repentance and true faith turn unto him; have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen.

P. Hear what comfortable words our Saviour Christ saith unto all who truly turn to him.

Come unto me, all ye that travail and are heavy laden, and I will refresh you. St. Matt. xi. 28.

So God loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul saith. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John saith. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

===THE SURSUM CORDA===

P. The Lord be with you. 
R. And with thy Spirit.

P. Lift up your hearts. 
R. We lift them up unto the Lord.

P. Let us give thanks unto our Lord God. 
R. It is meet and right so to do.

P. It is very meet, right, and our bounden duty that we should at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, Everlasting God.

===THE PROPER PREFACE===

'' (Here shall follow the proper preface, if there be one.) ''

Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious name; evermore praising thee, and saying, 
===THE SANCTUS===

''Priest and People: ''

Holy, Holy, Holy, Lord God of hosts, 
Heaven and earth are full of thy glory: 
Glory be to thee, O Lord Most High. 
Blessed is he that cometh in the name of the Lord. 
Hosannah in the highest.

==CANON OF THE EUCHARIST==
===The Consecration===

All glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender mercy, didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who (by his own oblation of himself once offered) made a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice, until his coming again:

''The bell rings once. ''

For in the night in which he was betrayed, he took bread; and when he had given thanks, he brake it, and gave it to his disciples, saying, Take, eat, this is my Body, which is given for you; Do this in remembrance of me.

''The bell rings thrice for the offering of the Host. ''

Likewise, after supper, he took the cup; and when he had given thanks, he gave it to them, saying, Drink ye all of this; For this is my Blood of the new Testament, which is shed for you, and for many, for the remission of sins; Do this as oft as ye shall drink it, in remembrance of me.

''The bell rings thrice for the offering of the Cup. ''

===The Oblation===

Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour, Jesus Christ, we, thy humble servants, do celebrate and make here before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.

===The Epiclesis===

And we most humbly beseech thee, O merciful Father, to hear us; and of thy almighty goodness, vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. Grant that we, receiving them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant that, by the merits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, our selves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee; humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him. Be mindful also, O Lord, of thy servants who are gone before us with the sign of faith, and who rest in the sleep of peace, especially N. and N. ''(Here, the names of the departed are remembered.) '' To them, O Lord, and to all who rest in Christ grant we pray thee a place of refreshment, light and peace. To us sinners also, thy servants, confiding in the multitude of thy mercies, grant some lot and partnership with thy holy Apostles and martyrs (John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, Agnes, Cecilia, Anastasia, and with all thy Saints) into whose company we pray thee of thy mercy to admit us. And although we are unworthy, through our manifold sins, to offer unto thee any sacrifice; yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offenses, through Jesus Christ our Lord; by whom, and with whom, in the unity of the Holy Spirit, all honor and glory be unto thee, O Father Almighty, world without end. Amen.

P. Let us pray. And now as our Saviour Christ hath taught us, we are bold to say,

===LORD’S PRAYER===

R. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

'' (NOTE: The Doxology is omitted from the Lord's Prayer at all low, Nuptial, and Requiem Masses.) The Priest now says the prayer for the Fracture, or breaking of the Bread, and exchanges the Pax, or Peace, with the congregation. ''

P. …world without end. Amen.

P. The peace of the Lord be always with you. 
R. And with thy spirit.

''Then is said or sung: ''

===THE AGNUS DEI===

R. O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Have mercy upon us. 
O Lamb of God, that takest away the sins of the world: 
Grant us thy peace.

''(In Masses for the Dead, instead of Have mercy upon us, the following is said or sung:) '' grant them rest, grant them rest, grant them rest eternal.

''Then is said: ''

===PRAYER OF HUMBLE ACCESS===

R. We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. we are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

''The priest makes his own Communion. The bells may ring three times signaling the people to come forward for Communion. Turning to the faithful, the priest says: ''

P. Behold the Lamb of God; behold him that takest away the sins of the world.

''Then, three times: ''

P. Lord, I am not worthy that thou shouldest come under my roof, 
R. but speak the word only and my soul shall be healed.

===HOLY COMMUNION===

''NOTE: In accordance with Orthodox canon law and practice, ONLY ORTHODOX CATHOLICS may receive the Sacrament of Holy Communion in Orthodox Churches. The priest communicates the people with the following words: ''

'' (For the Host.) '' The Body of our Lord Jesus Christ, which is given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving.

'' (For the Chalice.) '' The Blood of our Lord Jesus Christ which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thankful.

'' (If the Body and Blood are administered together.) '' The Body and Blood of our Lord Jesus Christ, which was given and shed for thee, etc.

''After communion, the priest performs the Ablutions, cleansing the sacred vessels. (If the Propers are being chanted, the Communion Verse for the day is sung at this point. If not sung, it is read following the prayer of thanksgiving.) ''

===PRAYER OF THANKSGIVING===

P. Let us pray.

Almighty and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favor and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of his most precious death and passion. And we humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the holy Spirit, be all honor and glory, world without end. Amen.

P. The Lord be with you. 
R. And with thy spirit. 
P. Let us pray.

''Then are said, or sung, the Post-Communion Collects that are appointed for the day, ending with'' …world without end. Amen.

===DISMISSAL===

P. The Lord be with you. 
R. And with thy spirit. 
P. Depart in peace.

'' (In penitential seasons may be said:) ''

P. Let us bless the Lord. 
R. Thanks be to God.

'' (At Requiem Masses is said:) ''

P. May they rest in peace. 
R. Amen.

===BLESSING===

P. The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son, Jesus Christ our Lord: and the Blessing of God Almighty, the Father, the Son, and the holy Spirit, be amongst you, and remain with you always. Amen.

'' (Then may be said, all standing:) ''

P. The Lord be with you. 
R. And with thy spirit.

P. The beginning of the holy Gospel according to St. John. 
R. Glory be to thee, O Lord.

P. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh nor of the will of man, but of God. ''(kneel)'' And the Word was made flesh, and dwelt among us, ''(rise)'' and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

R. Thanks be to God.

(Source: [http://www.cccusa.org/oldcth-l/liturgy/tikhon.asc])

OrthodoxWiki:Trapeza

2006-08-24T04:59:38Z

Willibald: /* Project Ideas */

In a monastery, a '''[[refectory|trapeza]]''' (or ''refectory''), is the dining hall where monks and pilgrims gather for food and conversation. The OrthodoxWiki trapeza serves as the main discussion point for our website. Please feel free to join in - ask anything, suggest an idea, make a comment. We're glad to have you here. For other, more specifically designated discussion pages, check out the [[OrthodoxWiki:Community Portal|Community Portal]]. [[Category:OrthodoxWiki]]

* [[OrthodoxWiki:Trapeza/Archive 1|Archive 1]], Feb - Dec 2005 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Anything_Goes&oldid=22917 Anything Goes] page)
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 2]], Feb 2005 - Aug 2006 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Questions&oldid=37973 Questions] page)
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 3]], Oct 2005 - Aug 2006 (moved from [http://www.orthodoxwiki.org/index.php?title=Talk:Main_Page&oldid=37962 Talk:Main Page])

<center>
{| style="border: solid 1px #aaaaaa"
|'''[http://orthodoxwiki.org/index.php?title=OrthodoxWiki:Trapeza&action=edit&section=new Add new post]'''
|}
</center>

==Barnstar==
'''Asserted:''' We need to have an OrthodoxWiki [[w:Wikipedia:Barnstars|barnstar]]. —[[User:ASDamick|Dcn. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 20:06, August 16, 2006 (CDT)
:Go for it! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

==Project Ideas==
Check out the discussion of project ideas at [[OrthodoxWiki:Project Ideas]].

==The Real Presence==

How about a discussion of the real Presence according to Orthodoxy? It is hard to find good articles on this important topic online, and [[Eucharist]] is too brief in this regard. [[User:Willibald|Willibald]] 23:59, August 23, 2006 (CDT)

[[Category:OrthodoxWiki]]

Surplice

2006-08-24T04:54:15Z

Willibald:

A '''surplice''' (Late Latin ''superpelliceum'', from ''super'' (over) and ''pellis'' (fur); Spanish ''sobrepellice''; French ''surplis''; German ''Chorrock'') comprises a [[liturgy|liturgical]] [[vestment]] of the Christian Church. It has the form of a tunic of white linen or cotton material, with wide or moderately wide [[sleeve]]s, reaching — according to the Roman use — barely to the hips and elsewhere in the Church of Rome to the knee. It usually features lace decoration, but in modern times — in Germany at least — it may also have embroidered bordures.

The surplice descended from the Greek [[alb]], which it replaced in the North before [[Church of Rome|Rome]]'s schism from Orthodoxy. Eventually it was adopted elsewhere in the West. In recent years, the alb has been introduced in the West.

The surplice originally reached to the feet, but as early as the 13th century it began to shorten, though as late as the 15th century it still fell to the middle of the shin, and only in the 17th and 18th centuries did it become considerably shorter. In several localities it underwent more drastic modifications in the course of time, which led to the appearance of various subsidiary forms alongside the original type. For example:
* the sleeveless surplice, which featured holes at the sides to put the arms through
* the surplice with slit-up arms or lappels (so-called "wings") instead of sleeves
* the surplice with not only the sleeves but the body of the garment itself slit up the sides, precisely like the modern [[dalmatic]]
* a sort of surplice in the form of a bell-shaped mantle, with a hole for the head, which necessitated the arms sticking out under the hem.

The first two of these forms developed very early; and, in spite of their prohibition by [[synod]]s here and there (for example that of Liège ''circa'' 1287), they survive in various places to the present day. The latter two only appeared after the close of the middle ages: the first of them in South Germany], the second more especially in Venetia, where numerous pictorial records attest its use. As a rule, however, only the lower clergy wore these subsidiary forms of surplice. They came about partly under the influence of secular fashions, but more particularly for convenience.

The surplice belongs to the ''vestes sacrae'', though it requires no [[benediction]]. All [[clergy|cleric]]s may wear it, even those who have only received the [[tonsure]], the [[bishop]] himself vesting with it those whom he has newly tonsured. It has very varied use in divine service. It is worn in [[choir]] at the solemn [[office]]s; it forms the official sacral dress of the lower clergy in their liturgical functions; the priest wears it when administering the [[sacrament]]s, undertaking benedictions, and the like — the use of the [[alb]] being nowadays almost exclusively confined to the [[mass]] and functions connected with this. In general such use, in all main particulars, became the custom as early as the 14th century.

Lack of exact information obscures the older history of the surplice. Its name derives, as Durandus and Gerland also affirm, from the fact that its wearers formerly put it on over the fur garments formerly worn in church and at divine service as a protection against the cold. Some scholars trace the use of the surplice at least as far back as the 5th century, citing the evidence of the garments worn by the two clerics in attendance on Bishop Maximian represented in the mosaics of S. Vitale at [[Ravenna]]; in this case, however, confusing the [[dalmatic]] with the surplice. In all probability the surplice forms no more than an expansion of the ordinary liturgical alb, due to the necessity for wearing it over thick furs. The first documents to mention the surplice date from the 11th century: a canon of the synod of Coyaca in Spain (1050); and an ordinance of King Edward the Confessor. Rome knew the surplice at least as early as the 12th century. It probably originated outside Rome, and was imported thence into the Roman use. Originally only a choir vestment and peculiar to lower clergy, it gradually — certainly no later than the 13th century — replaced the alb as the vestment proper to the administering of the sacraments and other sacerdotal functions.

The Oriental rites lack a surplice and any analogous vestment. Outside the Church of Rome in the [[Western world|West]] the surplice has continued in regular use only in the [[Lutheran]] churches of Denmark, Norway and Sweden, and in the [[Anglican Communion]].

==Anglicanism==
The second Anglican [[Book of Common Prayer |Prayer Book]], that of Edward VI in 1552, prescribed the surplice as, with the [[tippet]] or the academical [[hood]], the sole vestment of the [[Religious minister|minister]] of the church at "all times of their ministration", the [[rochet]] being practically regarded as the episcopal surplice. The more extreme Reformers furiously assailed its use, but in spite of their efforts, Elizabeth's Act of Uniformity (1559) retained the garment, and the advertisements and injunctions issued under her authority enforced its use, though they ordered the destruction of the "massing vestments" — [[chasuble]]s, albs, [[stole]]s and the like.

The surplice has since remained, with the exception of the [[cope]], the sole vestment authorised by law for the ministers, other than bishops, of the Church of England (for the question of the vestments prescribed by the "[[Ornaments Rubric]]" see [[vestment]]). And apart from [[clerk]]s in [[Holy Orders]], all the "ministers" (including vicars-choral and choristers) of cathedral and collegiate churches, as well as the fellows and scholars of [[college]]s in [[chapel]] have worn surplices since the [[Protestant Reformation|Reformation]]. The clergy (at least its more dignified members) have employed as a distinctive mark the tippet or scarf above mentioned, a broad band of black silk worn stole-wise, but not to be confused with the [[stole]], since it has no liturgical significance and originally formed a mere part of the clerical outdoor dress. Formerly the clergy only wore the surplice when conducting the service, and exchanged it during the sermon for the "black gown", i.e. either a Geneva gown or the [[gown]] of an academical degree. This custom has, however, as a result of the [[High Church]] movement, become almost completely obsolete. The "black gown", considered wrongly as the ensign of [[Low Church]] views, survives in comparatively few of even evangelical churches; however, preachers of university sermons retained the custom of wearing the gown of their degree.

The traditional form of the surplice in the Church of England survived from pre-Reformation times: a wide-sleeved, very full, plain, white linen [[tunic]], pleated from the [[yoke]], and reaching almost, or quite, to the feet. Towards the end of the 17th century, when large wigs came into fashion, it became convenient to have surplices constructed gown-wise, open down the front and buttoned at the neck, a fashion which still partially survives, notably at the universities. In general, however, the tendency followed continental influence, and curtailed the surplice's proportions. The ample vestment with beautiful falling folds has thus in many churches given place to a scanty, unpleated garment scarce reaching to the knee. In the more "extreme" churches the surplices frankly imitate the Roman [[cotta]].

==External link==
*[[Wikipedia:Surplice]]

[[Category:Vestments]]

Talk:Eucharist

2006-08-24T04:48:16Z

Willibald: bump

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

:I just bumped this to the top for more notice. [[User:Willibald|Willibald]] 23:48, August 23, 2006 (CDT)

==Christian Eucharist = Jewish Passover? ==

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Christian Eucharist IS Pascha IS the Jewish Passover - one view ====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

====Eucharist = Agape, too? (The evangelical view) ====

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====The Orthodox view====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

Talk:Eucharist

2006-08-17T02:48:32Z

Willibald: Real Presence

I have some difficulty with parts of this article, especially the "Background" section. First is the claim that the Last Supper was a Passover meal. While this seems to be the acount given by the Synoptic Gospels, the Gospel of John is quite clear that it is not a Passover meal, as Jesus is on the Cross while the lambs are being slain for the Passover meal. Moreover, even the Synoptic accounts say that the bread was leavened (artos), as opposed to the unleavened bread required for Passover.
Second, I would eliminate the idea that the Passover meal was transformed by Christ -- not only because I don't think it was a Passover meal, but also because the Jewish people still celebrate the Passover meal.
Third, the anaphoras of the first several centuries do not emply Passover language, and therefore to link Eucharist so closely to Passover is to imply that Christians didn't understand the Eucharist for the first several centuries. -- Fr Lev

:Hi Fr.Lev -
:I think this would be a good discussion to have in more depth, if other folks want to chime in. I'm not convinced that whether the Jewish people still celebrate it or not has any bearing on the question. I think the connection throughout is really clear -- there is a very strong typological association of Passover and the flight from Egypt, with the Passion of Christ and the redemption of the Church (through blood and water). It is very explicit that this is what the Eucharist is about, too. No doubt, more historical nuance would certainly be appropriate.

:Regarding early sources, have you read Melito of Sardis's ''On Pascha''? There is a very clear association there. {{User:FrJohn/sig}}

Fr Lev, Just putting this out:
*"Where will You have us prepare for You to eat the Passover?" He said, "Go into the city to a certain one, and say to him, 'The Teacher says. My time is at hand; I will keep the Passover at your house with My disciples." And the disciples did as Jesus, had directed them, and they prepared the Passover. When it was evening. He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is My body." And He took a cup, and when He had given thanks He gave it to them, saying, "Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins.... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30).

Now I guess that this does not say that this was the Passover meal, done the proper way, on the proper day, but since Jesus himself was to become the "New Passover " on the proper day, slain at the proper time, this may have been a "make do" type of Old Passover meal.[[User:Andrew|Andrew]]

Re Melitos of Sardis, I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them.

Re St Matthew's Gospel, I already acknowledged that the Synoptics present it as a Passover meal, while at the same time indicating the use of leavened bread. I think, as many scholars do, that St John's chronology is the accurate one.

The Jews still celebrate the Passover meal, as commanded in Torah. Christians do not celebrate the Passover meal; we celebrate the Eucharist. They aren't the same thing, nor did our Lord transform the Passover meal into the Eucharist. While Passover was certainly "in the air" at the time of our Lord's Passion, the Eucharist isn't modeled on Passover. To state the obvious, the Christian analogue of Passover is Pascha, which, after all, is Greek for "Passover." -- Fr Lev

: Just to add my two cents' worth: Everything Fr. Lev is saying here is what I've been taught recently at seminary. While the Synoptics do give the Last Supper as a Passover seder, John's Gospel (which the Church privileges over the others) has it happen before the Passover.

: John's account makes more liturgical sense, as well, because in his telling, the Pharisees take care of their business with Christ ''before'' the year's biggest liturgical celebration ("because that Sabbath was a high day"). (They would have been ritually unclean had they done it during the feast.) Christ dies right when the Passover lambs are being slaughtered in preparation for the feast, thus signifying that He is the new Passover lamb. {{User:ASDamick/sig}} 17:18, January 26, 2006 (CST)

====Re:====
It is a happy coincidence that in Greek ''pascha'' (Passover) is related to ''paschw'' (to suffer). I think you guys are missing the major connection here between Passover/Pascha and the Eucharist. The whole thing is a re-presentation of the sacrifice of Christ. In Western Liturgy (Western rite?) - the priest says "Christ our Passover is sacrificed for us. Therefore let us keep the feast." The anaphoras of the East are no different in this emphasis. The historical problem of the two chronologies is solved if the Gospels are read typologically. Eucharist IS Pascha IS Passover. {{User:FrJohn/sig}}

: Perhaps there is a misunderstanding here. I think the point is that the Eucharist (and the Last Supper which began it) is '''not a seder''', because Pascha ''replaces'' Passover. Thus, to say that the Eucharist is not a Passover meal is simply to say that it is not merely a perpetuation of the Jewish feast. The Passover and its seder have been fulfilled and transformed into Pascha and the Eucharist. The Christian practice is not simply a disguised Jewish one. {{User:ASDamick/sig}} 05:42, January 27, 2006 (CST)

::Hmm... I think the picture is more complex than this. I'm appealing to Melito here, and the early Christian "love feasts." Not only that, but I should remind everyone that the phrase, perhaps inserted in '72 (I don't know), "Christ our Passover is sacrificed for us: therefore let us keep the feast" comes from 1 Cor. 5. I honestly don't see how someone could deny that as a Eucharistic reference, especially as 1 Cor 10 looms right around the corner. I wouldn't say "disguised", or even necessarily "replaces" but I do like "fulfills". I'm not sure what is at stake in this point for you both? I'm probably oversensitive, but I can't help but feel a certain anti-semitism here - by which I mean, not that you don't like Jews, but that you are too quickly discounting the truly Jewish character of the early Church and its liturgical life. {{User:FrJohn/sig}}

:P.S. With regard to the comment above, "I know he is late second century but I referred explicitly to the anaphoras themselves, i.e., how the Church actually prayed, and not an individual's comments upon them' - it should be recognized that Melito wasn't just proferring his own opinions, but was in fact regarding larger - "Quatrodeciman" - Christian practice.

::P.P.S. To Dcn. Andrew - I don't think the Church privileges The Gospel of John over the others because it discounts the historicity of the other Gospels - I'm suprised you'd say that! I don't think it's a statement endorsing one chronology as much as an understanding that The Gospel of John has a "loftier" theological character in that it deals first and foremost with Christ's divinity. For this reason, John the Evangelist is sometimes represented as an Eagle. The Church was careful to hold the accounts of the four gospels -- with their variations intact -- in order to present the fullness of the message, and not to artificially synthesize it in any way.

::: Well, I'd be surprised if I said that, as well! :) My reference to the "privileging" of John's Gospel is simply that our Holy Week is laid out the way it is. That is, its commemorations are based on John's chronology and not on that of the Synoptics. {{User:ASDamick/sig}} 12:05, January 28, 2006 (CST)

====Re====
I am not trying to drive a wedge between Pascha and the Eucharist. They are not unrelated. However, I would stand by my claim that the article is misleading on this point. The Last Supper was unlikely to have been a Passover meal. The eucharistic texts of the early Church make it clear that they did not derive from seder texts and that Passover imagery wasn't used. Thus to claim, as this article does, that the Eucharist is simly the seder "transformed" and that the themes of the seder are therefore the themes of the Eucharist is misleading, at best. By idnetifying a minor theme as a major, even exclusive one, it distorts the actual history and practice of the Church's Eucharist. I think there is more to be found in the Jewish Day of Atonement than in the Passover for understanding our Lord's death and resurrection, as well as the mystery of the Eucharist. My point here is related to the one I made regarding the symbolism of the Little Entrance, and what Fr John had to say on that discussion page about [[NPOV]].
BTW, I don't believe that the use of the "Christ our Passover" at the fraction of the 1979 Episcopal ''Book of Common Prayer'' represents ancient pratice; it certainly isn't known from the first several centuries that I am talking about. -- Fr Lev

== Real Presence ==

Could somebody write a good article on exactly what the Real Presence is according to Orthodoxy? I find this article here unilluminating and the External link on the matter confusing. [[User:Willibald|Willibald]] 21:48, August 16, 2006 (CDT)

Vestments

2006-08-05T17:49:37Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it descended. Counter-Reformation Roman style will be generally shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some Roman styles have a square yoke or close-fitting sleeves. Older styles were worn with belt or cincture as on the alb.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:35:57Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it descended. Counter-Reformation Roman style will be generally shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some Roman styles have a square yoke or close-fitting sleeves. Older styles may be worn with belt or cincture as on the alb.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:34:24Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it developed. Counter-Reformation Roman style will generally be shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some Roman styles have a square yoke or close-fitting sleeves. Older styles may be worn with belt or cincture as on the alb.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:33:13Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it developed. Counter-Reformation Roman style will generally be shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some styles have a square yoke or close-fitting sleeves. Older styles may be worn with belt or cincture as on the alb.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:15:16Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it developed. Counter-Reformation Roman style will generally be shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some styles have a square neck or close-fitting sleeves. Older styles may be worn with belt or cincture as on the alb.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:14:35Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it developed. Counter-Reformation Roman style will generally be shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some styles have a square neck or close-fitting sleeves. Older styles may be warn with belt or cincture as on the alb.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:12:49Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it developed. Counter-Reformation Roman style will generally be shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some styles have a square neck or close-fitting sleeves.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:12:00Z

Willibald: /* Non-Liturgical */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it developed. Counter-Reformation Roman style will generally be shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some versions have a square neck or close-fitting sleeves.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Vestments

2006-08-05T17:10:30Z

Willibald: /* Western Rite */

{{liturgy}}
Since the earliest times, '''vestments''' have been worn by Christian [[clergy]] in the performance of both the divine services and other functions of the clergy. Depending on their purpose and function, the vestment consists usually of very fine clothing which clergy wear in the course of their ministry. Some are reminiscent of the royal vesture of the kingdoms of history, and some derive their shape and function from Scripture. Their primary purpose is for the spiritual edification of the Church.

In one sense, vestments function as a uniform, identifying their wearer by his office and function, but they also serve the spiritual function of helping to bring the faithful into the atmosphere of understanding that in the Church, the Christian seeks to move ever more deeply into the Kingdom of Heaven. Thus, the wearing of vestments helps to render the clergy as [[icons]] of our Lord and his [[angels]], serving at the one [[altar]] of God.

Vestments and other distinctive clerical clothing are used in both the [[Byzantine Rite|Eastern]] and [[Western Rite|Western]] rites of the [[Orthodox Church]].

==Eastern Rite==
===Non-liturgical===
*[[Anteri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock [http://www.kwvestments.com/images/103ant_exo.jpg]
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment [http://www.kwvestments.com/images/102ant_exo.jpg]
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest|Oikonomos]], and there is no distinction made between various levels of crosses.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: a soft-sided cap, may be peaked (Russian style) [http://oag.ru/images/icon/20030416-200136-Father_Alexey_s2.jpg] or flat (Greek style).
*[[Kalymavhion]]/kamalavki/kalimafi/kameloukion/kamelaukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style, for married priests) [http://www.nikitatailor.com/shop/products/big/pNF4EKB.jpg], flared and flat at the top (Russian style) [http://www.nikitatailor.com/shop/products/big/pf1IKUy.jpg], or cylindrical and flat at the top (Serbian style)

'''Note''': Some of these may be worn during the course of liturgical services

===Monastic===
*[[Anteri]]/Zostiko/Podrjaznik: Inner cassock (see above). Worn by monastics at all times.
*[[Vest]]: Worn over the Anteri [http://www.holytransfigurationmonastery.com/clothing/images/large/vest_f.jpg]. This can be worn by married priests, but usually isn't. Worn by monastics at all times.
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock (see above). Worn by monastics during services.
*[[Skouphos]]/skufiya/skoufia/skouphia/skoupho: see above. In Greek monastic practise, may also be hard and flat (Greek style, in services) [http://www.holytransfigurationmonastery.com/clothing/images/large/hscoufo_l.jpg] or soft (Greek style, out of services) [http://www.holytransfigurationmonastery.com/clothing/images/large/scoufo_t.jpg]. Worn by monastics out of services.
*[[Veil]] (Koukoulion): A black piece of material that comes down the back of a monastic, and has two thin strips coming off the side. [http://www.holytransfigurationmonastery.com/clothing/images/large/koukouli.jpg]
*[[Epikalymavhion]] or Epanokameloukion: In Greek practise, the veil is placed on top of a kalymavhion, but is not attached to it. Worn by Greek-practise monastics in services.
*[[Klobuk]]: a veil attached to a kalymavhion with a veil that extends over the back, the standard in Slavic practise. Worn by Slav-practise monastics in services.
**Slavic metropolitans wear a white klobuk [http://www.oca.org/Images/HolySynod/portraits/met.theo.jpg], with Archbishops having a cross on their klobuk [http://ocaphoto.oca.org/filetmp/2005/May/1001/Detail/DSC_0002.jpg]; Greek bishops generally do not have these distinctions.

===Liturgical===
For the [[deacon]]:
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion

For the [[priest]]:
*[[Pectoral cross]] (if blessed to wear it)
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion
*[[Epitrachelion]]: the priestly stole, worn around the neck
*[[Zone]]: cloth belt worn over the epitrachelion
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy

For the [[bishop]]:
*[[Pectoral cross]]
*[[Sticharion]]: same as for the priest
*[[Epimanikia]]: same as for the priest
*[[Epitrachelion]]: same as for the priest
*[[Zone]]: same as for the priest
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves
*[[Epigonation]]/palitsa: all bishops wear this
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre
*[[Panagia (vestment)|Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].

The following are not vestments, but are used by the bishop during services:
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.

==Western Rite==
===Non-Liturgical===

*[[Biretta]] - Counter-Reformation Roman evolution of the birettum. cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top.
*[[Cap]] - the medieval birettum, often called catercap (short for "Canterbury cap"), descended from the ancient pileus headcovering. Formed of four joined sections of material, generally square in shape, but soft and foldable. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted.
*[[Cotta]] - loose short over-garment of white linen, with a square yoke, and short, broad sleeves used in Tridentine use.
*[[Hood]] - originally a short cape with a hood, worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.
*[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.
*[[Tippet]] - a long scarf worn at choir office over hood and surplice, a component part of the hood. Those worn by a priest will be black and generally very wide. A special form worn by readers is thin and of a blue material. This is not authorized for usage in the Antiochian [[Western Rite Vicariate]], but is used by the [[Russian Orthodox Church Outside Russia|ROCOR]] Western Rite.
*[[Surplice]] - loose over-garment of white linen, now usually gathered at the neck, with wide sleeves. It is the northern equivalent of the Classical [[alb]] from which it developed. Counter-Reformation Roman style will generally be shorter, may be all lace or hemmed with wide bands of lace. The medieval style (also called Old English, Anglican, Benedictine, or cathedral style) is without lace, much longer with very wide (pointed or rounded) sleeves. Some versions have a square neck or straight sleeves tightened at the wrists.

===Liturgical===

*[[Alb]] - linen overgarment, worn with a cincture (belt or rope) over the cassock and for clergy, beneath liturgical vestments. The baroque Roman form has lace cuffs and from hips down. In the medieval or English forms, worn with square apparels on the front and back lower hem, and on the cuffs. In northwestern Europe the alb developed into the surplice.
*[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil. In medieval or English use it often has a rectangular apparel forming a collar when thrown back.
*[[Apparels]] - pieces of brocade worn on the amice and alb in English or medieval style as decorations.
*[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by deacon and subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. The medieval chasubles were cut away at the sides and called Gothic. In the Counter-Reformation, the form was abbreviated extremely and stiffened to the 'fiddleback' shape, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.
*[[Cincture]] - a belt, most commonly of rope, anciently a band of silk and decorated with jewels.
*[[Clavis]] - the gilded and embroidered bands of decoration found on the Western dalmatic and tunicle.
*[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac ''phayno''.
*[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bearing a cross. Normally used by bishops and abbots.
*[[Dalmatic]] - a wide sleeved tunic, slit up the sides. The normal eucharistic garment of the deacon. Decorated with two vertical bands connected by two horizontal bands (see [[clavis]])
*[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with.
*[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. Early English or medieval style very short, made of felt, and slightly rounded with the peaks close together; Roman style much taller, of rigid material, and with the peaks sharper and further apart.
*[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments, particularly the chasuble.
*[[Pallium]] - the narrow woolen stole granted to bishops of metropolitan rank and above in the Western church, and which denote their high authority. Derived from the himation, the Greek philosopher's mantle, also worn by ascetics in the early Church.
*[[Rochet]] - in the traditional style, refers to a floor length linen garment with a round yoke similar to an alb, but with close fitting sleeves, often tied at the cuffs. Also a flowing floor length linen garment with slits at the sides and sometimes over sleeves, worn by servers. In baroque Roman form a thigh length linen garment, more fitting than a surplice, similar to the alb but worn un-belted. Is generally gathered close around the neck and wrists. Lace around cuffs and bottom third.
*[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.
*[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the dalmatic. Decorated with two vertical vertical bands (clavis) - normally worn by subdeacons at liturgy, can also be worn by the crucifer, thurifer, and clerk.

==See also==
*[[Liturgical colors]]
*[[Liturgical objects]]
*[[Vestments and Church Supplies]]

==Sources==
*Original text drawn from [[Wikipedia:Vestment]]

==External links==
*[http://aggreen.net/vestment/liturgical_colors.html Liturgical Vestment Colors of the Orthodox Church]
*[http://www.ourlifeinchrist.com/audio/mp3/vestingliturgy_071606.mp3 Vesting Liturgy] explained in audio podcast.

[[Category:Liturgical objects]]
[[Category:Vestments|*]]

Theosis

2006-07-23T20:32:26Z

Willibald: /* Union with God, east and west */ consistnecy in capitalization: East & West ("east" & "west" refer only to compass points and not to culture)

{{cleanup}}
{{spirituality}}
'''''Theosis''''', meaning '''''deification''''' or '''''divinization''''', is the process of man becoming [[holy]] and being united with God, beginning in this life and later consummated in the [[resurrection]]. ''Theosis'' is the content of salvation from sin, is premised upon apostolic and early Christian understanding of the life of faith, and is conceptually foundational in both the east and the west.

''Alternative spellings: Theiosis, Theopoiesis''

== Orthodox theology ==

The statement by [[Saint|St.]] [[Athanasius of Alexandria]], "The Son of God became man, that we might become God", indicates the concept beautifully. What would otherwise seem absurd, that fallen, sinful man may become holy as God is holy, has been made possible through [[Jesus]] [[Christ]], who is God incarnate. Naturally, the crucial Christian assertion, that God is One, sets an absolute limit on the meaning of ''theosis'' - it is not possible for any created being to become, [[ontology|ontologically]], God or even another god.

Through ''[[theoria]]'', the knowledge of God in Jesus Christ, human beings come to know and experience what it means to be fully human (the created image of God); through their communion with Jesus Christ God shares Himself with the human race, in order to conform them to all that God is in knowledge, righteousness and holiness. ''Theosis'' also asserts the complete restoration of all people (and of the entire creation), in principle. This is built upon the understanding of the [[atonement]] put forward by [[Irenaeus]], called "recapitulation".

For many fathers, ''theosis'' goes beyond simply restoring people to their state before the Fall of [[Adam and Eve]], teaching that because Christ united the human and divine natures in his person, it is now possible for someone to experience closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden, and that people can become more like God than Adam and Eve were at that time. Some Orthodox theologians go so far as to say that Jesus would have become [[Incarnation|incarnate]] for this reason alone, even if Adam and Eve had never sinned.

All of humanity is fully restored to the full potential of humanity because the Son of God took to Himself a human nature to be born of a woman, and takes to Himself also the sufferings due to sin (yet is not Himself a sinful man, and is God unchanged in His being). In Christ, the two natures of God and human are not two persons but one; thus, a union is effected in Christ, between all of humanity and God. So, the holy God and sinful humanity are reconciled in principle, in the one sinless man, Jesus Christ. (See Jesus's prayer as recorded in [[Gospel of John|John]] [http://drbo.org/cgi-bin/d?b=drb&bk=50&ch=017 17].)

This reconciliation is made actual through the struggle (''podvig'' in Russian) to conform to the image of Christ. Without the struggle, the [[praxis]], there is no real faith; faith leads to action, without which it is dead. One must unite will, thought and action to God's will, His thoughts and His actions. A person must fashion his life to be a mirror, a true likeness of God. More than that, since God and humanity are more than a similarity in Christ but rather a true union, Christians' lives are more than mere imitation and are rather a union with the life of God Himself: so that, the one who is working out salvation, is united with God working within the penitent both to will and to do that which pleases God. [[Gregory Palamas]] affirmed the possibility of humanity's union with God ''in His energies'', while also affirming that because of God's transcendence and utter otherness, it is impossible for any person or other creature to know or to be united with God's ''essence''. Yet through faith we can attain [[phronema]], an understanding of the faith of the Church.

The journey towards theosis includes many forms of [[praxis]]. Living in the community of the church and partaking regularly of the sacraments, and especially the [[Eucharist]], is taken for granted. Also important is cultivating "prayer of the heart", and prayer that never ceases, as Paul exhorts the Thessalonians ([[I Thessalonians|1]] and [[II Thessalonians|2]]). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the [[Philokalia]].

''See also:'' [[Desert Fathers]], [[Hesychasm]], [[Maximus the Confessor]], [[Monasticism]]

== Comparative considerations ==

=== Union with God, East and West ===

In Western Catholic theology, ''theosis'' refers to a specific and rather advanced phase of contemplation of God. [http://www.newadvent.org/cathen/10663b.htm] The process of arriving to such a state, or moving toward it (as arrival there is not necessary for [[salvation]]), involves different types of prayer which are recognized as beneficial. Various stages of prayer life are recognized as being likely to occur should a person respond to faith by moving along the purgative, illuminative, and unitive ways. See [[ascetical theology]].

Some Western writers refer to theosis using the same implications given above (e.g., [http://ic.net/~erasmus/RAZ184.HTM], [http://www.kensmen.com/catholic/purgatory.html]). It is common to find western writings that suggest that eastern spirituality manifests ''theosis'' and that by implication the West is lacking in this regard, but this is a case of rhetoric obscuring fact: under different terminology the western spiritual traditions, which also reach to the origins of Christianity (in the East), share the objective of sharing in the life of God. It is also necessary to recall that in the west there is a problematic form of ''[[ecumenism]]'' in vogue, in which people are quick to deny their own truths in order to appear to exalt the ''other''. Some Catholic writers consider it lamentable that the term ''theosis'' is not used more extensively in western theology. [http://www.kensmen.com/catholic/solafide.html]

It is, therefore, a mistake to attribute to Eastern Orthodoxy a special insight into the existence of the possibility of union with God: the theological difference between East and West is rhetorical. Whether or not eastern liturgies are more conducive to ''theosis'' is another matter; in the west there has been much discussion of the merits of the [[Novus Ordo Missae]]. The [[Tridentine Mass]] is available in hundreds of locations and is very much conducive, if for some faithful the Novus Ordo is not, to the kind of prayer life that leads one along toward ''theosis''. Virtually all spiritual books of any consequence published in the west manifest overt awareness of all the issues comprised in ''theosis'' (some books may focus on specific stages and treat unitive themes more briefly).

===Protestant use of the term "theosis"===

''Theosis'' as a concept is used among [[Methodist]]s [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of ''entire sanctification'' which teaches, in summary, that it is the Christian's goal, in principle possible to achieve, to live without any [[sin]]. In [[1311]] the [[Council of Vienne]] declared this notion, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinless, and that he will not be able to advance farther in [[grace]]" (Denziger §471), to be a [[heresy]]. Instead of theosis, '''sanctification''', being set apart or made holy, is the term that is used more in Protestant theology. Specifically, ''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, whereby an individual is made more holy.

The Protestant conceptions of [[praxis]], [[phronema]], [[ascetical theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may illustrate a commonality of objective or hope.

===Deification in Mormonism===

The doctrine of theosis or deification in [[Church of Jesus Christ of Latter-day Saints|The Church of Jesus Christ of Latter-day Saints]] differs significantly from the '''theosis''' of Orthodox Christianity. In Mormonism it is usually referred to as ''[[exaltation]]'' or ''eternal life''. While the primary focus of Mormonism is on the [[atonement]] of Jesus Christ, the reason for the [[atonement]] is exaltation which goes beyond mere [[salvation]]. All men will be saved from [[sin]] and [[death]], but only those who are sufficiently [[obedient]] and accept the atonement of Jesus Christ before the [[judgment]] will be exalted.

In [[Book of Moses|Moses]] 1:39 God tells [[Moses]], "this is my work and my glory—to bring to pass the immortality and eternal life of man". In that chapter God shows Moses a vision depicting some of God's vast creations including a vast number of worlds created for other people—a sampling of what God created in the past and what he will continue to do forever. Each world was prepared and peopled by God for the purpose of bringing to pass the immortality and eternal life of humankind. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forever. By eternal life is meant becoming like God both in terms of holiness or godliness and in glory. It is commonly believed by members of the Church that, like God, an exalted human being is empowered with the privilege to create worlds and people in an endless process of exalting humankind.

Of all the Mormon doctrines including [[Plural Marriage (Mormonism)|polygamy]], critics generally deem this doctrine the most offensive or even blasphemous. Some Mormons argue that even assuming mainstream Christianity's definition of God's [[omnipotence]] and [[omnibenevolence]], not only can God exalt mortal man, but God must do so. The argument is that if God is all-powerful, then God is capable of exalting man, and if God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that refer to the Divine nature and potential of humans as children of God. Some Mormons also suggest that discussions of theosis by early Church fathers show an early belief in the Mormon concept of deification, although they disagree with much of the other theology of the same Church fathers, most notably the doctrine of the Trinity.

The Mormons' belief has absolutely nothing in common with the Orthodox belief in deification. Deification always acknowledges a timeless Creator versus a finite creature who has been glorified by the grace of God. The Mormons are clear promoters of polytheism and the Church Fathers have absolutely no commonality with their view
==See also==
* [[Soteriology]]
==Published works==

* Kärkkäinen, Veli-Matti. ''One With God: Salvation As Deification And Justification''. (ISBN 0814629717)
* Alexander, Donald L., ed. ''Christian Spirituality: Five Views of Sanctification''. (ISBN 0830812784)
* Gundry, Stanley, ed. ''Five Views on Sanctification''. (ISBN 0310212693)

==External links==

* [http://www.affcrit.com/archives/ac_02_02.html Deification] - online issue of ''Affirmation & Critique'' devoted entirely to the topic of ''theosis''
* ''The Divinization of the Christian According to the Greek Fathers'', by Gules Gross (ISBN 0736316000)
* [http://groups.yahoo.com/group/arbible/message/25368 Q&A: About Orthodox Theosis]
* [http://www.monachos.net/patristics/clement_intro.shtml Theosis and the Work of Christ: A beginner's introduction to the thought of Clement of Alexandria]

[[Category:Theology]]

Russian Orthodox Church Outside Russia

2006-07-23T13:57:50Z

Willibald: updated link to official website in English

{{diocese|
name=Russian Orthodox Church Outside of Russia|
jurisdiction=[[Church of Russia|Russia]] (estranged)|
type=Semi-autonomous|
founded=1922|
bishop=[[Laurus (Skurla) of New York|Metr. Laurus]]|
see=New York|
hq=New York, New York|
territory=United States, worldwide|
language=[[Church Slavonic]], English, German|
music=[[Russian Chant]]|
calendar=[[Julian Calendar|Julian]]|
population=150,000|
website=[http://www.russianorthodoxchurch.ws/synod/indexeng.htm ROCOR]
}}
The '''Russian Orthodox Church Outside Russia''' (also called the ''Russian Orthodox Church Abroad'', ''ROCA'', ''ROCOR'', ''the Karlovsty Synod'', or ''the Synod'') is a [[jurisdiction]] of the [[Orthodox Church]] formed in response against the policy of Bolsheviks with respect to religion in the Soviet Union soon after the Russian Revolution.

==History==
===Formation and early years===
In 1920, the Soviet government had revealed that it was quite hostile to the [[Church of Russia|Russian Orthodox Church]]. Saint [[Tikhon of Moscow|Tikhon]], Patriarch of Moscow, issued an ''[[Ukaz No. 362|ukaz]]'' (decree) that all Russian Orthodox Christians abroad currently under the authority and protection of his Patriarchate organize and govern themselves independently of the Mother Church, until such time that the Patriarchate would again be free.

Among most Russian [[bishop]]s and other hierarchs, this was interpreted as an authorization to form an emergency [[synod]] of all Russian Orthodox hierarchs to permit the Church to continue to function outside Russia and provide spiritual care for nearly three million Russian emigres.To add urgency to the synod's motives, in May of 1922, the Soviet government proclaimed its own "[[Living Church]]" as a "reform" of the [[Church of Russia|Russian Orthodox Church]].

On [[September 13]], 1922, Russian Orthodox hierarchs in Serbia gave their blessing to the establishment, in Serbia, of a Synod of Bishops of the Russian Church Abroad, the foundation of ROCOR. In November of 1922, Russian Orthodox in North America held a synod and elected Metropolitan [[Platon (Rozhdestvensky) of New York|Platon]] as the primate of an autonomous Russian exarchate in the Americas (also known as the ''Metropolia'', which eventually became the [[Orthodox Church in America]]). Although the hierarchs of the Metropolia participated as full equals in the Synod Abroad, eventually a three-way conflict in the United States erupted between the patriarchal exarchate, ROCOR (sometimes known as "the Synod" in this period), and the [[Living Church]], which asserted that it was the legitimate (i.e., Russian-government-recognized) owner of all Orthodox properties in the USA. (See: [[ROCOR and OCA]])

===The Church of the Refugees (1922-1991)===
{{orthodoxyinamerica}}
In 1927, ROCOR declared "The part of the Russian Church that finds itself abroad considers itself an inseparable, spiritually united branch of the Great Russian Church. It does not separate itself from its Mother Church and does not consider itself autocephalous," indicating that ROCOR considered itself to speak for all of the Russian Orthodox outside of Russia. The Church Abroad also considered itself to be the free voice of the enslaved Mother Church in the Soviet Union.

After the end of World War II, the [[Church of Russia|Patriarchate of Moscow]] broached the possibility of reunification between Moscow and ROCOR, presumably at the behest of the Soviet government, which had adopted a more conciliatory attitude towards religion during the war and was presumably trying to capitalize on its wartime alliances to win a more respectable position internationally. This was not deemed possible at that time by ROCOR, given that Russia was still under communist dictatorship and the Church was still persecuted and controlled by the atheist authorities.

===Holy Transfiguration Monastery and ROCOR===
In the 1960s, ROCOR took under its care [[Holy Transfiguration Monastery (Brookline, Massachusetts)]] (today the principal [[monastery]] of [[HOCNA]]) after the latter had broken communion from the [[Greek Orthodox Archdiocese of America]] following sexual abuse scandals regarding the monastery's leadership. At some point later, they gradually assumed responsibility for much of ROCOR's external communications and publications. (The monks of Holy Transfiguration were English-speaking and the ROCOR bishops in America mainly were not.)

It is believed by many that the allegedly sectarian spirit of ROCOR came into its flowering during this time and under the influence of this monastery, which frequently misrepresented the official policies and views of the Synod of Bishops. In the early 1980s the hierarchs of the Synod began to correct and censor the narrow-minded and incorrect views of the followers of Holy Transfiguration Monastery. Subsequently this group broke communion with ROCOR (again regarding allegations of sexual abuse by the monastery's leadership), styling themselves the [[HOCNA|Holy Orthodox Church in North America]] (HOCNA). They became affiliated with the [[True Orthodox Church of Greece]], a Greek Old Calendarist group which broke from the [[Church of Greece]]. According to Fr. Alexey Young (author of ''The Russian Orthodox Church Outside Russia: A History and Chronology''), the association of ROCOR and Holy Transfiguration Monastery resulted in deep damage to ROCOR.

===After the Soviet Fall===
Since the end of the Soviet Union, ROCOR has maintained its independence from the [[Church of Russia|Moscow Patriarchate]] on the grounds that the Church inside Russia had been unacceptably compromised. Some accusations went so far as to claim that the entire hierarchy within Russia were active KGB agents. ROCOR also attempted to set up missions in post-Soviet Russia, which has not improved relations.

This has not prevented all communication, however. For many years there had been unofficial and warm contacts between the two groups. In 2001, the Synod of the Patriarchate of Moscow and ROCOR exchanged formal correspondence. The Muscovite letter held the position that previous and current separation was over purely political matters. ROCOR's response expressed concern over continued Muscovite involvement in [[ecumenism]], which was seen as compromising Moscow's Orthodoxy. Nevertheless, this was far more friendly discourse than had been seen previously.

After the dissolution of the Soviet Union, the Russian Orthodox Church Outside Russia continued to establish itself in its homeland. It now has about 100 worshiping communities in Russia and other countries of the Commonwealth of Independent States. Currently four bishops oversee these parishes. Two of them broke with Metropolitan [[Vitaly (Ustinov) of New York|Vitaly]] in New York in April 1994. They founded their own temporary administration called the ''Free Orthodox Church of Russia'' and ordained three additional bishops. They were reconciled in November 1994, and the ordination of the three new bishops was declared invalid. However, some tensions remain.

===Rapprochement with Moscow===
Since the election of Metropolitan [[Laurus (Skurla) of New York|Laurus]] as First Hierarch of ROCOR in 2001, a steady process of rapprochement has been occurring between ROCOR and the [[Church of Russia|Moscow Patriarchate]]. Multiple official visits have been exchanged between hierarchs and other clergy of both churches, and it is generally believed that the restoration of [[full communion]] is imminent.

In October 2001 Patriarch [[Alexei II (Ridiger) of Moscow|Alexei II]] and the [[Holy Synod]] of the Moscow Patriarchate sent a letter to the Bishops' Council of the Russian Orthodox Church Outside Russia calling for reconciliation, but without success. However, there was mutal recognition of grace in the sacraments of each church. Then, in November 2003, a delegation of the Russian Orthodox Church Outside Russia consisting of three bishops and two priests paid an official visit to the Moscow Patriarchate. This signalled a warming in relations, and in May 2004 for the first time since the foundation of the Russian Orthodox Church Outside Russia, the First Hierarch of ROCOR, Metropolitan Laurus, visited Moscow and met with Patriarch Alexei. The two church leaders established a joint committee to examine ways to overcome the division between their churches. This committee has now met successfully on several occasions, working out the details of intercommunion between the two Church bodies.

This possibility of rapprochement has led to [[schism]] from ROCOR, taking the self-retired Metropolitan [[Vitaly (Ustinov) of New York|Vitaly]] (Metropolitan Laurus's predecessor) with it (regarded by many in ROCOR as having been abducted by the schismatics). The resultant body refers to itself as the ''[[Russian Orthodox Church in Exile]]'' (ROCE/ROCiE), though it often still uses the ''ROCOR'' name.

On [[June 21]], 2005, it was announced simultaneously by both the ROCOR and the MP on their respective websites that rapprochement talks were leading toward the resumption of full relations between the ROCOR and the MP and that the ROCOR would be given the status of [[autonomy]].[http://www.mospat.ru/text/e_news/id/9553.html][http://www.russianorthodoxchurch.ws/01newstucture/pagesen/articles/docs.html]

In May 2006, the ROCOR met in its IV All-Diaspora Council, which was held at Most Holy Theotokos Joy of All Who Sorrow Cathedral in San Francisco, California. The council consisted of clergy and lay delegates from all dioceses of the ROCOR, and adopted a resolution, expressing "great hope that in the appropriate time, the unity of the Russian Church will be restored upon the foundation of the Truth of Christ, opening for us the possibility to serve together and to commune from one Chalice."[http://www.sobor2006.com/more2.php?id=99_0_3_0_M45]

Following the IV All-Diaspora Council, the Council of Bishops of the ROCOR was held. According to sources close to the council, it generally agreed with the text of the proposed "Act of Canonical Unity," but remitted it back to the Committee for Dialogue with the Moscow Patriarchate to rework certain aspects of the document.{{citation}} The exact nature of the elements to be worked out is unclear, but, according to sources close to the Synod of Bishops, involves property issues in the Holy Land. It is expected that the Synod of Bishops of the ROCOR will make a final decision on adopting the document sometime soon.{{citation}}

===ROCOR Today===
ROCOR currently has over 400 [[parish]]es as well as [[monastery|monasteries]] for men and women in 40 countries throughout the world, served by nearly 600 [[priest]]s. In North America, it has approximately 133 parishes in the US and 22 in Canada. There are five ROCOR communities in the United Kingdom and 21 in [[Diocese of Australia and New Zealand (ROCOR)|Australia and New Zealand]]. There are also roughly 100 communities which owe allegiance to ROCOR in Russia and the other nations of the former Soviet Union.

There are five ROCOR monasteries for men and women in North America, the most important and largest of which is [[Holy Trinity Monastery (Jordanville, New York)]], to which is attached ROCOR's seminary, [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Orthodox Seminary]].

In concert with the [[Church of Jerusalem]], ROCOR also oversees the [http://www.jerusalem-mission.org/ Russian Ecclesiastical Mission in Jerusalem], headed by Hegumen Andronik (Kotliaroff), which acts as caretaker to three holy sites in Palestine, all of which are monasteries.

==Ecclesiastical Status==
ROCOR is currently still in ambiguously relative [[Eucharist]]ic isolation from much of the Orthodox world, not always exchanging [[full communion]] with the majority of Orthodox [[jurisdiction]]s. It maintains good relations, intercommunion, and [[concelebration]] with the [[Church of Serbia]], the [[Church of Jerusalem]], and the [[Church of Sinai]].

ROCOR's status with regard to [[full communion]] is not entirely clear-cut. There was never a formal declaration of a break in communion made between ROCOR and other Orthodox churches, though in many dioceses [[concelebration]] has been suspended. In others, concelebration is active. A formal declaration of breaking communion with the OCA was issued by the ROCOR Synod after the Moscow Patriarchate issued the Tomos of Autocephaly to the OCA. (See: [[ROCOR and OCA]].) Generally Orthodox Christians from all local Orthodox churches are welcome to the chalice in ROCOR churches. There has never been a declaration from the ROCOR synod that grace does not exist in the [[New Calendar]] jurisdictions, in spite of statements to the contrary by the followers of Holy Transfiguation Monastery in Boston when they were still with the Synod.

ROCOR formerly maintained communion with a few [[Old Calendarist]] jurisdictions, including the [[Holy Synod in Resistance]] (True Orthodox Church of Greece, so-called "Cyprianites"), the [[Old Calendar Orthodox Church of Romania]] (Synod of Metropolitan Vlasie), and the [[Old Calendar Orthodox Church of Bulgaria]] (Bishop Photii). In 2006, communion with the [[Holy Synod in Resistance]] was suspended, after the ROCOR Synod received a letter from Metropolitan Cyprial of Oropos and Fili stating that Metropolitan Laurus' name had been "struck from the diptych." [http://www.synod.com/synod/eng2006/2ensynodmeeting.html] The ROCOR still maintains communion with the Synod of Metropolitan Vlasie and with Bishop Photii of Triaditza. Many of the clergy and the faithful of ROCOR believe the Cyprianites to be [[schism]]atics and that [[concelebration]]s with them should be severed, though this attitude does not extend to the Old Calendarist jurisdictions of Romania and Bulgaria.

==The Episcopacy==
The Russian Orthodox Church Outside Russia currently has 13 [[bishop]]s serving 10 [[diocese]]s throughout the world.

Ruling bishops:
* Metropolitan [[Laurus (Skurla) of New York|Laurus (Skurla)]] of New York and Eastern America, First Hierarch of the Russian Orthodox Church Outside of Russia, Ruling Bishop of the Syracuse-Holy Trinity Diocese, ''[[Locum Tenens]]'' of the Eastern part of the Diocese of Montreal and Canada
* Archbishop [[Alypy (Gamanovich) of Chicago and Detroit|Alypy (Gamanovich)]] of Chicago and Detroit
* Archbishop [[Mark (Arndt) of Berlin|Mark (Arndt)]] of Berlin, Germany and Great Britain
* Archbishop [[Hilarion (Kapral) of Sydney|Hilarion (Kapral)]] of Sydney, [[Diocese of Australia and New Zealand (ROCOR)|Australia and New Zealand]]
* Archbishop [[Kyrill (Dmitrieff) of San Francisco|Kyrill (Dmitrieff)]] of San Francisco and Western America, Locum Tenens of the Western part of the Diocese of Montreal and Canada
* Bishop [[Evtikhii (Kurochkin) of Ishim|Evtikhii (Kurochkin)]] of Ishim and Siberia
* Bishop [[Agafangel (Pashkovsky) of Simferopol|Agafangel (Pashkovsky)]] of Odessa and Tauria
* Bishop [[Michael (Donskoff) of Geneva|Michael (Donskoff)]] of Geneva and Western Europe

Vicar bishops:
* Bishop [[Daniel (Alexandrow) of Erie|Daniel (Alexandrow)]] of Erie, Vicar President of the Synod of Bishops for the Old Believers
* Bishop [[Gabriel (Chemodakov) of Manhattan|Gabriel (Chemodakov)]] of Manhattan, Vicar Bishop of the Eastern American and New York Diocese
* Bishop [[Agapit (Gorachek) of Stuttgart|Agapit (Gorachek)]] of Stuttgart, Vicar of the German Diocese, Administrator of parishes in Belgium, Luxembourg, and the Netherlands
* Bishop [[Peter (Loukianoff) of Cleveland|Peter (Loukianoff)]] of Cleveland, Vicar of the Chicago Diocese

Retired bishops:
* Bishop [[Ambroise (Cantacuzène) of Geneva|Ambroise (Cantacuzène)]], Retired

Former bishops:
* Bishop [[Alexander (Mileant) of Buenos Aires|Alexander (Mileant)]] of Buenos Aires and South America (reposed [[September 13]], 2005 [http://www.russianorthodoxchurch.ws/01newstucture/pagesen/news05/balexdeath.html])

==See also==
*[[ROCOR and OCA]]

==External links==
*[http://www.russianorthodoxchurch.ws/ Russian Orthodox Church Outside Russia] (Official site, Russian)
*[http://www.russianorthodoxchurch.ws/synod/indexeng.htm Russian Orthodox Church Outside Russia] (Official site, English)
*[http://www.roca.org/ ROCA: A collection of Russian Orthodox Materials] (Unofficial site)
*[http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=49&IndexView=toc The Eastern Christian Churches: The Russian Orthodox Church Outside Russia] (by Ronald Roberson, CSP, a Roman Catholic priest and scholar)
*[http://www.orthodoxinfo.com/ecumenism/roca_history.aspx History of the Russian Orthodox Church Abroad], by St. [[John Maximovitch]]
*[http://gnisios.narod.ru/bisrocor.html Bishops of the ROCOR]
*[http://www.russianorthodoxchurch.ws/01newstucture/pagesen/articles/svassasobor.htm "Glory be to God, Who Did Not Abandon His Church": The Self-Awareness of ROCOR at the Third All-Diaspora Council of 1974], by Nun Vassa (Larin)

*[http://www.sobor2006.com/ IV All-Diaspora Council] (official site)

[[Category:Jurisdictions]]