Liturgy of Saint John Chrysostom
In examining the Liturgy of St. John Chrysostom, one notices that its structure is virtually the same as that of the Roman rite’s Mass. Despite these similarities, there are also differences, one of the first being the private ceremony of preparation known as the “Proskomedia.” The order of the Liturgy is as follows:- Proskomedia or Office of Preparation
- Liturgy of the Word
- Liturgy of the Eucharist
Proskomedia (The Office of Preparation)
Proskomedia is a Greek word meaning offering. The first part of the Liturgy derives its name from the early Christian custom of the people offering bread and wine and all else that was needed for the Liturgy. Therefore, each small loaf of the bread which is used in the Liturgy is termed a "prosphora," another word meaning offering. This bread, or prosphora, must be leavened, pure, and made of wheat flour. The wine used must be red, so as to remind the communicant of the blood of Christ shed on the cross for the salvation of the world. Water is added to this wine to remind us of the water that flowed from Christ’s pierced side.
The Lityrgy of the Word
Following the Proskomedia is the Liturgy of the Word, which consists of intercessions and readings from the Psalms, the Epistles and Gospels. This commences the public part of the Divine Liturgy. In reflecting on the words of the Liturgy, one is struck by expressions that are often rich in meaning both celebratory and sacrificial. The former finds special expression in the Liturgy of the Word.
At the opening of this part of the Liturgy, the deacon, after incensing the Holy Table, iconostasis and the faithful, turns to the faithful to lead them in the Great Litany (ektenia). In this litany the first petition is for peace, without which prayer is not possible. Additionally, in this litany the various petitions made of the Lord are made in the order of their relative importance to the Church.
Following the Great Litany, the antiphons, taken from the Psalms, are chanted. After these antiphons and the hymn, “Only-begotten Son and Word of God,” a little Litany is prayed. Next, in preparation for the reading of the Gospel, the priest and deacon are led into the nave of the church with the book of the Gospels by servers bearing candles. This procession, also called the Entrance with the Gospel, serves to ritualize the importance of the Word of God. It is marked by the exclamation, “Wisdom! Stand aright!” .
The troparia and kontakia, which are short commemorative hymns for the particular Sunday or the feast, are then chanted, while the priest prays that the Heavenly Father might receive from us the forthcoming Trisagion hymn:
“Holy God! Holy and Mighty! Holy and Immortal! Have mercy on us (three times).Glory to the Father, and to the Son, and to the Holy Spirit, now and forever and ever. Amen. Holy and Immortal! Have mercy on us. Holy God! Holy and Mighty! Holy and Immortal! Have mercy on us.”This hymn of worship to the Most Holy Trinity is one of the oldest chants of the Byzantine Liturgy. The roots of this hymn reach back to the ecstasy of Isaiah and the vision of St. John the Evangelist (Is. 6:3, Rev. 4:8).
Following the Trisagion in the order of worship is the Epistle, then the chanting of the prokeimenon, which is a special, brief psalm verse that changes according to the day, and finally the Gospel is read. Upon the completion the Gospel, it is customary to have a homily explaining the meaning of the Epistle and Gospel. However, at times the homily is simply given at the end of the Liturgy. The Gospel is followed by the Litany of Fervent Supplication. This litany allows us to pray for some of the more particular needs of the Church, both universal and local, and to add special intentions. For as a priestly people (I Peter 2:9) and the living Body of Christ, we stand before the throne of the Father, constantly interceding for the needs of the world (Hebrews 7).
The Liturgy of the Eucharist
"Let us who mystically represent the Cherubim and sing the thrice-holy hymn to the life-creating Trinity, now lay aside all earthly cares...So that we may welcome the King of all invisibly borne aloft by angelic hosts. Alleluia! Alleluia! Allelula!"
This 6th century hymn marks the beginning of what has come to be known as the Liturgy of the Eucharist.
The Liturgy of the Eucharist consists of six parts in the Byzantine tradition:
- Transferring of the Gifts from the Table of Preparation to the Holy Table
- Preparation of the faithful for the sacrifice of the Gifts,
- Sacrifice (changing) of the Gifts,
- Preparation of the faithful for Communion,
- Communion,
- Thanksgiving after Communion and the Dismissal.
Within this outline there are numerous elements similar to the Liturgy of the Eucharist in the Roman Rite, such as the Kiss of Peace, the Creed, the words of Institution and the Epiclesis, as well as the Elevation.
The solemn transferring of the Gifts to the Holy Table is characteristic of the Byzantine rite. This is called the Great Entrance and is prepared by incensing, a candle procession and by commemorations for the hierarchy of the church.
There is no better way to prepare oneself for the Eucharist than to cleanse one’s heart of all personal malice. The wisdom of this is reflected in the Liturgy, since there can be no unity in faith if there is not first unity in love. At this point the clergy exchange a kiss of peace, and in some parishes the faithful exchange among themselves a sign of peace. Following this is the Creed, also referred to as the Symbol of Faith. It was worked out at the Ecumenical Councils of Nicaea and Constantinople in 325 A.D and in 381 A.D.
Next is the Eucharistic Prayer, which is known by the term Anaphora. This anaphora is said silently by the priest. However, saying it aloud is gaining acceptance in some parishes. The anaphora is noted for its beauty and succinctness, in language both apophatic and kataphatic (that is it speaks of what we can know about God and at the same time the limits of this knowledge). It thanks God for creation, praises Him for salvation, and petitions Him for redemption.
The reading of the anaphora is interrupted by the singing of the hymn of the angels. Byzantines hold dearly to the belief that our Liturgy on earth ought to be a reflection of that one Liturgy in heaven. This truth finds ideal expression in the “Holy, Holy, Holy. “ The priest then pronounces the words of Christ over the Gifts, “Take, eat, this is my Body" and "Drink of this, all of you. This is my Blood" to which our response of "Amen" is a proclamation of our faith in the reality of the sacrifice unfolding before us and of Christ's true presence in these precious Gifts under the appearance of ordinary bread and wine.
Following the words of Institution, the teaching of the sacrifice of the Eucharist is set forth in the Liturgy itself with the words, “Your own from Your own we offer unto You on behalf of all and for all.”
After this comes the epiklesis, which is the invocation of the Holy Spirit, whereby the Father is asked to send forth the Holy Spirit in order that the Body and Blood of Christ may bring "...forgiveness of sins, fellowship in your Holy Spirit, the fullness of the heavenly kingdom."
At this point a hymn of remembrance is sung of the Mother of God: “It is truly right to bless thee, O God-bearing One, as the ever-blessed and immaculate Mother of our God. More honorable than the Cherubim and more glorious than the Seraphim. Who without corruption gave birth to God the Word, O true Mother of God, we magnify you.” This is followed by another litany leading up to the Lord’s Prayer. The placement of the Our Father at this point in the Liturgy is perfect on account of the words, “forgive us our trespasses as we forgive those who trespass against us.” Also, the words "Give us this day our daily bread" remind the faithful of the Bread of Life, that is, His Body and Blood, which Our Lord gave on Holy Thursday.
Next, we hear the words, "Let us be attentive! The holy things for the holy!” The response to this is “One is Holy, One is Lord, To the Glory of God the Father, Amen.” This ancient formula is the original invitation to communion. It does not “…imply, however, that only ‘perfect’ people can approach the chalice.”
During the course of the church’s history numerous prayers have been inserted into the Liturgy so as to make clear in the mind of each communicant the need to have a proper disposition towards receiving the Eucharist. Most of these prayers have been written by the great saints of the church, foremost among them St. John Chrysostom.
Prior to receiving the Holy Eucharist the faithful recite a prayer in which they confess their faith in Jesus Christ as the Son of God, the Savior of sinners, and their faith in the Mystery of Communion by which, in the visible form of bread and wine, they receive the true Body and Blood of Christ as a pledge of eternal life and the Mystery of Communion with Him.
Having partaken of the divine mysteries, we exclaim, "We have seen the true light! We have received the heavenly Spirit! We have found the true faith! Worshipping the undivided Trinity, Who has saved us." We have seen the true light, since through Baptism we are the sons of Light. Through Chrismation we receive the Holy Spirit. Finally, we worship the Holy Trinity because He has saved us.
After receiving the Eucharist there could be no better response than for the faithful to exclaim, "Let our mouths be filled with your praise, O Lord, so that we may sing of your glory…"
Sources for this article: www.fatheralexander.org, www.byzantines.net and http://esoptron.umd.edu/UGC/ugc.html
- DIVINE LITURGY of St. John Chrysostom (in English)
