+       THE DIVINE LITURGY        +

DIVINE LITURGY OF THE HOLY ORTHODOX CHURCH
ORTHODOX CATHOLIC CHURCH OF TYHE AMERICAS
(and, HOC/AJ, AOC, and The Basilian Fathers)
(THE  HOLY ORTHODOX CATHOLIC AND APOSTOLIC CHURCH)
FOR USE IN THE WESTERN RITE

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FROM THE 1981 EDITION:

The Divine Liturgy as contained herein is the authorized usage for all 
Canonical Western Rite parishes within the Jurisdiction of the Orthodox 
Archdiocese of Nashville.

+ Wm. Francis Forbes,S.S.B, D.D.
Orthodox Archbishop of Nashville

St. Nicholas of Myra (BC)
December 6, 1981
Acknowledgment;

The Liturgical Commission of the Archdiocese of Nashville and Matushka Dolly 
Ward who spent many hours working with the word-processing equipment 
preparing the text for this revised edition of the Western Rite Missal for 
the Laity.

Published by
The Basilian Press
Copyright - 1981

FOR THE 1996 EDITION:
This is the Western Rite Divine Liturgy as used at Holy Innocents Orthodox 
Church, New Orleans (Harahan), Louisiana, and at St. Mary Magdalene Orthodox 
Church and at St. Mary Magdalene Orthodox Retreat House, Waveland, 
Mississippi.

The Liturgy and basic rubrics are taken from the Basilian Press 1981 
edition.  The extensive rubrics are provided for those not familiar with 
Western Rite; the new type faces are for the eyes which grow dim with age.  
In this edition, I am solely responsible for any errors, omissions, 
mis-spellings, unclarity - for which I apologize and ask you advise me of 
such that corrections may be made.

This book may be reproduced in whole or in part.  We welcome its use by 
other Jurisdictions now entering into the Western Rite.  We ask only that 
acknowledgment of its use be made.

Mitered Archpriest Paul (Lee Mc Colloster), S.S.B.
Vicar General of the Orthodox Catholic
Diocese of Louisiana
Synodal Notary
8 February 1996

Published by
Holy Innocents Orthodox Church
and
REUNION
New Orleans, Louisiana
Copyright © February 8, 1996, and February 11, 1996
Rev. February 23, 1996

Copies may be purchased by requesting
Publication No. MISSAL3.PUB
Issue Date 02231996
from
Holy Innocents Orthodox Church
25401 Lorin Wall Road
Holden, Louisiana 70744


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GENERAL NOTATIONS AND
INSTRUCTIONS


Preparation and matters prior to the Liturgy

It is customary when Celebrants enter the Temple for Divine Liturgy, that 
they and all who will serve with them proceed on the Epistle side of the 
Temple to the Epistle side to the Iconostasis, kiss the Icon of our Lord 
and pray (the following prayer being acceptable)

We reverence thy spotless ikon, O gracious Lord, and ask forgiveness of our 
transgressions, O Christ our God: for of thine own good will thou wast 
pleased to ascend the Cross in the flesh, that thou mightest deliver from 
bondage to the enemy those whom thou hadst fashioned. Wherefore, we cry 
aloud unto thee: thou hast filled all things with joy, O our Saviour, for 
thou didst come to save the world.

then, to proceed to the Icon of the Blessed Virgin Mary and pray (the 
following prayer being acceptable)

For as much as thou art a well-spring of tenderness, O Theotokos, make us 
worthy of compassion; Look upon a sinful people; Manifest thy power as ever, 
for hoping on thee we cry aloud unto thee: Hail! as once did Gabriel, Chief 
Captain of the Bodiless Powers.

The Iconostasis is then entered through the door nearest the wall on the 
Gospel side, the Book of the Gospels on the Altar is kissed, then the 
Antimensium, then the blessing Crucifix, and the vesting prayers begun 
with the washing of hands.

If there is to pass a great time between the Prothesis and the Divine 
Liturgy, the Prothesis may be prayed in the minimum of vestments, though 
it is customary for all to be vested excluding  chasauble or dalmatic.  
Chasauble and dalmatic should be vested prior to the beginning of the 
Divine Liturgy.

At least two candles should be on the Altar of Prothesis, and these lit 
before the Prothesis is begun and to remain so until after Divine Liturgy.

The Altar candles may be lit at the same time as those of the Prothesis, 
or this may be done just prior to Divine Liturgy; shall consist of three 
near the back edge on either side of the Tabernacle or the center of the 
Altar (for a total of six) with another two on either side of the Tabernacle 
a little further away from the back edge of the Altar (for a total of four, 
and a total of ten altar candles).  Candles are lit, the six back candles 
first, Epistle side to center then Gospel side to center, and then the 
remaining four in like progression.

On Sundays, Great Feasts, and solemn occasions, all the Altar candles are 
lit.  On less solemn occasions, and when incense is not being used, only 
the four front candles are lit.  (Terms: High Mass and Low Mass.)

Variations in Altar construction, location of the reserved Sacred Elements 
and the Tabernacle, may require modification of these customary practices.


During the Liturgy

+ Generally indicates make the sign of the cross or bless that which is 
being addressed.

[+] Generally indicates cross or bless ones self.

(+) Generally indicates cross or bless with the altar implement or vessel 
one is holding.

At the Name of Jesus, always bow.

At the Name of the Virgin, bow to her Icon.

Bishops and Mitered Archpriests always stand at the middle front of the 
Altar, and read from the Altar Missal in center, right, or left, as 
appropriate.

Priests and Archpriests always stand where the Altar Missal is to read, 
and return, except during the Canon of the Mass, when they stand in the 
middle and read from the Book on their left.

When the Celebrant turns to face the congregation, he always turns to his 
right.  When turning back to the Altar, he always turns back to his left, 
never making a complete circle except that just before the Secret, when he 
prays “Brethern, pray . . .”, at the point when is recited “May the Lord 
receive . . .” he continues turning to his right, thus coming full circle.

Blessing and censing of the congregation is always done first to the 
Celebrant's center, then to his left, then to his right.

When the veils are removed from the Chalice and Paten at the beginning 
of the Canon, the large veil is folded lengthwise along the creases where 
it hangs, then one edge is folded up one third so the cross at the center 
is up, and the veil draped so the remaining one-third hangs over the edge 
of the Altar to the right of the unfolded Antimensium.  One smaller veil is 
placed to the right of the large veil, the other towards the back of the 
altar from the large veil.  The Star is placed on the center of the back 
edge of the Antimensium, and the purificator to the back Epistle side corner 
of the Antimensium.  If a Paul is used, it is placed either on top of the 
second small veil or to the right of it.


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VESTING PRAYERS

WASHING HANDS:  Give virtue, O Lord, unto may hands, that every stain may 
be wiped away; so that I may be enabled to serve Thee without defilement 
of mind or body.

AMICE:  Put, O Lord, the helmet of salvation upon my head, that I may 
overcome the assaults of the devil.

ALB:  Cleanse me, O Lord, and purify my heart:  that being made white in 
the Blood of the Lamb, I may attain the fruition of everlasting joys.

CINCTURE:  Gird me about, O Lord, with the girdle of purity and extinguish 
in my loins the desire of lust, so that the virtue of continence and purity 
of thought may abide within me.

STOLE:  Restore unto me, O Lord, the stole of immortality, which I lost by 
the transgression of the first parent;  and although unworthy I draw near 
to Thy Sacred Mystery, may I yet be found worthy of everlasting joy.

CHASAUBLE:  O Lord, who hast said:  My yoke is easy, and my burden is 
light:  make me so to be able to bear it, that I may obtain Thy favor.  
Amen.

{} 

THE PROTHESIS

The Celebrants enter to the Altar of Prothesis, all standing.

Any congregation in attendance should stand and respond, even though the 
Iconostat is closed.

V.      The Lord be with you.

R.      And with thy spirit.

V.      Let us pray

The Celebrant (Priest) takes the altar bread, placing it on the paten, and 
lifting it slightly, or to chest level, prays, making the cross with the 
paten over the altar of prothesis at the (+).

V.      Accept O Holy Father, almighty and everlasting God, this unspotted 
	host which, I, unworthy servant, offer unto Thee, my living and true 
	God, for my innumerable sins, offenses, and negligences, and also 
	for those here present and for all faithful Christians, both living 
	and dead, that it may avail (+) me and them unto life everlasting.

R.      Amen

The Celebrant pours the wine into the chalice, blesses the water at the 
+ and mixes three drops of water in the chalice of wine as he is saying.

V.      O God, who in creating human nature hast wonderfully dignified it 
	and still more wonderfully + reformed it, grant that by the mystery 
	of this water and wine, we may become partakers of His Divine Nature, 
	Who deigned to partake of our human nature, Thy Son our Lord Jesus 
	Christ, Who liveth and reigneth with Thee in the unity of the Holy 
	Ghost, God, throughout all ages of ages. 

R.      Amen.

The celebrant shall lift the chalice slightly, as with the paten, as he is 
praying, and make the cross with the chalice over the altar of prothesis at 
the (+):

V.      We offer unto Thee, O Lord, the chalice of salvation, beseeching 
	Thy mercy, that it may ascend before Thy Divine Majesty as a sweet 
	odour for our salvation and that of the whole world (+). 

R.      Amen.

The censor is then brought to the altar of prothesis.  Celebrant, soft 
voice, places three spoonfuls of incense into the thurible, praying:

C.      May He bless thee, in whose honor thou shalt burn.  Amen.

and the High Place is incensed in three separate groups of three, while the 
Celebrant prays:

C.      We offer Thee incense, O Christ our God, for an odor of spiritual 
fragrance.  Receive it upon Thy heavenly altar, and send down upon us in 
return the grace of Thine all Holy Ghost.


D.      Let us pray to the Lord.

While the Subdeacon/Deacon holds the censor the Priest censes the star and 
places it over the Holy Bread, praying:

P.      And the star came and stood over the place where the young child 
	was.

D.      Let us pray to the Lord.

While the Subdeacon/Deacon holds the censor, the Priest censes the first 
veil and places it over the paten, praying:

P.      The Lord reigns; He is robed in majesty; the Lord is robed, He is 
	girded with strength.  The world is established; it shall never be 
	moved.  Thy throne is established from old; Thou art from 
	everlasting.  The floods have lifted up, O God, the floods have 
	lifted up their voice, the floods have lifted up their roaring.  
	Mightier than the thunder of many waters, mightier than the waves of 
	the sea, the Lord on high is mighty.  Thy decrees are very sure; 
	holiness befits Thy house, O Lord, for ever more.

D.      Let us pray to the Lord.  Cover, Master.

The Priest censes the second veil and places it over the chalice, praying:

P.      Thy virtue has covered the heavens, O Christ, and the earth is full 
	of Thy praise.

D.      Let us pray to the Lord.  Cover, Master.

The Priest censes the large veil and places it over both the paten and the 
chalice, praying:

P.      Cover us with the shelter of Thy wings, and drive away from us every 
	foe and adversary.  Give peace to our lives, O Lord.  Have mercy on 
	us and on Thy world, and save our souls, for Thou art good and lovest 
	mankind.

The Priest then takes the censer and censes the Offerings in three separate 
groups of three, then censes in a cross three times over the Offerings.

C.      Accept us, O Lord, in the spirit of humility and contrition of heart; 
	and grant that the Sacrifice we offer this day in Thy sight may be 
	pleasing to Thee, O Lord God.

Then with his left hand first on the base of the paten, then on the chalice, 
he blesses each at the + + while praying

	Come, O almighty and eternal God the Sanctifier, bless + + this 
	Sacrifice prepared for the glory of Thy Holy Name.

The Preparation of the Gifts completed, the celebrant shall return to the 
sacristy and prepare  for the processional.

Any congregation in attendance may now sit.

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THE DIVINE LITURGY
OF
THE HOLY EUCHARIST
ACCORDING TO THE USE
OF
THE HOLY ORTHODOX CHURCH
AMERICAN JURISDICTION

FOR CELEBRATION IN PARISHES
OF THE
WESTERN RITE


The Congregation stands during the processional hymn and the Aspereges.  
The Celebrant may sprinkle the congregation with holy water during the 
procession, and again during The Aspereges; The Aspereges is optional.


THE ASPERGES

For outside of Paschal Time.

ANTIPHON:

While sprinkling the altar with holy water, first in the middle, then to 
his left, then to his right, the Celebrant prays:

P.      Thou, O Lord, wilt sprinkle me with Hyssop, and I shall be clean; 
washed by thee, I shall be whiter than snow, Ps.50.3 Have mercy on me, 
O God, as thou art ever rich in mercy,

P/D.    Glory be to the Father, and to the Son, and to the Holy Ghost.

R.      As it was in the beginning, is now, and ever shall be, throughout 
ages of ages. Amen.

Then, turning to his right to face the congregation, the Celebrant sprinkles 
the congregation with holy water, once or more times to the center, left, 
then right, while praying.

P.      Ant. Thou, O Lord, wilt sprinkle me with Hyssop, and I shall be 
clean; washed by thee, I shall be whiter than snow.

The congregation should cross itself as it is being blessed with the holy 
water.

The Deacon who says these prayers then turns to his right until he is facing 
the congregation, and prays.

P/D.    Show us thy mercy, Lord.

R.      And grant us thy salvation.

P/D.    Lord, heed my prayer.

R.      And let my cry be heard by thee.

P.      The Lord be with you.

R.      And with thy spirit.

P.      Let us pray:

P.      Hear us, holy Lord, almighty Father, eternal God, and graciously 
	send thy holy angel from heaven to watch over and cherish, protect, 
	defend, and care for all who make this temple their home; through 
	Jesus Christ, your Son, Our Lord, who lives and reigns with you, in 
	unity with the Holy Ghost, one God, throughout all ages of ages.

R.      Amen.

At the conclusion of the Aspereges, the Celebrant and Deacon turn to their 
left so they are again facing the altar, and begin the prayers at the foot 
of the altar.

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THE ASPERGES

ANTIPHON:
IN PASCHAL TIME

Rubrics are the same as for outside of Paschal Time.

Rubrics for the congregation are the same as for outside of Paschal Time.

P.      I saw water coming forth from the temple on the right side, 
	alleluia: and all those to whom this water came were saved, and 
	shall say, alleluia. (Ps. 117) Give praise to the Lord for He is 
	good: for His mercy endureth forever.

P/D.    Glory be to the Father, and to the Son, and to the Holy Ghost.

R.      As it was In the beginning, is now, and ever shall be, throughout 
	ages of ages. Amen.

P.      I saw water coming forth from the temple on the right side, 
	alleluia: and all those to whom this water came were saved, and 
	shall say, alleluia.

P/D.    Show us, O Lord, thy mercy, alleluia.

R.      And grant us thy salvation. Alleluia.

P/D.    Lord, hear my prayer.

R.      And let my cry come unto thee.

P.      The Lord be with you.

R.      And with thy spirit.

P.      Let us pray:

P.      Graciously hear us, O Holy Lord, Father Almighty, Eternal God, and 
	vouchsafe to send down from heaven thy holy angel, that he may watch 
	over, foster, safeguard, abide with and defend all who dwell in this 
	temple; through Jesus Christ, your Son, Our Lord, who lives and 
	reigns with you, in unity with the Holy Ghost, one God, throughout 
	all ages of ages.

R.      Amen.

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MASS OF THE
CATECHUMENS

The processional to the altar is by rank, highest last; where space permits 
all at the foot of the altar, main celebrant in center with highest rank 
alternating on each side of him.

All facing the altar, the Celebrant bows and prays while Crossing himself 
at [+].  The [+] generally indicates the Celebrant or the one praying 
crosses himself, while + generally indicates blessing that which is 
addressed, and (+) generally indicates blessing or signing the Cross with 
an altar implement.

The congregation stands during the processional hymn and Aspereges. The 
congregation KNEELS (if there are no kneelers, the congregation remains 
standing) as the Divine Liturgy begins and the celebrant chants or recites:

V.      Blessed is the kingdom of the [+] Father, and of the, [+] Son and 
	of the [+] Holy Spirit, now and unto all ages of ages,

R.      Amen.

Here the congregation kneels, or remains standing if there are no kneelers.

The Choir may begin singing the Introit just prior to the invocation, or at 
this point, or when the Celebrant begins to ascend to the Altar as he is 
praying Take away from us . . .

Rising from his bow, the Celebrant prays:

V.      I will go unto the altar of God.

R.      Even unto the God of my joy and gladness.

PSALM 43 (Omitted during Advent & Lent and at Requiems)

V.      Give sentence with me O God, and defend my cause against the ungodly 
	people, O deliver me from the deceitful and wicked man.

R.      For Thou art the God of my strength; why hast Thou put me from Thee, 
	and why go I so heavily while the enemy oppresseth me?

V.      O send out Thy light and Thy truth: that they may lead me and bring 
	me unto Thy holy hill and to Thy dwelling.

R.      And that I may go unto the altar of God, even unto the God of my joy 
	and gladness: and upon the harp will I give thanks unto Thee, O God, 
	my God.

V.      Why art thou so heavy, O my soul? and why are thou so disquieted 
	within me?

R.      O put thy trust in God; for I will yet give Him thanks, which is the 
	help of my countenance and my God.

At the Glory be, the Celebrant and all at the altar bow, and cross 
themselves at +:

V.      Glory be to the [+] Father, and to the [+] Son, and to the [+] 
	Holy Spirit:

R.      As it was in the beginning, is now and ever shall be, throughout 
	all ages of ages, Amen.

The Celebrant bows while praying:

V.      Our help is in the [+] name of the Lord 

R. Who made heaven and earth

Celebrant, bowing:

Celebrant:      I confess to God, to Blessed Mary, ever virgin, to all the 
		Saints, and to you, my brethern, that I have sinned 
		exceedingly in thought, word and deed, by my own fault
		(striking his breast). I beg Holy Mary the Blessed Theotokos, 
		all the Saints of God, and you, my brethern, to pray for me.

R.      Almighty God have mercy upon you, forgive you all your sins, and 
	bring you to everlasting life.

Celebrant:      Amen.

The congregation makes their confession, bowing while praying:

Those at the altar, except the Celebrant, join, and bow towards the main 
Celebrant at the word Father.

All.    I confess to God, to Blessed Mary, ever virgin, to all the Saints, 
	and to you, Father, that I have sinned exceedingly in thought, word, 
	and deed, by my own fault (striking their breasts). I beg Holy Mary, 
	the Blessed Theotokos all the Saints of God, and you, Father, to pray 
	for me.

THE GENERAL SACRAMENTAL ABSOLUTION

This is NOT a valid substitute for individual Sacramental Confession and 
Absolution, and should NOT be abused as such.

Celebrant: (Turning to his right until he faces the congregation) Almighty 
	   God have mercy upon you, forgive you your sins, and bring you to 
	   everlasting life.

R.      Amen.

C:      May the Almighty and Merciful Lord grant you pardon + absolution and 
	remission of all your sins. 

R. Amen.

V.      Turn us again, O Lord, and quicken us;

R.      That Thy people may rejoice in thee.

V.      O Lord, show Thy mercy upon us;

R.      And grant us Thy salvation.

V.      O Lord, hear my prayer; 

R.      And let my cry come unto Thee.

V.      The Lord be with you;

R.      And with thy spirit.

C.      Let us pray.

THE MAIN CELEBRANT turns to his left, facing the altar, and ASCENDS TO THE 
ALTAR, praying as follows, while those others at the altar join his ascent 
and take their various places, main celebrant in the center.

The Choir may now sing the Introit if it did not so do at the beginning of 
the prayers at the foot of the Altar, so as to be completed when the 
Celebrant begins the Kyrie.

C.      Take away from us, we beseech Thee, O Lord, all our iniquities, 
	that we may enter into the holy of holies with pure minds, through 
	Christ our Lord.

R.      Amen.

Celebrant bows, praying silently

C.      We pray Thee, Lord, by Thy saints whose relics are here (kissing the 
	antimensium) and of all the saints, that Thou wilt deign to pardon 
	all my sins.  Amen

Deacon, soft voice.

D.      Master, pray bless this incense.

Celebrant, soft voice, places three spoonfuls of incense into the thurible, 
praying:

C.      May He bless thee, in whose honor thou shalt burn.  Amen.

The Celebrant then takes the thurible from the Deacon, and censes to the High 
Place in three groups of three, then censes three times those relics on the 
altar.  He then censes the altar front from left to right in seven places 
above and then seven places along the front, proceeding to the right side 
in three places, to the back in seven places, to the left side in three 
places.  Then the Deacon takes the thurible from the Celebrant and incenses 
him (three groups of three for Bishops and Mitered Archpriests, three groups 
of two for Archpriests and Priests).  The Celebrant then begins the Introit, 
while the Deacon censes the icons within the Iconostasis beginning at the 
right side wall, proceeding around the rear of the altar, and so until the 
Epistle wall, the through the Royal Doors where he censes first the 
Evangelists, then the Icon of Our Lord and the Icons on that side of the 
Iconostasis, then that of His Mother and the Icons on that side of the 
Iconostasis.  He may then cense the remaining Icons within the Temple, 
beginning with those nearest the Epistle side of the Iconostasis, returning 
from the Gospel side through the Royal Doors - or the Priest or Celebrant 
may do these things if there is no Deacon.

THE INTROIT

(To be prayed by Celebrant from the Altar Missal.  Bishops and Mitered 
Archpriests stand at the middle, Priests and Archpriests stand at the 
Epistle corner, and return to the middle for the Kyrie.)

At the end of the Introit.

V.      . . . Glory be to the [+] Father, and to the [+] Son, and to the 
	[+] Holy Ghost,

R.      As it was in the beginning, is now, and ever shall be, throughout 
	all ages of ages.  Amen.

V.      If the verse is repeated.

The Kyrie may be sung by the Choir, or by the Choir and congregation,  
while prayed by the Celebrant and those at the Altar, or begun by the 
Celebrant with the Choir, or in any combinations.

THE KYRIE ELEISON

The English version may be substituted for the Greek.  Celebrant, with hands 
joined and on the edge of the antimensium.

C.      Kyrie Eleison
R.      Kyrie Eleison
C.      Kyrie Eleison

R.      Christi Eleison
C.      Christi Eleison
R.      Christi Eleison

C.      Kyrie Eleison
R.      Kyrie Eleison
C.      Kyrie Eleison

OR

C.      Lord have mercy upon us.
R.      Lord have mercy upon us.
C.      Lord have mercy upon us.

R.      Christ have mercy upon  us.
C.      Christ have mercy upon  us.
R.      Christ have mercy upon  us.

C.      Lord have mercy upon us.
R.      Lord have mercy upon us.
C.      Lord have mercy upon us.

THE TRISAGION

WHICH IS PRAYED DURING LENT, ADVENT, AND DIVINE LITURGY FOR THE DEAD, 
in addition to the Kyrie.

C.      Holy God, Holy Mighty   One, Holy Immortal One;
R.      Have mercy upon us.

C.      Holy God, Holy Mighty   One, Holy Immortal One;
R.      Have mercy upon us.

C.      Holy God, Holy Mighty   One, Holy Immortal One;
R.      Have mercy upon us.

THE GLORIA
IN EXCELSIS

The Gloria In Excelsis is said or sung, the congregation standing.

The GLORIA is omitted during Advent, Lent, including Sundays therein, Divine 
Liturgy for the Dead, in votive Divine Liturgy other than those for the 
Angels and Our Lady, when the vestments are black or violet, and when 
directed by the rubrics.  The Celebrant intones or prays, with hands 
extended.

V.      Glory be to God on high,

If the chant is taken up by the Choir, the Celebrant continues in a low 
voice, then sits until the Choir completes the congregation sitting when 
the Celebrant sits, except to bow where indicated.

All.    And on earth, peace good will towards men. We praise Thee, we bless 
	Thee, we worship (bow) Thee. We glorify Thee,  (bow) we give thanks 
	to Thee for Thy great glory, O Lord, God, heavenly king, God the 
	Father Almighty. O Lord, the only-begotten Son, (bow) 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, receive our prayer, 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 (bow) O Jesus Christ with the Holy Spirit, 
	art most high in the glory [+] of God the Father, Amen.

If the Gloria is chanted by the Choir, then, immediately before it chants 
the words with the Holy Spirit the Celebrant goes to the middle of the Altar 
and the congregation stands.

THE COLLECT

The Celebrant then kisses the Antimensium, turns right to the congregation 
with arms outstretched, and prays:

V.      The Lord be with you.

R.      And with thy spirit.

The Celebrant turns left, facing the Altar, then, from the middle or the 
Epistle side, as appropriate, prays the Collect(s), sometimes referred to as 
the Prayer(s), with hands outstretched.

C.      Let us pray:

. . . throughout all ages of ages.

R.      Amen.

The congregation sits at the end of the Collect.

If there is a Book of Epistles, it is brought from the right side of the 
Sacristy where the books are kept, or if from the Altar Book, it is brought 
to the Epistle side where it is read or chanted by the Subdeacon.  At the end 
of the reading the Subdeacon says:

V.      This is the word of the Lord.

R.      Thanks be to God.

THE GRADUAL

The choir sings the Gradual (Pascha - Alleluja) and Tract while the Celebrant 
prays them (out loud if there is no choir, or he may sing them), then the 
Altar Book is moved to the Gospel side (or the Book of Epistles is returned 
to that place).

If the Deacon is to read the Gospel, the Celebrant then silently reads the 
Gospel (standing at center or left side of the Altar as proper).  If the 
Celebrant is to read the Gospel, then he does what is stated for the Deacon 
to do.

The congregation stands when the missal is moved to the Gospel side of the 
altar.

Insense is then blessed as before (C. May He bless thee, in whose honor thou 
shalt burn.  Amen)  Then the priest, bowing, or deacon, kneeling before the 
center of the Altar, prays:

P/D.    Cleanse my heart and my lips, O Almighty God, who didst cleanse the 
	lips of the prophet Isaiah with a burning coal, and in thy gracious 
	mercy so purify me that I may worthily proclaim Thy Holy Gospel, 
	through Christ our Lord. Amen.

{If the Deacon is to read the Gospel, he rises, takes the Book of the 
Gospels, or the Altar Book, kneels before the Celebrant, and asks a blessing}

{D.     Master, grant a blessing.}

C.      May the Lord be in your (my) heart and on your (my) lips, that you 
	(I) may worthily attend to his Holy Gospel. (This prayer is omitted 
	at Requiems.)

The Deacon goes in procession with lights and incense, to the place where 
the Gospel is to be read or sung, while the Celebrant moves to the Epistle 
side.

If the congregation is not standing, it now stands.

The Deacon (one) who is to read or sing the Gospel says:

V.      The Lord be with you

R.      And with thy spirit.

V.      "Wisdom!"

R.      "Let us attend!"

The reader makes the sign of the Cross on the Book.

All cross themselves on forehead, lips, and breast, while the reader says or 
chants:

V.      + The continuation [+] (or beginning) of the [+] Holy Gospel 
	according to: [+]

R.      Glory be to Thee, O Lord.

THE GOSPEL

The Deacon (or one reading or chanting the Gospel) then censes the book 
open to the Gospel, thrice, then reads or chants the Gospel.  At the end of 
the Gospel he blesses all with the Gospel book, saying:

V.      Here endeth + the reading of the Holy Gospel.

R.      Praise be to Thee, O Christ.

The Subdeacon then carries the open Book of the Gospels to the Celebrant, 
who kisses the Gospel, saying silently:

C.      Through the Gospel words may our sins be wiped away.

THE SERMON

(And announcements, and such.)


THE NICENE CREED

The Creed of the Council of Nicea must ALWAYS said.  The Celebrant returns 
to the center of the Altar after the sermon.

All stand.

With hands extended, the Celebrant prays:

C.      I believe in one God,

ALL.    The Father Almighty, Maker of heaven and earth; And of all things 
	visible and invisible; And in one Lord, Jesus Christ (all bow) , the 
	only-begotten Son of God (all bow) ; 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 (all genuflect) and was incarnate by the Holy Ghost 
	of the Virgin Mary, and was made man. (all 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 Spirit, 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 in one Holy Catholic and Apostolic Church; I 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.

All should cross themselves at the above [+]

If the Creed is chanted by Choir, the Celebrant prays it silently after his 
intonation, and sits when he is finished, and all sit; all bow instead of 
genuflect.

THE OFFERTORY

When the Celebrant returns to the Altar, all stand and remain standing 
during the Offertory song and procession.

While the Offertory song is chanted, the Celebrant opens his Antimensium so 
the top third is open.  The Celebrant and Deacon, and those in procession, 
go to the Altar of Prothesis, where the Holy Gifts are censed.  The Celebrant 
places the large veil on the left shoulder of the Deacon, and hands him the 
paten, holds the chalice, and process through the Iconostasis through the 
Gospel side door, through the Temple, and back up through the Royal Doors.  
The paten is placed on the Gospel side of the Antimensium, the chalice on 
the Epistle side, with the bottom edge of the Antimensium over the base of 
each..

The Celebrant then turns to the congregation and prays:

V.      The Lord be with you.

R.      And with thy spirit.

V.      Let us pray

The Celebrant then prays the Offertory Antiphon.



ooOO00+00OOoo

If the preparation of the Holy Gifts does not take place before the Divine 
Liturgy begins, they are censed and then brought in processon as above, from 
the Altar of Prothesis through the Church and through the Royal Doors to the 
main Altar.  Then is prayed:

V . The Lord be with you.

R. And with thy spirit.

C.      Let us pray.

C.      Accept, O holy Father, almighty and everlasting God, this unspotted 
	host which, I, unworthy servant, offer unto Thee, my living and true 
	God, for my innumerable sins, offenses, and negligences, and also 
	for those here present and for all faithful Christians, both living 
	and dead, that it may avail me and them unto 1ife everlasting. 

R.      Amen.

C.      O God, who in creating human nature hast wonderfully dignified it 
	and still more wonderfully reformed it, grant that by the mystery of 
	this water and wine, we may become partakers of His Divine Nature, 
	Who deigned to partake of our human nature, Thy Son our Lord Jesus 
	Christ, Who liveth and reigneth with Thee in the unity of the Holy 
	Spirit, God, throughout all ages of ages. Amen.

C.      We offer unto Thee, O Lord, the chalice of salvation, beseeching Thy 
	mercy, that it may ascend before Thy Divine Majesty as a sweet odour 
	for our salvation and that of the whole world. 

All.    Amen.

C.      Accept us, O Lord, in the spirit of humility and contrition of heart; 
	and grant that the Sacrifice we offer this day in Thy sight may be 
	pleasing to Thee, O Lord God.

C.      Come, O almighty and eternal God the Sanctifier, bless this 
	Sacrifice prepared for the glory of Thy Holy Name.

The Celebrant then turns to the congregation and prays:

V.      The Lord be with you.

R.      And with thy spirit.

V.      Let us pray

The Celebrant then prays the Offertory Antiphon.

ooOO00+00OOoo


MASS OF THE
FAITHFUL

The congregation sits while the Celebrant prays the Offertory Antiphon and 
censes the Holy Gifts.

The Celebrant prays the Offertory Antiphon softly if it is chanted by the 
Choir, or out loud if no Choir.  He then blesses the incense proffered by 
the Deacon, praying in a low voice:

C.      At the intercession of blessed Michael the archangel, who stands at 
	the right hand of the altar of incense, and of all His elect, may the 
	Lord graciously bless + this incense, and accept its fragrant 
	sweetness:  Through Christ our Lord.  Amen.

The Celebrant then takes the thurible from the Deacon, and censes three 
times to the Icon of Our Lord, then three times to that of His Blessed 
Mother, then censes the holy bread and wine in three groups of three, while 
praying softly:

C.      With Thy Own blessing, Lord, let this incense rise to Thee, and 
	bring down upon us Thy mercy.

He then censes the Altar, as before, praying Psalm 140:2-4

C.      Let my prayer be directed as incense in thy sight; the lifting up of 
	my hands, as evening sacrifice. Set a watch, O Lord, before my 
	mouth: and a door round about my lips.  Incline not my heart to evil 
	words; to make excuses in sins. With men that work iniquity: and I 
	will not communicate with the choicest of them.

The Celebrant then returns the thurible to the Deacon, praying in a low 
voice:

C.      May the Lord kindle within me the fire of His love, and the flame of 
	undying charity.  Amen.

The Celebrant is now censed by the Deacon, and each according to rank, and 
last the congregation.

The congregation shall stand and bow to the Thurifer before and after being 
censed by him, and then shall sit during the ablutions.

While the congregation is being censed, the material offerings of the 
congregation are brought to the Subdeaconeacon, who hands them to the 
Celebrant, who prays:

C.      Receive, O Lord, the material gifts of Thy people, for the welfare 
	of Thy Church.  Accept them in honor of Thy glory.

All.    Amen.

Then the Celebrant washes his hands (at the altar of incense or on the 
Epistle side of the Altar) while praying the 26th Psalm, as do all 
co-celebrants and the Deacons and Subdeacons.

THE 26th PSALM

C.      I will wash my hands in innocency, O Lord, and so will I go to Thine 
	altar.

	That I may show the voice of thanksgiving, and tell of all Thy 
	wondrous works.

	Lord, I have loved the habitation of Thy house, and the place 
	wherein Thine honour dwelleth.

	O shut not up my soul with the sinners, nor my life with the 
	bloodthirsty,

	In whose hands is wickedness, and their right hand is full of gifts.

	But as for me, I will walk innocently, O deliver me and be merciful 
	unto me.

	My foot standeth right, I will praise the Lord in the congregation.

	Glory be to the [+] Father, and to the [+] Son, and to the [+] Holy 
	Spirit. As it was in the beginning, is now, and ever shall be through 
	all ages of ages. Amen.

Returning to the middle of the Altar, he continues.

C.      Let us pray.

C.      Receive, O Holy Trinity, this oblation which we make to Thee in 
	memory of the passion, resurrection, and ascension of our Lord Jesus 
	Christ, and in honour of the glorious and blessed ever virgin Mary, 
	Theotokos of blessed John the Baptist, the holy apostles Peter and 
	Paul, and of all Thy saints; that it may be available to their 
	honour and our salvation: and that they may vouchsafe to intercede 
	for us in heaven, whose memory we celebrate on earth, through the 
	same Christ our Lord, 

R.      Amen.

The congregation stands.

The Celebrant kisses the Antimensium, turns to the right facing the 
congregation, and prays:

C.      Brethern, pray that my sacrifice and yours may be acceptable to God 
	the Father Almighty.

R.      May the Lord receive the sacrifice at Thy hands to the praise and 
	glory of His Name, to our benefit, and that of all His Holy Church.

C.      Amen.

The Celebrant continues his turn to the right facing the Altar (does not 
return by turning left), and prays the SECRET, the number and order of 
Collects, sometimes named The Prayer(s) Over The Gifts - proper to the day.  
With arms outstretched.

THE SECRET

C.      . . . Throughout all ages of ages.

R. Amen.

The Celebrant turns to the congregation, praying:

C.      The Lord be with you.

R.      And with thy spirit.

THE SURSUM CORDA

C.      Lift up your hearts.

R.      We lift them up to the Lord.

C.      Let us give thanks unto our Lord God.

R.      It is meet and right so to do.

The Celebrant then returns to face the Altar.

THE PREFACE TO THE CANON

C.      It is very meet, right, just and availing unto salvation, that we 
	should at all times and in all places give thanks unto Thee, O Lord, 
	Holy Father, almighty everlasting God (The proper Preface, when one 
	is said, is entered here), through Christ our Lord, by whom the 
	angels praise Thy majesty, the Dominions adore Thee, the Powers 
	tremble, the Heavens and the heavenly Host and the blessed Seraphim 
	join with one glad voice in extolling Thee. To their voices we pray 
	Thee, let ours be added, while we say with humble praise.

THE SANCTUS

The Congregation kneels at the Sanctus (or stands if there are no kneelers), 
and prays it with the Celebrant.

The Celebrant continues, and the bell is rung once at each "Holy".

C - ALL.

    HOLY, HOLY, HOLY, Lord God of Hosts. Heaven and earth are full of Thy 
    Glory. Hosanna in the highest. Blessed [+] is He that cometh in the Name 
    of the Lord. Hosanna in the highest.

The veils are now removed from the Chalice and Paten.

CANON

The celebrant then reads the Canon of the Liturgy, hands folded on the edge 
of the Antimensium until he +, then after the words "Holy Catholic Church," 
he extends his hands.

C.      THEREFORE MOST MERCIFUL FATHER, we humbly pray and beseech Thee 
	through Jesus Christ Thy Son our Lord, that Thou wouldst be pleased 
	to accept and bless these + gifts, these + offerings, these Holy 
	spotless + Sacrifices, which we offer Thee in the first place for 
	the Holy Catholic Church, that Thou wouldst vouchsafe to keep her in 
	peace under Thy protection, to bring Her to unity and to guide Her 
	throughout the world; likewise for (N), our Patriarch of 
	Constantinople, for (N), our Primate, for (N) our archbishop (or 
	bishop), for the Holy American Synod, for all bishops, priests and 
	deacons, for (N) the President of the United States and for all 
	Orthodox Christian believers who hold the Catholic and Apostolic 
	Faith. 

R.      Amen.

Here are remembered those for whom special intentions are made; members of 
the congregation are encouraged to audibly mention those living (and 
matters) for whom prayers are requested.

C.      Remember, O Lord, Thy servants and all here present whose faith and 
	devotion are known unto Thee, for whom we offer, or who offer to 
	Thee this Sacrifice of praise for themselves and those belonging to 
	them, for the salvation of their souls, for their health and welfare, 
	and who pay their vows to Thee, the eternal, living and true God. 

R.      Amen.

C. and All:  In communion with, and venerating first the memory of the 
	     glorious and ever virgin Mary (bow to the Icon), Mother of our 
	     Lord and God Jesus Christ; and also the Blessed Apostles and 
	     Martyrs (here individual saints may be named) and of all Thy 
	     saints, through whose prayers grant that in all things we may 
	     be guarded by the help of Thy protection. Through the same 
	     Christ our Lord. Amen.

The Celebrant then continues, with his hands over the offerings, and the bell 
is briefly rung once:

C.      We therefore pray Thee, O Lord, mercifully to accept this offering 
	of our service and that of all Thy family; to order our days in Thy 
	peace, to deliver us from eternal damnation, and to number us in the 
	flock of Thine elect. Through Christ our Lord. 

R.      Amen

C.      Which Offering, we beseech The, O God, to bless +, consecrate, 
	+ approve, make worthy and acceptable in every way, that It may 
	become for us the +Body and + Blood, of Thy most Beloved Son, Jesus 
	Christ our Lord.

THE WORDS OF
INSTITUTION

C.      Who, the day before He suffered, took bread into His holy and 
	venerable hands, and, having raised His eyes to heaven, to Thee, O 
	God, His Almighty Father, giving thanks to Thee, He blessed it, 
	+ broke it, and gave it to His disciples, saying: Take ye all and 
	eat of this:

	For this is my Body

The Celebrant elevates the host to the level of his eyes, returns the host 
to the Altar and makes a slight bow.  The bell is rung once during the 
elevation, and once during the bow.

C.      In like manner, when the supper was done, taking also this goodly 
	chalice into His holy and venerable hands, again giving thanks to 
	Thee, He blessed + it, and gave it to His disciples, saying:  Take 
	ye all, and drink of this:

	For this is the Chalice of my Blood of the new and everlasting 
	covenant; the mystery of faith, which shall be shed for you and many 
	unto the forgiveness of sins.

The Celebrant elevates the Chalice to eye level, singing:

C.       As oft as ye shall do these things, ye shall do them in remembrance 
	 of Me.

And returns the Chalice to the Altar making a slight bow.  The bell is rung 
once at the elevation and once at the bow.

The celebrant continues:

C.      Wherefore, O Lord, we Thy servants, as also Thy holy people, calling 
	to mind the blessed Passion of the same Christ Thy Son our Lord, His 
	Resurrection from the dead and glorious Ascension into heaven, offer 
	unto Thy most excellent Majesty of Thy gifts bestowed upon us a pure 
	+ host, a holy + host, a spotless + host, the holy + bread of eternal 
	life and the + chalice of everlasting salvation.

C.      Upon which vouchsafe to look with a favorable and serene countenance, 
	and to accept them as Thou wert graciously pleased to accept the 
	gifts of our patriarch Abraham, and that which Thy high priest, 
	Melchisedech offered unto Thee, a holy Sacrifice, a spotless Victim


ACT OF
CONSECRATION
{THE EPIKLESIS}
INVOCATION OF THE HOLY SPIRIT

The Celebrant bows, then raising his eyes, the invokes the Holy Spirit, 
blesses the offerings. and at the transmuting places his hands over the 
Offering, praying:

	AND WE BESEECH THEE, O LORD, TO SEND DOWN THY HOLY SPIRIT UPON 
	THESE OFFERINGS, THAT HE WOULD MAKE THIS BREAD THE PRECIOUS + BODY 
	OF THY CHRIST, AND THAT WHICH IS IN THIS CUP THE PRECIOUS + BLOOD OF 
	THY SON OUR LORD JESUS CHRIST,TRANSMUTING THEM BY THY HOLY SPIRIT

The bell is gently rung continuously as the Celebrant elevates the Chalice 
and the Sacred Host, singing:

	THINE OF THINE OWN WE OFFER UNTO THEE, ON BEHALF OF ALL AND FOR ALL.

He then replaces the Sacred Elements on the Antimensium, covers the Chalice, 
and genuflects, singing (the bell being rung once at each Amen!)

	AMEN! AMEN! AMEN!

The celebrant continues, praying, with his hands joined on the Antimensium:

C.      We humbly beseech Thee, Almighty God, to command that these things 
	be borne by the hands of Thy Holy Angel to Thine Altar on high, into 
	the presence of Thy Divine Majesty, that so many of us as shall 
	partake at this Altar, of the most Sacred + Body and + Blood of Thy 
	Son, may be filled with all heavenly [+] benediction. Through the 
	same Christ our Lord. 

R.      Amen.

THE C0MMEMORATION OF THE DEAD

Celebrant, with hands extended, prays:

C.      Be mindful also, O Lord, of Thy servants who are gone before us with 
	the sign of Faith, who rest in the sleep of peace. (Remembering the 
	faithful departed, the Celebrant joins his hands together at his 
	lips..) To them, O Lord, and to all who rest in Christ, grant we 
	pray Thee a place of refreshment, light and peace. Through the same 
	Christ our Lord. 

R.      Amen.

He continues, with hands extended:

C.      To us sinners also, Thy servants, confiding in the multitude of Thy 
	mercies, grant some lot and partnership with Thy Holy Apostles and 
	Martyrs, (Here individual saints may be commemorated) and with all 
	Thy Saints, into whose company we pray Thee of Thy mercy admit us, 
	not weighing our merits, but pardoning our offences. Through Christ 
	our Lord, by Whom O Lord, Thou dost ever create +, sanctify quicken, 
	+ bless and + bestow upon us all these good things:

Holding the Sacred Host over the Chalice, the Celebrant sings:

	For by + Him, and with + Him, and in + Him, is to Thee, God the 
	Father, Almighty +, in the unity of the Holy + Spirit, all honour 
	and glory, (he briefly elevates the Sacred Elements) throughout all 
	ages of ages. 

R.      Amen.

C.      Instructed by saving precepts and following the Divine institution, 
	we presume to say:

THE LORD'S PRAYER

Celebrant: OUR FATHER

All:    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:

[The Celebrant continues: For Thine is the Kingdom and the power and the 
glory, of the [+] Father, and of the [+] Son, and of the Holy [+] Spirit, 
now and for ever and unto all ages of ages.]

R.      Amen.

C.      Deliver us, we beseech Thee, from all evils past, present and to 
	come, and at the intercession of the Holy, glorious and blessed ever 
	virgin Mary, Theotokos; of Thy blessed Apostles Peter, Paul, Andrew, 
	and all Thy Saints, graciously give peace in our time, that aided by 
	the help of Thy loving kindness, we may both be ever free from sin 
	and secure from all disquietude. Through the same Thy son our Lord 
	Jesus Christ, who liveth and reigneth with Thee in the unity of the 
	Holy Spirit, God, throughout all ages of ages.

R.      Amen.

With his left hand on the Chalice base, the Celebrant blesses the Consecrated 
wine while praying:

C.      The + peace of the Lord be + always with + you.

R.      And with thy spirit.

The Celebrant then breaks a small piece from the Consecrated Bread and places 
it in the Chalice, praying:

C.      May this mixture and Consecration of the Body and Blood of our Lord 
	Jesus Christ be effectual for us who receive It unto eternal life.

R.      Amen.

THE AGNUS DEI

With his left hand on the Altar, striking his breast at the word world, the 
Celebrant prays (he may have all join him):

When sung, the Agnus Dei is sung in unison, by all.

C.      O Lamb of God, that takest away the sins of the world,  have mercy 
	upon us.

C.      O Lamb of God, that takest away the sins of the world,  have mercy 
	upon us.

C.      O Lamb of God, that takest away the sins of the world,  
	Grant us peace.

[in Requiems the endings are:  Grant them Rest; Grant them Rest; Grant them 
Eternal Rest.]

(The following prayer and the Kiss of Peace are omitted in Requiems.)  With 
hands folded on the front edge of the Antimensium, the Celebrant continues:

C.      O Lord Jesus Christ, Who didst say to Thine Apostles, peace I leave 
	with you, My peace I give unto you, regard not our sins, but the 
	faith of Thy Church; and grant her that peace and unity which are 
	agreeable to Thy Will. Who livest and reignest with the Father and 
	the Holy Spirit, God, throughout all ages of ages.

R.      Amen.

Here the clergy exchange the symbolic Kiss of Peace. The Kiss of Peace may 
then be transmitted to the congregation in the form of a blessing.

The following two prayers may be omitted if The Prayer of Humble Access 
(an optional prayer) is recited:

C.      O Lord, Jesus Christ, Son of the living God, who by the Will of the 
	Father and the cooperation of the Holy Spirit has, by Thy death, 
	given life to the world, deliver us, we beseech Thee, by this Thy 
	most Holy Body and Blood from all iniquities and from every evil.  
	Make us ever obedient to Thy Commandments, and suffer us not to be 
	forever separated from Thee, Who livest and reignest with God the 
	Father, in the unity of the same Spirit, God, throughout all ages 
	of ages.

R.      Amen.

C.      Let not the participation of Thy Body, O Lord Jesus Christ, which we 
	albeit unworthy, receive, be to us for judgement and condemnation; 
	but by Thy goodness may It be a safeguard and remedy to both soul 
	and body, who with God the Father, in unity with the Holy Spirit, 
	livest and reignest, God, throughout all ages of ages. 

R.      Amen.


THE PRAYER OF HUMBLE ACCESS
(Optional)

All.    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 as to be nourished 
	by the Precious Body and Blood of Thy dear Son Jesus Christ; so that 
	our sinful lives may be made clean by His Most Precious Body and 
	Blood, and that we may ever more dwell in Him and He in us. Amen.

THE COMMUNION OF THE CLERGY

The Celebrant now says:

C. I will take the Bread of Heaven, and call upon the Name of the Lord.

Then he prays, thrice, each time the bell being rung:

C.       Lord, I am not worthy that Thou shouldst come under my roof; 
	but speak the word only and my soul shall be healed.

He then receives the Body of our Lord, praying:

C.      May the Body of our Lord Jesus Christ, which was given for me, 
	preserve my body and soul unto everlasting life.

R.      Amen.

Then the Blood

C.      What reward shall I give unto the Lord for all the benefits He hath 
	done unto me? I will receive the cup of salvation, and call upon the 
	Name of the Lord, which is worthy to be praised so shall I be safe 
	from mine enemies.

C.      May the Blood of our Lord Jesus Christ, which was shed for me, 
	preserve my body and soul unto everlasting life. 

The Celebrant then drinks from the Chalice three times, after each time, 
lifting the Chalice and saying Amen.  

	AMEN! AMEN! AMEN!

The Celebrant them kisses the Crucifix or the feet of our Lord's Icon on the 
Chalice, and the base of the Chalice.  He wipes the edge of the Chalice with 
the purificator, praying:  

C:  O Lord, as I wipe away your Blood from my lips, may you wipe away my 
    sins from my soul.

Here the congregation who arrived after the General Confession, make their 
confession.

GENERAL CONFESSION

All.    I confess to God, to Blessed Mary, ever virgin, to all the 
	Saints, and to you, Father, that I have sinned exceedingly in 
	thought, word, and deed, by my own fault. I beg Holy Mary, the 
	Blessed Theotokos all the Saints of God, and you, Father, to pray 
	for me.

GENERAL SACRAMENTAL
ABSOLUTION

P.      Almighty God have mercy upon you, forgive you all your sins, and 
	bring you to everlasting life. 

R.      Amen.

P.      May the Almighty and Merciful Lord grant you pardon, + absolution 
	and remission of all your sins. 

R.      Amen.


THE COMMUNION OF THE FAITHFUL

The Celebrant then continues, facing the congregation:

C.      Behold the Lamb of God, behold Him that taketh away the sins of the 
	world.

The congregation with the Celebrant then pray three times: the bell being 
rung once each time.

C. and All:     Lord, I am not worthy that Thou shouldst come under my 
		roof; but speak the word only and my soul shall be healed.

Here  shall  all  Chrismated  Orthodox Christians advance to the Iconostasis 
at the Royal Doors (or to the altar rail) to receive Holy Communion under 
the form of both Sacred Species, receiving The Holy Host upon the tongue and 
partaking of The Precious Blood from the Chalice.  The Spoon (and Intincture) 
may be used.  Infants usually receive the Consecrated Wine.

The Communion songs may be begun.

ADMINISTRATION OF HOLY COMMUNION

Those administering the Consecrated Bread, pray for each who receives:

P/D.    The + Body of our Lord Jesus Christ, which was given for thee, 
	preserve thy body and soul unto everlasting life.

R.      Amen.

Those administering the Consecrated Wine, pray for each who receives:

P/D.    The Blood of our Lord Jesus Christ, which was shed for thee, 
	preserve thy body and soul unto everlasting life. 
	
R.       Amen.

If Holy Communion is received with the Spoon or by Intincture, then is said 
(except the + is not made with the spoon): 

P/D.  The + Body and Blood of our Lord Jesus Christ, which were given and 
shed for thee, preserve thy body and soul unto everlasting life.  

R.  Amen

If you are not to receive Holy Communion make an act of spiritual communion 
during the Communion of the Priest and People, praying:

I worship thee, Lord Jesus, And kneeling unto thee, As thou didst come to 
Mary, I pray thee come to me.

The congregation, having received the Holy Communion, return to the pews, 
and kneeling, give thanks for the precious Gifts which they have received.

The congregation should remain kneeling or standing if there are no kneelers 
(if not physically disabled) until the doors of the Tabernacle be closed - 
or until the Celebrant cleanses the particles of Sacred Bread from his 
fingers into the Chalice and drinks it thus signifying there no longer is 
exposed on the Altar, the Sacred Elements.

The congregation is then seated.

The Subdeacon then dries the inside of the Chalice with the purificator 
(or the Celebrant may do this, in accordance with local custom).  The 
Chalice and Paten may be cleansed, or straightaway, the veils folded upon 
them and, with the Antimensium, removed to the Altar of Prothesis.

The Celebrant then continues, hands on the Altar or folded at his lips:

C.      What we have partaken with our mouth, O Lord, may we receive with a 
	pure heart, and of a temporal gift, may it become to us an eternal 
	remedy. May this Communion cleanse us from sin, O Lord, and make us 
	partakers of a heavenly healing.

C.      May the Body and Blood which we have received, cleave unto our 
	hearts, O Lord; and grant that no stain of sin may remain in us, 
	having been fed with this pure and Holy Sacrament. Who livest and 
	reignest in the unity of the Holy Spirit, God, throughout all ages 
	of ages.

R.      Amen.


THE COMMUNION
ANTIPHON

The Celebrant then prays the Communion Antiphon, facing the Altar, hands 
extended, the Book being on the Gospel side.

At which the congregation stands.

Then the Celebrant prays:

C.      Lord, let Thy benediction and Thy grace descend upon all who have 
	received Thy Holy Body and Blood.

R.      We have seen the true light. We have received the heavenly spirit: 
	We have found the true Faith: worshipping the undivided Trinity, 
	that has saved us.

C.      God has gone up with acclaim, the Lord has risen with the sound of 
	the trumphet.

R.      Blessed is our God always, now and ever, and unto all ages of 
	ages. Amen.

THE POST-COMMUNION COLLECT
PROPER TO THE DAY

The Celebrant then returns to the middle of the Altar, turns to face the 
congregation, and prays:

C.      The Lord be with you.

R.      And with thy spirit.

C.      Let us pray.

The congregation here kneels, or remains standing if there are no kneelers.

The Celebrant then faces the Altar and prays the Collects.

C.         . . . throughout all Ages of Ages.

R.         Amen.

CONCLUSION OF THE MASS

THE DISMlSSAL

The Celebrant and all Clergy at the Altar then turn to the congregation.

C.      The Lord be with you.

R.      And with thy spirit.

P/D.   Ite missa est.

R.      Deo gratias. 

(Or)

P/D.    Go in peace, the Liturgy is ended.

R.      Thanks be to God.

During Lent and Advent

P/D.    Let us bless the Lord. 

R.       Thanks be to God

In Requiems

P/D.    May they rest in peace. 

R. And let perpetual light shine upon them.

All.    Amen.

THE CELEBRANT'S PRAYER OF THANKSGIVING

The Celebrant then faces the Altar, and prays:

C.      Let the obedient performance of my bounded duty be pleasing unto 
	Thee, O Holy Trinity, and grant that this sacrifice which I, 
	unworthy that I am, have offered in the sight of Thy Divine Majesty, 
	may be acceptable unto Thee and may through Thy mercy, obtain Thy 
	favour for myself and for all those in whose behalf I have offered 
	it. Who livest and reignest, God, throughout all ages of ages. 

R.      Amen.

FINAL BLESSING

The Celebrant kisses the Altar then faces the congregation (as may any 
co-celebrants) standing in the middle, with no one in front of him between 
him and the congregation, with Deacons and Subdeacons standing before him to 
either side.  He shall intone “The Blessing of God Almighty”, whereupon, 
with his consent, such Priests and those of higher rank may join him in the 
Blessing.  The cngregation shall remain kneeling (or standing if there are 
no kneelers).

C.      The Blessing of God Almighty + The Father, + the Son and the + Holy 
	Spirit, be amongst you and remain with you, now and unto all ages of 
	ages.

All.    Amen.


THE RECESSIONAL

If a recessional hymn be used, the people shall stand during it, and in any 
event during the retirement of the clergy.

It is customary to kiss the feet of our Lord on the processional cross once 
its bearer returns from the procession to the front of the Royal Doors.
 
(Depending on local custom, they shall then be seated and remain so till the 
altar candles be extinguished.)

Then shall the priest give the dismissal, concluding with these words:

C.      Go forth now into the world, loving thy neighbor as thyself and 
	rejoice in the power of the Holy Spirit.

R.      Thanks be to God.

C.      In the Name of the Father, [+] and of the [+] Son, and of the 
	[+] Holy Spirit. Amen. 

(The Celebrant alone crosses himself at the end of the Divine Liturgy, and 
so too does he alone say Amen at its end.)




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VARIOUS PRAYERS

THE "JESUS" PRAYER

O Lord Jesus Christ, Son of God, have mercy upon me, a sinner.

(The "Jesus" Prayer may be used at any time of the day or night. Also, it 
may be used as a basis for mental prayer by repeating it frequently, with 
reverence, and contemplating its all of its deep spiritual implications.  
This prayer is in extensive use by many Monks of our Orthodox-Catholic 
Church.)

THE ANGELIC SALUTATION

Hail! Mary, full of grace, the Lord is with thee, O Virgin Theotokos: 
Blessed art thou among women, and blessed is the fruit of thy womb, for 
thou hast borne the Saviour of our souls.

PRAYER TO THE ALL-HOLY TRINITY

The Father is my hope; the Son is my refuge; the Holy Spirit is my 
protector. O All-holy Trinity, glory to thee.

PRAYER BEFORE THE IKON OF CHRIST

We reverence thy spotless ikon, O gracious Lord, and ask forgiveness of our 
transgressions, O Christ our God: for of thine own good will thou wast 
pleased to ascend the Cross in the flesh, that thou mightest deliver from 
bondage to the enemy those whom thou hadst fashioned. Wherefore, we cry 
aloud unto thee: thou hast filled all things with joy, O our Saviour, for 
thou didst come to save the world.

PRAYER BEFORE THE IKON OF THE THEOTOKOS

For as much as thou art a well-spring of tenderness, O Theotokos, make us 
worthy of compassion; Look upon a sinful people; Manifest thy power as ever, 
for hoping on thee we cry aloud unto thee: Hail! as once did Gabriel, Chief 
Captain of the Bodiless Powers.

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The celebration of the Divine Liturgy is the supernatural re-enactment of 
the mystery of the Incarnation of God in time and space which in its human 
phase was the historical Jesus Christ, perfect God and perfect man. The 
recollection of these events continues and climaxes with the Epiklesis, 
wherein the Holy Ghost is called upon to work sacramentally in the present 
what first occurred historically at the beginning of the Christian era. 
The Incarnation is continued, and time and eternity become mystically 
coincident. We join with the angelic host and are united with all Christians, 
both living and dead, in praise and glorification of God, standing united 
about His Throne.

The only way in which humans can approach God, and know Him as Father and 
not as Judge is by the righteousness of our Lord Jesus Christ. And the only 
way we can avail ourselves of His righteousness is through His Blood, shed 
for us. How do we do this? When we celebrate the Divine Liturgy, we are 
reminding God of the sacrifice of His Son, and we are pleading the Blood of 
the Lord Jesus Christ to cover our sins. And it is by our partaking of the 
Body and Blood of our Lord in Communion that we appropriate His sacrifice 
for our need, in that way we apply His Blood to our sins.

In the Eucharist we are also offering ourselves to God, and He, in return, 
gives the Resurrection Life and Health of Jesus Christ to us in Jesus' Body 
and Blood. Thus we are made actual parts of the Body of Christ not only 
mentally and spiritually, but also physically, for Jesus Christ ministers 
to the whole person,  not merely to the spiritual.

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THE DIVINE LITURGY of the ORTHODOX CHURCH
According to the Western Rite
commonly called
THE MASS
(From the 1981 Edition)

The Church's most solemn office is the service of the Eucharist or, as it 
is usually known, the Mass. It unites the community in praise and prayer and 
so joined one to another, the worshippers are made one in God when, at its 
climax, each receives the Body and Blood of Christ under the earthly forms 
of bread and wine.

The Western Liturgy which is set forth here in its approved version for the 
use of Orthodox Catholics is the product of a long, gradual evolution. Its 
present arrangement was recently standardized but its contents. drawn from 
scriptures and tradition, are ancient.

A major division after the Creed separates the non-sacramental service of 
praise, prayer and instruction, or 'Mass of the Catechumens' from the 
sacramental part known as the 'Mass of the Faithful'.

The first of these major divisions developed from the worship of the 
Synagogue and came to the Church by inheritance, for it was there that the 
first Christians worshipped.

During the latter part of the service the bread and wine are offered, 
consecrated and received in communion.  Thus the Church commemorates, as 
it has for two thousand years, the ordinances of her founder according to 
the words "Take and eat ye all of this, for this Is my Body. . .He that 
eateth my flesh and drinketh my blood dwelleth in me and I in him.'

And so also does the Church perpetuate that sacrifice made on the cross of 
Calvary: for the sacrament of he altar is not a religious entertainment but 
medicine for souls which are unable by innate pride to make the complete 
submission, the sacrifice of all self or 'kenosis' ,which alone can have 
worth to the source of complete life and being and value. This is what 
Christians mean ,when they speak of the 'merits' of Christ. In the hope of 
their own glorious resurrection to a life of conscious, eternal, blissful 
knowledge of the AImighty, they put their trust in the sacrifice made by 
the Son of God in true human nature, now perpetuated for us in the 
Eucharist, a supreme sacrifice because of him who made it; an eternal prize 
beyond man's deserving.

These several functions make the liturgy a complete expression of the 
Christian life. In it man's mind is instructed, his emotions are purified 
and inspired, his soul is reclaimed and at its climax, his body is made one 
with the physical body of God himself.

The elements of the Liturgy follow a logical pattern. It begins with an act 
of purification including a confession of sins, from which it moves to the 
psalm of beginning, or Introit. Then come the alternate hymns of 
supplication (the Kyrie) and praise (the Gloria).  These are followed by 
the lessons, first an Epistle, or citation from the Old Testament and 
second, the Gospel in which the words of Christ are read. After the sermon, 
when it is delivered, the Creed is said or sung, summarizing the articles 
of Christian faith.

The Mass of the Faithful begins with the Offertory, reminding the 
participants that their relations with God are reciprocal. In the Offertory 
man makes his sacrifice according to his means and devotion to God who will 
presently reenact in time and space the timeless and eternal sacrifice 
declared in the Crucifixion. Originally this Offertory was of a more truly 
liturgical character, since the faithful offered the bread and wine which 
was used in the Mass itself. Today it is an offering of money which is 
simultaneous with the offering by the priest of the bread and wine which 
represent, for the moment, our offerings. The incensing of the elements and 
the washing of the priest's hands are ceremonies of obvious significance.

The Preface and Sanctus introduce the sacramental service proper, and are 
the universal preliminaries to the sacred prayers which follow. Although 
varying in form, they are liturgical elements which are found in every 
ancient, historic, Christian church. It is during the Canon, the next long 
prayer, that the bread and wine are transformed into the true Body and Blood 
of Christ. This pray includes intercessions for the living and for the dead, 
for Christian believers, for those who take part in the service, for the 
officers of the Church and the state. The words 'Which offering we beseech 
thee, O Lord, to bless, approve, ratify' are followed by a reference to the 
institution of the Sacrament containing the solemn words ''This is my Body; 
This is my Blood". And the recollection continues with the subsequent 
events, the Passion, Resurrection and Ascension, culminating in the descent 
at Pentecost of the Holy Spirit who is now invoked to work that miracle 
which God alone can perform: the offering of himself in material form to 
man.

The Lord's Prayer follows the Canon, as does the ceremony of breaking the 
bread and its commixture with the sacred Blood in the Chalice. The Agnus 
Dei, "O Lamb of God, who takest away the sins of the world" is a hymn 
originally sung in the seventh century while the large loaves of bread 
were being broken into particles for distribution to the communicants.

A prayer for peace is followed at High Mass by a ceremonial greeting known 
as the Kiss of Peace—one of many acts occurring throughout the rites, the 
purpose of which is to unite the faithful in closer bonds of Christian 
charity. "The peace of the Lord be always with you" says the celebrant in 
giving it to the deacon, who then carries it to the others. Two prayers for 
worthy reception precede communion.

The service concludes with the Communion psalm verse, the final prayer, or 
Post-Communion and blessing.

Certain sections omitted in Requiems are set apart by bold rules. The 
liturgy varies considerably on greater vigils and during Holy Week .  It 
is impossible to even suggest these modifications which affect the normal 
form given here.

Directions for siting and kneeling follow usual practice although subject 
to custom.   General participation in the service is pre-supposed.  Those 
parts marked R. or 'All' are to be said or sung by all, while those reserved 
to the clergy or cantors are marked otherwise.

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"You Shall Draw Water with Joy out of the Saviour's Fountain."
Isaias  12:3.

THE LORD'S WORDS OF INSTITUTION:

Picture, if you will, the Last Supper. Twelve men and the Christ seated about 
a table. None but the Christ knew of the impending events which were soon to 
take place, yet all felt a strange and unexplainable atmosphere within the 
room. Something great was to take place at that Supper and they felt it.

The third great part of God's plan for man's redemption was to occur during 
that evening's meal: the first being Christ's birth - the Incarnation; the 
second His Baptism by John in the Jordan - Baptism, which by His own 
example, being man's first essential step towards salvation.   On that 
wonderful, yet sad, Thursday night so long ago, Christ gave man an 
opportunity to share in His own Divinity in a most unique and special way.

Christ, being both the Victim and Victor, gave Himself to man under the 
earthly forms of bread and wine. It was a most serious occasion, too serious 
for the Christ to entertain any ideas of jesting, He intended that the Words 
He was to speak, the Sacred Action He was about to institute left nothing to 
anyone's imagination. He simply took bread, blessed it and told the Apostles, 
"This IS My Body, take, eat;" and then took a cup of wine, blessed it and 
told the Apostles, "This IS My Blood, take, drink." "Unless ye eat of my 
Body and drink of My Blood," He said, "ye shall not have life in you;" 
meaning, of course spiritual life, His life, the life of eternal salvation.

By His Words, by His Action, the Christ instituted the Holy Sacrament of the 
Eucharist - the Holy Cbmmunion. The Divine Liturgy is of His institution, 
not man's and is the perpetu-al continuation of Christ giving Himself to man 
under the form of Bread and Wine. It is not just a rememberance of something 
that happened long ago, nor, is it only a memorial of His Great Sacrifice. 
It is the Sacramental Christ coming to all who approach His Holy Altar. The 
early Christians knew and understood, and the early Church Fathers taught 
that the Liturgy is the one vehicle through which man has an actual living 
contact with Christ and the events which took place at the Upper Room and 
upon Calvary. The Orthodox Church of Christ has preserved that heritage in 
an unbroken continuity of the Apostolic ministry inherited from Christ 
through His Holy Apostles and tbeir successors, the bishops of the One, Holy, 
Catholic, Apostolic Orthodox Church.

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