CONTENTS.

<table><thead><tr><th></th><th>PAGE</th></tr></thead><tbody><tr><td>INTRODUCTION</td><td>V</td></tr><tr><td>THE NOCTURNAL SERVICE ON THE EVE OF A FESTIVAL, WHEN THE GREAT VESPERS ARE CONNECTED WITH THE MATINS</td><td>1</td></tr><tr><td>THE LITURGIES OF SS. JOHN CHRYSOSTOM AND BASIL THE GREAT</td><td>40</td></tr><tr><td>HOLY BAPTISM</td><td>75</td></tr><tr><td>THE ADMINISTERING OF THE HOLY CHRISM</td><td>96</td></tr><tr><td>THE ADMINISTRATION OF CONFESSION</td><td>104</td></tr><tr><td>THE COMMUNION OF THE SICK</td><td>109</td></tr><tr><td>ORDINATION</td><td>112</td></tr><tr><td>MATRIMONY</td><td>139</td></tr><tr><td>THE HOLY UNCTION</td><td>158</td></tr></tbody></table>

# INTRODUCTION.

It is one of the cheering evidences of progress in the nineteenth century that Christians of different tenets are beginning to inquire concerning their differences. In any such study as this the Oriental Church may justly claim one of the most prominent positions. Not only is she one of the largest bodies of Christians, numerically, in the world, but she can also with truth claim to be the most ancient. For the gospel was first preached in Jerusalem, an Eastern city, and Rome, the capital of the world, like all the West, received her illumination from Eastern sources.

The New Testament and early Liturgies of the Church were composed in the Greek language. Even S. Paul's epistle to the Christians at Rome was written in the Greek, not the Latin tongue; and there is every reason to suppose that for many years the services of the Church at Rome were conducted in the Greek language. Four out of five of the Patriarchates into which the Church was portioned were Greek, and one was Latin. A great majority of bishops in the early general councils were Oriental, both in name and origin. A Church which can boast such a lineage as this is surely entitled to great respect, and the study of her rites should be neglected by no Christian scholar, whatever may be his creed or persuasion.

For the sake of convenience we shall divide our introduction into three heads:

## 1. DOCTRINES.

The doctrines of the Oriental Church are laid down in the so-called seven Œcumenical Councils:

1. The first Council of Nicæa, held in the year 325 under Constantine the Great, in which the doctrine of Arius, who denied the divinity of Christ, was condemned.

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2. The first Council of Constantinople, 381, in the reign of Theodosius the Great, against Macedonius, who denied the divinity of the Holy Ghost.

3. The Council of Ephesus, 431, in the reign of Theodosius Minor, against Nestorius, Patriarch of Constantinople, who asserted that Jesus Christ was two persons, one begotten by the Father, the other incarnate by the Virgin Mary, and so divided the Godhead and manhood in one Christ into two Persons, as well as two Natures, calling the Virgin Mary Christipara, not Deipara.

4. The Council of Chalcedon, 451, in the reign of Marcian, against Dioscorus, and Eutyches, who denied the humanity of Christ and asserted that He had only an imaginary or fantastic body, ascribing the passion of Christ to the Godhead.

5. The second Council of Constantinople, 553, in the reign of Justinian, against Origen, Evagrius and Dydimus, who denied the resurrection of the flesh, and held that the soul is created before the body.

6. The third Council of Constantinople, in Trullo, 680, in the reign of Constantine Pogonatus, against the Monothelites, who held that Christ had only one will and one act, and denied two natures and two wills in our Lord.

7. The second Council of Nicæa, 787, in the reign of Constantine and his mother Irene, against the Iconomachi, who condemned the use of pictures and images.

The next topic to be considered will be

## 2. RITES.

And under this head will come

### (a) *Form and Decoration of the Church.*

In the Eastern Church the Byzantine form of architecture, which is older than the Gothic, is the prevailing mode. Under its spacious dome the church is cruciform, with the sanctuary usually at the eastern end. The principal entrance is at the western end, and after passing through two spacious porches or vestibules, one for penitents and the other for catechumens, the worshipper reaches the majestic nave adorned with lofty pillars, but unfurnished with seats, excepting a solitary row of chairs along the sides for the use of the sick, the aged and the infirm.

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At the eastern end is the chancel, divided, as in the West, into choir and sanctuary, but in a different way. The choir is much smaller in proportion, and is raised with steps above the nave, and sometimes furnished with rails. Behind it towers the lofty *Ikonostasis*, or altar-screen, which, when the doors are closed, completely shuts the sanctuary and those within from the sight of those without. This *Ikonostasis* is adorned with pictures of Christ, the Virgin Mary and other saints. Access to the sanctuary is obtained by means of three doors. Those in the middle are called the Royal or *Holy Doors*, through which none but a bishop, priest or deacon may pass. These doors are also furnished with a veil or curtain, which is drawn across them at certain portions of the service. The south door is called the *Deacon's Door*, and the north door the *Paranomarion*, through which ordinary servants of the church may pass when they have duty to perform in the sanctuary. The laity are not usually allowed to enter, and women never. The most prominent object in the sanctuary is the *Holy Table*, on which the Divine Mysteries are celebrated in the Eucharist.

The Holy Table is a cubical structure of wood placed in the very middle of the sanctuary and covered with a linen cloth called *κατάσαρκα*, over which is placed a rich and beautiful altar cloth called *ἐνδύτιον*. As in the temple of the Old Testament the Holy of Holies contained the Ark of the Covenant with its precious deposits, so the Oriental sanctuary has on its Holy Table a Tabernacle, which contains the consecrated elements of the Holy Eucharist, reserved for the communion of the sick; a cross, the sign of the eternal Priesthood of Christ; and the Book of the Gospels, which contains His Holy Law. Over all these is sometimes placed a *Baldachin*, or rich canopy supported by four pillars. Directly behind the Holy Table, at the extreme east, is the Bishop's Throne, and on either side a row of seats for the attendant clergy, who minister with him.

In the northeast corner of the sanctuary is a table very similar to that which serves as an Altar. This is called the *Prothesis* or Table of Preparation. Here the elements of bread and wine are placed for preparation before they are removed by the Priest to the Holy Table at the time of the great entrance. On the south side of the sanctuary there is

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a place called *Διακονικόν*, where the holy vessels, clerical robes, books, etc., are carefully preserved.

Directly in front of the Holy Doors, in the choir, there is a little platform, slightly raised, which is called the *Ambon*. From this the gospel is read to the people and sermons are preached, as occasion may require. In cathedral churches there is a large pulpit in the middle of the church, where the Bishop is robed, and prayers said before the Liturgy. The choir of readers and singers are ranged on each side of the *Ambon* in the chancel and sing antiphonally. The music is entirely vocal, since the use of instruments is forbidden in the Oriental Church. The congregation stand in the nave of the church, except when their posture is kneeling. Only the infirm are allowed to sit on the chairs ranged along the sides of the church. In the inner porch the font, or vessel for Holy Baptism, is sometimes placed; because they consider that sacrament as the door of entrance into the Holy Church of Christ.

## (b) The Holy Vessels.

The holy vessels used in Divine Service are the following:

1. The Chalice (Ποτήριον), or Cup used in the administration of the Lord's Supper. It is very similar in form and appearance to that used in other Christian bodies.

2. The Disk (Δίσπος), a Paten, or plate, on which the Holy Lamb (Agnus) is laid.

3. The Asterisk (Αστερίσπος), a star made out of two semicircles crossed and joined together. It serves as a covering to the Disk and typifies the Star in the East, which guided the Magi to the cradle of Jesus, in Bethlehem.

4. The Spoon (Λαβίς), with a cross on the handle, used in the administration of the Lord's Supper to the communics. It is usually made of gold.

5. The Spear (Δόγμα), a lance-formed knife with a cross on the handle. It is used in cutting out from the "sacrifical loaf" the triangular portions which are to be consecrated. It is typical of the spear which pierced the Redeemer's side.

6. The vessel for the warm water which is poured into the chalice after the prayer of "consecration." It also has a cross on the handle.

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7. The *Sponge*. This is used in the Liturgy for cleaning the holy vessels and collecting the fragments from the disk, which are placed in the chalice.

8. The little plates which are used for the Prophor loaves and for the Antidoron. The first is adorned with a picture of the crucifixion, and the second with that of the Virgin Mary.

9. The *Fans* (Ριπίδιον) used over the Holy Gifts in Episcopal services.

10. The *Ciborium* or Tabernacle—already described.

11. The little casket within the Tabernacle, divided into two compartments. In one is a little box containing the reserved elements; in the other are a little chalice, a spoon and a bottle of wine.

12. The *Cross*, which is placed on the Holy Table, always constructed in the Greek form. It is richly ornamented with the crucifixion and other designs.

13. The holy *Book of the Gospels*, the covers of which are richly adorned. On the front side, in the middle, is portrayed the Resurrection of the Lord, and in the four corners, the four Evangelists. On the other side we find the outpouring of the Holy Ghost, the Crucifixion of Christ, or some other event in the gospel history.

14. The 'Αναλόγιον is a high desk, on which the holy pictures and the Book of the Gospels are placed. The Deacon uses it when reading the gospel from the Ambon.

15. The *Cross*, which is placed behind the Holy Table, and carried in front of processions.

16. The holy water vase and sprinkler.

17. The *Font* for the administration of Baptism. This is large enough for the immersion of an infant, and is ornamented with three candles, lighted during the service, and symbolical of the Holy Trinity, into whose sacred Name the candidate is baptized.

18. The *oil vessel*, containing the oil with which the candidate for Baptism is anointed before his immersion. The Priest has also a vessel containing the consecrated oil and myrrh for the Chrism.

19. The *crowns*, which are placed on the heads of bridegroom and bride in Matrimony. These signify that the bridal pair are victorious over youthful lusts, and also that they are the princes and rulers of their posterity.

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## Introduction.

20. The banners, decorated with a cross, which are borne in processions. At other times they are placed on each side of the choir.

21. The vessel for the five loaves. This is used for the halting of bread. In the middle are placed the loaves; on the right, a vessel of wine; on the left, a vessel of oil; in front, three lights; behind, a vessel for the wheat.

22. The lanterns, which are borne before the cross and pictures in processions.

23. The seven-branched candlestick, which is placed before the cross, behind the Holy Table, and which denotes the sevenfold Gifts of God, the Holy Ghost.

24. The great lights. These are placed before the holy pictures on the Ikonostasis, and hold four candles; a large one in the middle, denoting the Unity of the Trinity, and three small ones about it, denoting the Three Persons of the Godhead.

25. The Primiker is a taper borne before the Bishop. It is also carried before the Gospels and the Holy Gifts at the great and little entrances.

26. The Dyker, a two-armed candle, denoting the Two Natures in One Person of Christ.

27. The Triker, a three-armed candle, representing the Holy Trinity.

28. The Polykandelon, a many-branched candlestick, with seven or twelve lights.

29. The Pankandelon, a candlestick containing more than twelve lights.

30. The Chorus is a corona, or circlet of lights, suspended from the dome in the Oriental Church. The Pankandelon is generally used instead of it.

31. The lamps, which are hung before the holy pictures.

32. The censer, in which the incense is burnt. This signifies the prayers of the faithful, which ascend to Heaven; and also the gracious gifts of the Holy Ghost, which fill the hearts of believers with joy.

### (c) The Vestments of the Clergy.

In the Oriental Church there are three great orders of clergy, called Bishops, Priests and Deacons. There are also lesser ranks, which are of ecclesiastical origin. Each of these has its appropriate costume.

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1. Readers, Singers and *Light-bearers* are commonly arrayed in the short *Phælonion*. This is a word derived from the Greek *φαιλόνης* (by metathesis for *φαινόλης*, *Lat.*, penu-la, a thick cloak), and signifies a mantle; and in this case a short cape, with a cross on the back, at the neck.

2. The *Deacon* is robed in a *Sticharion* (from στοίχος, a line), which is a white robe or tunic, emblematic of purity, and adorned with several stripes. He also wears over the left shoulder the *Orarion*, or deacon's stole, which he raises in his hand at the beginning of a public prayer. In common with the other orders of the clergy he wears ἐπιμανίαια, or cuffs (maniples), decorated with crosses, which confine the robes at the wrists.

3. The *Priest* wears a *Sticharion* (alb) like the Deacon, but with narrower sleeves. This is spanned by a girdle at the waist, and over it is the *Epitrachelion* or priestly stole. This goes about the neck like the Latin stole, but is much broader and united into one piece like a yoke, adorned with crosses and with heavy fringe at the bottom. The Priest can perform no religious service without the Epitrachëlion, nor the Deacon without the Orarion. Over this the Priest puts on the *Phælonion*, or chasuble. It is a wide mantle like the Western cope, reaching nearly to the ground, open in front, but joined at the neck and richly ornamented with crosses, etc. There is also the *Epigonation*, a square vestment with fringe, hung on the right thigh of Arch-priests, or other Priests who are especially honored by the Church for their services.

4. The *Bishop* wears a *Sakkos*, an alb like the Deacon's, but covered all over with crosses. Over this he wears the *Omophōrion*, a stole, with one end thrown over the left shoulder; typical of the lost sheep borne on the shoulder of the Good Shepherd. Sometimes he wears a little *Omophōrion*, or stole, reaching to the waist. The Bishop also wears an *Epigonation*, square but suspended by one corner. On his breast he bears a cross attached to a chain, and also the *Panagia*. This latter is a circular brooch with a picture of Christ and the Virgin Mary. On his head the Bishop wears a mitre. This is not shaped at all like the cloven mitre of the Latins, but is more like a royal crown, or the mitre of the Jewish High Priest. It denotes the glory of the Lord, and is also a remembrance of His crown of thorns.

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The Bishop has also a dark mantle (*Mantia*), with light horizontal stripes, and two plates with crosses on the shoulders in front, denoting the Old and New Testaments. Before him is carried a *Paterissa*, or pastoral staff; and under his feet is spread a carpet, called the *Eagle*. On this circular carpet there is worked the figure of an eagle hovering over a city, and it denotes the fall of the Roman eagle under the Cross of Christ. When the Bishop consecrates a church, he wears over his other vestments a fine white robe, called *σινδων*, which is bound with three girdles, at the neck, breast and waist.

The vesture of the *Holy Table* should also be noticed. We have spoken of the *κατάσαρκα* and ἐνδύπον. When the Liturgy is to be celebrated, there is placed over these an enveloping cloth, which is called *εἰλητόν*. Within this is folded the *Antimission* (or corporal), a rich, silken cloth, adorned with a picture of the burial of Christ. This is consecrated by the Bishop, and in unconsecrated buildings supplies the place of consecration; so that the Holy Eucharist can never be celebrated without an *Antimission*. The chalice and disk are covered with a rich veil, called the *Air, ἀήρ*. This is so called, because at the singing of the Creed the Priest waves it up and down, in token of the Resurrection of the Lord and the Descent of the Holy Ghost.

On Good Friday there is borne into the church a *bier*, denoting the death of the Lord Jesus. From Easter until Ascension Day this bier or pall is placed upon the Holy Table, and the Liturgy is celebrated upon it.

### (d.) *The Services of the Church.*

The Eastern Church holds the Divine Liturgy as the central point of all Christian worship. All who receive the Communion fast strictly before its reception. Consequently, the Liturgy is celebrated between midnight and noon. On entering the church the people bow, cross themselves and remain standing.

At the close of the Liturgy the *Antidoron* or unconsecrated bread is distributed to some of the people, and the congregation retire with the blessing of the priest.

In addition to the Liturgy, the Church has seven other daily services. These hours are called: 1. Midnight Service;

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2. Morning Service with the First Hour; 3. The Third Hour; 4. The Sixth Hour; 5. The Ninth Hour; 6. The Evening Service; and 7. The After-Vespers. Vespers and Matins are commonly said together on the eve of Sundays and great festivals. In the Oriental Church, as in the Jewish, the ecclesiastical day begins with the previous sunset, and not at midnight. Consequently the Vespers of Sunday are said on Saturday evening. These services, in the absence of a Priest, can be said by the laity and in private houses; but the Divine Liturgy can be celebrated only by a Priest or Bishop and in a church. A Priest can celebrate only one Liturgy on a given day, and the Liturgy cannot be repeated on the same Holy Table the same day. Hence, as there is but one altar in each church, there can be but one celebration. The Seven Hours are commonly said together in groups of three at morning, noon and evening.

*Baptism* is celebrated sometimes in the church and sometimes in private houses, as need may be. It is always administered by *dipping* the infant, or adult, *three times* into the water. The *Russian Church*, however, admits the validity of baptism without her pale, provided that it has been properly administered by pouring water three times in the Name of the Father, Son and Holy Ghost.

The Sacrament of Confirmation is called, in the Oriental Church, the *Holy Chrism*. It is administered to infants and young children, as well as to adult converts, soon after their baptism, by a *Priest*. Oil mingled with myrrh and other spices for the purpose, is solemnly consecrated by the *Bishops* with "the laying on of hands," and then distributed to the Priests. These anoint the person to be confirmed with the Chrism. It is also to be noted that the Eastern Church admits *infants* and young children, who have been baptized and confirmed within her pale, to receive the Holy Communion.

*Confession* is made by the communicant to the Priest in the Church, often in the presence, but never in the hearing, of others.

*Unction* is administered to the sick for the healing both of body and soul. When given in its fullest form, the service is conducted by *seven priests*.

### (e.) Ecclesiastical Rank and Office.

In the Hierarchy of the Eastern Church, as we have

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already said, there are three “Apostolical Orders,” viz., Bishops, Priests, and Deacons. But other offices have been instituted and are maintained. Thus we find in the Hierarchy, Patriarchs, Exarchs, Metropolitans, Archbishops, Archimandrites, Hegumêns, Arch-priests, Proto-deacons, etc., besides the minor orders for the lower services of the Church.

A Bishop has these exclusive rights and privileges, not appertaining to other clergymen: 1. He can administer all sacraments and all other priestly offices not only in his cathedral, but in all the churches of his eparchy. 2. He only can ordain a Priest or Deacon, and consecrate the Holy Chrism, or the Antimission. 3. He presides in all divine services, blesses the people with both hands, and gives the benediction with burning tapers. Several Bishops unite to consecrate or ordain a Bishop. An Oriental Bishop must be always a single man or a widower.

In the ranks of the Priesthood, an Archimandrite (abbot) is the head of a monastery; an Hegumên (prior) presides over monks; a Proto-presbyter, or Archpriest, presides over other parish Priests; a Hieromonach is a Priest who is also a monk. A Presbyter, or Priest, can administer all sacraments and rites, except those which are reserved for Bishops. Thus, he can confer Baptism, Chrism, Penance, the Holy Eucharist, Matrimony and Unction. He conducts the service, gives absolution and communion, imposes penances on the guilty, seats himself in the chancel at certain times near the Bishop's throne, and blesses the people, but with the right hand only.

Deacons also have grades similar to those in the Priesthood, of Archdeacon, Proto-deacon, and Hiero-deacon. The Deacons assist the Priest and Bishop in conducting the service, lead the prayers of the congregation, say the ektene (litany), and make ready the elements on the Prothesis for the celebration.

In the minor orders, the Sub-deacons, or assistants, attend upon the Bishop; the readers, singers, lamp-bearers and lamp lighters perform the duties described in their titles; the Kanonarch is the leader of the choir; the Paranomaros is properly the doorkeeper; the Sakellar is the sexton who takes charge of the church building; the Proto-syncellus and Syncellus are the first and second stewards of the Patri-

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arch; the *oiinovóμος* is the Bishop's steward; the *Chartophylax* is the Secretary of the Patriarch.

### 3. RELIGIOUS LIFE.

A description of the religious manners and customs of the Russian Empire can scarcely be without value to the American people, who are so deeply interested in religious questions. The science of comparative theology, although the youngest branch on the tree of human knowledge, will soon become, for an accurate and fruitful study of antiquity, as indispensable as comparative philology. For how can we truly understand and properly appreciate a people, its literature, art, politics, morals, and philosophy, its entire conception of life, unless we comprehend also its religion, not only in its outward aspect, but in its innermost being—in its deepest, far-reaching roots? What a great poet once said, almost prophetically of languages, may also be said of religions: “He who knows only one, knows none!” As the true knowledge of a language requires a knowledge of languages, so a true knowledge of religion requires a knowledge of religions. And, however bold the assertion may sound, it is nevertheless true that all the languages of mankind have an Oriental origin, and that all religions, like the sun, have risen in the East.

When the classical scholar turns his thoughts back to that ancient land of Greece, on which the studies of his boyhood centred, he cannot but be interested in the present condition of its inhabitants. He must wish to know what is the faith now held by the descendants of Codrus and Miltiades, Themistocles and Leonidas, Pericles and Plato. When the student of the New Testament reads the Epistles of S. Paul, he must often ask himself the question, “What is the present condition of those churches to which these Epistles were written?” He must desire to know the state of the churches planted in Asia by S. Paul and S. Barnabas; and the condition of the Russian Church, which now occupies one of the most prominent places of the Oriental Churches.

The Roman Church was originally but a colony of Greek Christians, and all the early Fathers wrote in Greek. All the Catholic rites testify by their names that their origin was Greek. Bishop, Priest, Deacon, Liturgy, Litany, Baptism,

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Eucharist, Epiphany, Pentecost—these, and many other words in use among us, prove beyond a doubt that the first Christian society was Greek in its origin.

The Oriental Church includes within her pale: 1. The ancient Patriarchates of Constantinople, Alexandria, Antioch, and Jerusalem; 2. The Church in the Kingdom of Greece, under the Synod of Athens; and 3. The Church in Russia, under the Synod of St. Petersburg.

An overwhelming majority of the inhabitants of Russia are members of the Oriental Church, commonly called the Greek Church. The Russian Church, as a branch of the Eastern Church, had its origin the following way: Russia, the ancient Scythia, being far from the centres of Greek and Latin civilization, remained long after the birth of Christ in the darkness of paganism. According to the tradition of the Church, S. Andrew, one of the Apostles, preached there, and suffered martyrdom, after having made many converts. But the Church itself was not organized until a much later date.

It is said that the first Russian Duke, Oskold, who reigned at Kiew in the ninth century, was a Christian. Though this cannot be proved, it is certain that the Duchess Olga was baptized in Constantinople in the year of our Lord 955. Her name is held in great veneration in Russia, as one of the first founders of the Church in that country. Her son, Swjatoslaw, it is true, did not heed her wise counsels, for he lived and died a pagan. But her grandson, Wladimir, was moved by her example to follow in her footsteps. When it was rumored abroad that the duke was about to change his religion, ambassadors came from all quarters representing many religions. Even the Mohammedans and the Jews sent their muftis and rabbis, with arguments and persuasions, to win so distinguished a proselyte. But the cautious monarch was not so easily won. He summoned a council of his wisest men, and asked their opinion. They decided unanimously that it would be well not to accept any religion until they had sent messengers to see how it appeared in the country where it prevailed. Accordingly, messengers were sent to visit the churches in Bulgaria, Germany, and Greece, and report. The first two returned dissatisfied; but the envoys who visited Constantinople were enthusiastic in their praises of the Greek ritual. When they

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witnessed the magnificent service of the Liturgy in the grand old Church of S. Sophia, they said that “they felt as if in the presence of the angels in Heaven.” To this sentiment the chief ambassador added, “If the Greek faith were not the best, the wise Duchess Olga would not have accepted it.” And so the choice was made. Wladimir and all his court received baptism by trine immersion (A.D. 988) in the flowing waters of the Dnieper and the people followed his example. Bishops and priests were sent from Constantinople as missionaries of the faith, and by the middle of the twelfth century the country had been won to formal Christianity.

Then came a severe trial to the Church and the nation. A horde of half a million Tartars, from Asia, under the lead of a ferocious chieftain called Bat'iy, invaded Russia in the year 1236, burning and plundering churches and villages, and putting many persons to death on account of their Christian faith. But though Russia became, for a time, tributary to the Tartars, she did not renounce her religion; on the contrary, many of the Tartars, whose descendants still live in the Russian Empire, were converted to Christianity. And at the same time (1240) the Grand Duke Alexander, of Novgorod, won a great victory on the banks of the Neva over the Swedes, who had been incited by the Pope to conquer Russia for the Latin Church.

Gradually the Tartar yoke was thrown off. The Grand Duke Demetrius, called Donscoy, vanquished the Tartars on the banks of the Don in the year 1380, and acquired a partial freedom for his country; which was fully accomplished by the Czar John IV. in the year 1550. But, meanwhile, a calamity had befallen the Church of Constantinople, under whose spiritual control the Russian Church then lay. In the year 1453 the Turkish Sultan captured the city of Constantinople, overthrew the Greek Empire, and persecuted the Greek Christians with the most cruel barbarity. The Church was barely suffered to live, and was certainly in no condition to administer the government of a sister Church. While the Russians sympathized deeply with the afflictions of their brethren, they had not sufficient military strength to come to their relief. That the Russian Church might not be deprived of proper spiritual government, the Grand Duke Theodor, in the year 1588, applied to the Patriarch of Constantinople for permission to found a new Patriarchate for the Russian

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Church. The question was referred to the other Patriarchs of Alexandria, Antioch, and Jerusalem, and they all decided that, although the General Councils had established five Patriarchates, the exact number was not a matter of divine right, but of ecclesiastical convenience; and, consequently, the request could be granted. Accordingly, the Russian Church became independent, under the ecclesiastical authority of the new Patriarch of Moscow. The most illustrious of the Russian Patriarchs was Nikon, who governed the Church from 1652 to 1657. During the Tartar rule many mistakes had been made in the service-books, through the ignorance of scribes, whose carelessness was lamentable. Nikon carefully corrected and restored the rites, comparing them with the Greek offices, and introduced many practical reforms. But his zeal made him many enemies, so that at last this great and good man died in exile.

The reforms also caused the separation from the Church of those who ignorantly and blindly supposed that the corrupted service-books were divinely inspired. This sect of "Old Believers" (Starowjery) still exists in Russia. At length Peter the Great arose, and under this ruler great changes were introduced, both in Church and State. One of the most important was the abolition of the Russian Patriarchate, after it had existed for a period of one hundred and thirty years. It had now been vacant for some time, and during its vacancy its powers were exercised by a Synod of Prelates. The mind of Peter suggested the idea of making this condition permanent, by transferring the power of the Patriarch to a Governing Synod. The question was again referred to the accommodating Patriarchs, and their permission obtained. Accordingly, in the place of the Patriarch, and assuming his title "Holy," the Holy Governing Synod was constituted at St. Petersburg, consisting of twelve members; that is to say, four archbishops, six archimandrites, and two arch-priests. This body, presided over by the Metropolitan of St. Petersburg, is the nominal ruler of the Russian Church, but is subject to the Emperor, to whom it renders an annual account of its affairs through a lay procurator, who in fact governs the Russian Church.

There are at the present day about eighty millions of Eastern or Greek Christians; of which number fifty-eight millions are members of the Russian Church. To supply their spirit-

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ual wants, the Church is divided into fifty-eight dioceses, with a bishop at the head of each. These bishops are divided into three classes. The first are called metropolitans, of whom there are but three, viz.: in Kiew, Moscow, and St. Petersburg. The second class are called archbishops, and the third bishops. Besides these, there are in the large dioceses assistants, called vicars, or suffragan bishops. The bishops are all unmarried men. The priests are of two kinds: the parochial and the monastic. The priests in charge of parishes are the most numerous, and are all of them married men. No man who has been twice married can be ordained as a clergyman; and if a priest should contract a second marriage he would be removed from his office. The deacons act as assistants to the priests in performing the services of the Church.

The monastic clergy or monks are vowed to a life of celibacy. They do not take charge of parishes, but live together in monasteries. Paul the Hermit, who lived in the third century, is said to have been the founder of the monastic Orders. To avoid the persecution of the pagan emperor, Decius, and at the same time to practice asceticism, Paul fled to the desert of the Thebaid, where he is said to have lived ninety years, subjecting himself to the severest discipline. Some say that Antony, others that Pachomius, was the first who organized the monks into a body, with fixed and definite rules. But to S. Basil the Great the Eastern Church owes not only one of its liturgies, but also the final perfection of its monastic rules; since all the monks and the nuns in the Oriental Church are of the Order of S. Basil, and not of different orders, as in the Latin Church. There have, indeed, been hermits or anchorites in the Russian Church, but these have been men who, for private devotion, have chosen to live apart from their brethren, the cloistered monks, and not a different Order.

The monasteries in Russia are called by some Cœnobia, and by others Laura; but the discipline in all is the same. The convents are under the jurisdiction of the bishop of the diocese in which they are situated. Although the monks are all of the same Order, they are divided into three different degrees. The Novices, or Probationers, serve for a few years; and by the rules of the Church, men are not admitted as monks, nor women as nuns, until they are somewhat advanced in years. The Novices make no vows, and can at any

XX

Introduction.

time leave the convent and marry; but while they remain
they are obliged to conform to the rules of the society. If
they remain steadfast to their profession, they are allowed to
take the Lesser Habit, and become regular monks. There is
a third degree, which but few take, called the Great Angelic
Habit, the wearers of which are pledged to extraordinary as-
cetic discipline. The head of a monastery is called an Archi-
mandrite, the word meaning "Chief of the Fold," an office
similar to that of an Abbot in the West. There are also Heg-
umens (or Priors), who are chiefs of smaller convents. The
Probationers wear a black cassock or vest, called Rhœsa, and
a black hood, called Kamelauch, because it is made of camel's
hair. The Proficients are clothed with an upper cloak, called
the Mandyos, or Lesser Habit, to distinguish it from the
Angelic Image, or Great Habit, which is worn by the Prefect.
The dress of the nuns is very similar to that of the monks.
The principal is called Hegumena. The most celebrated
cloisters in Russia are the Catacomb Convent in Kiew; the
Laura of the Holy Trinity, near Moscow, where S. Sergius
was buried; and the Convent of S. Alexander Newsky, in
St. Petersburg.

The church life of Russia is characterized by great outward piety and devotion. Early in the morning the bell from the church tower summons the worshippers to prayer; a few hours later, they gather to join in the celebration of the Mass. In the afternoon, evening prayers are read; and on the eve of great festivals a special service is held, in honor of the day, and as a preparation for the coming feast. The Eastern Church continues to observe the old style in reckoning the days of the year. All its holy days, if immovable, come twelve days later than in the West; thus, Christmas falls on the sixth of January, N. S., and the Epiphany on the eighth of the same month. The movable feasts are often retarded by the same rule.

The principal feasts of the Russian Church are observed
in remembrance of great events in the life of the Lord Jesus
Christ and of the Virgin Mary. The second class are in
honor of the Apostles and most celebrated saints; while the
third commemorates lesser saints and martyrs. The Church
also observes with religious ceremonies the birth and name
days of the imperial family, and the accession and coronation
of the Emperor. All the feasts are observed with the honor

Introduction.

xxi

due to their respective importance; but the queen of all fes-
tivals is the feast of Easter.

For forty days previous the Church observes the fast of Lent. This devotion culminates in the services of the Holy Week, when the whole of the four Gospels is read aloud in the church.

On Good Friday the services are solemn and impressive, reminding the worshipper of the atoning death of his Redeemer. The next day is called the Great Sabbath, because it commemorates that last great Sabbath when the Lord Jesus lay in the tomb. On that day the liturgy of S. Basil is used at noon, and the Gospel speaks of the coming Resurrection of Christ. In the meantime, all the people, at home as well as in the church, are preparing to celebrate the Great Feast. Every one, even to the poorest, decorates his house, and dresses himself in his best clothing. The churches are crowded with worshippers, and the evening is spent in the reading of the Acts of the Apostles. At the stroke of twelve all the bells in the empire ring forth a joyous peal, preceded in St. Petersburg by the firing of a salute of artillery. Lights flash forth from the houses in all the streets; the stately domes of the magnificent churches are a blaze of light. Meanwhile within the churches the scene is even more majestic and beautiful. The mourning over a dead and buried Christ is suddenly changed into lively joy, which hails the risen Redeemer.

The holy doors before the sanctuary suddenly open, and a procession of the clergy, dressed in their festive robes, enters the church to the glad music of Easter songs. They carry in their hands the crucifix, and bear on their breasts the holy Gospel and a picture of Christ's Resurrection. All the worshippers in the body of the church have brought with them wax candles. These are in a moment lighted, and, amidst this illumination, the procession, with the Church banners borne before, passes out of the church and around it from west to east. Arrived at the main doors, it finds them shut, and halts for a moment. Those who are within hear the words of the Easter Anthem, "Now is Christ risen from the dead, and become the first fruits of them that slept." At the sound of these words the church doors are again opened, the procession enters the church, and the liturgy of S. Chrysostom begins.

xxii

Introduction.

A marked feature of the Easter morning service is to be found in the hymns which are sung, and which were written by S. John of Damascus. Some of his beautiful hymns have been translated into English.

They dwell largely on the lessons of the Jewish Passover, as the type of the Christian Paschal Feast. In the last song of the morning service the Church admonishes each Christian, for the sake of Christ's Resurrection, to forgive the offences of his brother, and thus to join the glad song, "Now is Christ risen from the dead, and become the first fruits of them that slept." Then all the clergy, leaving the sanctuary and standing before the people, present to them the emblems of the Resurrection, which they kiss.

To the words of the priest, "Christ is risen," each responds, "Risen indeed," and is then greeted with a fraternal kiss. This is a memorial of the custom in the early Christian Church of the Kiss of Peace. All exchange these salutations, "Christ is risen!" "Truly risen!" and kisses of joy are given and received. All through the week, in the houses and on the streets, these words are constantly heard, but at the same time, we are sorry to say, drunken people fill the streets, showing that their religion is more an outward form of ceremony than a real conversion of the heart.

A Russian Christian never passes a church without uncovering his head and making the sign of the cross. When he hears the first stroke of the bell which summons to Divine service, he does the same, and when the bell announces the consecration of the bread and wine (for the Russian Church teaches transubstantiation), he pauses for a moment, even though he should be on the street, or engaged in work. The pictures are the central point of household devotion, like the family Bible in the United States. These pictures are often transmitted as heirlooms in a family, from generation to generation. Kneeling before them, the Russian says all his prayers, and often a light is kept burning before them, which is called the Eternal Light.

These pictures, therefore, are carefully cherished and preserved by every Russian. In case of accident, as of fire, they are the first property rescued; and at burial, one of them is carried to the grave, and afterward placed in the room where the departed Christian died.

Introduction.

xxiii

In Easter week the clergy go in procession from house to house, to bear the glad tidings of the Resurrection; thus symbolizing the appearance of the risen Redeemer to his sorrowing disciples. At Christmas the clergyman goes with the crucifix to the houses and tells of the birth of Christ; and on the Epiphany, which, in the East especially, celebrates the Baptism of Christ by immersion in the River Jordan, the clergy again visit the houses and sprinkle every room with consecrated water.

There is also another procession and visit in each parish on the feast of the saint after whom that parish is named. If a Russian desires to build a house, or go on a journey, he always resorts to the Church for her prayers and blessing on the undertaking. If some happy event has made him rejoice, he asks the priest to visit his house, and there, in the presence of his family, offer a solemn thanksgiving to God. He never moves into a new abode until it has been blessed by the prayers of the clergy. The religious life, or rather the ceremonies of the Church, are so interwoven with the daily existence of the nation, that to be a Russian subject and to be an "orthodox" Christian are nearly identical terms.

This may, perhaps, be most clearly realized if we will consider the rites and ceremonies closely connected with the three most important events in the life of man, viz., Birth, Marriage, and Death. As soon as a child is born, the priest is summoned to the house to say a prayer for the mother and child, and to give the infant its name. This is almost always in honor of some saint, and usually the one who gives name to the day of the child's birth or baptism. The name-day is celebrated by attending service at the church on that day.

The Eastern Church, in common with the Roman Church, maintains that there are seven Sacraments, viz., Baptism, Confirmation, the Eucharist, Penance, Ordination, Matrimony, and the Unction of the Sick. The first, and one of the most important of these, is Holy Baptism. This Sacrament in Russia is usually administered in the houses. The number of sponsors is not limited, and they are strictly regarded as the spiritual parents of the new-born child. On this account the parents themselves are not present in the room where their child is baptized, but the god-parents take their place.

Moreover, marriage is not allowed between god-parents

xxiv

Introduction.

and god-children, or even between the sponsors themselves. At the time of his baptism, the baptized receives his cross from the god-father, and his robe from the god-mother. Baptism in the Eastern Church is always administered to infants, except in the case of adult converts who have never previously received baptism.

At the time of baptism, the priest removes the clothing of the child, and turns him toward the East, having only one garment. Then he blows in his face, signs him on the forehead and breast, and offers prayers. Then he turns him to the West, and asks the questions: "Dost thou renounce the devil, etc." which are answered by the sponsors. The priest then conducts the candidate to the font, on which three candles are lighted, symbolical of the Holy Trinity. Lighted tapers are given to the sponsors to hold in their hands during the service, and a litany is said. The priest dips his fingers in the water and signs it; takes some oil and pours it on the top of the water; and then the candidate is presented at the font. The priest takes some of the oil with two fingers, and therewith signs him with the cross on his forehead, heart, shoulders, ears, hands, and feet. Then the priest, holding him upright, with his face toward the East, baptizes him, saying: "The servant of God (N.) is baptized in the Name of the Father," (first immersion). "and of the Son," (second immersion), and of the Holy Ghost, Amen," (third immersion); "now, and ever, and to ages of ages, Amen." Then the priest puts on the baptized his white baptismal robe, the cross is given to him, and the service is concluded with prayers.

The Sacrament of Baptism is followed by Confirmation, or the Holy Chrism, which is administered to infants, and generally immediately after their baptism. In the Latin Church the bishop lays his hands upon the person's head to confirm him; but in the Oriental Church the bishops lay their hands upon the oil for Confirmation, and consecrate it. Portions of this consecrated oil are then distributed to the priests, who administer the Sacrament in the name and by the authority of the Bishop.

The service is administered in the following way. After the anointing, as before, the priest takes the child in his arms, or an adult by the hand, and, followed by the sponsors, who bear tapers in their hands, he walks thrice

Introduction.

XXV

around the font, saying: "As many of you as have been
baptized into Christ, have put on Christ, Alleluia." Then
the Epistle and Gospel are read. Then the priest sprinkles
the person with pure water, and washes the oil from him
with a sponge, saying: "Thou art baptized, illuminated,
anointed, hallowed, and washed in the Name of the Father,
and of the Son, and of the Holy Ghost; now, and ever, and
to ages of ages. Amen." The service is concluded by the
priest cutting the hair on the head of the confirmed in the
form of a cross, and pronouncing the closing blessing.
Persons who have received a valid baptism elsewhere, and
who seek admission into the Eastern Church, are received
by the Holy Chrism in this way.

Forty days after the birth of a child, it is brought by the
mother to the church for a double purpose, viz.: the purifi-
cation of the mother, and the presentation of the child in the
temple of God. It is not customary for mothers to leave the
house until this time, and many will not receive visitors until
this service has been performed. The baptized, if boys, are
brought to the altar of God; but, if girls, are placed before
the holy doors which lead to the Sanctuary.

The Liturgy is often celebrated, and the Holy Communion
is given in both kinds to all communicants, but both together
from a golden spoon. The Orthodox Church admits little
children to the table of the Lord, accepting, as in Baptism,
the faith of the sponsors in behalf of the child, who is not
yet accountable for his own actions. But this privilege only
lasts until the age of seven; for after this the child must pre-
pare itself in the accustomed way for the reception of the
Sacrament. This is by the Sacrament of Penance, or Con-
fession, the penitent examining his conduct by the rule of
the Ten Commandments, and confessing to the priest the
things which he has done amiss; at the same time promising
repentance.

Marriage is very highly esteemed in the Eastern Church,
and none of the Sacraments, except the Liturgy, is cele-
brated with so much solemnity as Matrimony. Marriage is
regarded as an indissoluble tie, to be loosed only by the
death of one of the parties. The Eastern Church does not
encourage second marriages on the part of her laity, and ab-
solutely refuses them to her priesthood. Third marriages
are allowed to the laity only in the most extraordinary

xxvi

Introduction.

cases; and fourth marriages under all circumstances are absolutely forbidden. The Church approves of divorce only when one of the married couple is guilty of marital infidelity. But, by the civil law of Russia, marriage can be severed when one of the parties is sent into exile for life, or is absent in parts unknown for more than five years. In such a case application is made to the ecclesiastical authority, and, after investigation of the facts of the case, a dispensation from the first marriage is granted.

Great care is taken in Russia that the parties who contract matrimony should be of a suitable age. It is fixed by law that the bridegroom shall be not younger than nineteen, nor the bride less than sixteen years of age. They must have the previous consent of the civil authority and of their parents to their marriage. If the parents are deceased, the sponsors supply their place. Those who are related to one another so far as the sixth generation are not allowed to intermarry. Testimonials on all these points have to be presented to the priest, signed by two or three witnesses on both sides.

As a further safeguard, the banns of matrimony are publicly proclaimed in the church three times, and marriage under no circumstances can take place without witnesses. The Church's benediction of the nuptial tie is preceded by some interesting household ceremonies. The blessing of the parents is always given before that of the priest. After prayer to God, a picture, symbolical of the parental blessing, is given, with the sign of the cross, to the youthful pair kneeling before their parents. This picture goes with them to the church and to their new home, where it is always guarded as a precious relic.

Another custom is, that the betrothed should attend the Holy Communion before their nuptials as a devout preparation for a Christian life. Many esteem matrimony with such reverence that they will only receive it fasting, even though its administration should be late in the evening. Since marriage is usually a joyful occasion, the ancient Church prohibited it at all seasons of fasting. In the Russian Church the weekly fast-days, Wednesday and Friday, are included; and, since the day begins at sunset, marriage cannot be celebrated on Tuesday and Thursday evenings, but may be on the following evenings. On ordi-

Introduction.

xxvii

nary days the wedding cannot be between midnight and
the hour of divine service; and on feast days not between
vespers and the morning service. For this reason marriages
do not take place on Saturday evening, which is a time of
preparation for the Lord's Day.

It will be interesting now to consider more particularly
the ceremonies connected with the service. The wedding
itself is preceded by the public betrothal. Anciently this
was made some time, perhaps even years, before the mar-
riage. But now, except in the case of members of the impe-
rial family, who observe the ancient custom, the betrothal im-
mediately precedes the nuptials. The bridegroom comes first
to the church, and then a lady friend of his is sent to conduct
the bride thither from her home. There she bids farewell to
her friends, and, to render this more impressive, the parents
of the bride do not usually themselves attend the service at
the church. When the bride enters the church, a chant is
sung, and the friend, or groomsman, arranges the position of
the couple. This is in the midst of the church, standing be-
fore the Analogion, or matrimonial altar, on which lie the
gospel and the cross. The bridegroom stands on the right
side and the bride on the left, to indicate their proper posi-
tion in life.

Then the priest gives them the lighted tapers, symbolical
of the light of divine grace, and they hold them during the
ceremony. The priest begins by blessing them in the Name
of the Holy Trinity, followed by prayers that God would
send down upon them His rich blessings, grant them perfect
love, peace and unity, save their souls, and make their lives
pure and holy. Then follows the chief act of the betrothal,
viz., the putting on of the rings. To make the act more
solemn, the rings, before the betrothal, are placed upon the
Holy Table in the sanctuary. During the betrothal they are
taken from the altar, and placed on the fingers of the wedded
pair, with these words: "The servant of God, N., is be-
trothed to the maid of God, N.," and "The maid of God,
N., is betrothed to the servant of God, N., in the Name of
the Father, the Son and the Holy Ghost. Amen." After
this a relative, or near friend, interchanges the rings three
times, to signify the full consent of the parents to the union,
and the perfect harmony of the wedded pair.

The priest then invokes God once more for His grace upon

xxviii

Introduction.

the betrothed, and the customary litany for the Emperor, the
Clergy, and all Christians, concludes the betrothal.

Then follows the wedding itself, which the Oriental Church
calls *Coronation*. The cause of this is the ancient custom,
still continued in the Eastern Church, of placing *crowns* upon
the heads of the married. Probably in ancient times these
crowns were simple garlands of flowers, which afterward took
the form of crowns. (Song of Solomon, iii. 11.)

The betrothed now advance to the Analogion, the priest
preceding, and the wedding guests following. The choir
chant the words, "Glory be to Thee, our God; glory be to
Thee!" while the priest sings verses such as these: "Blessed
is every one that feareth the Lord," "Thy wife shall be as a
fruitful vine," etc. Then the priest demands of the bride-
groom and the bride, separately, whether this is indeed an
act of their own free will and consent, and whether there be
any impediment to their union, such as a pre-contract. If
their answers prove satisfactory, the service proceeds, and
the couple stand upon a small rug, usually made of pink
silk. This is made very small, to signify that no third per-
son shall intrude on their mutual life. The nuptial prayers
begin with the usual ascription of praise. "Blessed be the
kingdom of the Father, and of the Son, and of the Holy
Ghost;" to which the choir respond, *Amen*. Then follow
prayers for the wedded pair and their posterity, that they
may be blessed with all good things.

Then follows the most important act of the whole service,
viz., the *coronation* of the bridegroom and the bride. The
crowns are taken from the holy table and brought to the
priest, who takes one of them and blesses the bridegroom.
The bridegroom kisses the picture of Christ on the crown,
and the priest then places the crown on his head, saying:
"The servant of God, N., is crowned for the maid of God, N.
in the Name of the Father, of the Son, and of the Holy
Ghost. Amen."

Then he crowns the bride in the same way, with the
words, "The maid of God, N., is crowned for the servant of
God," etc. Then the priest stands before the couple and
blesses them three times, with uplifted hand and solemn
voice, saying, "O Lord, our God, crown them with honor
and glory!" This completes the union, and they are man
and wife. After prayers by the priest, which are con-

Introduction.

xxix

cluded by the choir chanting the Lord's Prayer, a cup of wine mingled with water is brought to the priest; he blesses it, and gives it first to the man and then to the woman, so that each drink of it alternately three times. This signifies that through life they are each to drink of the same cup, whether it be of joy or of sorrow.

Then the service is closed by a procession. The priest places the right hand of the bride in that of the bridegroom, takes both in his own right hand, and conducts them three times around the Analogion, followed by those holding the crowns over their heads; while the choir are chanting. This signifies that their happiness in life depends on their walking in the way of religion, while the priest goes before to show them that they should ever follow the guidance of the Church. When the nuptials are concluded, the crowns are taken from their heads, to remind them that joy must give place to the more serious cares of life. As the crowns are removed the priest salutes them with the exclamation: "Be honored, O bridegroom, like Abraham; be blessed like Isaac; and increased like Jacob; walk in peace, and fulfil the commandments of God in righteousness!" Then he says to the wife; "Be honored, O bride, like Sarah; be glad like Rebekah; and increased like Rachel; take pleasure in thy husband, and observe the limits of the law according to the pleasure of God!" Then the newly married pair are bidden to bow their heads before the Lord, and the benediction is pronounced over them in the Name of the Holy Trinity.

The wedded pair salute each with the first nuptial kiss, kneeling before the holy pictures, offer their solemn prayers and thanksgivings to God, and in some cases the *Te Deum* is sung. On rising from their knees, the relatives and friends offer their congratulations, and all return from the church to their home accompanied by the priest, bearing with them the holy picture. On arriving at the house, their parents receive them with the gift of bread and salt, which signifies their wishes for the future prosperity of the young couple.

The Sacrament of the Unction of the sick is not administered merely at the point of death; but is given in any case of severe sickness, with prayers, not only for the salvation of the soul, but also for the recovery of bodily health. Its use is not obligatory, but is almost always sought for. At the administration a table is set with a dish of wheat on it:

XXX

Introduction.

the Holy Gospel is laid upon the table also, and a taper is
given to the priest. The priests stand around the table in
their sacramental robes, and the service is said. The priest
anoints the sick person with the oil, saying prayers for the
restoration of his body to health, and for the spiritual wel-
fare of his soul.

Often does this function precede the solemn moment of
death; and when this approaches, a lighted candle is put
into the hand of the dying person, and the priest is sum-
moned to say the prayers for the departing. Funeral-
prayers are said over every Christian corpse, as it is laid in
the coffin, which is sprinkled with consecrated water, and
perfumed with myrrh. Then the coffin and body are placed
on a table covered with a white cloth; burning wax-tapers
are arranged as a cross about it, and at the foot is a table
with a plate of rice and honey. The tapers signify the light
of Faith in the Resurrection, and the rice mixed with honey
recalls the words of the Apostle, that the wheat must fall
into the ground that it may be quickened. The corpse is
never left alone a single moment, but is constantly sur-
rounded by mourning friends. Three days elapse before
the burial, and the time is usually spent in reading the
Psalms of David, interrupted occasionally by the prayers of
the clergy. The burial is usually from the church, so that
it takes place during the hours of the morning. When the
church-bell begins to toll, the clergy repair to the house of
mourning, say a prayer there, and then the funeral proces-
sion goes on to the church. The clergy in their mourning-
robes pass on in front chanting; the body follows, borne on
a bier, or in a hearse. In the church, the open coffin is
placed in the middle aisle, and the liturgy for the departed
is said; while the relatives stand around the coffin. After
the liturgy, the clergy surround the body, and say the burial
prayers, while all present bear lighted tapers in their hands.
At the closing hymn all press toward the corpse, and imprint
a farewell kiss upon its lips. Then the body is borne from
the church to the churchyard, where the priest says a short
prayer, and the coffin is lowered into the grave. While the
grave is filled, the service closes with the words: "May thy
memory endure forever!"

In formal, perfunctory religion no country in the world so
abounds as Russia. As the religion of inmost righteousness

Introduction.

xxxi

and Christ-like living, perhaps no Christian country affords a worse example. Surely a nation which is imperilled by the most determined and deadly enemies that ever conspired to compass its ruin, needs something besides a despised, subservient priesthood and a formal religion. There are in Russia 40,000 churches with 70,000 priests, but they are paralyzed by the Czar's rule. And the Russian people greatly need a strong moral influence. Of the ignorance of the peasantry one may judge by the fact that hardly ten per cent. of them can read or write. In view also of modern infidelity that is spreading among the higher classes, it can also be understood how unfortunate it is for Russia that the moral influence of the Church is undermined. The late Emperor repeatedly appealed to the people to establish order and peace in Russia, but his appeals were in vain. The educated classes do not want to listen to the Emperor, and the peasantry can hear him only through the police they hate, or through the priests they mistrust. The Russian Church must be independent of the Czar—that is to-day a heartfelt desire of millions of law-abiding Russians. They demand that Christ's words should be fulfilled: “Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's.”

We have now endeavored to give a brief sketch of the Oriental Church, its rites and ceremonies, and, as we cast our eyes toward the future, we see that the time is coming when the nations of the East will accept the Word of God as the only source of salvation. Then will be said to the mountains, “Be removed,” and the mountains of superstition will be turned away, and the idols of the temples will fall down before the only Mediator between God and man.

How grand is the position of the United States compared with that of Russia! The mission of the United States is one of universal liberty, universal toleration. If she be true to her mission, the light of her star will never go out. Those bright symbols on our flag will live on until they are absorbed in the glorious light which shall reach this earth at last!

And to the God of all grace, who has called us unto His eternal glory by Christ Jesus, be glory and dominion for ever and ever.

# THE NOCTURNAL SERVICE

ON

## THE EVE OF A FESTIVAL,

WHEN THE GREAT VESPERS ARE CONNECTED WITH THE MATINS.

### THE GREAT VESPERS.

At sunset the person who kindles the lights comes to the Superior, bows and asks permission to begin; then he goes up and strikes slowly the great bell, after which he goes down into the church, kindles the lights and makes ready the censer. Then he goes up again, rings all the bells, returns again to the church, lights the candles on the great candlesticks, places them in the midst of the church opposite the holy doors, and bows before the Priest who is to officiate. The Priest bows before the Superior, then three times before the holy doors and toward each side, while the brotherhood are sitting. Then he goes into the sanctuary, puts on the Epitrachelion, after which he kisses the cross on the upper part of it; then he takes the censer, puts incense into it, stands before the holy table, and says in a low voice the following prayer:

#### PRAYER OF THE INCENSE.

To Thee, O Christ, our God, we offer the incense as a spiritual perfume; receive it upon Thine heavenly altar, and send down upon us the grace of Thy most Holy Spirit.

Then he censes before the holy table in the form of a cross, around and throughout the whole sanctuary, opens the holy doors and goes through them. The bearer of the light takes the great candlestick from the midst of the church with its lighted candle, holds it in his hand, and cries aloud:

Stand up.

All stand up. The Priest, entering through the holy doors, makes the sign of the cross with the elevated censer, goes and censes before each of the Ikons, first on the right, then on the left side, then before the Superior, then before each of the choirs according to their order. The bearer of the light goes before him with the candlestick, and when the Priest makes the sign of the cross with the censer and bows slightly, the bearer of the light also bows with him. The Priest goes then into the body of the church, comes before the brotherhood and the people, returns into the inner part of the church, stands between the two choirs, makes the sign of the cross with the censer toward the east, and cries aloud:

Master, bless us.

2

Offices of the Oriental Church.

Hereupon he censes again before the Ikon of Christ the Redeemer, the Mother of God, and before the Superior; goes into the sanctuary, stands before the holy table, makes before it the sign of the cross with the censer, and says aloud:

Glory be to the Holy, Consubstantial, Life-giving and Un divided Trinity always; now and ever, and to ages of ages.

CHOIR: Amen.

Now the Priest begins at first with a low voice:

Come, let us worship before God, our King.

Then, with a loud voice:

Come, let us worship and fall down before Christ, our God and King.

Again, with a louder voice:

Come, let us worship and fall down before Christ Himself, our King and God.

Finally, very solemnly:

Come, let us worship and fall down before Him.

Immediately the Superior, with a loud voice, begins to sing slowly, and in unison with the choir, Psalm 103:

Praise the Lord, O my soul.

Adding to each verse:

Blessed be the Lord.

Then the second choir:

O Lord, my God, Thou art very glorious. Blessed be the Lord, etc.

The Priest closes the holy doors and goes with the bearer of the light out of the sanctuary, both bow three times before the holy doors, turn toward the Superior and bow, and then toward both the choirs: then they go and take their proper place. When they come to the words of the psalm: In wisdom hast Thou made them all; — and: Glory be to Thee, O Lord, who hast created all; the Priest comes in his Epitrachelion before the holy doors, and says in a low voice the following Prayers of the Lights:

FIRST PRAYER.

O Lord, merciful and gracious, long suffering, and of great kindness, hear our cry and accept the voice of our prayer; show some token upon us for good; lead us in the way that we may walk in Thy truth; make glad our hearts, that we may fear Thy holy Name, for Thou art great and doest wonderful things; Thou art God alone, and there is none like unto Thee among the gods, rich in mercy and excellent in strength to help, comfort and deliver all who trust in Thy holy Name. For to Thee, the Father, and the Son, and the

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Holy Ghost, are due all honor, glory and worship, now and ever, and to ages of ages. Amen.

## SECOND PRAYER.

O Lord, rebuke us not in Thy wrath, neither chasten us in Thy hot displeasure, but deal with us according to thymercy; for Thou art the physician who healest our souls. Oh! lead us into the harbor of Thy will; enlighten the eyes of our hearts to the knowledge of Thy truth; grant us the remainder of this day and the residue of our life to live peacefully and without sin, through the intercession of the holy Mother of God and of all Thy saints. For Thine is the strength, and Thine is the kingdom and the power and the glory of the Father, and of the Son, and of the Holy Ghost, now and ever, and to ages of ages. Amen.

## THIRD PRAYER.

O Lord, our God, remember us, Thy sinful and unprofitable servants, when we call upon Thy holy and adorable Name, and let us not be put to shame while we trust in Thy grace; but grant us, O Lord, all we ask for our salvation, that we may love and fear Thee with all our heart, and do Thy will in all things. For Thou art a good and gracious God, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory, now and ever, and to ages of ages. Amen.

## FOURTH PRAYER.

O Thou, who art celebrated by the never-silent hymns of praise and ceaseless songs of glory of the holy powers, fill our mouth with Thy praise, that we may magnify Thy holy Name, and give us a portion and inheritance with all who fear Thee in truth and keep Thy commandments, through the intercession of the holy Mother of God and of all Thy Saints. For to Thee, the Father, and the Son, and the Holy Ghost, are due all praise, honor and worship, now and ever, to ages of ages. Amen.

## FIFTH PRAYER.

O Lord God, who holdest all things in Thy holy hand, and art long suffering to us all, and art grieved at our evil

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deeds, remember Thy compassions and Thy mercy; visit us with Thy goodness; let us through Thy grace for the remainder of this day escape the manifold crafts of the evil one, and preserve our life blameless through the grace of Thine All-holy Spirit, through the mercy and compassion of Thine Only-begotten Son, with whom, together with Thine All-holy and Good and Life-giving Spirit, Thou art blessed now and ever, and to ages of ages. Amen.

## SIXTH PRAYER.

O God, great and wonderful, Thou who rulest all things with unspeakable goodness and bountiful providence; who hast also given us earthly goods, assured us of the promised Kingdom, and through the good things already given us, hast prepared for us the way; and hast also preserved us from all evil since the beginning of this day; grant that we may pass the remainder of it without sin, and before Thy holy glory praise Thee, our only good and gracious God. For Thou art our God, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory, now and ever, and to ages of ages. Amen.

## SEVENTH PRAYER.

O great and most high God, who only hast immortality, and who dwellest in the light which no man can approach unto; who hast formed all creatures in wisdom, and hast divided the light from the darkness, and hast appointed the sun to rule the day and the moon and the stars to rule the night; and hast made us sinners worthy, even on this day, to come into Thy presence and to offer unto Thee our evening sacrifice; O Thou, gracious God, let our prayer be set forth before Thee as incense, and receive it as a sweet-smelling savor. Grant us that the present evening and the coming night may be peaceful; put on us the armor of light; preserve us from nocturnal terrors and from every evil that walketh in darkness. Grant that the sleep which Thou hast given us for refreshment from our labor may be free from every vision of the devil. Vouchsafe, Thou Giver of all good gifts, that we may feel repentance upon our beds, and also by night remember Thy most holy Name; and enlightened by the contemplation of Thy commandments, may arise in

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the joy of our souls to praise Thy goodness, and to present supplications and prayers to Thy mercy for our sins and for all Thy people, that Thou wouldst visit them with Thy grace through the intercession of the holy Mother of God. For Thou art a good and gracious God, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory, now and ever, and to ages of ages. Amen.

When the Psalm is ended the Priest says the great Ektene:

In peace let us pray to the Lord.

CHOIR: Lord, have mercy.

So after every sentence of the Ektene.

PRIEST: For the peace that is from above and the salvation of our souls, let us pray to the Lord.

For the peace of the whole world, the stability of the Holy Churches of God, and the union of all, let us pray to the Lord.

For this Holy Temple, and them that in faith, piety and the fear of God enter into it, let us pray to the Lord.

For (the Most Holy Governing Synod, or Patriarch, or Metropolitan, or Archbishop), our Bishop N. N., the honorable Presbytery, the Diaconate in Christ, and for all the clergy and the laity, let us pray to the Lord.

For our most pious and divinely preserved Monarch (Emperor, or King, or Prince of the respective country) N. N., and all his palace and army, let us pray to the Lord.

That He would fight on his side and subdue under his feet every enemy and adversary, let us pray to the Lord.

For this city (or this habitation, if it be a convent), for every city and country, and all the faithful who inhabit them, let us pray to the Lord.

For healthfulness of the air, for plentiful fruits of the earth and peaceful times, let us pray to the Lord.

For them that travel by water and land, the sick, the suffering, prisoners and captives, and their salvation, let us pray to the Lord.

For our deliverance from all affliction, wrath, danger and necessity, let us pray to the Lord.

Help, save, have mercy and guard us, O God, by Thy grace.

Commemorating our all-holy, spotless, most blessed and glorious Lady, the Mother of God and ever-Virgin Mary,

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with all the Saints, let us commend ourselves and each other
and all our life to Christ, our God.

CHOIR: To Thee, O Lord.

PRIEST: For all glory, honor and worship are due to
Thee, the Father, the Son, and the Holy Ghost, now and ever,
and to ages and ages.

CHOIR: Amen.

Then the choir begins to sing the first Psalm of David, adding three times to each verse the

Hallelujah.

THE FIRST CHOIR: Blessed is the man that walketh not
in the counsel of the ungodly. Hallelujah, (*Three times.*)

THE SECOND CHOIR: Nor standeth in the way of sinners,
nor sitteth in the seat of the scornful. Hallelujah (*Three times*), etc.

Then is sung the first Antiphon—that is, the first, second and third Psalms.

At the conclusion of these Psalms the Priest says before the holy doors the
following Ektene:

Again and again in peace let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: Help, save, have mercy, and guard us, O God,
by Thy grace.

CHOIR: Lord, have mercy.

PRIEST: Commemorating our all-holy, spotless, most-blessed and glorious Lady, the Mother of God and ever-Virgin Mary, with all Saints, let us commend ourselves and each other and all our life, to Christ our God.

CHOIR: To Thee, O Lord.

PRIEST: For Thine is the strength, and Thine is the kingdom,
and the power and the glory of the Father, and of the
Son, and of the Holy Ghost, now and ever, and to ages of
ages.

CHOIR: Amen.

Then both choirs begin to sing alternately the second Antiphon—that is, the
fourth Psalm:

Hear me when I call, O God of my righteousness, etc.

The fifth:

Give ear to my words, O Lord, etc.

And the sixth:

O, Lord, rebuke me not in Thine anger, etc.

At the end of this Antiphon the Priest again says the little Ektene:

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Again and again, etc.

CHOIR: Lord have mercy, etc. (See above.)

At the close, the Priest :

CHOIR: Amen.

Finally, is sung in the same manner the third Antiphon—that is the seventh Psalm :

O Lord, my God, in Thee do I put my trust, etc.

And the eighth Psalm :

O Lord, our Lord, how excellent is Thy Name, etc.

(All these three Antiphons are sung in the great Vespers only on the eve of a Sunday; on the eve of the great Festivals and the Saints' days only the first Antiphon.)

During the singing of the first Antiphon the Deacon approaches the Superior, bows and goes into the Sanctuary with the officiating Priest, takes his Sticharion and Orarion, and after he has asked of the Priest the blessing and kissed his right hand, puts them on in the customary manner, then goes out of the Sanctuary, remains standing before the holy doors, and says after the ending of the third Antiphon, for the third time, the little Ektene:

Again and again, etc.

At the close, the Priest :

For Thou art our God, and to Thee the Father, and the
Son, and the Holy Ghost, we offer up praise and glory, now
and ever, and to ages of ages.

CHOIR: Amen.

Such is the beginning of the great Vespers in the convents; in the cathedrals and parish churches the Priest and the Deacon vest themselves before the service; the first in the Epitrachelion and Phelonion, the second in the Sticharion and Orarion. Then goes the Deacon, and not the one who kindled the lights, before the Priest with the light at the censing before the beginning of the Vespers, and reads also himself all the Ektenes. The Antiphons and the Psalm at the beginning: *Praise the Lord, O my soul, etc.*, are sung in full only in the convents; in the cathedrals and parish churches only selected verses from these Psalms, with the additions which have been given.

After the ending of the Ektene the reader bows, and announces the tunes appointed for the day. The choir on the right begin to sing the appointed tunes.

O Lord, I cry unto Thee, hear me; hear me, O Lord. O
Lord, I cry unto Thee, give ear unto the voice of my prayer,
when I cry unto Thee; hear me, O Lord.

The second choir :

Let my prayer be set forth before Thee as incense; the

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lifting up of my hands as the evening sacrifice; hear me, O
Lord.

141 142

The rest of the Psalms 140 and 141 are read.

Then is begun the singing of the Sticheria, that is, hymns proper for the day, one of the following verses being used before each Sticherion:

Bring my soul out of prison that I may praise Thy Name.

The righteous shall compass me about; for Thou shalt deal bountifully with me.

Out of the deep have I cried unto Thee, O Lord; Lord, hear my voice.

Let Thine ears be attentive to the voice of my supplication.

If Thou shouldst mark iniquities, O Lord, Lord, who shall stand; but there is forgiveness with Thee.

For Thy Name's sake I have waited, O Lord, for Thee; my soul hath waited on Thy Word; my soul hath hoped in The Lord.

From the morning watch until the night, from the morning watch let Israel hope in the Lord.

For with the Lord is mercy, and with Him plenteous redemption; and He shall redeem Israel from all his sins.

Praise the Lord, all ye nations; praise Him, all ye people.

For His merciful kindness is great toward us, and the truth of the Lord endureth forever.

AT THE END: Glory be to the Father, and to the Son, and to the Holy Ghost.

Now and ever, and to the ages of ages. Amen.

During the singing of these verses and the Sticheria the Deacon takes the censer, receiving the blessing from the Superior or Priest, and censes around the Holy Table and before the Ikons in the church and before the congregation in the usual manner.

When is sung the verse above: *For His merciful kindness is great toward us, both choirs come together into the midst of the church and remain there singing the Sticheria as far as: *Jesu Christ, Thou gentle Light.* (See below.)

The Priest, who till now has been vested in the Epitrachelion, puts on now (if he has not already done so, as is customary in the parish churches) the Phelonion, and makes the Little Entrance in the following manner:

The Deacon opens the holy doors; then he goes, with the censer in his hand, through the north door out of the Sanctuary into the church. The Priest follows him in his Phelonion; both are preceded by two light-bearers with lighted candles. The Priest stands before the holy doors; at his right, but a little behind, stands the Deacon. The latter, holding the Orarion with three fingers of the right hand, bends slightly toward the Priest and says to him in a low voice, so that he alone can hear:

Let us pray to the Lord.

The Priest says silently the following prayer:

The Nocturnal Service.

9

## PRAYER AT THE ENTRANCE.

In the evening and morning, and at noonday, we praise Thee; we give thanks to Thee and worship Thee, O, Thou Ruler of all things. Let our prayer come before Thee as incense, and guard our hearts that they incline not to words and thoughts of evil; but deliver us from all that can ensnare our souls: for unto Thee, O Lord God, our eyes are lifted up, and in Thee have we trusted, O our God; let us never be confounded. For all glory, honor and worship are due to Thee, the Father, and the Son, and the Holy Ghost, now and ever, and to ages of ages. Amen.

After the prayer the Deacon stands upright, and pointing with the Orarion toward the east, says to the Priest:

Master, bless the holy Entrance.

The Priest, giving the Benediction says:

Blessed be the Entrance of Thy Saints, O Lord, always, now and ever, and to ages of ages. Amen.

Then the Deacon goes and censes before the Ikons of the Redeemer and the Mother of God, and before the Superior or Priest, returns to his former place, and waits till the Singers have finished the Sticheria.

When these are ended, he goes into the midst of the holy doors, makes the sign of the cross with the censer, and says:

Wisdom, stand up.

The choir, still standing in the midst of the church, sings:

Jesus Christ, Thou gentle Light of the holy Glory of the immortal, heavenly, holy, and blessed Father, now, at the setting of the sun, as we behold the evening light, we praise Thee, O God, the Father, the Son, and the Holy Ghost. For it is meet at all times to praise Thee, O Son of God, Giver of Life, therefore also the whole world glorifieth Thee.

The light-bearers with the lights in their hands, precede the Priest and Deacon as far as the holy doors; the Deacon goes into the Sanctuary and censes before the Holy Table, but the Priest bows before the holy doors, and after he has kissed them, he goes through; the holy doors are closed, and the light-bearers retire.

At the close of the Jesu Christ, Thou gentle Light, the singers go to their places.

DEACON: Let us attend.

PRIEST: Peace to all.

DEACON: Wisdom, let us attend.

The Reader, standing in the midst of the church, says:

Prokimenon.

10

### Prokimenon of Saturday :

The Lord is King, and is clothed with majesty.

VERS: The Lord is clothed and girded with strength.

VERS: For He hath established the world, and it cannot be moved.

VERS: Holiness becometh Thine house, O Lord, forever.

### Prokimenon of Sunday :

Behold, praise now the Lord, all ye servants of the Lord.

VERS: Ye that stand in the house of the Lord, in the courts of the house of our God.

### Prokimenon of Monday :

The Lord heareth me, when I call upon him.

VERS: When I call upon him, the God of my righteousness heareth me.

### Prokimenon of Tuesday :

Thy mercy, O Lord, will feed me all the days of my life,

VERS: The Lord feedeth me, I lack nothing; He maketh me to lie down in green pastures.

### Prokimenon of Wednesday :

Save me, O God, for Thy Name's sake, and judge me by Thy strength.

VERS: Hear, O God, my prayer, give ear to the words of my mouth.

### Prokimenon of Thursday :

My help cometh from the Lord, who hath made heaven and earth.

VERS: I have lifted up mine eyes unto the hills, from whence cometh my help.

### Prokimenon of Friday :

Thou art my Defender, O God, and Thy mercy goeth before me.

VERS: Deliver me, O God, from mine enemies, and save me from them that rise up against me.

The choir repeats thrice the Prokimenon.

At the close of the Prokimenon the reader on Sundays, after he has bowed, goes to his place; and on the great festivals and saints' days, he stands, after the Prokimenon is ended, in the midst of the church, and reads the Parœmia, that is, portions of the Old Testament Scriptures which are appointed for the Feast.

At the beginning of each Parœmion the Deacon says :

Wisdom.

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READER: The reading from Genesis (or the Prophets, or the Proverbs).

DEACON: Let us attend.

The Reader reads the Parœmion.

At the close of these Parœmia, if such there be, otherwise after the Prokim-enon, the Deacon goes before the holy doors, bows once, and reads the following Ektene of earnest prayer.

Let us say with our whole soul, and with our whole mind
let us say,

CHOIR: Lord, have mercy.

DEACON: Lord Almighty, God of our fathers, we pray
Thee, hear and have mercy.

CHOIR: Lord, have mercy.

DEACON: Have mercy upon us, O God, according to Thy
great mercy; we pray Thee, hear, and have mercy.

CHOIR: Lord, have mercy.

Thrice; and so after every sentence of the Ektene.

DEACON: Again we pray for strength, victory, long and
peaceful rule, health, and salvation of the most pious and
Divinely-preserved Monarch (Emperor, King, Prince of the
respective country, viz.) N., that the Lord, our God, may
prosper him in all things, and subdue under his feet all his
enemies and adversaries.

Again we pray for all his Christian army.

Again we pray for (the Most Holy Governing Synod, the
Patriarch, the Archbishop) our Bishop N. N., and all our
brethren in Christ.

Again we pray for our brethren the Priests, the Priest-monks, and for all our brotherhood in Christ.

Again we pray for mercy, life, peace, health, salvation,
protection, forgiveness, and remission of sins of the servants
of God, the brethren of His holy abode.

Again we pray for the blessed and ever-memorable (most
holy, Orthodox Patriarchs, for the pious Emperors and Ortho-
dox Empresses), founders of this abode, and for all our Ortho-
dox fathers and brethren who have fallen asleep before us,
and who lie here or elsewhere.

Again we pray for them who bring forth fruit and do
good deeds in this holy and all-venerable Temple, who labor
and sing in it, and for the people that stand around, and are
expecting from Thee great and rich mercy.

12

PRIEST: For thou art a gracious and merciful God, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory; now and ever, and to ages of ages.

CHOIR: Amen.

READER: Vouchsafe, O Lord, to keep us this evening without sin. Blessed art Thou, O Lord, God of our fathers, and Thy Name is praised and glorified forever. Amen. O Lord, let Thy mercy be upon us, as our trust is in Thee. Blessed art Thou, O Lord, teach me Thy commandments. Blessed art Thou, O Master, make me to understand Thy commandments. Blessed art Thou, O Holy One, enlighten me with Thy commandments. Lord, Thy mercy endureth forever: despise not the work of Thy hands. To Thee, the Father, and the Son, and the Holy Ghost, honor is due; to Thee is due praise; to Thee is due glory; now and ever, and to ages of ages. Amen.

Deacon, the Ektene of Prayer.

Let us complete our evening prayer to the Lord.

CHOIR: Lord, have mercy.

DEACON: Help, save, have mercy and guard us, O God, by Thy grace.

CHOIR: Lord, have mercy.

DEACON: That we may complete this evening in holiness, peace and without sin, let us ask from the Lord.

CHOIR: Grant, O Lord.

DEACON: For the Angel of Peace, the faithful guide, guardian of our souls and bodies, let us ask from the Lord.

CHOIR: Grant, O Lord.

DEACON: For pardon and remission of our sins and transgressions, let us ask from the Lord.

CHOIR: Grant, O Lord.

DEACON: For things that are good and profitable for our souls and for the peace of the world, let us ask from the Lord.

CHOIR: Grant, O Lord.

DEACON: That we may conclude the remainder of our lives in peace and penitence, let us ask from the Lord.

CHOIR: Grant, O Lord.

DEACON: For a Christian end of our lives, without pain and shame, peaceful and for a good defence before the fearful tribunal of Christ, let us ask from the Lord.

CHOIR: Grant, O Lord.

The Nocturnal Service.

13

**DEACON:** Commemorating our all-holy, spotless, most blessed and glorious Lady, the Mother of God and ever-Virgin Mary, with all saints, let us commend ourselves and each other, and all our lives to Christ, our God.

**CHOIR:** To Thee, O Lord.

**PRIEST (aloud):** For thou art a good and gracious God, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory, now and ever, and to ages of ages.

**CHOIR:** Amen.

**PRIEST:** Peace to all.

**CHOIR:** And to thy spirit.

**DEACON:** Bow your heads before the Lord.

**CHOIR:** To Thee, O Lord.

The Priest now prays silently.

## THE PRAYER AT THE BOWING DOWN OF THE HEAD.

O Lord, our God, who hast bowed the heavens and come down for the salvation of the human race, look down upon Thy servants and upon Thine inheritance; for before Thee, the dreadful and merciful Judge, Thy servants have bowed their heads and inclined their necks, expecting no human help, but waiting for Thy mercy, and earnestly hoping for Thy salvation. Preserve them at all times, and on this present evening, and during the approaching night, from every enemy, and from every hostile influence of the devil, from vain thoughts and an evil mind.

**ALOUD:** Blessed and glorified be the power of Thy Kingdom, of the Father, and of the Son, and of the Holy Ghost, now and ever, and to ages of ages.

**CHOIR:** Amen.

Here begins the Litany.

The Priest and the Deacon, with the censer, go out of the Sanctuary into the body of the church after the two light-bearers, who go before with the lights and before the singers, who follow after and sing the Litany-Sticheria of the Feast. In the body of the church the Deacon censes before the Ikon, the Superior or Priest, the choirs in their order, and before the people. At the close of the Litany-Sticheria, the Deacon remains in his place, standing near the Priest, and says aloud that all may hear:

## THE LITANY.

O Lord, save Thy people, and bless Thine inheritance; visit thy world with grace and mercy; exalt the horn of Orthodox Christians, and send down upon us the riches of Thy

14

grace, through the intercession of our spotless Lady, the
Mother of God, and ever-Virgin Mary, through the power of
the precious life-giving Cross, through the aid of the venera-
ble, heavenly, immaterial Powers; of the venerable, glorious
Prophet, Forerunner and Baptist John; of the holy, glorious
and renowned Apostles; of our Holy Fathers, the high
priests and great œcumenical Doctors, Basil the Great, Greg-
ory the Divine, and John Chrysostom; of our holy Fathers,
Nicholas, Archbishop of Myra in Lycia, the Wonder-worker;
(of our Holy Fathers the Wonder-workers of all Russia, Pe-
ter, Alexis, Jonas and Philip); of the holy, glorious, and
victorious Martyrs; of our God-pleasing Fathers; of the holy
and righteous Ancestors of God, Joachim and Anna; of the
holy N. N. (to whom the church is dedicated), and of all Thy
Saints: we beseech Thee, most merciful Lord, hear us sinners
who pray unto Thee, and have mercy upon us.

CHOIR: Lord have mercy. (Forty times.)

DEACON: Again we pray for strength, victory, long and
peaceful rule, health and salvation of the most pious and Di-
vinely preserved Monarch (Emperor, King, or Prince N. N. of
the respective country), that the Lord, our God, may prosper
him in all things, and subdue under his feet all his enemies
and adversaries.

(In Russia the Deacon mentions here the whole Imperial family by name.)

CHOIR; Lord have mercy. (Thirty times.)

DEACON: Again we pray for (the Most Holy Governing
Synod or Patriarch, or Metropolitan, or Archbishop) our
Bishop N. N. and for all our brethren in Christ, and for
every Christian soul, which burdened with grief and pain,
seeks grace and help of God: for the protection of this holy
abode and of all who dwell therein; for the peace and sta-
bility of the whole world; for the prosperity of the holy
churches of God; for aid and assistance to our fathers and
brethren, who with diligence and piety labor and serve; for
the absent and for those who travel; for the healing of those
who lie down in sickness; for the peace, forgiveness, and re-
mission of sins of all our pious fathers and brethren, of bless-
ed memory, who have gone before us; the Orthodox who
lie here and everywhere; for the liberation of captives; for
our brethren who stand in service, and for all who serve and
have served in this abode, let us say:

The Nocturnal Service.

15

CHOIR: Lord, have mercy. (Fifty times.)

DEACON: Again we pray for the preservation of this city, of this holy abode, and of all cities and regions, from famine, pestilence, earthquakes, floods, fire, the sword, invasion by foreign nations, and civil strife; that our good and gracious God would mercifully and kindly grant that we may be preserved from all passions which are excited against us; that He would save us from the punishment which would justly fall on us, and have mercy upon us.

CHOIR: Lord, have mercy. (Three times.)

DEACON: Again we pray that God the Lord would hear the prayer of us sinners, and save us.

(He also silently commemorates some of the living and the dead, as he may see fit.)

PRIEST: Hear us, O God our Saviour, Thou Hope of all the ends of the earth, and of them that are afar off upon the sea, and be gracious, be gracious to us, O Master, because of our sins, and have mercy upon us; for thou art a good and gracious God, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory; now and ever, and to ages of ages.

CHOIR: Amen.

PRIEST: Peace to all.

CHOIR: And to thy spirit.

DEACON: Let us bow down our heads before the Lord.

CHOIR: To Thee, O Lord.

Then all bow down their heads to the earth and the Priest prays aloud.

## PRAYER OF THE LITANY.

Most gracious Lord and Master, Jesus Christ our God, favorably accept our prayer, through the intercession of our most spotless Lady, the Mother of God and ever-Virgin Mary, through the power of the venerable, heavenly, immaterial Powers; of the venerable, glorious Prophet, Forerunner and Baptist, John; of the holy, glorious and renowned Apostles; of the holy, glorious and victorious Martyrs; of our God-pleasing Fathers; of our holy Fathers the high-priests and œcumenical Doctors, Basil the Great, Gregory the Divine, and John Chrysostom; of our holy Fathers Nicholas, Archbishop of Myra in Lycia, the Wonder-worker; (of our holy

16

Fathers the Wonder-workers of all Russia, Peter and Alexis, Jonas and Philip); (of the holy and glorious great Martyr George, the bearer of the sign of victory); of the holy N. N., whose memory we celebrate; of the holy and righteous Ancestors Joachim and Anna, and of all Thy Saints; make our prayer pleasing unto Thee, grant us remission of our transgressions; cover us with the shadow of Thy wings; drive away from us all our enemies and adversaries; quiet our souls; O Lord, have mercy on us and on Thy world, and redeem our souls, for Thou art good, and a lover of mankind.

CHOIR: Amen.

Then they stand up and begin to sing the Sticheria with the Stichi appointed for the day. The Deacon, the Priest, and the Singers follow the Light-bearers, who go before with lights into the church. Here a table is placed in the midst of the church, on which stands a plate with five loaves of bread, and beside it three vessels, one of wine, another of oil, and a third of wheat; the wine stands on the left, the oil on the right side, the wheat in front.

At the close of the hymn of the Sticheria the Reader says:

Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light to lighten the Gentiles and the glory of Thy people Israel.

TRISAGION: Holy God, Holy and Mighty, Holy and Immortal, have mercy upon us. (Thrice.) Glory be to the Father, and to the Son, and to the Holy Ghost; now and for ever, and to ages and ages. Amen.

All-holy Trinity, have mercy upon us; purify us, O Lord, from our sins; forgive us, O Master, our transgressions; visit our infirmities, O Holy One, and heal them for Thy Name's sake.

Glory be to the Father, and to the Son, and to the Holy Ghost; now and ever, and to ages of ages. Amen.

Our Father who art in Heaven, Hallowed be Thy Name, Thy Kingdom come; Thy will be done, as in Heaven, so on earth; Give us this day our daily bread; And forgive us our trespasses, as we forgive them that trespass against us; And lead us not into temptation; But deliver us from evil.

PRIEST: For Thine is the Kingdom, and the Power, and the Glory, of the Father, and of the Son, and of the Holy Ghost; now and ever, and to ages of ages.

CHOIR: Amen.

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Then after the Trisagion the Troparion to the Mother of God:

Rejoice, O Virgin, Mother of God, Mary endowed with
grace, the Lord is with thee; blessed art thou among women,
and blessed is the fruit of thy womb, for thou hast borne the
Saviour of our souls. *(Three times.)*

(On festival and saints' days instead of the Troparion is sung that of the saint, or of the festival, as is pointed out in the Typikon.)

The Deacon, after he has received the blessing from the Priest, censes about the table, then the Superior or Priest, then again the loaves, and says:

Let us pray to the Lord.

CHOIR: Lord, have mercy.

## PRAYER AT THE BENEDICTION OF THE LOAVES.

PRIEST (aloud): O Lord Jesu Christ, our God, who didst
bless the five loaves (in the wilderness), and didst feed five
thousand (then the Priest takes one of the loaves, and points
with it to the other loaves), do Thou also bless these loaves
(the Priest points with his right hand to the loaves), this
wheat (he points to the wheat), this wine (he points to the
wine), this oil (he points to the oil), and multiply them in
this abode (or in this city), and in Thy whole world, and
sanctify the faithful who eat of them. For it is Thou, O Christ,
our God, who blessest and sanctifiest all things; and to Thee,
together with Thy eternal Father, and the all-holy, and good,
and life-giving Spirit, we offer up praise and glory; now and
ever, and to ages of ages.

CHOIR: Amen.

Blessed be the Name of the Lord, now and to all ages.
(Three times.)

Oftentimes it is customary in the whole Nocturnal Service that no Litany is
said, and there is no Blessing of the Loaves, and then immediately after the Prayer
at the Bowing down of the Head they begin to sing the Sticheria, with the Stichi
appointed for the day, then: *Now lettest Thou, etc.*, the Trisagion, the Troparion
and then immediately: *Blessed be the Name, etc.* The Reader reads Psalm 33:
*I will bless the Lord at all times; His praise shall continually be in my mouth,
etc.*, to verse 11: *Shall not want any good.*

The Priest then goes and stands before the holy doors with his face turned
toward the west, and says at the close of the reading, blessing the people:

The blessing of the Lord be upon you through His grace
and mercy, always; now and ever, and to ages of ages.

CHOIR: Amen.

Here in the convents there is a reading from the Acts of the Apostles, or

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from the Epistles, or from the Revelation of S. John, as is appointed in the
Typikon. The Priest and Deacon lay aside their ecclesiastical vestments, and they
all sit down to hear the reading of the Scriptures. Then in the convents one of
the brethren takes the blessed loaves, and after he has broken them upon a plate,
divides them among all, pours the wine into a cup, and gives to all from the Su-
perior to the last. In the cathedrals and parish churches this is no longer custom-
ary; but they begin after the *Amen* to read the six Psalms. (See below.)

THE GREAT MATINS.

AFTER the reading of the appointed Scriptures in the convents, but in the cathedrals and parish churches after the *Amen*, the bells are rung and the Reader begins:

Glory be to God on high, peace on earth, and good-will
towards men. (Three times.)

O Lord, open Thou my lips, and my mouth shall show
forth Thy praise. (Twice.)

Then he reads with a low and soft voice the following six Psalms of David:

Psalm 3: Lord, how are they increased that trouble me,
etc. Psalm 37: O Lord, rebuke me not in Thy wrath,
etc. Psalm 62: O God, Thou art my God, early will I seek
Thee, etc.

At the end of the last Psalm is added:

I have thought upon Thee in the morning because Thou
hast been my helper; therefore under the shadow of Thy
wings will I rejoice. My soul hangeth upon Thee; Thy right
hand hath upholden me.

Glory be to the Father, etc.

Now and ever, etc.

Hallelujah. (Thrice.) Glory be to Thee, O God. (Thrice.)

Lord have mercy. (Thrice.)

Glory be to the Father, etc.

Now and ever, etc.

Psalm 87: Lord God of my salvation, I cry unto Thee
day and night; let my prayer come before Thee, incline Thine
ears unto my cry, etc.

These two verses are repeated at the end of the Psalm. Then Psalm 102:

Praise the Lord, O my soul, and all that is within me
His holy Name, etc.

The last verse of this Psalm is repeated. Psalm 142:

Lord, hear my prayer, etc.

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At the close these verses follow:

Hear me, O Lord, for Thy righteousness' sake, and enter not into judgment with Thy servant. (Twice.) Let Thy good Spirit lead me in the right way.

Glory be to the Father, etc.

Now and ever, etc.

When the Reader begins to read Psalm 87, the Priest goes in the Epitrache-
lion or Phelonion before the holy doors, and says silently the following morning
prayers:

FIRST PRAYER.

We thank Thee, O Lord, our God, that Thou hast raised us from our beds and put into our mouth the words of Thy praise, and that we may worship Thee, and call upon Thy holy Name; and so we implore Thy compassion, which Thou hast shown us through the course of our lives; send down also now Thine aid upon those who stand before Thee, and Thy holy glory, waiting for the riches of Thy mercy; let them praise Thine unspeakable goodness, as they serve before Thee continually with fear and love. For to Thee, the Father, and the Son, and the Holy Ghost, are due all honor and praise, glory and worship; now and ever, and to ages of ages. Amen.

SECOND PRAYER.

In the night season our soul is awake unto Thee, O our God, for Thy commandments are light upon the earth; teach us to do righteousness and holiness in Thy fear; as we magnify Thee, our true God. Incline Thine ear and hear us; remember, O Lord, every one who is here present and prays with us, and save them by Thy power; bless Thy people and sanctify Thine inheritance; grant peace to Thy world, to Thy churches, to Thy Priests, to our Sovereign, and to all Thy people. For blessed and praised is Thy all glorious and exalted Name of the Father, and of the Son, and of the Holy Ghost; now and ever, and to ages of ages. Amen.

THIRD PRAYER.

In the night season our soul is awake unto Thee, O God; for Thy commandments are light. Teach us, O God, Thy

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righteousness, Thy commandments, and Thy justice. Enlighten the eyes of our minds, that we sleep not in sin unto death; banish all darkness from our hearts; grant us the Sun of Righteousness; preserve us in holiness of life by the seal of thy Holy Spirit; guide our steps in the way of peace; grant us to behold the morning dawn and the day with joy, that we may offer up to Thee our morning prayers. For Thine is the strength, and the kingdom, and the power, and the glory of the Father, and of the Son, and of the Holy Ghost; now and ever, and to ages of ages. Amen.

FOURTH PRAYER.

O holy and incomprehensible God, our Lord, who hast commanded the light to shine out of the darkness, hast refreshed us with sleep in the night, and hast raised us up to praise and invoke Thy goodness: by Thy compassion receive us, who now adore and give thanks unto Thee according to our abilities, and grant us all things necessary to our salvation. Make us children of the light and of the day, and heirs of Thine eternal goodness. Remember also, O Lord, in the multitude of Thy mercies, all Thy people, and those who are present with us and pray with us, and all our brethren who, on land, on the sea, and in all parts of Thy dominion, desire Thy grace and help; and grant unto all the riches of Thy grace. That we, being saved, both soul and body, by trust in Thee, may praise the wonderful and blessed Name of the Father, and of the Son, and of the Holy Ghost; now and ever, and to ages of ages. Amen.

For Thou art a God of mercy, grace, and compassion, and to Thee the Father, and the Son, and the Holy Ghost, we offer up praise and glory; now and ever, and to ages of ages. Amen.

FIFTH PRAYER.

O Treasure of Goodness, ever-flowing Fountain, Holy Father, Wonderful, Almighty, Ruler of all things, Thee do we worship, and we implore Thee, invoking Thy grace and compassion, for help and protection for our humility: remember Thy servants, O Lord; receive from us all the morning prayer as incense before Thee, and reject none of us, but provide for us all in Thy compassion. Remember, O Lord,

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those who watch and sing to the glorification of Thee, and of
Thine Only-begotten Son, our God, and Thy Holy Spirit: be
to them a Helper and Defender; receive their prayers on
Thy heavenly and spiritual Altar. For Thou art our God,
and to Thee, the Father, and the Son, and the Holy Ghost,
we offer up praise and glory; now and ever, and to ages of
ages. Amen.

SIXTH PRAYER.

We thank Thee, O Lord, God of our salvation, that Thou
makest all things work together for our good, that we may
always look up to Thee, the Saviour and Benefactor of our
souls; for Thou hast refreshed us with rest in the past night,
and hast raised us from our beds, and hast caused us to adore
Thy holy Name. Therefore, we beseech Thee, O Lord, grant
us grace and strength, that we may worthily sing unto Thee,
and pray without ceasing, working out our salvation with
fear and trembling, through the help of Thy Christ. Re-
member also, O Lord, those who call upon Thee in the night
season; hear them and have mercy upon them, and beat down
under their feet their invisible and obstinate enemies. For
Thou art the Prince of Peace and the Saviour of our souls,
and to Thee, the Father, and the Son, and the Holy Ghost,
we offer up praise and glory; now and ever, and to ages of
ages. Amen.

SEVENTH PRAYER.

O God and Father of our Lord Jesus Christ, who hast
raised us from our beds, and hast assembled us at the hour
of prayer, open by Thy grace our mouth, and accept the
thanksgiving which we are enabled to offer; teach us Thy
righteousness; for we know not how we should pray, unless
Thou, O Lord, shouldst guide us by Thy Holy Spirit. Therefore,
we beseech Thee, pardon, forgive, and overlook the sins
we have committed, even unto the present hour, by thought,
word, or deed, willingly or unwillingly; for if Thou, Lord,
shouldst mark iniquities, O Lord, who shall stand? But
with Thee is redemption; Thou alone art the Holy One, the
Helper, the mighty Defender of our Life; and to Thee we
sing continual praise. Blessed and praised be the power of
Thy kingdom, of the Father, and of the Son, and of the Holy
Ghost; now and ever, and to ages of ages. Amen.

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EIGHTH PRAYER.

O Lord, our God, who hast banished from us weariness
and slumber, and by a holy call hast summoned us even in
the night to lift up our hands, and to confess the judgments
of Thy righteousness, accept our prayers, supplications, con-
fessions, and nocturnal service, and grant us, O God, faith
that cannot be shaken, constant hope, and sincere love; bless
our going out and our coming in, our deeds and works, our
words and thoughts, and let us come to the dawn of day
praising, blessing, and glorifying the goodness of Thine un-
speakable mercy. That blessed may be Thine all-holy
Name, and praised be Thy kingdom, of the Father, and of
the Son, and of the Holy Ghost; now and ever, and to ages
of ages. Amen.

NINTH PRAYER.

O merciful Lord, let the imperishable light of Thy Divine
knowledge shine within our hearts, and open the eyes of our
minds to understand the teachings of Thy gospel. Implant
in us also the fear of Thy blessed commandments, that we,
subduing all fleshly lusts, may lead a spiritual life, thinking
and doing all things to Thy good pleasure. For Thou, O
Christ, our God, art the Enlightener of our souls and bodies,
and to Thee, together with Thine eternal Father, and Thine
all-holy, and good, and life-giving Spirit, we offer up praise
and glory; now and ever, and to ages of ages. Amen.

TENTH PRAYER.

O Lord, our God, who hast granted to men remission
through repentance, and hast set forth unto us, as an exam-
ple of confession and acknowledgment of sins, the pardon
through repentance of the prophet David; do Thou, O Mas-
ter, have mercy upon us according to Thy great goodness,
and since we have fallen into many and great iniquities, blot
out our transgressions according to the multitude of Thy
mercies; for against Thee have we sinned, O Lord, who
knowest the secret and hidden things of the human heart,
and who alone hast power to forgive sins. Create within us
a clean heart, and renew a right spirit within us; show us the
joy of Thy salvation, and cast us not away from Thy pres-
ence; but grant, as the good and gracious God, that we,

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23

even to our latest breath, may present unto Thee the offering of righteousness and sacrifices upon Thine holy Altars. Through the grace, and mercy, and compassion of Thine Only-begotten Son, with whom Thou art highly praised, together with Thine all-holy, good, and life-giving Spirit; now and ever, and to ages of ages. Amen.

## ELEVENTH PRAYER.

O God, our God, who hast created the powers of mind and soul by Thy will, we beseech and implore Thee; accept our praise, which we, together with all Thy creatures, offer unto Thee, according to our abilities, and reward us with rich bounties of Thy goodness; for before Thee doth bow every knee in heaven, and on earth and under the earth; and everything that hath breath and every creature doth praise Thine incomprehensible glory; for Thou alone art the true God, and full of grace. For Thee do all the heavenly powers glorify, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory; now and ever, and to ages of ages. Amen.

## TWELFTH PRAYER.

We praise Thee, we bless Thee, we glorify Thee, we give thanks unto Thee, O God of our Fathers, that Thou hast removed the shadows of the night and shown us again the light of the day; we implore Thy goodness to purify us from sin, and to receive our prayers according to Thy great mercy; for we flee unto Thee the merciful and Almighty God. Let the true Sun of Thy righteousness shine in our hearts, enlighten our understanding, and preserve all our senses, that we, walking honestly as in the day, in the way of Thy commandments, may attain unto everlasting life; for with Thee is the fountain of life, and that we may be made worthy of the joy of Thine inaccessible light. For Thou art our God, and to Thee, the Father, and the Son, and the Holy Ghost, we offer up praise and glory; now and ever, and to ages of ages. Amen.

At the close of the six Psalms the Deacon goes out before the holy doors, bows before the Priest, and, as the latter goes into the Sanctuary, takes his place and says the great Ektene:

> In peace let us pray to the Lord.

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CHOIR: Lord, have mercy.

(So after each sentence of the Ektene. See the Ektene at the beginning of the Vespers.)

Then the Deacon goes into the Sanctuary to his place, and the reader exclaims:

God is the Lord and is manifested unto us; blessed be He that cometh in the Name of the Lord.

VERS: O give thanks unto the Lord, for He is good, and His mercy endureth forever.

CHOIR: God is the Lord and is manifested unto us; blessed be He that cometh in the Name of the Lord.

READER: They compassed me about on every side, but in the name of the Lord I have withstood them.

CHOIR: God is the Lord, etc.

READER: I shall not die, but live, and declare the works of the Lord.

CHOIR: God is the Lord, etc.

READER: The stone which the builders refused is become the corner stone; this is the Lord's doing, and is marvellous in our eyes.

CHOIR: God is the Lord, etc.

Here the Troparia are sung according to the appointed tunes, either those of the festival, or of the saints, and of the Mother of God. Then:

Glory be to the Father, etc.

READER: Now and ever, etc.

Then they begin to read the Kathisms—that is, the prescribed Psalms of David for the appointed day, each division of the Kathisms ending with the words:

Glory be to the Father, etc.

And the Choir answers:

Now and ever, etc. Hallelujah. (Thrice.) Glory be to Thee, O God. (Thrice.) Lord, have mercy. (Thrice.)

Glory be to the Father, etc.

READER: Now and ever, etc.

Then he continues to read the next division. At the close of the first Kathism the Deacon goes out of the Sanctuary, remains standing before the holy doors, and says the little Ektene.

Again and again let us pray to the Lord.

CHOIR: Lord have mercy, etc.

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THE PRIEST AT THE END: For Thine is the strength, and Thine is the kingdom, and the power, and the glory of the Father, and of the Son, and of the Holy Ghost; now and ever, and to ages of ages.

CHOIR: Amen.

Then are sung the appointed Kathismal hymns, after which, in the convents, follows the reading of the homilies on the Gospel. Then is read, in the same way, the second Kathism, which ended with:

Glory be to the Father, and Hallelujah.

And the little Ektene also follows:

DEACON: Again and again, etc.

CHOIR: Lord, have mercy, etc.

THE PRIEST AT THE END: For Thou art a good and gracious God, and to Thee, etc.

CHOIR: Amen.

Whereupon the Kathismal hymns are sung again, and in the convents the reading of the homilies on the Gospel is continued.

Then commences the Polyelaion. The singers begin with solemn voice to sing Psalms 134 and 135, adding to each verse: *Hallelujah*.

FIRST CHOIR: Praise the Name of the Lord; O ye servants, praise the Lord. Hallelujah.

SECOND CHOIR: Ye that stand in the house of the Lord, in the courts of the house of our God. Hallelujah, etc.

On the three Sundays before the Great Fast is also added Psalm 136.

By the waters of Babylon we sat down and wept. Hallelujah, etc.

Here the order of the service is somewhat varied. (α) When it is a festival or saint's day, while the Psalms are sung an Analogion is placed in the midst of the church, and upon it is laid the Ikon of the festival of the saint; the Superior and the Priesthood robe themselves in the customary way, and going out of the Sanctuary through the holy doors, place themselves on each side of the Analogion, and the Superior distributes candles among the clergy and all the people; then he takes the censer, and while a Deacon goes before with the candle, censes first around the Ikon on the Analogion, then going into the Sanctuary around the holy Table, and in the whole Sanctuary, then he goes out of the Sanctuary and censes before all the Ikons, then the Priesthood on both sides of the Analogion, both the Choirs, and the assembled people; then again before the holy doors, and the Ikons of the Saviour, the Mother of God, and before that on the Analogion. At the same time the hymn in honor of the saint or of the festival is sung, as:

We exalt Thee, O Christ, Thou Giver of Life, who for our sake in the Flesh hast been born, or hast been baptized, etc.

Or: It is very meet highly to exalt thee, O Mother of

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The Nocturnal Service.

God, more honorable than the Cherubim, and beyond comparison more glorious than the Seraphim.

Or: We exalt thee, O High-priest, Father N. N., and honor thy holy memory, because thou dost intercede for us with Christ, our God.

These hymns of honor are sung several times, and before each the appointed verse from the Psalms. Then the whole ministering Priesthood go into the Sanctuary and take off their vestments; only he whose duty it is to serve remains robed, in order to read the Gospel. Sometimes the Gospel is read in the midst of the church before the Ikon, and after that the Priesthood return to the Sanctuary. (b) If it is a Sunday, during the singing of Psalms 134 and 135 the holy doors are opened, and while the Deacon goes before with the candle, the Priest censes about the Sanctuary, before the Ikons in the church, and the people, as is customary. After the Psalms above, instead of the hymns of honor, the following Troparia of praise are sung:

Blessed art Thou, O Lord, teach me Thy judgments.

The multitude of angels is astonished, beholding Thee, O Saviour, because Thou hast been numbered with the dead, but hast destroyed the stronghold of death, and hast raised up Adam with Thee, and delivered all from hell.

Blessed art Thou, O Lord, etc.

Why, O women, mingle ye the ointment with your tears of pity? The shining angel in the sepulchre said to the women who brought the ointment: Behold the sepulchre, and know that the Saviour is risen from the tomb.

Early in the morning hastened the women who bore the ointment, weeping, to Thy tomb; but the angel appeared to them and said: The time for weeping is past; weep not, but announce to the Apostles the Resurrection.

The women came with the ointment sorrowing to Thy tomb, but the angel spake unto them and said: Why seek ye the Living among the dead? for He, as God, is risen from the tomb.

Let us adore the Father, and the Son, and the Holy Ghost, the Holy Trinity in Unity, and crying out with Seraphim: Holy, Holy, Holy, art Thou, O Lord.

Now and ever, and to ages of ages. Amen.

Because that thou, O Virgin, hast borne the Giver of Life, hast freed Adam from sin, and hast turned the sorrow of Eve

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27

into joy; since He, the God-Man, who became flesh of thee,
hath restored life again to those who had lost it.

At the close of the Troparia of Praise—but, on the festivals, immediately after
the hymns of honor—the Deacon says the little Ektene :

Again and again, etc.

THE PRIEST, AT THE END: For highly praised is Thy
Name, and highly honored Thy Kingdom, of the Father, etc.

CHOIR: Amen.

After the Ektene the singers sing the Antiphons of the appointed tunes, or the
Gradual, and then the bells are rung. After the Antiphon :

DEACON: Let us attend; Wisdom.

READER: Prokimenon.

And reads the appointed verses from the Psalm of David.

The Choir sings the same three times.

DEACON: Let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: For Thou, our God, art holy, and dwellest with
the holy, and to Thee, the Father, and the Son, and the Holy
Ghost, we offer up praise and glory, now and ever, and to
ages of ages.

CHOIR: Amen.

DEACON: Let everything that hath breath praise the
Lord.

The Choir sings the same.

DEACON: Praise the Lord in His sanctuary, praise Him
in the firmament of His power.

CHOIR: Let every thing that hath breath praise the Lord.

DEACON: Let every thing that hath breath.

CHOIR: Praise the Lord.

DEACON: Let us pray God, the Lord, that we may be
made worthy to hear the Holy Gospel.

CHOIR: Lord, have mercy. (Thrice.)

DEACON: Wisdom; stand up; let us hear the Gospel.

PRIEST: Peace to all.

CHOIR: And to thy spirit.

PRIEST: The reading from the Holy Gospel according to
N. N.

CHOIR: Glory to Thee, O Lord; glory to Thee.

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DEACON: Let us attend.

The Priest reads the Gospel.

After the reading of the Gospel, the Choir:

Here the order of the Service is again somewhat varied. (a) On Sundays, after Glory to Thee, O Lord, etc., is read this verse:

Having seen the Resurrection of Christ, let us adore Jesus, the Holy Lord, who is alone without sin. We adore Thy Cross, O Christ, and praise and glorify Thy Holy Resurrection, for Thou art our God; besides Thee we know no other, and on Thy Name do we call. O come, all ye faithful, let us adore the Holy Resurrection of Christ; for, behold, through the Cross came joy to all the world. Ever blessing the Lord, let us praise His Resurrection; for He hath suffered on the Cross, and through Death hath destroyed Death.

Then is sung Psalm 50:

Have mercy upon me, O God, etc.

Then the Choir sings:

O Thou Merciful One, do away the multitude of our transgressions through the intercessions of the Apostles.

O Thou Merciful One, do away the multitude of our transgressions through the intercessions of the Mother of God.

VERS: Have mercy on me, O God, after Thy great goodness; according to the multitude of Thy mercies, blot out my sins.

Jesus is arisen from the grave, as He foretold; and hath given us eternal life and great grace.

[b] On the festivals of the Lord, after the Gospel, and: Glory to Thee, O Lord, etc., is read Psalm 50: Have mercy upon me, O God, etc. Whereupon the choir: Glory be to the Father, etc., and the verse for the festival, as:

To-day are all things filled with joy, since Christ is born of the Virgin: or, is baptized in Jordan, etc. Now and ever, etc.

And again:

To-day are all things, etc.

VERS: Have mercy upon me, O God, etc.

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At the close the Sticherion, or Hypakoe appointed for the festival.

[c] On the days of the Mother of God, or the Saints, follows after Psalm 50:

Glory be to the Father, etc.

O Thou Merciful One, do away the multitude of our transgressions through the intercessions of the Mother of God (the Saint, the High Priest, the Martyr N.).

Now and ever, etc.

AGAIN: O Thou Merciful One, etc.

At the close the Hypakoe, or Sticherion, appointed for the festival of the Mother of God, the Saint, the High Priest, or the Martyr.

[d] On Sundays of the Great Fast, after the Gospel and: *Glory to Thee, O Lord, is sung :*

Having seen the Resurrection of Christ, etc. (*See above.*)

Then is read Psalm 50, as is usual on the Sundays. Then the Choir sings the following Troparia:

Glory be to the Father, etc.

Open unto me the gates of penitence, O Thou Giver of Life; for my spirit watches in Thy holy Temple, bearing a bodily temple wholly polluted; yet do Thou, the Merciful One, purify it with Thy merciful grace.

Now and ever, etc.

Lead me in the paths of salvation, O thou Mother of God; for I have defiled my soul with shameful sins, and wasted my whole life in idleness; but do thou set me free through thy intercessions from all impurity.

AT THE END: Remembering the multitude of my past iniquities, I tremble as condemned before the terrible Day of Judgment: yet hoping in Thy merciful grace, like David, I cry unto Thee: Have mercy upon me, O God, after Thy great goodness.

After the reading of the Gospel and during the singing of the above mentioned verses, the Priest, with two light-bearers going before him, passes out through the holy doors with the Book of the Gospels, which he holds on his breast, and places himself in the midst of the church, and the light-bearers place the candles on each side of him. Then comes the Superior, bows twice before the Book of the Gospels, kisses it, bows again once before it, and then before both Choirs. Then afterward the whole brotherhood and the people do the same. But on the holy festivals they kiss the Ikon of the Saint, which lies upon the Analogion in the midst of the church, and not the Book of the Gospels, and the Priest anoints all with the oil, which has been blessed at the blessing of the loaves during the Great Vespers, making with the oil the sign of the cross on the foreheads

30

of those who come. After the kissing of the Gospel, or of the Ikon of the saint, the Priest blesses with it the whole congregation, goes into the Sanctuary and closes the holy doors; but the Deacon says in his customary place the following prayer:

O Lord, save Thy people, and bless Thine inheritance; to: Hear us sinners, who pray unto Thee, and have mercy upon us. (See above, in the Great Vespers.)

CHOIR: Lord, have mercy. (Twelve times.)

PRIEST: Through the grace and mercy and compassion of Thine Only-begotten Son, with whom, and with Thine All-holy, Good, and Life-giving Spirit, Thou art blessed; now and ever, and to ages of ages.

CHOIR: Amen.

Now begins the Kanon of the Festival, or of the Saint, and the Mother of God, which consists of nine hymns of several Troparia, and to each Troparion is added a Preface; as:

Glory be to Thy holy Resurrection, O Lord; or, Holy Father N., pray unto God for us; or, O Most Holy Mother of God, save us, etc.

After the third hymn, the Deacon goes out of the Sanctuary, and standing before the holy doors, says the little Ektene:

Again and again, etc.

CHOIR: Lord, have mercy, etc.

PRIEST: For Thou art our God, and to Thee, the Father, etc.

CHOIR: Amen.

Then is sung the Kathismal hymn, or the Hypakoe of the day, and the Kanon is continued.

After the sixth hymn, the Deacon goes again out of the Sanctuary, and says the little Ektene.

Again and again, etc.

PRIEST: For Thou art the Prince of Peace, and the Saviour of our souls, and to Thee, the Father, etc.

CHOIR: Amen.

Then is sung the Kantakion and Ikos of the festival. Otherwise is read the Senaksarion—that is, the explanation of the festival, and sometimes also the Aka-thistos. Then the Kanon is continued.

At the close of the eighth hymn, the Reader exclaims: *Let us praise the Lord, Father, Son and Holy Ghost, upon which all, bowing, cry out: We praise, we bless and worship the Lord, singing unto Him and magnifying Him forever.* And they sing then the Katabasion—that is, the Irmos of the eighth hymn.

Then the Deacon censes about the holy Table, and all the Sanctuary, and says aloud:

Let us magnify with hymns of praise the Mother of God and the Mother of Light.

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The Choir sings the following hymns of the Mother of God :

**FIRST CHOIR:** My soul doth magnify the Lord, and my spirit hath rejoiced in God, my Saviour.

O thou, who art more honorable than the Cherubim, and beyond comparison more glorious than the Seraphim, who hast borne without corruption God, the Word; we magnify thee, the true mother of God.

**SECOND CHOIR:** For He hath regarded the lowliness of His handmaiden: for, behold, from henceforth all generations shall call me blessed. O thou, who art more honorable, etc.

**FIRST CHOIR:** For He that is mighty hath done great things unto me, and Holy is his Name, and His mercy is on them that fear Him, from generation to generation. O thou, who art more honorable, etc.

**SECOND CHOIR:** He hath showed strength with His arm, He hath scattered the proud in the imagination of their heart. O thou, who art, etc.

**FIRST CHOIR:** He hath put down the mighty from their seat, and exalted the humble. He hath filled the hungry with good things, and the rich He hath sent empty away. O thou, who art more honorable, etc.

**SECOND CHOIR:** He hath holpen His servant Israel, and remembered His mercy (as He spake to our fathers) to Abraham and his seed forever. O thou, who art more honorable, etc.

During the singing of these Sticheria, and the ninth hymn of the Kanon which follows them, the Deacon censes in the whole church, and before all the people. At the end of the ninth hymn he gives back the censer, and says the little Ektene:

Again and again, etc.

**CHOIR:** Lord, have mercy, etc. (See above.)

**PRIEST:** For Thou art praised by all the heavenly hosts, and to Thee, the Father and the Son, and the Holy Ghost, we offer up praise and glory; now and ever, and to ages of ages.

**CHOIR:** Amen.

**DEACON exclaims:** Holy is the Lord, our God.

**CHOIR:** The same.

**DEACON:** For Holy is the Lord, our God.

**CHOIR:** Holy is the Lord, our God.

**DEACON:** Above all nations is our God.

**CHOIR:** Holy is the Lord our God.

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Then is sung the Exapostellarion of the festival; and afterward the Choir begins to sing the Psalms of praise 148 and 149, adding to each verse:

To Thee is due the hymn of praise, O God.

**FIRST CHOIR:** Let everything that hath breath praise the Lord. Praise the Lord, O ye heavens; praise Him in the height. To Thee is due the hymn of praise, O God.

**SECOND CHOIR:** Praise Him, all His angels; praise Him, all His hosts. To Thee is due the hymn of praise, O God, etc.

The rest of the Psalm is usually read. Then the hymns of the festival are sung, and before each of them one of the following verses of Psalm 150:

To do unto them the judgment, of which it is written,
Such honor have all His Saints.

Praise God in His sanctuary; praise Him in the firmament
of His power.

Praise Him for His mighty acts; praise Him according to
His excellent greatness.

Praise Him with the sound of the trumpet; praise him
with psalter and harp. Praise Him with timbrels and dances;
praise Him with strings and organs.

Praise Him with loud cymbals; praise Him with resounding cymbals. Let everything that hath breath praise the Lord.

Then both choirs join together in the midst of the church and sing:

Highly praised art thou, O Virgin, Mother of God, for
through Him, who became incarnate in thee, is Hell made
captive, Adam restored, the Curse removed, Eve set free;
Death slain, and we restored to life. Therefore we praising
thee, cry aloud: Blessed be Christ, our God, who hath so
willed: Glory be to Thee.

This verse is sung only on Sundays; but on festivals, or on saints' days, is sung the appointed verse:

**THEN THE PRIEST:** Glory be to Thee, who hast showed us
the Light.

**CHOIR, THE DOXOLOGY:** Glory be to God on high, peace
on earth, and good-will towards men. We praise Thee, we
bless Thee, we worship Thee, we glorify Thee, we give thanks
to Thee for Thy great glory, O Lord, Thou heavenly King,
God the Father Almighty; O Lord, Thou, Only-begotten Son,

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Jesu Christ; and Thou, Holy Ghost. O Lord God, Thou
Lamb of God, Son of the Father, that hast taken away the
sins of the world, have mercy upon us; Thou, that hast
taken away the sins of the world, receive our prayer; Thou,
that sittest at the right hand of the Father, have mercy upon
us. For Thou only art holy, Thou only art the Lord, Jesus
Christ, to the glory of God the Father. Amen.

Every day will I bless Thee and praise Thy Name forever,
and to ages of ages. Vouchsafe, O Lord, to keep us this day
without sin. Blessed art Thou, O Lord, God of our fathers,
and Thy Name is praised and glorified forever. Amen.

O Lord, let Thy mercy be upon us, as our trust is in Thee.
Blessed art Thou, O Lord, teach me Thy judgments. (Thrice.)
Lord, Thou hast been our refuge from generation to genera-
tion; I said: Lord, be merciful unto me, heal my soul: for I
have sinned against Thee. Lord, I flee unto Thee; teach me
to do Thy will, for Thou art my God; for with Thee is the
fountain of life, and in Thy light shall we see light; continue
thy mercy unto them that know Thee.

O Holy God, Holy and Mighty, Holy and Immortal, have
mercy upon us. (Thrice.) Glory be to the Father, and to
the Son, and to the Holy Ghost; now and ever, and to ages
of ages. Amen.

O Holy and Immortal, have mercy upon us.

O Holy God, Holy and Mighty, etc.

Then on the Sundays one of the following Troparia:

To-day is salvation come unto the world; let us sing to
Him who rose from the grave, the Prince of our Life; He
hath destroyed Death by Death, and hath given us the vic-
tory and great mercy.

Or: O Lord, who art arisen from the grave, hast broken
the bonds of hell, and destroyed the condemnation of death;
when Thou hadst saved all from the net of the enemy, and
appeared unto Thine Apostles, Thou didst send them forth
to proclaim the Gospel, and give peace unto the whole world,
which is now become the kingdom of Thy grace.

On festivals, instead of these Troparia, the Troparion of the festival is sung.

Then the singers go to their places, and the Deacon says the Ektene of Earnest Prayer.

Have mercy upon us, O God, according to thy great
mercy; we pray Thee, hear and have mercy.

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CHOIR: Lord, have mercy. (Three times, etc., to Amen.)

Then the following Ektene:

Let us complete our morning prayers to the Lord.

CHOIR: Lord, have mercy, etc.

After the exclamation of the Priest, at the end of the Ektene: Peace to all.

CHOIR: And to thy spirit.

CHOIR: To Thee, O Lord.

The Priest prays silently.

O Holy Lord, who dwellest on high, and hast respect
unto the lowly, and with Thine all-seeing eye beholdest
every creature; before Thee have we bowed the neck of
our heart and body, and we beseech Thee, O Thou Most
Holy One, stretch forth Thine invisible hand from Thy holy
habitation and bless us all; and in whatsoever we have sinned,
willingly or unwillingly, forgive us, as the good and gracious
God, and grant us Thy temporal and eternal gifts of grace.

ALOUD: For to Thee it belongeth to have mercy and to
save us, and to Thee, the Father, and the Son, and the Holy
Ghost, we offer up praise and glory; now and ever, and to
ages of ages.

CHOIR: Amen.

Here follows the Benediction.

DEACON: Wisdom.

CHOIR: Give the Benediction.

PRIEST: Blessed is Christ, our God, always; now and ever, and to ages of ages.

CHOIR: Amen.

Strengthen, O God, our Orthodox Monarch (Emperor,
King, or Prince of the respective country) N. N., and the
Holy Orthodox Faith, and all Orthodox Christians, for ever
and ever.

PRIEST: Most Holy Mother of God, save us.

CHOIR: Thou who art more honorable than the Cherubim,
and beyond comparison more glorious than the Seraphim,
who hast borne without corruption God, the Word, we magnify thee, the true mother of God.

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35

PRIEST: Glory be to Thee, Christ, O God, our Hope;
glory be to Thee.

CHOIR: Glory be to the Father, etc.

Lord, have mercy. (Thrice.)

Give the Benediction.

The Priest opens the holy doors, and gives the following Dismissal:

Christ, our true God (Who is risen from the dead; or,
Who was baptized in the Jordan; or, Who was transfigured
upon Mount Tabor; according to the occasion of the festival),
through the intercessions of His all-spotless Mother, of the
holy, glorious, and all-celebrated Apostles, of our holy
Father N. (of the day), and of all Saints, have mercy upon
us, and save us, as Thou art good and gracious.

CHOIR: Amen; or, Lord, have mercy. (Thrice.)

Then follows the First Hour.

## THE FIRST HOUR.

PRIEST: Blessed be our God always, etc.

READER: Amen.

Glory be to Thee, O God; glory be to Thee.

O Heavenly King, Comforter, Thou Spirit of Truth, omni-
present and filling all things, Treasure of Goodness and Giver
of Life, come and make Thine abode in us, Thou Gracious
One, purify us from every stain, and save our souls.

TRISAGION: O Holy God, Holy and Mighty, etc.

Glory be to the Father, etc.

Most Holy Trinity, have mercy upon us; purify us, O
Lord, from our sins; forgive us, O Master, our transgres-
sions; visit our infirmities, O Holy One, and save us for Thy
Name's sake.

Lord, have mercy. (Thrice.)

Glory be to the Father, etc.

Our Father, Who art in Heaven, etc.

PRIEST: For Thine is the Kingdom, etc.

READER: Amen.

After the Trisagion:

Come, let us worship before God, our King, etc.

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Then Psalm 5:

O Lord, receive my words, consider my meditation, etc.

Psalm 89:

Lord, Thou hast been our refuge from generation to gen-
eration, etc.

Psalm 100:

Of mercy and judgment will I sing unto Thee, O Lord,
etc.

Glory be to the Father, etc.

Glory be to the Father, etc.

And then the Troparion of the saint or of the festival, then:

Now and ever, etc.

What name shall we give thee, O most blessed; Heaven,
since from thee hath arisen the Sun of Righteousness; Para-
dise, since from thee hath bloomed forth the Flower of In-
corruption; Virgin, since thou hast remained spotless; pure
Mother, since thou hast held in thy holy arms the Son, the
God of all things? beseech Him therefore to save our souls.

Order my steps according to Thy word, so that no wick-
edness shall have dominion over me. Deliver me from the
oppression of men, and I will keep Thy commandments.

Make Thy face to shine upon Thy servant, and teach me
Thy statutes.

Let my mouth be filled with Thy praise, O Lord, that I
may sing of Thine honor and greatness all the day long.

In the season of Lent, or when instead of: *God is the Lord, who hath showed us light*, there is sung at Matins *Hallelujah*, the following Troparia are read instead of the Troparion of the festival or of the saint, and thus: the Priest, standing before the holy doors, sings:

In the morning hear my voice, my King and my God.

FIRST CHOIR: The same.

PRIEST: Lord, receive my words, give ear unto my cry.

SECOND CHOIR: In the morning hear, etc.

PRIEST, THE SECOND VERSE: For unto Thee will I pray, O
Lord.

FIRST CHOIR: In the morning hear, etc.

PRIEST: Glory be to the Father, etc.

READER: Now and ever, etc.

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37

What name shall we give thee, O most blessed? etc.

Then the following verses are sung, thus:

FIRST CHOIR: Order my steps, etc.

SECOND CHOIR: The same.

FIRST CHOIR: Deliver me from the oppression, etc.

SECOND CHOIR: The same.

FIRST CHOIR: Make Thy face to shine, etc.

SECOND CHOIR: The same.

FIRST CHOIR: Let thy mouth be filled, etc.

SECOND CHOIR: The same.

FIRST CHOIR: Again the same.

THEN THE TRISAGION: O Holy God, etc.

After the Lord's Prayer follows the Kontakion of the saint, or of the festival. But in Lent, instead of this, the following Troparia, on Monday, Tuesday, and Thursday.

Let us with heart and mouth unceasingly praise the most glorious Mother of God, who is holier than the angels, acknowledging her as the Mother, who in truth hath borne God manifest in the Flesh, and who continually prays for our souls.

*On Wednesday and Friday:* Hasten to our assistance, O Christ, our God, before we are enslaved by the enemy, who blasphemeth Thee, and hindereth us; destroy with Thy cross our foes, that they may acknowledge, O Thou who alone art gracious, how Faith gives strength to the Orthodox, through the intercessions of the Mother of God.

*On Saturday:* O Lord, to Thee, the Creator of our race, the world offers, as the first fruits of nature the divinely inspired martyrs; for the sake of their intercessions, through the Mother of God, preserve in perfect peace Thy Church and Thy communion, O Thou Gracious One.

Lord, have mercy. (*Forty times.*)

## THE PRAYER.

O Christ, who art worshipped and glorified always and at all times, in heaven and on earth, God, long suffering, of much grace and of much mercy, who lovest the righteous and hast pity upon sinners, who callest all men to salvation through the tidings of good things to come; do Thou, O Lord, receive the prayers which we at this hour offer unto

38

Thee, and order our life according to Thy commandments;
sanctify our souls, purify our bodies, direct our thoughts,
make pure our minds, and deliver us from all pain and suf-
fering. Surround us with Thy holy angels, that we, guarded
and guided by their watch, may come to the unity of the
faith and to the knowledge of Thine inaccessible glory; for
Thou art praised from ages to ages. Amen.

Lord have mercy. (Thrice.)

Glory be to the Father, etc.

Thou who art more honorable than, etc.

Give the benediction, Father, in the Name of the Lord.

PRIEST: God have mercy upon us and bless us. Lift up
the light of Thy countenance upon us and be gracious
unto us.

READER: Amen.

And the closing prayer of the first hour. (See below.)

But in Lent the Priest says after: *God have mercy upon us*, the following prayer in three sections. After each section all bow down.

## PRAYER OF SAINT EPHREM SYRUS.

Lord and Master of my life, give me not the spirit of idleness, of despondency, of ambition and unprofitable words.

But give to me, Thy servant, the spirit of chastity, of
humility, of patience and of love.

Teach me, O Lord, my King, to see mine own faults, and
not to condemn my brother; for Thou art praised from ages
to ages. Amen.

Then they all bow down twelve times, with the exclamation: *O God, purify me, a sinner*, and then again follows the prayer: *Lord and master of my life, etc.*, when they bow down only once.

## THE CLOSING PRAYER OF THE FIRST HOUR.

O Christ, Thou true Light, which enlighteneth and sanc-
tifieth every one that cometh into the world, let the light of
Thy countenance dawn upon us, that in it we may see the
inaccessible light, and direct our steps to the fulfilment of
Thy commandments, through the intercession of Thy pure
Mother and of all Thy saints. Amen.

Glory be to the Father, etc.

Lord, have mercy. (Thrice.)

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39

Give the Benediction.

PRIEST: Christ, our true God, etc.

READER: Amen, or, Lord, have mercy. (Thrice.)

On Sundays and festivals, after the Great Matins, the close of the first hour is somewhat altered; and the above closing prayer: *O Christ, Thou true Light, is read by the Priest, and the Choir answers with the following hymn:*

To thee, the victorious leader of hosts, we offer the tri-
umphal song. To thee, as those delivered from evils, O
Mother of God, we, thy servants, ascribe our thanks. And,
since thou possessest invincible power, set us free from every
calamity, that we may cry unto thee: Rejoice, thou unmar-
ried bride.

PRIEST: Glory be to Thee, Christ, O God, our hope, etc.

Give the Benediction.

# THE LITURGIES

## OF

### SS. JOHN CHRYSOSTOM AND BASIL THE GREAT.

**PRIEST:** Blessed be the Kingdom of the Father, and of the Son, and of the Holy Ghost, now and ever, and to ages of ages.

**CHOIR:** Amen.

**PRIEST:** In peace let us pray to the Lord.

**CHOIR:** Lord, have mercy.

**PRIEST:** For the peace from above, and for the salvation of our souls, let us pray to the Lord.

**CHOIR:** Lord, have mercy.

**PRIEST:** For the peace of the whole world, for the prosperity of the Holy Churches of God, and for the unity of all, let us pray to the Lord.

**CHOIR:** Lord, have mercy.

**PRIEST:** For this Holy House, and for those who enter it with faith, piety, and the fear of God, let us pray to the Lord.

**CHOIR:** Lord, have mercy.

**PRIEST:** For the Most Holy Governing Synod, for the Metropolitan, for the honorable Presbytery, for the Diaconate in Christ, and for all the Clergy and Laity, let us pray to the Lord.

**CHOIR:** Lord, have mercy.

**PRIEST:** For the most pious and God-protected Sovereign and family, all their court and army, let us pray to the Lord.

**CHOIR:** Lord, have mercy.

**PRIEST:** That He would fight on their side, and put under their feet all who hate and oppose them, let us pray to the Lord.

**CHOIR:** Lord, have mercy.

**PRIEST:** For this city, for every city and country, and for the faithful who dwell therein, let us pray to the Lord.

The Liturgies.

41

CHOIR: Lord, have mercy.

PRIEST: For seasonable weather, for abundance of the
fruits of the earth, and for peaceful times, let us pray to the
Lord.

CHOIR: Lord, have mercy.

PRIEST: For all who travel by land or by water, for the
sick, for the suffering, for prisoners, and for their welfare,
let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: That we may be delivered from all tribulation,
wrath, danger, and necessity, let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: Help, save, have mercy, and preserve us, O God,
by Thy grace.

CHOIR: Lord, have mercy.

PRIEST: Commemorating our all-holy, spotless, most-
blessed, and glorious Lady, the Mother of God, and ever-
Virgin Mary, with all the Saints: let us commend ourselves,
and each other, and all our life, to Christ our God.

CHOIR: To Thee, O Lord.

PRIEST (silently): O Lord our God, whose power is in-
comparable, whose mercy is infinite, whose glory is incom-
prehensible, and whose love towards mankind is unspeakable,
of Thine own tenderness, O Lord, look down upon us, and
upon this Holy House, and pour out upon us, and upon
them that pray together with us, the riches of Thy mercies
and compassions.

ALOUD: For all glory, honor, and worship are due to
Thee, Father, Son, and Holy Ghost, now and ever, and to
ages of ages.

CHOIR: Amen.

Both now and ever, and to ages of ages. Amen.

Bless the Lord, O my soul; O Lord, Thou art blessed.

PSALM 102 (103).

Bless the Lord, O my soul: and all that is within me,
bless His Holy Name.

* * * * *

PRIEST: Again and again in peace let us pray to the Lord.

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CHOIR: Lord, have mercy.

PRIEST: Help, save, have mercy, and preserve us, O God, by Thy Grace.

CHOIR: Lord, have mercy.

PRIEST: Commemorating our all-holy, spotless, most-blessed and glorious Lady, the Mother of God and ever-Virgin Mary, with all the Saints; let us commend ourselves, and each other, and all our life, to Christ our God.

CHOIR: To Thee, O Lord.

PRIEST (silently): O Lord our God, save Thy people, and bless Thine inheritance; maintain the fulness of Thy Church; sanctify Them that love the beauty of Thy House; glorify them by Thy Divine power, and forsake not them who put their trust in Thee.

ALOUD: For Thine is the might, and Thine is the kingdom, the power, and the glory, Father, Son, and Holy Ghost, now, and ever, and to ages of ages.

CHOIR: Amen.

PSALM 145 (146).

Praise the Lord, O my soul; while I live I will praise the Lord; I will sing praise unto my God while I have being; yea, as long as I have any being, I will sing praise unto my God.

* * * * *

The Lord shall reign for ever: thy God, O Sion, from generation to generation.

Both now, and ever, and to ages of ages. Amen.

Only-begotten Son, and Word of God, who art Immortal, and didst vouchsafe for our salvation to take flesh of the Holy Mother of God and ever-Virgin Mary; and without change didst become Man, and wast crucified, Christ our God; and by death didst overcome death, being one in the Holy Trinity, and glorified with the Father and the Holy Ghost; O save us.

CHOIR: Lord have mercy.

CHOIR: Lord, have mercy.

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blessed and glorious Lady, the Mother of God and ever-Virgin Mary, with all the Saints: let us commend ourselves, and each other, and all our life, to Christ our God.

CHOIR: To Thee, O Lord.

PRIEST (silently): O Thou, Who hast given us grace at this time with one accord to make our common supplications unto Thee, and didst promise that when two or three are gathered together in Thy Name, Thou wilt grant their requests; fulfil now, O Lord, the petitions of Thy servants as may be most expedient for them, grant us in this age the knowledge of Thy truth, and in the ages to come life everlasting.

ALOUD: For Thou art the good God, and the Lover of men, and we ascribe glory to Thee, Father, Son, and Holy Ghost, now, and ever, and to ages of ages.

CHOIR: Amen.

Remember us, O Lord, when Thou comest into Thy Kingdom.

S. MATTHEW, 5.

Blessed are the poor in spirit, for theirs is the kingdom of Heaven.

*

*

*

*

*

While the Choir are singing the same, which, in order after the two foregoing Psalms, constitute The Third Antiphon, the Priest proceeds to make the Little Entrance.

PRIEST: Let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: O Master, Lord, and our God, Who hast ordained in Heaven hosts and armies of Angels and Archangels for the ministry of Thy Glory: grant that with our entrance there may be an entrance of Holy Angels ministering together with us, and with us glorifying Thy Goodness. For all glory, honor, and worship are due to Thee, the Father, the Son, and the Holy Ghost, now, and ever, and to ages of ages.

PRIEST: Blessed be the entrance of Thy Saints, always, now, and ever, and to ages of ages.

Then aloud, the third Antiphon being ended,

Wisdom! Upright!

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CHOIR: O come, let us worship and bow down to Christ:
O Son of God; Who didst rise from the dead, save us who
sing to Thee, Alleluia.

Then follow other Troparia proper for the day.

PRIEST: O God, Who art Holy; Who restest in the Holes; who art hymned with the Thrice-Holy voice by the Seraphim, glorified by the Cherubim, and worshipped by all the Heavenly Powers; Who didst from nothing call all things into being; Who didst create man after Thine image and likeness, and didst adorn him with all Thy graces; Who givest to him that asketh wisdom and understanding, and lookest not with disdain upon the sinner, but affordest him repentance unto salvation; Who hast vouchsafed that we, Thy humble and unworthy servants, should stand even at this time before the Glory of Thy Holy Altar, and should offer to Thee the worship and praise that is due; also receive Thyself, O Master, out of the mouths of us sinners the Thrice-Holy Hymn, and visit us in Thy Goodness. Forgive us every offence, voluntary and involuntary; sanctify our souls and bodies; and grant that we may serve Thee in holiness all the days of our life; through the intercession of the Holy Mother of God, and all the Saints who have pleased Thee from all ages.

ALOUD: For Holy art Thou, our God, and we ascribe
Glory to Thee, Father, Son, and Holy Ghost, now, and ever,
and to ages of ages.

CHOIR: Amen.

THE THRICE-HOLY HYMN.

The Liturgies.

45

The Priest also repeats the Thrice-Holy Hymn, silently.

PRIEST: Blessed is He that cometh in the Name of the
Lord.

Blessed art Thou upon the glorious Throne of Thy King-
dom, Who sittest upon the Cherubim, always, now, and ever,
and to ages of ages.

THEN ALOUD: Let us attend.

PRIEST: Peace to all.

CHOIR: And to thy spirit.

PRIEST: Wisdom!

READER: The reading from the Holy Apostle —

PRIEST: Let us attend.

The Reader then reads the Apostle.

When ended, the Priest saith,

Peace to thee.

READER: And to thy spirit.

PRIEST: Wisdom!

CHOIR: Hallelujah. Hallelujah. Hallelujah.

PRIEST (silently): O Master, Lover of men, cause the in-
extinguishable light of Thy Divine knowledge to shine forth
in our hearts, and open the eyes of our understanding, that
we may comprehend the precepts of Thy Gospel. Plant in
us also the fear of Thy blessed commandments, that we, tram-
pling upon all carnal lusts, may seek a spiritual citizenship,
both thinking and doing always such things as are well-
pleasing in Thy sight. For Thou art the Illumination of our
souls and bodies, Christ, our God, and we ascribe Glory to
Thee, with Thy Father Unoriginate, and Thy All-Holy, Good
and Life-giving Spirit, now, and ever, and to ages of ages.

PRIEST: (aloud): Wisdom! Upright, let us hear the
Holy Gospel. Peace to all.

CHOIR: And to thy spirit.

PRIEST: The reading from the Holy Evangelist—

CHOIR: Glory be to Thee, O Lord, Glory be to Thee.

PRIEST: Let us attend.

The Priest then reads the Gospel.

PRIEST: Let us all say with our whole soul, and with our
whole mind let us say,

CHOIR: Lord, have mercy.

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PRIEST: Lord Almighty, God of our fathers, we pray Thee, hear, and have mercy.

CHOIR: Lord, have mercy.

PRIEST: Have mercy upon us, O God, according to Thy great mercy; we pray Thee, hear, and have mercy.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for the pious and orthodox Christians.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for strength, victory, long and sole rule, health, and salvation of the most pious and God-protected Sovereign __________; and we most earnestly beseech the Lord our God to prosper him in all things, and put under his feet all who hate and oppose him.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for the Most Holy Governing Synod, and for our Metropolitan __________.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for all Christian armies.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for our brethren, the Priests, Monks, and the whole Brotherhood in Christ.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for the Orthodox Patriarchs, for their Majesties, Kings and Queens; for the blessed and ever-memorable Founders of this holy abode; for our Fathers and Brethren that have fallen asleep before us, and lie here; and for the Orthodox departed everywhere.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for mercy, life, peace, health, salvation, protection, forgiveness, and remission of sins of the Servants of God, the Brethren of this holy abode.

CHOIR: Lord, have mercy.

PRIEST: Again we pray for them that bring forth fruit, and do good deeds in this holy and all-venerable Temple, for them that labor, for them that sing; and for the people that stand round about, and are looking unto Thee for the riches of Thy mercy.

CHOIR: Lord, have mercy.

PRIEST (silently): O Lord, our God, we pray Thee to receive this fervent supplication from Thy servants, and have mercy upon us according to Thy great goodness; and

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47

look down with compassion upon us, and upon all Thy people, who are now looking unto Thee for the riches of Thy mercy.

**ALOUD:** For Thou art a merciful God, and the Lover of men, and we ascribe Glory to Thee, Father, Son, and Holy Ghost, now, and ever, and to ages of ages.

**CHOIR:** Amen.

If there be an offering for the dead, the Priest then saith :

**CHOIR:** Lord, have mercy.

**PRIEST:** Furthermore we pray for the rest of the souls of Thy servants __________, that Thou wouldst forgive them all their sins, voluntary and involuntary.

**CHOIR:** Lord, have mercy.

**PRIEST:** Where the righteous rest, there make their souls to rest, O Lord our God.

**CHOIR:** Lord, have mercy.

**PRIEST:** That Thou wouldst grant them the mercy of God, the Kingdom of Heaven, and forgiveness of their sins, we ask from Thee, O Christ, the immortal King and God.

**CHOIR:** Grant, O Lord.

**PRIEST (silently):** O God of all spirits and of all flesh, Who hast destroyed Death, trodden down Satan, and given Life to Thy world; grant, O Lord, that the souls of Thy Servants __________, departed this life, may rest in pleasant, happy, and peaceful places, whence pain, grief, and sighing are driven away. Forgive, O blessed Lord, Thou Lover of men, the sins they have committed in thought, word, and deed; for there is no man that liveth and sinneth not, Thou only art without sin, Thy righteousness is an everlasting righteousness, and Thy word is the truth.

**ALOUD:** For Thou art the Resurrection and the Life, Christ our God and the Rest of Thy departed Servants __________; and we ascribe Glory to Thee, with Thy Father Unoriginate, and Thy All-holy, Good, and Life-giving Spirit, now, and ever, and to ages of ages.

**CHOIR:** Amen.

But if there be no departed person commemorated, the foregoing is omitted and the Priest proceeds :

Catechumens, pray to the Lord.

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49

PRIEST: Let all the Catechumens depart; Catechumens, depart; let none of the Catechumens remain. All who are faithful, again and again in peace let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: Help, save, have mercy, and guard us, O God, by Thy Grace.

CHOIR: Lord, have mercy.

PRIEST: Wisdom!

PRIEST (silently).

(S. Chrysostom.)

We thank Thee, O Lord God of the Powers, Who hast thought us worthy to stand even now at Thy Holy Altar, and to prostrate ourselves before Thy compassions for our sins, and the ignorance of the people: accept, O God, our prayer, and count us worthy to offer to Thee prayers, and supplications, and unbloody sacrifices, for all Thy people; and strengthen us whom Thou hast placed in this Thy service with the power of Thy Holy Spirit, that we may blamelessly, and without offense, in the pure whiteness of our conscience, call upon Thee in every time and place, that, hearing us, Thou mayest be merciful to us in the multitude of Thy goodness.

ALOUD: For all glory, honor and worship are due to Thee, Father, Son and Holy Ghost, now, and ever, and to ages of ages.

CHOIR: Amen.

CHOIR: Lord, have mercy.

PRIEST: Help, save, have mercy and guard us, O God, by Thy grace.

PRIEST (silently.)

(S. Basil.)

Thou, Lord, hast shewed us this great mystery of salvation: Thou hast counted us worthy Thy humble and unworthy servants to be ministers of Thy Holy Altar: strengthen us by the power of the Holy Spirit for this service, that standing before Thy Holy Glory we may offer Thee a sacrifice of praise. For Thou art the Worker of all in all. Make, O Lord, our sacrifice to be acceptable for our sins, and for the ignorances of the people, and well-pleasing before Thee.

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51

and earthly, Who art sitting on the Cherubic Throne, the
Lord of the Seraphim, and King of Israel, Only Holy, and
resting in the Holies. On Thee, therefore, I call, Who alone
art good, and ready to hear; look upon me, a sinner, and
Thine unprofitable servant, cleanse my soul and heart from
an evil conscience, and strengthen with the power of Thy
Holy Spirit, me, endued with the grace of Priesthood, to
stand by this, Thy Holy Table, and to minister Thy holy
and spotless Body and precious Blood. For, bowing my neck
I approach Thee, and pray Thee: turn not Thy Face away
from me, nor reject me from the number of Thy Sons, but
condescend that these Gifts may be offered to Thee by me a
sinner, and Thine unworthy servant. For Thou art He that
offerest and art offered, that receivest and art distributed,
Christ our God; and we ascribe glory to Thee, with Thy
Father Unoriginate, and Thy All-holy, Good, and Life-giving
Spirit, now, and ever, and to ages of ages.

The Priest then repeats the Cherubic Hymn; he also says Psalm 50 (51), and such penitential Troparia as he pleases or time permits.

He then proceeds to make the Great Entrance, saying :

O God, be merciful to me, a sinner. (Three times.)

PRIEST: Lift up your hands in the sanctuary, and bless
the Lord.

ALOUD: The Lord God remember ______ in His
Kingdom, always, now, and ever, and to ages of ages.

CHOIR: Amen.

PRIEST: The Lord God remember the Imperial (or the Royal) family in His Kingdom, always, now, and ever, and to ages of ages.

CHOIR: Amen.

PRIEST: The Lord God remember the Most Holy Govern-
ing Synod and our Metropolitan ——, in His Kingdom,
always, now, and ever, and to ages of ages.

CHOIR: Amen.

PRIEST: The Lord God remember us and all orthodox
Christians in His Kingdom, always, now, and ever, and to
ages of ages.

CHOIR: Amen.

Then in conclusion of the Cherubic Hymn.

—To receive the King of all, invisibly attended by the
angelic orders.

52

Hallelujah! Hallelujah! Hallelujah!

The Priest, placing the Gifts on the Holy Table, saith:

Honorable Joseph taking Thy precious Body from the Cross, wrapped it in clean linen, with sweet-smelling spices, and laid it in a new Tomb.

In the Tomb bodily, in Hades by Thy soul, in Paradise with the thief, as on the Throne with the Father and the Holy Ghost, Thou wast God, O Christ! filling all things, Thyself unbounded.

How life-giving, how much more beautiful than Paradise, and truly more splendid in appearance than any royal chamber, is, O Christ, Thy Tomb, the fountain of our resurrection.

Honorable Joseph, etc.

Do good, O Lord, in Thy good pleasure unto Sion; build
Thou the walls of Jerusalem.

Then shall Thou be pleased with the sacrifice of righteousness, with the burnt offerings and oblations.

Then shall they offer young bullocks upon Thine altar.

ALOUD: Let us complete our prayer to the Lord.

CHOIR: Lord, have mercy.

PRIEST: For the precious Gifts that have been presented, let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: For this Holy House, and for those who enter it with faith, piety, and the fear of God, let us pray to the Lord.

CHOIR: Lord, have mercy.

CHOIR: Lord, have mercy.

CHOIR: Lord, have mercy.

PRIEST: That the whole day may be perfect, holy, peaceful, and without sin, let us ask from the Lord.

CHOIR: Grant, O Lord.

PRIEST: The Angel of peace, the faithful guide and guardian of our souls and bodies, let us ask from the Lord.

CHOIR: Grant, O Lord.

PRIEST: Pardon and remission of our sins and transgressions, let us ask from the Lord.

CHOIR: Grant, O Lord.

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53

PRIEST: That which is good and profitable to our souls, and peace to the world, let us ask from the Lord.

CHOIR: Grant, O Lord.

PRIEST: That we may complete the time of our sojourning here in peace and repentance, let us ask from the Lord.

CHOIR: Grant, O Lord.

PRIEST: That the end of our lives may be according to our Christian profession, peaceful without pain, and without confusion of face, and that we may render a good account at the fearful judgment seat of Christ, let us ask from the Lord.

CHOIR: Grant, O Lord.

PRIEST: Commemorating our all-holy, spotless, most-blessed and glorious Lady, the Mother of God, and ever-Virgin Mary, with all the Saints: let us commend ourselves, and each other, and all our life, to Christ our God.

CHOIR: To Thee, O Lord.

PRIEST (silently).

(S. Chrys.)

O Lord God Almighty, Only Holy, who receivest the Sacrifice of praise from those who call upon Thee with their whole heart; receive also the prayer of us sinners, and cause it to approach Thy Holy Altar, and strengthen us to present gifts and spiritual Sacrifices unto Thee, for our sins, and the ignorance of the people, and

PRIEST (silently).

(S. Basil.)

O Lord, our God, Who didst create and bring us into this life, Who didst show to us the ways of salvation, Who didst give us revelations of Heavenly Mysteries; it is Thou Who hast placed us in this ministry by the power of Thy Holy Spirit. Be pleased, O Lord, that we may become ministers of Thy New Testament, servants of Thy Holy Mysteries; accept us, approaching Thy Holy Altar, according to the multitude of Thy mercy, that we may become worthy to offer unto Thee this reasonable and unbloody Sacrifice, for our sins, and the ignorances of the people: and having received it into Thy Holy Spiritual Altar for an odor of a sweet savor, in return send down on us the Grace of Thy Holy Spirit. Look down on us, O God, and regard this our Service and receive it, as Thou didst re-

54

count us worthy to
find grace before
Thee, that our Sac-
rifice may be ac-
ceptable unto Thee,
and that the Good
Spirit of Thy Grace
may rest upon us,
and upon these gifts
presented, and upon
all Thy people.

ceive the Gifts of Abel, the Sacrifice
of Noah, the Holocausts of Abraham,
the Priesthood of Moses and Aaron,
the Peace-offerings of Samuel: as
Thou didst receive from Thy Holy
Apostles this true Service, so also,
from the hands of us sinners, re-
ceive these Gifts in Thy Goodness,
O Lord; that, being counted worthy
to minister blamelessly at Thy Holy
Altar, we may find the reward of
the faithful and wise stewards, in
the fearful day of Thy just reward.

ALOUD: Through the compassions of Thine Only-begotten
Son, with Whom, and with Thy All-holy, good, and Life-
giving Spirit, Thou art blessed now, and ever, and to ages of
ages.

CHOIR: Amen.

PRIEST: Peace to all.

CHOIR: And to thy spirit.

PRIEST: Let us love one another, that we may with one
accord confess:

CHOIR: Father, Son, and Holy Ghost, the Consubstantial
and Undivided Trinity.

PRIEST (silently): I will love Thee, O Lord, my Strength:
the Lord is my defense, and my Refuge, and my Deliverer.
(Three times.)

PRIEST (aloud): The doors! the doors! in wisdom let us
attend.

CHOIR: I believe in One God the Father, Almighty,
Maker of Heaven and Earth, and of all things visible and in-
visible.

And in One Lord Jesus Christ, the Son of God, the Only-
begotten, Begotten of the Father before all ages; Light of
Light, True God of True God, Begotten, not made, Consub-
stantial with the Father, by Whom all things were made;
Who for us men and for our salvation came down from the
Heavens, and was Incarnate of the Holy Ghost and the Virgin
Mary, and became Man; and was crucified also for us under
Pontius Pilate, and suffered, and was buried, and rose again
the third day according to the Scriptures; and ascended into

56

broughtest us out of
nothing, into being,
and didst raise up
again the fallen ones,
and didst not cease do-
ing all things till Thou
broughtest us to Hea-
ven, and didst bestow
Thy Kingdom to come.
For all these things
we give thanks to
Thee, and Thine Only-
begotten Son, and Thy
Holy Ghost; for all
blessings which we
know, and which we
know not, manifest
and concealed, which
have been done unto
us. We give Thee
thanks also for this
ministry, which Thou
hast vouchsafed to re-
ceive at our hands, al-
though there stood by
Thee thousands of
Archangels, and myriads
of Angels, the
Cherubim, and the
Seraphim that have
six wings, full of
eyes, soaring aloft,
winged.

Singing, crying aloud,
Hymn.

all things, Lord of Heaven and earth,
and of every creature visible and in-
visible, Who sittest upon a Throne
of glory, and beholdest abysses with-
out beginning, invisible, incompre-
hensible, uncircumscribed, immuta-
ble, the Father of our Lord Jesu
Christ, the Great God and Saviour of
our hope, Who is the image of Thy
Goodness, Isotypal Seal, showing in
Himself, Thee, the Father, Living
Word, the True God, forever, Wis-
dom, Life, Holiness, Power, the True
Light, by Whom the Holy Ghost
was made manifest, the Spirit of the
Truth, the Gift of the adoption, the
Earnest of the coming inheritance, the
First-fruits of the eternal bounties,
the Life-giving Power, the Fount of
sanctification, by Whom every creat-
ure, both rational and intelligent, is
enabled to do Thee service, and
ascribe to Thee everlasting Glory, for
all things are Thy servants. For
Angels, Archangels, Thrones, Prin-
cipalities, Rulers, Dominions, Pow-
ers, and Cherubim of many eyes
praise Thee; round about Thee stand
the Seraphim, one with six wings,
the other with six wings, covering
their feet with twain, and with
twain their faces, and with twain
flying, each cries to the other with
ceaseless voices, perpetual praises.

ALOUD:
shouting, and saying The Triumphal

CHOIR: Holy, Holy, Holy, Lord of Sabaoth, 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.

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57

PRIEST (silently).

(S. Chrys.)

With these blessed Powers, O Master, Lover of Men, we also cry and say, Holy art Thou, and All Holy, Thou and Thine Only-begotten Son, and Thy Holy Ghost. Holy art Thou, and All Holy, and great is the Majesty of Thy Glory. Who didst so love Thy world, as to

PRIEST (silently). (S. Basil.)

With these blessed Powers, O Master, Lover of Men, we sinners also cry and say, Truly Holy art Thou, and All Holy, and there is no measure to the majesty of Thy Holiness, and Holy in all Thy deeds, for in righteousness and true judgment hast Thou brought all things to pass for us: for, having taken clay from the earth, and formed man and honored him, O God, with Thine image, Thou didst place him in the Paradise of pleasure, having promised him an immortality of life, and the enjoyment of eternal good, in the keeping of Thy commandments: but, disobeying Thee, the True God, his Creator, and, deceived by the guile of the serpent, subjected to death by his own transgressions, Thou didst cast him forth in Thy righteous judgment, O God, from the Paradise into this world, and didst turn him again to the earth whence he was taken, devising for him the salvation of regeneration in Thy Christ. For Thou didst not forever turn away from Thy work, which Thou didst make, O God, neither didst Thou forget the works of Thy hands; but didst visit him in divers manners through the bowels of Thy mercy: Thou didst send forth Prophets; Thou didst work miracles by Thy Saints, who were well pleasing to Thee in each generation; Thou didst speak to us by the mouth of Thy servants the Prophets, promising us beforehand the Salvation which should afterwards come; Thou gavest the law in aid; Thou didst appoint Angels as guardians. And when the fullness of time was come, Thou spakest to us by Thy Son

60

tion, and all that happened
for us, the Cross, the
Tomb, the Resurrection on
the third day, the Ascen-
sion into the Heavens, the
Session at the Right Hand,
the second and glorious
Coming again. ALOUD: In
behalf of all, and for
all, we offer Thee Thine Own of Thine Own.

CHOIR: Thee we hymn, Thee we bless, to Thee we give thanks, O Lord, and pray Thee, our God.

PRIEST (silently).

(S. Chrys.)

Moreover, we
offer unto Thee
This reasonable
and unbloody
Sacrifice, and be-
seech and pray,
and supplicate:
Send down Thy
Holy Ghost upon
us, and on These
presented Gifts.

PRIEST (silently).

(S. Basil.)

Wherefore All-Holy Master, we also,
sinners, and Thine unworthy servants,
who are counted worthy by Thee to serve
at Thy Holy Altar, not through our
righteousness; for we have done nothing
good upon the earth; but through Thy
mercies and Thy compassions, which Thou
hast richly poured out upon us, take cour-
age and approach Thy Holy Altar, and
offering the Antitypes of the Holy Body
and Blood of Thy Christ, beseech Thee,
and implore Thee, Holy of Holies, in the
approval of Thy goodness, that Thy Holy
Ghost may come upon us, and upon These
presented Gifts, and bless Them, and hal-
low Them, and manifest Them.

PRIEST: O God, be gracious to me, a sinner.

O Lord, Who didst send down Thine All-Holy Spirit the
third hour on Thy Apostles: take Him not from us, O good
God, but renew Him in us who pray to Thee.

Make me a clean heart, O God, and renew a right spirit
within me.

62

PRIEST.

(S. Chrys.)

So as to be to those par-
taking for purification of
soul, for forgiveness of sins,
for Communion of Thy
Holy Ghost, for fullness of
the Kingdom of Heaven,
for boldness towards Thee,
not for judgment, or con-
demnation. Further we
offer to Thee this reasona-
ble service for those depart-
ed in the faith, our Ances-
tors, Fathers, Patriarchs,
Prophets, Apostles, Preach-
ers, Evangelists, Martyrs,
Confessors, Virgins, and
every just spirit made per-
fect in faith.

PRIEST.

(S. Basil.)

And that we all who have par-
taken of the One Bread, and of
the Cup, may be made one with
each other in the Communion of
One Holy Ghost, and that none
of us may receive the Holy Body
and Blood of Thy Christ to judg-
ment, or to condemnation; but
that we may find mercy and
grace together with all the Saints
who have pleased Thee forever,
our Ancestors, Fathers, Patri-
archs, Prophets, Apostles,
Preachers, Evangelists, Martyrs,
Confessors, Teachers, and every
just spirit made perfect in faith.

ALOUD: Especially our all-holy, spotless, most-blessed and glorious Lady, the Mother of God and ever-Virgin Mary.

CHOIR:

(S. Chrys.)

It is very meet to bless thee, the Holy Virgin, the ever-blessed, the entirely spotless, and Mother of our God; thee more honorable than the Cherubim, and infinitely more glorious than the Seraphim, who didst bear without corruption God the Word; thee, verily the Mother of God, we magnify.

(S. Basil.)

All creation, the system of An-
gels and the race of men, rejoice
in thee, full of grace, sanctified
temple, reasonable paradise,
and glory of virgins, of whom
God took Flesh, and became a
little Child, our God, Who was
before all ages. For He made
thy Womb His Throne, and
more extended than the Heav-
ens. In thee, O full of grace, all
creation rejoices; Glory to thee.

PRIEST (silently): The Holy Prophet, Forerunner, and
Baptist John; the Holy, glorious and all-celebrated Apostle;
Saint ——, whose memory we celebrate; and all Thy Saints,

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63

through whose supplications look down upon us, O God.
And remember all those who are fallen asleep in hope of
resurrection to eternal life.

(S. Chrys.)

He commemorates
whom he will of the
dead, by name, and then
proceeds :

And give them
rest where shines
the Light of Thy
Countenance.
Again we beseech
Thee: Remember,
O Lord, every Or-
thodox Episco-
pate, rightly di-
viding the word of
Thy Truth; the
whole Presby-
tery, the Diaco-

(S. Basil.)

He commemorates whom he will of the dead, saying :

For rest and forgiveness of the soul
of Thy servant __________, in a place of light,
whence sorrow and mourning are driven
away, give him rest, O our God.

And then proceeds:

And give them rest where shines the
light of Thy Countenance. Again we
pray Thee, remember, O Lord, Thy Holy
Catholic and Apostolic Church, which is
from one end of the earth to the other,
and give it peace, for Thou didst purchase
it by the Precious Blood of Thy Christ;
and stablish this Holy House until the
end of the age. Remember, O Lord, us,
who have offered to Thee These Gifts,
and for whom, and through whom, and
on account of whom we offered Them.
Remember, O Lord, those bringing forth
fruit, and doing good deeds in Thy Holy
Churches, and remembering the poor;
Reward them with Thy rich and Heav-
enly benefits; Bestow on them things
Heavenly for things earthly, things eter-
nal for things temporal, things incorrupt-
ible for things corruptible. Remember,
O Lord, those in deserts, and mountains,
and dens and the caves of the earth. Re-
member, O Lord, the most pious and
faithful Sovereign __________ and family,
whom Thou hast counted meet to reign
on the earth; crown them with armor of
truth, with armor of approval; over-
shadow their heads in day of battle;
strengthen their arm; exalt their right

64

nate in Christ, and
every Holy order.
Furthermore we
offer to Thee this
reasonable service
for the whole
world, for the
Holy Catholic and
Apostolic Church,
for those living in
purity and chas-
tity of life in the
world; for the
most faithful and
Christ-loving Sov-
ereign — and
family, all their
court and army.
Grant to them, O
Lord, a peaceful
reign, that we in

hand; stablish their kingdom; subdue
beneath them all the barbarous nations
that delight in wars; grant them deep
peace that cannot be taken away; speak
good things to their heart for Thy
Church and all Thy people; that we in
their tranquillity may lead a quiet and
peaceful life in all Godliness and sobriety.
Remember, O Lord, every power and
dominion, and our brethren at court, and
all the army. Preserve the good in Thy
goodness, make the evil good in Thy
kindness. Remember, O Lord, the people
standing around, and those absent from
commendable causes, and have mercy on
them and us, according to the multitude
of Thy mercy. Fill their storehouses
with every good thing; preserve their
marriages in peace and unanimity; nour-
ish the babes; instruct the youth; con-
sole the aged; comfort the feeble-minded;
collect the scattered; bring back the
wandering, and unite them to Thy Holy
Catholic and Apostolic Church; free
those vexed by unclean spirits; voyage
with those sailing; journey with those
traveling; defend widows; shield the
orphans; deliver prisoners; heal the
sick; remember, O God, those before
tribunals, in mines, and every affliction,
distress and accident, and all praying for
Thy great compassion; and those who love
us, and who hate us, and those who have
desired us, unworthy, to pray for them.
And remember all Thy people, O Lord
our God, and upon all pour forth Thy
rich mercy, granting, to all, things neces-
sary to salvation. And those whom we
have not remembered through ignorance,
or forgetfulness, or multitude of names,
Thyself remember, O God, Who knowest
the age and the name of each. Who

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65

ALOUD :
But

chiefly, O Lord, remember the Most Holy Governing Synod,
the members whereof (or —— whom) preserve to Thy Holy
Churches in peace, in safety, in honor, in health, in length
of days, and rightfully dividing the word of Thy Truth.

CHOIR: For all mankind.

(S. Chrys.)

The Priest commemorates silently whom he will of the living, by name, and then proceeds:

Remember, O
Lord, the city in
which we dwell,
and every city
and country, and
those with Faith
dwelling in them.
Remember, O
Lord, those sail-
ing, journeying,
sick, laboring,
prisoners and
their deliverance.
Remember, O

hast known each from his mother's
womb. For Thou, Lord, art the Helper
of the helpless, the Hope of the despair-
ing, the Preserver of the tempest-tost,
the Harbor of the voyagers, the Physician
of the sick; Thou art all things to all,
Who knowest each one and his request,
each house and its need. Deliver, O
Lord, this city, and every city and coun-
try, from famine, plague, earthquake,
flood, fire, sword, invasion of aliens, and
civil war.

ALOUD :

For the salvation, preservation, and
forgiveness of sins of the servants of God
— .

And then proceeds:

Remember, O Lord, every Orthodox,
Episcopate, rightly dividing the Word of
Thy Truth. Remember, O Lord, accord-
ing to the multitude of Thy compassion,
also my unworthiness; forgive me every
transgression, voluntary and involuntary,
and shut not up on account of my sins
the Grace of Thy Holy Spirit from the
presented Gifts. Remember, O Lord, the
Presbytery, the Diaconate in Christ, and
every Holy order, and put to shame none
of us who surround Thy Holy Altar.
Visit us in Thy Goodness, O Lord; mani-
fest Thyself to us in Thy rich mercies;

(S. Basil.)

The Priest commemorates whom he will of the liv-
ing, saying silently:

66

Lord, those
bringing forth
fruit, and doing
good deeds in
Thy Holy
Churches, mind-
ful of the poor.
And send forth
on all of us Thy
mercies.

grant us healthful and advantageous airs,
give showers to the earth for abundance
of fruit; bless by Thy Goodness the crown
of the year; stay the schisms of the
Churches; restrain the ragings of the na-
tions; cast down quickly the rising up of
heresies by the power of Thy Holy Spirit;
receive us all into Thy Kingdom, as sons
of light and sons of day, and give us Thy
peace and Thy love, O Lord our God, for
Thou hast given all things to us.

ALOUD: And grant us with one mouth and one heart to glorify and celebrate Thy All-honorable and Majestic Name, of the Father, Son, and Holy Ghost; now, and ever, and to ages of ages.

CHOIR: Amen.

PRIEST: And the mercies of the great God and our Sav-
iour, Jesus Christ, shall be with all of us.

CHOIR: And with thy spirit.

PRIEST: Commemorating all the Saints, again and again
in peace, let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: For the honorable Gifts presented and hallowed
let us pray to the Lord.

CHOIR: Lord, have mercy.

PRIEST: That our God, the Lover of men, Who hath re-
ceived them into His Holy and Heavenly, and Spiritual
Altar, for the odor of a sweet spiritual savor, may in return
send down on us the Divine Grace, and the gift of the Holy
Ghost, let us pray to the Lord.

CHOIR: Lord, have mercy.

CHOIR: Lord, have mercy.

CHOIR: Lord, have mercy.

PRIEST: That the whole day may be perfect, holy, peace-
ful, and without sin, let us ask from the Lord.

CHOIR: Grant, O Lord.