Clip art of a dove flying over a field, highlighted by a sunburst Gregorian Rite Missal 
Holy Orthodox Church American Jurisdiction 
For use in Parishes of the Western Rite 
This version has the entire text in one file. 
Visit the Western Rite Liturgy Page for other versions.  


Printed Edition is Copyright © 1981 by The Basilian Press.
Electronic Edition Copyright © 1996 by The Society of Clerks Secular of St. Basil.

Table of Contents
  1. Preface
  2. Introduction to the Divine Liturgy
  3. The Prothesis
  4. The Mass of the Catechumens
    1. Psalm 43 (Septuagint Psalm 42)
    2. General Confession
    3. General Sacramental Absolution
    4. Introit
    5. Kyrie Eleison
    6. Trisagion
    7. Gloria in Excelsis
    8. The Collect and Epistle
    9. The Gradual
    10. Announcements and Sermon
    11. The Nicene Creed
    12. The Doxology
  5. The Mass of the Faithful
    1. The 26th Psalm (Septuagint Psalm 25)
    2. The Secret
    3. The Sursum Corda
    4. The Preface
    5. The Sanctus
    6. The Canon of the Liturgy
    7. The Words of Institution
    8. The Epiklesis
    9. Commemoration of the Dead
    10. The Lord's Prayer
    11. Agnus Dei
    12. The Prayer of Humble Access
    13. Communion of the Clergy
    14. Optional Second General Confession
    15. Communion of the Faithful
    16. Post-Communion Collect
    17. The Dismissal
    18. The Celebrant's Prayer of Thanksgiving
  6. Appendix


 

 

Preface

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

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

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

Introduction to the Divine Liturgy

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE PROTHESIS

  • At an appropriate time, immediately before the processional, the celebrant or designated priest shall proceed to the Altar of Prothesis, vested in amice, alb, cincture and stole.
    The Altar of Prothesis shall have been prepared ahead with the altar bread (host), a cruet of water, a cruet of wine, paten, and star cover, chalice, veils and aer.
  • The celebrant shall say aloud:

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

  • The celebrant shall take the altar bread placing it on the paten and lifting slightly the paten saying:

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

  • The celebrant shall pour the wine into the chalice and bless the water, mixing three drops of water in the chalice of wine as he is saying:

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

  • The celebrant shall lift the chalice slightly as he is saying:

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

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

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

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

The Divine Liturgy

MASS OF CATECHUMENS

  • The congregation stands during the processional hymn. The Divine Liturgy begins as the celebrant chants or recites:

Blessed is the kingdom of the + Father, and of the, + Son and the + Holy Spirit, now and unto all ages of ages.
R. Amen.

  • Here the congregation kneels.

V. I will go unto the altar of God.
R. Even unto the God of my joy and gladness. 

PSALM 43

Septuagint Psalm 42

  • (Omitted during Advent, Lent and at Requiems)

V. Give sentence with me O God, and defend my cause against the ungodly people, O deliver me from the deceitful and wicked man.
R. For Thou art the God of my strength; why hast Thou put me from Thee, and why go I so heavily while the enemy oppresseth me?

V. O send out Thy light and Thy truth: that they may lead me and bring me unto Thy holy hill and to Thy dwelling.
R. And that I may go unto the altar of God, even unto the God of my joy and gladness: and upon the harp will I give thanks unto Thee, O God, my God.

V. Why art thou so heavy, O my soul? and why are thou so disquieted within me?
R. O put thy trust in God: for I will yet give Him thanks, which is the help of my countenance and my God.

V. Glory be to the Father, and to the Son, and to the Holy Spirit:
R. As it was in the beginning, is now and ever shall be, throughout all ages of ages. Amen. 

V. Our help is in the + name of the Lord.
R. Who made heaven and earth.

V. I confess to God, to Blessed Mary, ever virgin, to all the Saints, and to, you, my brethren, that I have sinned exceedingly in thought, word and deed, by my own fault. I beg Holy Mary the Blessed Theotokos, all the Saints of God, and you, my brethren, to pray for me.
R. Almighty God have mercy upon you, forgive you all your sins, and bring you to everlasting life. Amen.

  • The congregation makes their confession:

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

THE GENERAL SACRAMENTAL ABSOLUTION

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

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

V. Turn us again, O Lord, and quicken us;
R. That Thy people may rejoice in thee.

V. O Lord, show Thy mercy upon us;
R. And grant us Thy salvation.

V. O Lord, hear my prayer;
R. And let my cry come unto Thee.

V. The Lord be with you;
R. And with thy Spirit.

Let us pray. 

THE PRIEST ASCENDS THE ALTAR

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

THE INTROIT

(To be read by Celebrant From the Altar Missal)

THE KYRIE ELEISON

  • The English version, as follows, may be substituted for the Greek version.

 

V. Kyrie Eleison 
R. Kyrie Eleison 
V. Kyrie Eleison 

R. Christi Eleison 
V. Christi Eleison 
R. Christi Eleison 

V. Kyrie Eleison 
R. Kyrie Eleison 
V. Kyrie Eleison 

V. Lord have mercy upon us 
R. Lord have mercy upon us 
V. Lord have mercy upon us 

R. Christ have mercy upon us 
V. Christ have mercy upon us 
R. Christ have mercy upon us 

V. Lord have mercy upon us 
R. Lord have mercy upon us 
V. Lord have mercy upon us 

 

  • Then may be said the following

THE TRISAGION

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

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

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

THE GLORIA IN EXCELSIS

  • The Gloria In Excelsis is said or sung, the congregation standing.
  • The Gloria in Excelsis is omitted during Lent, Advent and Requiems.

V. GLORY BE TO GOD ON HIGH,

R. and on earth, peace 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, God, heavenly King, God the Father Almighty. O Lord, the only-begotten son, Jesus Christ, O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer, Thou that sittest at the right hand of God the Father, have mercy upon us. For Thou only art holy; Thou only art the Lord: Thou only O Jesus Christ with the Holy Spirit, art most high in the glory + of God the Father, Amen.

V. The Lord be with you,
R. And with thy spirit.

Let us pray. 

  • The congregation is seated for the reading of:

THE COLLECT AND THE EPISTLE

R. Thanks be to God 

THE GRADUAL PROPER FOR THE DAY

  • The congregation stands when the missal is moved to the Gospel side of the altar.
  • Here the priest or deacon recites:

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

  • The Reader of the Gospel says (Omitted at Requiems):

May the Lord be in my heart and on my lips, that I may worthily attend to his Holy Gospel.

V. The Lord be with you

R. And with thy spirit

  • The Byzantine introduction may used as follows. At the Reader's option, he may say:

"Wisdom!"
"Let us attend!"

The continuation (or beginning) of the Holy Gospel according to: ____.
R. Glory be to thee, O Lord.

THE GOSPEL

V. Here endeth the reading of the Holy Gospel +
R. Praise be to thee, O Christ.

  • Here a sermon hymn then may be sung.
  • The congregation is then seated for:

PARISH ANNOUNCEMENTS

THE SERMON

  • Then follows the Nicene Creed, all standing.
  • All genuflect at the underscored phrase in the Creed.

THE NICENE CREED

PRIEST: I BELIEVE IN ONE GOD

ALL: The Father Almighty, Maker of heaven and earth, And of all things visible and invisible. And in one Lord, Jesus Christ , the only-begotten Son of God, begotten of His Father before all worlds; God of God, Light of light, very God of very God; begotten not made, being of one substance with the Father, by Whom all things were made, Who for us men and for our salvation, came down from heaven and was incarnate by the Holy Ghost of the Virgin Mary, and was made man. And was crucified also for us under Pontius Pilate. He suffered and was buried; and the third day He rose again according to the Scriptures; and ascended into heaven, and sitteth on the right hand of the Father; and He shall come again with glory, to judge both the quick and the dead; Whose kingdom shall have no end.

And I believe in the Holy Spirit, the Lord and giver of life, Who proceedeth from the Father; Who with the Father and the Son together is worshipped and glorified; Who spake by the prophets. And I believe in one holy Catholic and Apostolic Church: I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead +; and the life of the world to come. Amen.

  • Here may be sung an Offertory Hymn. The congregation is seated for the Offertory Hymn.
  • Then the celebrant shall receive the alms basin from the server and say the following:

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

THE DOXOLOGY

  • Here may be sung:

Praise God, from Whom all Blessings flow
Praise Him all creatures here below
Praise Him above, ye heavenly host
Praise Father, Son, and Holy Ghost. Amen. 

MASS OF THE FAITHFUL

THE GREATER OFFERTORY

  • The preparation the Holy Gifts may take place before the Divine Liturgy begins. The preparation takes place at the altar of prothesis, which is prepared for that purpose.
  • The celebrant censes the Oblations and a procession is made to the back of the church, and up the center aisle.
  • If the altar of prothesis is used, the Divine Liturgy continues with the 26th Psalm.

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

Let us pray.

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

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

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

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

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

  • The congregation is seated while the clergy perform the ablutions.
  • The celebrant then recites, alone:

THE 26TH PSALM (Verses 6-12)

Septuagint 25th Psalm

I will wash my hands in innocency, O Lord, and so will I go to Thine altar.
That I may show the voice of thanksgiving, and tell of all Thy wondrous works.
Lord, I have loved the habitation of Thy house, and the place wherein Thine honour dwelleth.
O shut not up my soul with the sinners, nor my life with the bloodthirsty,
In whose hands is wickedness, and their right hand is full of gifts.
But as for me, I will walk innocently, O deliver me and be merciful unto me.
My foot standeth right, I will praise the Lord in the congregation.

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

Let us pray.

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

  • The congregation stands.

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

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

  • Here is read the SECRET, proper to the day.

THE SECRET

Throughout all ages of ages.
R. Amen.

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

  • The Sursum Corda is sung here.

THE SURSUM CORDA

Lift up your hearts. We lift them up unto the Lord. Let us give thanks unto our Lord God. It is meet and right so to do. 

THE PREFACE

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

THE SANCTUS

  • The Congregation kneels at the Sanctus.
  • The celebrant continues.

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

CANON

  • The celebrant then reads the Canon of the Liturgy.

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

  • Here are remembered those for whom special intentions are made.

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

  • All join in saying:

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

  • The celebrant then continues:

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

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

THE WORDS OF INSTITUTION

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

For this is my Body.

  • The Celebrant elevates the host to the level of his eyes, returns the host to the altar and makes a slight bow. The Server rings the bell once during the elevation, and once during the bow.

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

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

  • The Celebrant elevates the chalice to eye level, returns it to the Altar and then makes a slight bow. The bell rings at the elevation and bow. While elevating the chalice, he says:

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

  • The celebrant continues:

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

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

ACT OF CONSECRATION

THE EPIKLESIS

INVOCATION OF THE HOLY SPIRIT

Raising his eyes, the Priest invokes the Holy Spirit, blesses the offerings, saying:

AND WE BESEECH THEE, O LORD,

TO SEND DOWN THY HOLY SPIRIT UPON THESE OFFERINGS,

THAT HE WOULD MAKE THIS BREAD THE PRECIOUS

+BODY OF THY CHRIST,

AND THAT WHICH IS IN THIS CUP THE PRECIOUS

+BLOOD OF THY SON OUR LORD JESUS CHRIST,

TRANSMUTING THEM BY THY HOLY SPIRIT.

He elevates the chalice and the Sacred Host

THINE OF THINE OWN WE OFFER UNTO THEE,

ON BEHALF OF ALL AND FOR ALL.

replaces them upon the corporal, covers the chalice, and genuflects. He says aloud:

AMEN! AMEN! AMEN!

The celebrant continues, saying:

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

THE COMMEMORATION OF THE DEAD

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

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

For by Him, and with Him, and in Him, is to Thee, God the Father Almighty in the unity of the Holy Spirit, all honour and glory throughout all ages of ages. Amen.

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

THE LORD'S PRAYER

Celebrant: OUR FATHER...

ALL: Who art in heaven, hallowed by Thy Name, Thy Kingdom come, Thy will be done, on earth, as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil:

  • The Celebrant continues:

For Thine is the Kingdom and the power and the glory, of the Father, and of the Son, and of the Holy Spirit, now and for ever and unto all ages of ages. Amen.

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

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

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

R. Amen.

  • Then is said or sung

THE AGNUS DEI

  • Altogether in unison if sung - Alternately with Priest if said.

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

  • Note: Agnus Dei endings for Requiems:

Grant them rest.
Grant them rest.
Grant them eternal rest.

  • The following is omitted in Requiems.

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

  • Here the clergy exchange the symbolic Kiss of Peace.
  • The Kiss of Peace may then be transmitted to the congregation in the form of a blessing.
  • The following two prayers may be omitted if the Prayer of Humble Access (an optional prayer) is recited:

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

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

THE PRAYER OF HUMBLE ACCESS

All: We do not presume to come to this Thy Table, O merciful Lord, trusting in our own righteousness, but in Thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under Thy Table. But Thou art the same Lord, Whose property is always to have mercy: Grant us therefore, Gracious Lord, so as to be nourished by the Precious Body and Blood of Thy dear Son Jesus Christ; so that our sinful lives may be made clean by His Most Precious Body and Blood, and that we may ever more dwell in Him and He in us. Amen. 

THE COMMUNION OF THE CLERGY

  • The celebrant now says:

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

  • The celebrant now says thrice:

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

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

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

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

  • Here the congregation who arrived after the General Confession makes their confession.

GENERAL CONFESSION

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

GENERAL SACRAMENTAL ABSOLUTION

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

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

  • The celebrant continues:

THE COMMUNION OF THE FAITHFUL

  • The celebrant:

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

  • The celebrant and the congregation declare thrice:

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

  • Here shall all chrismated Orthodox Christians advance to the altar rail to receive Holy Communion under the form of both Sacred Species, receiving the Holy Host upon the tongue and partaking of the Precious Blood from the Chalice.

ADMINISTRATION OF HOLY COMMUNION

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

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

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

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

  • The congregation, having received the Holy Communion, return to the pews, and kneeling, give thanks for the precious Gifts which they have received.
  • The congregation should remain kneeling (if not physically disabled) until the doors of the Tabernacle be closed.
  • The congregation is seated.
  • The Celebrant continues:

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

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

THE COMMUNION ANTIPHON

  • The congregation stands.

Lord, let Thy benediction and Thy grace descend upon all who have received Thy holy Body and Blood.
R. We have seen the true light. We have received the heavenly spirit: We have found the true Faith: worshipping the undivided Trinity, that has saved us.

God has gone up with acclaim, the Lord has risen with the sound of the trumpet.
R. Blessed is our God always, now and ever, and unto all ages of ages. Amen. 

THE POST-COMMUNION COLLECT

PROPER TO THE DAY

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

Let us pray.

  • The celebrant then recites the Collects, the congregation devoutly kneeling.

CONCLUSION OF THE MASS

THE DISMISSAL

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

Then follows one of these alternative forms:

    Ite missa est.
    R. Deo gratias.

    Go in peace, the Liturgy is ended.
    R. Thanks be to God.

    Let us bless the Lord. (Lent and Advent)
    R. Thanks be to God

    May they rest in peace. (Requiems)
    R. And let perpetual light shine upon them. Amen

THE CELEBRANT'S PRAYER OF THANKSGIVING

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

FINAL BLESSING

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

THE RECESSIONAL

  • If a recessional hymn be used, the people shall stand during it, and in any event during the retirement of the clergy. They shall then be seated and remain so till the altar candles be extinguished. Then shall the priest give the dismissal, concluding with these words:

Go forth now into the world, loving thy neighbor as thyself and rejoice in the power of the Holy Spirit.
R. Thanks be to God.

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

Appendix

The "Jesus" Prayer

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

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

The Angelic Salutation

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

Prayer to the All-Holy Trinity

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

Prayer before the Icon of Christ

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

Prayer Before the Icon of the Theotokos

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

The Lord's Words of Institution

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

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

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

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




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