https://www.spreaker.com/podcast/the-divine-liturgy-a-study--5749850enChristianityCopyright Fr. Steven Allenhttps://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/4ef4629e274274f94d7d26b48e1cd033.jpghttps://www.spreaker.com/podcast/the-divine-liturgy-a-study--5749850Thu, 08 Feb 2024 11:50:03 +0000Fr. Steven AllenFr. Steven Allenfeeds@spreaker.comA study of the Divine Liturgy of St. John Chrysostom, using the text of the Liturgy in the Hapgood translation and the commentary by Nicholas Cabasilasfalse1f6659f7-c3f7-5fce-a6e2-ed07a13bf63eepisodichttps://www.spreaker.com/episode/divine-liturgy-class-15--58608697https://api.spreaker.com/episode/58608697Thu, 08 Feb 2024 11:47:36 +0000Fr. Steven AllenIn this class, we arrive at the end of the commentary on the Divine Liturgy by St. Nicholas Cavasilas and begin reading his theological discussion on how the Eucharistic Sacrifice benefits the reposed.2540falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-14--58436715
https://ia801600.us.archive.org/16/items/allah-coranul-cel-sfant/A_Commentary_On_The_Divine_L%C4%B1turgy_text.pdf]]>https://api.spreaker.com/episode/58436715Wed, 24 Jan 2024 19:55:53 +0000Fr. Steven AllenFollow our discussion by reading along in the text, beginning with section 36 on p. 88 of the original/50 of the PDF. https://ia801600.us.archive.org/16/items/allah-coranul-cel-sfant/A_Commentary_On_The_Divine_L%C4%B1turgy_text.pdf
https://ia801600.us.archive.org/16/items/allah-coranul-cel-sfant/A_Commentary_On_The_Divine_L%C4%B1turgy_text.pdf]]>2606falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-13--54793030https://api.spreaker.com/episode/54793030Thu, 22 Jun 2023 12:16:01 +0000Fr. Steven AllenTonight we will read the commentary by St. Nicholas Cabasilas on the prayers following the consecration and on the litany and prayers preceding and following the Our Father.2949cabasilas,divineliturgy,eucharist,holycommunion,lord'sprayer,orthodoxdivineliturgy,ourfatherfalsefullhttps://www.spreaker.com/episode/divine-liturgy-class-12--54134584https://api.spreaker.com/episode/54134584Thu, 08 Jun 2023 12:52:56 +0000Fr. Steven AllenIn this class, we read and elucidate Cabasilas's commentary, sections 29 and 30, in which he defeats the arguments of certain Latin polemicists against the invocation of the Holy Spirit at the consecration.2917falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-11--54064768https://api.spreaker.com/episode/54064768Thu, 01 Jun 2023 14:08:16 +0000Fr. Steven AllenTonight we will discuss the Eucharistic prayer of consecration, the Anaphora.2553falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-10--53917483https://api.spreaker.com/episode/53917483Thu, 18 May 2023 12:23:23 +0000Fr. Steven AllenClass 10 on the Divine Liturgy. Tonight we will discuss the Litany following the Great Entrance, the Creed, and the Dialogue preceding the Eucharistic Anaphora.2592falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-9--53821163https://api.spreaker.com/episode/53821163Thu, 11 May 2023 12:09:26 +0000Fr. Steven AllenClass 9 of a study of the Divine Liturgy. In this session, we talk about the Great Entrance, that is, the transfer of the offerings from the Table of Oblation to the Holy Table.4256altar,angels,bloodlesssacrifice,cherubichymn,deacon,divineliturgy,greatentrance,holytable,incense,massassacrifice,mysticalsacrifice,nicholascabasilas,offertory,prayerwithupliftedhands,priest,tableofoblation,visionofisaiahfalsefullhttps://www.spreaker.com/episode/divine-liturgy-class-8--53660978https://api.spreaker.com/episode/53660978Thu, 27 Apr 2023 03:34:12 +0000Fr. Steven Allen3496falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-7--53312174A Study of the Divine Liturgy
Class 7
Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

Liturgy of the Catechumens - The Third Antiphon, the Trisagion Hymn, the sacred acclamations preceding the readings from Holy Scripture

1. Section 19 - The meaning of the third antiphon

The third antiphon in the cathedral rite is Psalm 94, “Come, let us rejoice in the Lord.” Cabasilas comments on the first three verses, which also still appear in our Horologion as the first two stichoi in the third of the daily antiphons.

1. The third antiphon is Ps. 94, because the words of the psalm convey the sense of an “encounter before the Lord Who draws near and appears,” and therefore this psalm is an appropriate accompaniment to the Small Entrance with the Gospel book. The Gospel book represents Christ, and the Small Entrance represents His being manifest in the world and the beginning of His public ministry.

2. The words “Come let us rejoice” conveys the joy the prophets felt when they were admitted to the mystery of the coming of Christ to earth even before the time.

3. “…let us shout with jubilation unto God our Savior…”. Our Lord was given the name Jesus, which means Savior, for of the three Persons of the Holy Trinity, it is the Son Who came to be our Savior.

4. “Let us come before His countenance with thanksgiving”. “Presence [countenance]” means the appearance of the Savior. We should not sit at home, but run out to meet Him. “…and with psalms let us shout in jubilation unto Him.” Psalms are the divinely inspired hymns due to God alone. By chanting psalms unto Christ, we are confessing His divinity. The words “For the Lord is a great God and a great King over all the earth” continue this confession of His divinity.

B. Section 20 - The showing of the Gospel, and the Trisagion

1. The priest elevates the Gospel book and shows it to the people, thus symbolizing the manifestation of the Lord when He began to appear to the multitudes. He enters the altar.

2. At this point, the hymns from the Old Testament cease, and we chant hymns of the New Testament commemorations (the dismissal hymns and kontakia of the day) of the Mother of God, the saints, and so forth.

3. We then praise the Holy Trinity with the triune hymn, the Thrice-Holy (Trisagion). The words “Holy, holy, holy” are taken from the angelic acclamation in the vision of Esaias (Isaiah 6:3), and the adjectives “mighty” and “immortal” are inspired by the words of King David in Psalm 41:2, “My soul thirsted for God, the might, the living…”. The Church chooses these two Scriptures and puts them together, adding the words, “have mercy on us.” Thus She shows the harmony of the Old and New Testaments, as well as the mystery that angels and men form one Church, a single choir, because of the coming of Christ Who is of both heaven and of earth. Thus it is appropriate that we chant this hymn after the bringing in and showing of the Gospels, which represent the coming of Christ, Who by His coming placed us in the heavenly choir.

C. Section 21 - The prayer which accompanies the Trisagion, and the sacred acclamations
In this section, Cabasilas first goes back to a point before the Trisagion begins, to the Prayer of the Trisagion, read by the priest quietly during the troparia following the Small Entrance, in preparation for the Trisagion Hymn. The text is in Hapgood, p. 85. After discussing this prayer, he goes on to comment on the greetings and commands that introduce the Scripture readings.

1. The prayer of the Trisagion hymn

a. Before the hymn begins, the priest asks God to accept it and to give grace to those who chant it.

b. What grace? One that accords with the hymn itself, that is, the grace of holiness (sanctification): He asks that their souls and bodies may be cleansed, that their sins may be forgiven, and that they may live in holiness all the days of their life.

c. God grants this gift because of Who He is - He is holy, holiness itself - and because He delights to “rest in the saints.”

d. The priest concludes with the doxology, so that the people can answer “Amen,” and this is the signal to begin the Trisagion Hymn.

2. The admonition “ Let us attend” - The priest admonishes those present to cast away negligence and inattention, and to listen carefully to what is said and done.

3. He wishes “peace” to them all. (Recall our earlier discussion of the word “peace” in regard to the Great Litany at the beginning of the Divine Liturgy).

4. “Wisdom” - This signifies the sum of those thoughts which are in accord with the ceremony. At that time, we should not be concerned with any purely human sentiment. This single word signifies an entire train of thought, and its repeated use during the service keeps serving to recall the minds of the listeners to the holy thoughts and sentiments that should fill their minds at this time

5. The necessity of these reminders (“Wisdom,” “Let us attend”): “…forgetfulness is a great tyrant; no other human frailty defeats men so often and so easily.” If our minds and hearts are not in accord with the mysteries celebrated, our attendance is in vain. But this is not easy to achieve, and we must keep constant watch on ourselves and behave with circumspection. We need these periodic reminders from the clergy in order to recall our minds to the mysteries being celebrated. This is also why later we will sing the verse, “Let us set aside all earthly cares” during the Great Entrance.

6. “Stand aright”

a. This warns us to be ready for the unseen warfare that ensues when we hold converse with God and assist at the Holy Mysteries.

b. There must be no inattention; we must act with fervor and reverence throughout the service.

c. Standing and not sitting is necessary, because the attitude of the soul corresponds to the posture of the body. It is the attitude of servants waiting upon their master.]]>https://api.spreaker.com/episode/53312174Thu, 23 Mar 2023 16:17:33 +0000Fr. Steven AllenA Study of the Divine Liturgy Class 7 Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy Liturgy of the Catechumens - The Third Antiphon, the Trisagion Hymn, the sacred acclamations preceding the readings...A Study of the Divine Liturgy
Class 7
Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

Liturgy of the Catechumens - The Third Antiphon, the Trisagion Hymn, the sacred acclamations preceding the readings from Holy Scripture

1. Section 19 - The meaning of the third antiphon

The third antiphon in the cathedral rite is Psalm 94, “Come, let us rejoice in the Lord.” Cabasilas comments on the first three verses, which also still appear in our Horologion as the first two stichoi in the third of the daily antiphons.

1. The third antiphon is Ps. 94, because the words of the psalm convey the sense of an “encounter before the Lord Who draws near and appears,” and therefore this psalm is an appropriate accompaniment to the Small Entrance with the Gospel book. The Gospel book represents Christ, and the Small Entrance represents His being manifest in the world and the beginning of His public ministry.

2. The words “Come let us rejoice” conveys the joy the prophets felt when they were admitted to the mystery of the coming of Christ to earth even before the time.

3. “…let us shout with jubilation unto God our Savior…”. Our Lord was given the name Jesus, which means Savior, for of the three Persons of the Holy Trinity, it is the Son Who came to be our Savior.

4. “Let us come before His countenance with thanksgiving”. “Presence [countenance]” means the appearance of the Savior. We should not sit at home, but run out to meet Him. “…and with psalms let us shout in jubilation unto Him.” Psalms are the divinely inspired hymns due to God alone. By chanting psalms unto Christ, we are confessing His divinity. The words “For the Lord is a great God and a great King over all the earth” continue this confession of His divinity.

B. Section 20 - The showing of the Gospel, and the Trisagion

1. The priest elevates the Gospel book and shows it to the people, thus symbolizing the manifestation of the Lord when He began to appear to the multitudes. He enters the altar.

2. At this point, the hymns from the Old Testament cease, and we chant hymns of the New Testament commemorations (the dismissal hymns and kontakia of the day) of the Mother of God, the saints, and so forth.

3. We then praise the Holy Trinity with the triune hymn, the Thrice-Holy (Trisagion). The words “Holy, holy, holy” are taken from the angelic acclamation in the vision of Esaias (Isaiah 6:3), and the adjectives “mighty” and “immortal” are inspired by the words of King David in Psalm 41:2, “My soul thirsted for God, the might, the living…”. The Church chooses these two Scriptures and puts them together, adding the words, “have mercy on us.” Thus She shows the harmony of the Old and New Testaments, as well as the mystery that angels and men form one Church, a single choir, because of the coming of Christ Who is of both heaven and of earth. Thus it is appropriate that we chant this hymn after the bringing in and showing of the Gospels, which represent the coming of Christ, Who by His coming placed us in the heavenly choir.

C. Section 21 - The prayer which accompanies the Trisagion, and the sacred acclamations
In this section, Cabasilas first goes back to a point before the Trisagion begins, to the Prayer of the Trisagion, read by the priest quietly during the troparia following the Small Entrance, in preparation for the Trisagion Hymn. The text is in Hapgood, p. 85. After discussing this prayer, he goes on to comment on the greetings and commands that introduce the Scripture readings.

1. The prayer of the Trisagion hymn

a. Before the hymn begins, the priest asks God to accept it and to give grace to those who...]]>3887falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-6--53244032A Study of the Divine Liturgy
Class 6

Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

Liturgy of the Catechumens - The Three Antiphons

1. Two Different Sets of Antiphons

A. The ancient cathedral rite - Pss. 91, 92, and 94 . These are the texts that Cabasilas comments on. We still use selected verses from these psalms for the daily antiphons. You will find these antiphons in the Great Horologion (HTM) on pp. 148 and 149. They are also in the little red Book of Hours from HTM.

B. The typicon of St. Savvas (current usage) - Pss. 102 and 145, the Beatitudes


II. The Antiphons, the Priestly Prayers, and the Commentary by Cabasilas

1. Section 15 - Of the antiphonary chants and their accompanying prayers

1. In the first two paragraphs, Cabasilas discusses the exclamation (ekphonesis) of the priest at the conclusion of the Litany of Peace.

a. God’s fulfillment of our petitions is just not because we deserve His gifts, but because justice demands that He be given all glory.

b. The prayer read by the priest is not audible, but the final doxology is, in order to join the people to the prayer of the priest. They unite themselves to the prayer by the “Amen.”

c. The prayer of the First Antiphon begins with the reference to this theme: God’s glory.

2. The first antiphon, again, begins by declaring the primacy of praise and thanksgiving.

3. The prayer of the second antiphon prays for the Church, and especially for those who have adorned Her holy house (the church building). The doxology, again, refers to God’s glory and dominion.

4. The prayer of the third antiphon is a prayer for those praying with the priest - the congregation - that the Lord will fulfill their petitions in fulfillment of Christ’s promise to be where “two or three are gathered” in His name.

5. At the third antiphon, the Gospel is carried in procession to the altar. The priest prays for the holy angels to come and enter with him to offer the sacrifice.

B. Section 16 - A summary of the general significance of the sacrifice

Before he goes on to comment on each antiphon separately, Cabasilas recurs to the subject of entire meaning of the Liturgy.

1. The entire service (“the sacrifice”) is a figurative representation of the economy of Christ’s redemptive work. As we go through the Liturgy step by step, the author will comment on the symbolic meaning of each stage of the service.

2. The chants and readings do have another purpose - to act as purification and preparation of the faithful to receive the Mysteries, but they also have the symbolic purpose of representing the earlier stages of Christ’s redemptive work: His early hidden life (the proskomedia and the first two antiphons), the beginning of His public ministry (the entrance with the Gospel), and His preaching (the Scripture readings).

C. Section 17 - The meaning of the first antiphon

1. The first chant begins, again, with glorification. “It is good to give praise unto the Lord, and to chant unto Thy Name, O Most High” (Ps. 91: 1). This refers to the Father and the Son: The Son is “the Lord” and the Father is the “Most High.”

2. The rest of the commentary on this psalm relates to the second verse and the final verse: “To proclaim in the morning Thy mercy, and Thy truth by night…” and “”…upright is the Lord our God, and there is no unrighteousness in Him.”

a. Mercy and truth refer to the Son’s katabasis- “…the Son’s becoming nothing, His poverty, His works and sufferings while in the flesh…”

i. His mercy is shown in His compassion to our wretchedness

ii. His truth is shown in the fulfillment, in reality, of the types of the Old Testament iii. The psalm also refers to the manifestation of God’s judgment and justice.

D. Section 18 - The meaning of the singing of prophecies at the beginning of the Liturgy [also the 2nd antiphon]

1. The second antiphon celebrates the glory the Son received as the result of His self-emptying, and those things which He accomplished by His Passion and Death

2. In the symbolic structure of the Liturgy, the first two antiphons, by using the prophetic texts, indicate that in His hidden life and the early stages of His ministry, the full meaning of the Lord’s redemptive work was not understood; thus the recourse to the prophetic writings (i.e., the psalms), which predict Christ’s suffering and glorification in veiled language.

3. Verse 1: “The Lord is King, He is clothed with majesty.” - All the inhabitants of heaven and earth must acknowledge His kingship, for “All power has been given unto Me in heaven and on earth (Matthew 28: 18).”

4. Verse 2: “For He established the world which shall not be shaken…” - the author says that “This establishment is the name given to faith.” Matthew 28: 18 is immediately followed by Matt. 28:19 - “Go ye therefore and teach all nations, baptizing them in the Name…”. So the proclamation of Christ’s dominion is immediately linked to faith and baptism.

5. Verse 7: But faith is not enough. Thus the psalmist adds, “Thy testimonies are made very sure…” This refers to the keeping of the commandments. In Matthew 28, Christ confirms this, saying, immediately after the command to baptize, “…teaching them to keep all things whatsoever I have commanded you.”

6. The concluding verse is “Holiness becometh Thy house, O Lord, unto length of days” - The house (the church building) is not empty, but contains the Master of the house in person. The Lord promised in Matthew 28 that He would be with us always. St. Paul says that the Church is the “house of the living God (I Tim. 3:15).” After redemption comes sanctification.

]]>https://api.spreaker.com/episode/53244032Sat, 18 Mar 2023 03:17:32 +0000Fr. Steven AllenA Study of the Divine Liturgy Class 6 Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy Liturgy of the Catechumens - The Three Antiphons - Two Different Sets of Antiphons A. The ancient cathedral...A Study of the Divine Liturgy
Class 6

Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

Liturgy of the Catechumens - The Three Antiphons

1. Two Different Sets of Antiphons

A. The ancient cathedral rite - Pss. 91, 92, and 94 . These are the texts that Cabasilas comments on. We still use selected verses from these psalms for the daily antiphons. You will find these antiphons in the Great Horologion (HTM) on pp. 148 and 149. They are also in the little red Book of Hours from HTM.

B. The typicon of St. Savvas (current usage) - Pss. 102 and 145, the Beatitudes


II. The Antiphons, the Priestly Prayers, and the Commentary by Cabasilas

1. Section 15 - Of the antiphonary chants and their accompanying prayers

1. In the first two paragraphs, Cabasilas discusses the exclamation (ekphonesis) of the priest at the conclusion of the Litany of Peace.

a. God’s fulfillment of our petitions is just not because we deserve His gifts, but because justice demands that He be given all glory.

b. The prayer read by the priest is not audible, but the final doxology is, in order to join the people to the prayer of the priest. They unite themselves to the prayer by the “Amen.”

c. The prayer of the First Antiphon begins with the reference to this theme: God’s glory.

2. The first antiphon, again, begins by declaring the primacy of praise and thanksgiving.

3. The prayer of the second antiphon prays for the Church, and especially for those who have adorned Her holy house (the church building). The doxology, again, refers to God’s glory and dominion.

4. The prayer of the third antiphon is a prayer for those praying with the priest - the congregation - that the Lord will fulfill their petitions in fulfillment of Christ’s promise to be where “two or three are gathered” in His name.

5. At the third antiphon, the Gospel is carried in procession to the altar. The priest prays for the holy angels to come and enter with him to offer the sacrifice.

B. Section 16 - A summary of the general significance of the sacrifice

Before he goes on to comment on each antiphon separately, Cabasilas recurs to the subject of entire meaning of the Liturgy.

1. The entire service (“the sacrifice”) is a figurative representation of the economy of Christ’s redemptive work. As we go through the Liturgy step by step, the author will comment on the symbolic meaning of each stage of the service.

2. The chants and readings do have another purpose - to act as purification and preparation of the faithful to receive the Mysteries, but they also have the symbolic purpose of representing the earlier stages of Christ’s redemptive work: His early hidden life (the proskomedia and the first two antiphons), the beginning of His public ministry (the entrance with the Gospel), and His preaching (the Scripture readings).

C. Section 17 - The meaning of the first antiphon

1. The first chant begins, again, with glorification. “It is good to give praise unto the Lord, and to chant unto Thy Name, O Most High” (Ps. 91: 1). This refers to the Father and the Son: The Son is “the Lord” and the Father is the “Most High.”

2. The rest of the commentary on this psalm relates to the second verse and the final verse: “To proclaim in the morning Thy mercy, and Thy truth by night…” and “”…upright is the Lord our God, and there is no unrighteousness in Him.”

a. Mercy and truth refer to the Son’s katabasis- “…the Son’s becoming nothing, His poverty, His works and...]]>3050falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-5--53244017A Study of the Divine Liturgy
Class 5
Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

The Liturgy of the Catechumens - Opening Blessing and the Litany of Peace

1. The Text - Hapgood, pp. 80 - 81

A. Blessed is the Kingdom
B. The Great Litany or “Litany of Peace”.


II. The Commentary - sections 12, 13, 14; pp. 43 - 50

Section 12 - The opening doxology and the petitions

A. The four types of prayer: doxology, thanksgiving, confession, and petition.

B. Doxology comes first, leading to thanksgiving, confession, and petition in order. Therefore, the doxology at the beginning prepares us to make our petitions.

C. Why “in peace…” ? Because only the man who is at peace, with a pure conscience, doxologizing and thanking God, and confessing his sins before God, can petition worthily.

D. The priest is placed in front of the people as a mediator. He is to fulfill the words of St. James in James 5: 16: “The fervent effectual prayer of a righteous man availeth much.”

E. The first petition is for the peace from above and the salvation of our souls. “Peace” encompasses the various meanings of being in a state of righteousness, being saved, belonging to the Kingdom of Heaven, etc. It signifies being in a state of grace, being “right with God.” Therefore it is our first need, before asking for our other needs.

F. In this state we make the further petitions for our outward needs.

Section 13 - The meaning of the prayer for God’s mercy after every petition

A. Though the needs mentioned in the petitions are various, we ask for only one thing: mercy.

1. The prayer for mercy implies gratitude and confession.

2. Mercy signifies the inheritance of the Kingdom of God.

3. It is the merciful who receive the Kingdom: the Beatitudes; Matthew 25 - the Dread Judgment: the sheep and the goats.

Section 14 - The commendation

1. Only those with a pure conscience can commend themselves with an assurance of acceptance.
2. It is those who devote themselves entirely to God who can commend their worldly needs to Him without anxiety.

3. Because this matter is so great, we summon the aid of the Mother of God and the saints, in the unity of the faith and fellowship in the Holy Spirit.

4. The unity of the faith - being firm in mind, not a doubter.

5. We can make this commendation in virtue of the grace of the Spirit received at baptism.

6. We commend not only ourselves but one another, fulfilling the law of charity.


]]>https://api.spreaker.com/episode/53244017Sat, 18 Mar 2023 03:14:15 +0000Fr. Steven AllenA Study of the Divine Liturgy Class 5 Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy The Liturgy of the Catechumens - Opening Blessing and the Litany of Peace - The Text - Hapgood, pp. 80 - 81 A....A Study of the Divine Liturgy
Class 5
Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

The Liturgy of the Catechumens - Opening Blessing and the Litany of Peace

1. The Text - Hapgood, pp. 80 - 81

A. Blessed is the Kingdom
B. The Great Litany or “Litany of Peace”.


II. The Commentary - sections 12, 13, 14; pp. 43 - 50

Section 12 - The opening doxology and the petitions

A. The four types of prayer: doxology, thanksgiving, confession, and petition.

B. Doxology comes first, leading to thanksgiving, confession, and petition in order. Therefore, the doxology at the beginning prepares us to make our petitions.

C. Why “in peace…” ? Because only the man who is at peace, with a pure conscience, doxologizing and thanking God, and confessing his sins before God, can petition worthily.

D. The priest is placed in front of the people as a mediator. He is to fulfill the words of St. James in James 5: 16: “The fervent effectual prayer of a righteous man availeth much.”

E. The first petition is for the peace from above and the salvation of our souls. “Peace” encompasses the various meanings of being in a state of righteousness, being saved, belonging to the Kingdom of Heaven, etc. It signifies being in a state of grace, being “right with God.” Therefore it is our first need, before asking for our other needs.

F. In this state we make the further petitions for our outward needs.

Section 13 - The meaning of the prayer for God’s mercy after every petition

A. Though the needs mentioned in the petitions are various, we ask for only one thing: mercy.

1. The prayer for mercy implies gratitude and confession.

2. Mercy signifies the inheritance of the Kingdom of God.

3. It is the merciful who receive the Kingdom: the Beatitudes; Matthew 25 - the Dread Judgment: the sheep and the goats.

Section 14 - The commendation

1. Only those with a pure conscience can commend themselves with an assurance of acceptance.
2. It is those who devote themselves entirely to God who can commend their worldly needs to Him without anxiety.

3. Because this matter is so great, we summon the aid of the Mother of God and the saints, in the unity of the faith and fellowship in the Holy Spirit.

4. The unity of the faith - being firm in mind, not a doubter.

5. We can make this commendation in virtue of the grace of the Spirit received at baptism.

6. We commend not only ourselves but one another, fulfilling the law of charity.


]]>2752falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-4--52681578
Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

The Service of Oblation (Prothesis/Proskomedia)

The text of the service is in Hapgood, pp. 70 (bottom) - 76. The section of Cabasilas that comments on the proskomedia is on pp. 31 - 42.

In our last class, we covered pp. 31-35, sections 2 through 6 pf Chapter I. Today we will cover pp. 35- 41, sections 7 - 11.








]]>https://api.spreaker.com/episode/52681578Thu, 09 Feb 2023 14:13:41 +0000Fr. Steven AllenA Study of the Divine Liturgy Class 4 Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy The Service of Oblation (Prothesis/Proskomedia) The text of the service is in Hapgood, pp. 70 (bottom) - 76. The...
Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

The Service of Oblation (Prothesis/Proskomedia)

The text of the service is in Hapgood, pp. 70 (bottom) - 76. The section of Cabasilas that comments on the proskomedia is on pp. 31 - 42.

In our last class, we covered pp. 31-35, sections 2 through 6 pf Chapter I. Today we will cover pp. 35- 41, sections 7 - 11.








]]>4999falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-3--52627153A Study of the Divine Liturgy

Class 3

Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

The Service of Oblation (Prothesis/Proskomedia)

The text of the service is in Hapgood, pp. 70 (bottom) - 76. The section of Cabasilas that comments on the proskomedia is on pp. 31 - 42.

1. The Table of Oblation, the Sacred Vessels and Instruments, the Prosphora

Besides the illustrations in Hapgood, you can find illustrations and explanations in The Law of God, Part V.

A. The Table of Oblation (prothesis, zhertvennik) - illustration on p xxx of Hapgood.

1. It is in the northeastern corner of the Altar or in a separate room on the northern side of the Altar.

2. The sacred vessels are the diskos and chalice. The diskos is covered with the star and three veils: two smaller veils - one for each vessel - and a large veil - the are - that covers both.

3. The sacred instruments are the lance and the spoon. There is also a sponge, to help the priest organize the portions on the diskos, as well as to absorb any residual moisture in the chalice after the remaining Gifts are consumed and the chalice cleansed following Holy Communion.

B. The Prosphora and Wine

1. The altar bread - prosphoron (“offering”) - is marked in the center with the cross and the letters IC XC NI KA: “Jesus Christ Conquers”. There are prosphora with a larger seal that has markings for the portion for the Theotokos and the nine ranks of saints as well. The prosphoron must be made with pure wheat flour and water.

2. The service books call for five prosphora to be offered at every Liturgy. This is done unfailingly in the Russian Church. In the Greek Church, five are not required, but there must be at least two: one for the Lamb and one for the other commemorations.

3. The wine to be offered at the Divine Liturgy must be pure grape wine with no additions. It is always mixed with a small amount of water at the Proskomedia.

C. The Offered Bread Upon the Diskos

1. On p. 72 of Hapgood there is an illustration of how the diskos appears once the Lamb and all of the portions for the other commemorations are placed on it.

2. In the center is the Lamb, on whose right is the portion for the Theotokos and on whose left are the nine portions for the saints. Below are portions for the Living and the Reposed, beginning with a large portion for the ruling bishop and, sometimes, the ruler

II. The Commentary of Cabasilas

Before going on to the actual text of the Proskomedia, today we shall read sections 2 through 6 of Chapter I of Cabasilas, pp. 31 - 35, which offer a theological commentary on the Proskomedia as a whole. In our next class, we’ll read the text and explain the actions of the service, and study sections 7 through 11, which comment on these.

2. Why the offerings are not placed on the altar at once

a. In the OT, there were both blood sacrifices and precious gift offerings.

b. In the NT, Our Lord fulfilled these types by being both a gift offering and a blood sacrifice: He was a precious gift offering to the Father from His very Incarnation and Birth, dedicated to God from His mother’s womb, and later He became a sacrificial blood offering on the Cross.

c. So at this point (in the Proskomedia) we dedicate - set aside, designate - the gifts of bread and wine as precious gifts, and later they will become the Sacrifice of Christ on the Cross.

3. The oblations are dedicated to God as first fruits of human life

a. As the ancients offered to God the first fruits of their harvest and livestock, the food that sustains life, so we offer to God food that sustains our life.

b. Food not only sustains life but also symbolizes life itself. Therefore by offering God food that sustains life, we are also signifying the offering of our entire lives back to God.

c. As is fitting for the rational service of the New Testament, we offer bread and wine only, as the food that is proper only to man and not to the animals.


4. Why should we offer the first fruits of human life?

a. God gives us life in exchange for these gifts. Since the offering should have something in common with the reward for which it is exchanged, we offer food, which sustains and signifies life, in exchange for eternal life.

b. God commands and prescribes the gift.

c. He gives us the Living Bread and the Chalice of Eternal Life in exchange for earthly bread and earthly wine, as He gave the Apostles “fish” (the men whom they converted by their preaching) in exchange for fish, as He offered to give the young man heavenly riches for giving up his earthly riches, etc.

d. The reward given is a grace, is infinite generosity, but the offering gives it the appearance of justice, so that justice and mercy may dwell together.

e. In Baptism, we offer God our earthly life by dying to ourselves, and in exchange He gives us eternal life.

5. Why all the bread is not offered, but only a part of it

a. In the OT, those making their offerings would set apart a portion of their goods for sacrifice. The priest also would then take a portion from that which was offered, and not the whole.

b. In the NT, Christ fulfills this type by separating His own Body from the mass of the human race and offering it as a select portion to the Father. Thus the Lamb is separated from the rest of the prosphoron and it only is offered, not the entire loaf.

6. Why the priest marks the bread with the symbols of Christ’s passion

1. The bread at this point remains bread, but it is now a dedicated offering symbolizing the first part of Our Lord’s life on earth, when He was not yet sacrificed but was already a precious offering to the Father (see above, section 2).

2. The priest’s action of engraving the cross on the bottom of the Lamb (as we shall see later in the text and rubrics of the service) is a prophecy in action, like the action prophecies of the prophets in the Scriptures (e.g., Ezekiel 3: 25 and 4: 8, Acts 21: 10 ) and the actions of God Himself - the parting of the Red Sea, the Burning Bush, etc. Carving the Cross of Christ on the bread prophesies that later this gift of bread will become the Sacrifice of Christ on the Cross, the Living Bread of eternal life.
]]>https://api.spreaker.com/episode/52627153Fri, 03 Feb 2023 14:09:00 +0000Fr. Steven AllenA Study of the Divine Liturgy Class 3 Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy The Service of Oblation (Prothesis/Proskomedia) The text of the service is in Hapgood, pp. 70 (bottom) - 76. The...A Study of the Divine Liturgy

Class 3

Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

The Service of Oblation (Prothesis/Proskomedia)

The text of the service is in Hapgood, pp. 70 (bottom) - 76. The section of Cabasilas that comments on the proskomedia is on pp. 31 - 42.

1. The Table of Oblation, the Sacred Vessels and Instruments, the Prosphora

Besides the illustrations in Hapgood, you can find illustrations and explanations in The Law of God, Part V.

A. The Table of Oblation (prothesis, zhertvennik) - illustration on p xxx of Hapgood.

1. It is in the northeastern corner of the Altar or in a separate room on the northern side of the Altar.

2. The sacred vessels are the diskos and chalice. The diskos is covered with the star and three veils: two smaller veils - one for each vessel - and a large veil - the are - that covers both.

3. The sacred instruments are the lance and the spoon. There is also a sponge, to help the priest organize the portions on the diskos, as well as to absorb any residual moisture in the chalice after the remaining Gifts are consumed and the chalice cleansed following Holy Communion.

B. The Prosphora and Wine

1. The altar bread - prosphoron (“offering”) - is marked in the center with the cross and the letters IC XC NI KA: “Jesus Christ Conquers”. There are prosphora with a larger seal that has markings for the portion for the Theotokos and the nine ranks of saints as well. The prosphoron must be made with pure wheat flour and water.

2. The service books call for five prosphora to be offered at every Liturgy. This is done unfailingly in the Russian Church. In the Greek Church, five are not required, but there must be at least two: one for the Lamb and one for the other commemorations.

3. The wine to be offered at the Divine Liturgy must be pure grape wine with no additions. It is always mixed with a small amount of water at the Proskomedia.

C. The Offered Bread Upon the Diskos

1. On p. 72 of Hapgood there is an illustration of how the diskos appears once the Lamb and all of the portions for the other commemorations are placed on it.

2. In the center is the Lamb, on whose right is the portion for the Theotokos and on whose left are the nine portions for the saints. Below are portions for the Living and the Reposed, beginning with a large portion for the ruling bishop and, sometimes, the ruler

II. The Commentary of Cabasilas

Before going on to the actual text of the Proskomedia, today we shall read sections 2 through 6 of Chapter I of Cabasilas, pp. 31 - 35, which offer a theological commentary on the Proskomedia as a whole. In our next class, we’ll read the text and explain the actions of the service, and study sections 7 through 11, which comment on these.

2. Why the offerings are not placed on the altar at once

a. In the OT, there were both blood sacrifices and precious gift offerings.

b. In the NT, Our Lord fulfilled these types by being both a gift offering and a blood sacrifice: He was a precious gift offering to the Father from His very Incarnation and Birth, dedicated to God from His mother’s womb, and later He became a sacrificial blood offering on the Cross.

c. So at this point (in the Proskomedia) we dedicate - set aside, designate - the gifts of bread and wine as precious gifts, and later they will become the Sacrifice of Christ on the Cross.

3. The oblations are dedicated to God as first fruits...]]>3440falsefullhttps://www.spreaker.com/episode/divine-liturgy-class-2--52356007A Study of the Divine Liturgy

Class 2

Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

Summary of Cabasilas’s Introduction, the layout of the church, the entrance and vesting prayers of the clergy.

1. Summary of Cabasilas’s Introduction

The remainder of the introduction expatiates on the main idea already introduced, that the structure and actions of the Divine Liturgy are a mystagogy in action of the entire economy of the Incarnate Lord, and that by our participation in these sacred actions we participate noetically in these great mysteries, which participation prepares us for Holy Communion.

A. Paragraph 6, pp. 28 - 29 - By presenting the work of redemption before the eyes of the faithful, the Divine Liturgy reinforces in the souls of the baptized the noble sentiments they acquired when they accepted the Gospel and Baptism.

B. Paragraph 7, p. 29 - “Thus prepared [by beholding all that Christ endured for us] we can enter into contact with the fire of the solemn mysteries with confidence and trust.”

C. Paragraph 8, pp. 29 - 30 - We must both 1. Repeatedly contemplate these things and 2. At the time of contemplation, do so with attention and concentration.

D. Paragraph 9, p. 30 - Repeats the idea that not only the words alone, but the symbolism of the liturgical action creates within us spiritual thoughts and a deep spiritual feeling. Filled with these ideas and feeling, we approach Divine Communion, and we are changed “from glory to glory.”

E. Final Paragraph - Summary: Now that the author has explained the general significance of the Liturgy, he will go on to discuss its several parts.

The commentary by Cabasilas then immediately begins an explanation of the Proskomedia. Before we begin this, we’ll talk about the structure of the church building and the entrance and vesting prayers of the clergy.

II. Plan of the Church Building

The layout of the church building is intimately connected to and supportive of the symbolic actions of the church services. Each of the three main sections has both a practical and a symbolic function.

A. The Narthex - the narthex is the entryway to the church building. It has the practical function of providing a place of transition from the outside to the inside, and various actions and services are performed there: Buying candles and (in the Russian Church) prosphoras, the reading of Midnight Office, the Hours, and Compline, the performance of the Liti at Vespers, the offering of kollyva and other blessed offerings, the preliminary rite of Baptism, the betrothal rite within the wedding service, and, in churches with a large enough narthex, even funerals. The narthex symbolizes the Old Testament period of salvation history, and in churches with fully developed iconographic schemes, it is decorated with depictions of the saints and events of the Old Testament. It also symbolizes the pre-Baptismal part - the initial hearing of the Gospel and catechumenate - of the life of the Christian.

B. The Nave - The nave is the largest part of the church area, and its practical function is to provide space for the faithful to stand and to make prostrations during the main Church services. It also provides space for the shrines and reliquaries of the saints, candle stands, analogia with icons put out for veneration, etc. The nave symbolizes the era of the New Testament, between the First and Second Comings of Christ, the life of the Church Militant on earth. It also symbolizes the life of each Christian as he goes along the way of pilgrimage to the Kingdom of Heaven.

C. The Altar - The altar is the most sacred part of the church, in which the main actions of the Divine Liturgy are performed. It contains the Holy Table on which the Liturgy is offered, as well as the Table of Oblation where the gifts of bread and wine are prepared. It is screened off from the nave by the templon or icon screen (iconostas). The altar symbolizes the Kingdom of Heaven and the life of the Church Triumphant in the age to come. The successive opening and closing of the doors and veils, especially the main door - the Beautiful Gate or Royal Doors - with its veil (katapetasma) symbolizes the periodic revelations of God to man on earth and the periodic missions of His messengers the angels and above all, that of His Incarnate Word.

III. The Entrance Prayers and Vesting of the Clergy

The text is in Hapgood, pp. 67 to 70. We shall read and comment on the text as we go along.
The entry prayers and vesting of the clergy are both part of the entire process of preparation for the Sacrifice which Cabasilas explains so well in his introductory section. In particular, also, they are most necessary for the clergyman’s transformation of mind and heart as he leaves behind the business of the world for the sacred Liturgy. The vesting, in particular, in addition to being the practical action of putting on the liturgical clothing proper to the station of the priest and the action that he is about to perform, symbolizes and reinforces his status as a consecrated minister set apart for the divine service.



]]>https://api.spreaker.com/episode/52356007Thu, 05 Jan 2023 04:40:39 +0000Fr. Steven AllenA Study of the Divine Liturgy Class 2 Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy Summary of Cabasilas’s Introduction, the layout of the church, the entrance and vesting prayers of the clergy. -...A Study of the Divine Liturgy

Class 2

Texts: Isabel Hapgood, Service Book; Nicholas Cabasilas, Commentary on the Divine Liturgy

Summary of Cabasilas’s Introduction, the layout of the church, the entrance and vesting prayers of the clergy.

1. Summary of Cabasilas’s Introduction

The remainder of the introduction expatiates on the main idea already introduced, that the structure and actions of the Divine Liturgy are a mystagogy in action of the entire economy of the Incarnate Lord, and that by our participation in these sacred actions we participate noetically in these great mysteries, which participation prepares us for Holy Communion.

A. Paragraph 6, pp. 28 - 29 - By presenting the work of redemption before the eyes of the faithful, the Divine Liturgy reinforces in the souls of the baptized the noble sentiments they acquired when they accepted the Gospel and Baptism.

B. Paragraph 7, p. 29 - “Thus prepared [by beholding all that Christ endured for us] we can enter into contact with the fire of the solemn mysteries with confidence and trust.”

C. Paragraph 8, pp. 29 - 30 - We must both 1. Repeatedly contemplate these things and 2. At the time of contemplation, do so with attention and concentration.

D. Paragraph 9, p. 30 - Repeats the idea that not only the words alone, but the symbolism of the liturgical action creates within us spiritual thoughts and a deep spiritual feeling. Filled with these ideas and feeling, we approach Divine Communion, and we are changed “from glory to glory.”

E. Final Paragraph - Summary: Now that the author has explained the general significance of the Liturgy, he will go on to discuss its several parts.

The commentary by Cabasilas then immediately begins an explanation of the Proskomedia. Before we begin this, we’ll talk about the structure of the church building and the entrance and vesting prayers of the clergy.

II. Plan of the Church Building

The layout of the church building is intimately connected to and supportive of the symbolic actions of the church services. Each of the three main sections has both a practical and a symbolic function.

A. The Narthex - the narthex is the entryway to the church building. It has the practical function of providing a place of transition from the outside to the inside, and various actions and services are performed there: Buying candles and (in the Russian Church) prosphoras, the reading of Midnight Office, the Hours, and Compline, the performance of the Liti at Vespers, the offering of kollyva and other blessed offerings, the preliminary rite of Baptism, the betrothal rite within the wedding service, and, in churches with a large enough narthex, even funerals. The narthex symbolizes the Old Testament period of salvation history, and in churches with fully developed iconographic schemes, it is decorated with depictions of the saints and events of the Old Testament. It also symbolizes the pre-Baptismal part - the initial hearing of the Gospel and catechumenate - of the life of the Christian.

B. The Nave - The nave is the largest part of the church area, and its practical function is to provide space for the faithful to stand and to make prostrations during the main Church services. It also provides space for the shrines and reliquaries of the saints, candle stands, analogia with icons put out for veneration, etc. The nave symbolizes the era of the New Testament, between the First and Second Comings of Christ, the life of the Church Militant on earth. It also symbolizes the life of each Christian as he goes along the way of pilgrimage to the Kingdom of Heaven.

C. The Altar - The altar is the most sacred part of the...]]>4889cabasilascommentary,entranceprayers,kairon,liturgyofst.johnchrysostom,orthodoxdivineliturgy,proskomedia,serviceofoblation,vestingprayersfalsefullhttps://www.spreaker.com/episode/divine-liturgy-class-1--52266589
A clarification: In the recording, you hear me call this "Class 4." I had done three preliminary classes with our parishioners on the early history of the Liturgy, but I did not judge these to be ready for public distribution. So I decided to label this Class 1 and start our Spreaker series with this class.




Class 1
Commentary on the Divine Liturgy - Introduction By Nicholas Cabasilas

Tonight we begin our study of the Divine Liturgy with the assistance of the famous commentary of Cabasilas. In class, we shall start to read Cabasilas’s introduction, Part I, Section 1, (pp. 25 to the to top of 31), The general significance of the sacrifice.

1. Paragraph 1 - pp. 25-26

1. The essential act is the transformation of the elements into the Divine Body and Blood.

2. The purpose is the sanctification of the faithful

i. The remission of sins (redemption)

ii. Entry into the heavenly kingdom (divine union, theosis)

3. The necessity of preparation

i. The psalms, hymns, and readings are preparation for the sacrifice

ii. Example of Baptism and Confirmation (Chrismation) requiring preparation

iii. Parable of the sower: Christ sows, but we must plow, i.e, prepare

iv. Necessity to approach in a state of grace demands preparation

v. The preparation consists not only of the prayers and chants, but also the actions and forms of the Liturgy, precisely in the order in which they occur.

vi. This enables us to receive holiness and to preserve what we have received.

B. Paragraph 2 - p. 26

1. The means of preparation sanctify us in two ways, the first being the prayers, psalms, and readings.

2. The prayers turn us to God and obtain the pardon of our sins.

3. The psalms attract the mercy of God.

4. The lessons proclaim God’s mercy and justice, and enkindle in us zeal and love for God.

5. The priest, especially, benefits from these preparatory texts, especially those prayers in which he confesses his unworthiness and begs to be made worthy to offer the divine sacrifice.

C. Paragraph 3 - pp. 26 - 27

1. The other way in which the ceremonies of the Liturgy enable us to benefit from Holy Communion is that the very structure and outward ceremonies represent to us the entire Economy of the Incarnate Word, and by this representation make present to us all of these great mysteries. We mystically become participants in the saving work of Christ.

2. The ceremonies which precede the Sacrifice symbolize the events prior to the Passion: His coming to earth, His first appearance, and His perfect manifestation.

3. The sacrifice itself commemorates the Death, Resurrection, and Ascension of Christ.

4. The ceremonies following the sacrifice commemorate the Descent of the Holy Spirit, the conversion of the nations, and the institution of the divine society of the Church.

5. The entire service is a unified ensemble of words and actions which portray, in its several parts, the one saving Economy of the Incarnate Lord.

D. Paragraph 4 - pp. 27 - 28

The point of this paragraph is that the texts and actions of the Liturgy possessing a practical or directly instructive purpose does not exclude their also having a mysteriological function by means of their symbolic significance.

E. Paragraph 5 - p. 28

The author supports his assertion in paragraph 4 by citing the example of the other Holy Mysteries, especially Baptism, in which certain actions have a symbolic meaning.



]]>https://api.spreaker.com/episode/52266589Fri, 23 Dec 2022 15:18:17 +0000Fr. Steven AllenA class on the Divine Liturgy, based on the the text of the Liturgy and the commentary by Nicholas Cabasilas. Class 1 covers Part I, heading 1 of the commentary of Cabasilas: "The general significance of the sacrifice," through the 5th paragraph. We...
A clarification: In the recording, you hear me call this "Class 4." I had done three preliminary classes with our parishioners on the early history of the Liturgy, but I did not judge these to be ready for public distribution. So I decided to label this Class 1 and start our Spreaker series with this class.




Class 1
Commentary on the Divine Liturgy - Introduction By Nicholas Cabasilas

Tonight we begin our study of the Divine Liturgy with the assistance of the famous commentary of Cabasilas. In class, we shall start to read Cabasilas’s introduction, Part I, Section 1, (pp. 25 to the to top of 31), The general significance of the sacrifice.

1. Paragraph 1 - pp. 25-26

1. The essential act is the transformation of the elements into the Divine Body and Blood.

2. The purpose is the sanctification of the faithful

i. The remission of sins (redemption)

ii. Entry into the heavenly kingdom (divine union, theosis)

3. The necessity of preparation

i. The psalms, hymns, and readings are preparation for the sacrifice

ii. Example of Baptism and Confirmation (Chrismation) requiring preparation

iii. Parable of the sower: Christ sows, but we must plow, i.e, prepare

iv. Necessity to approach in a state of grace demands preparation

v. The preparation consists not only of the prayers and chants, but also the actions and forms of the Liturgy, precisely in the order in which they occur.

vi. This enables us to receive holiness and to preserve what we have received.

B. Paragraph 2 - p. 26

1. The means of preparation sanctify us in two ways, the first being the prayers, psalms, and readings.

2. The prayers turn us to God and obtain the pardon of our sins.

3. The psalms attract the mercy of God.

4. The lessons proclaim God’s mercy and justice, and enkindle in us zeal and love for God.

5. The priest, especially, benefits from these preparatory texts, especially those prayers in which he confesses his unworthiness and begs to be made worthy to offer the divine sacrifice.

C. Paragraph 3 - pp. 26 - 27

1. The other way in which the ceremonies of the Liturgy enable us to benefit from Holy Communion is that the very structure and outward ceremonies represent to us the entire Economy of the Incarnate Word, and by this representation make present to us all of these great mysteries. We mystically become participants in the saving work of Christ.

2. The ceremonies which precede the Sacrifice symbolize the events prior to the Passion: His coming to earth, His first appearance, and His perfect manifestation.

3. The sacrifice itself commemorates the Death, Resurrection, and Ascension of Christ.

4. The ceremonies following the sacrifice commemorate the Descent of the Holy Spirit, the conversion of the nations, and the institution of the divine society of the Church.

5. The entire service is a unified ensemble of words and actions which portray, in its several parts, the one saving Economy of the Incarnate Lord.

D. Paragraph 4 - pp. 27 - 28

The point of this paragraph is that the texts and actions of the Liturgy possessing a practical or directly instructive purpose does not exclude their also having a mysteriological function...]]>3424ancientchristianspirituality,divineliturgy,easternorthodoxspirituality,eucharist,eucharisticdevotion,holycommunion,liturgicalhistory,liturgicaltheology,liturgiology,liturgyofstjohnchrysostom,nicholascabasilas,sacramentaltheology,themassfalsefull