THE DIVINE LITURGY
Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful.
Herbrews 10:22-23
Before the Liturgy
Preparation of the Gifts (Proskomedia)
Before the Divine Liturgy begins, a sacred service of preparation takes place at the Table of Preparation (Prothesis). Here, the priest prepares the bread and wine that will become the Body and Blood of Christ. This service, called the Proskomedia, is rich with symbolism and meaning, connecting our earthly offerings to the eternal sacrifice of Christ.
The service centers on the preparation of the prosphoron—a loaf of bread marked with a seal bearing the Greek letters IC XC NIKA, meaning "Jesus Christ Conquers." With great care and specific prayers, the priest cuts portions from this bread using the sacred lance, remembering Christ's sacrifice on the cross.
The central portion, called the Lamb, is cut from the seal and will become the Body of Christ. Around this, the priest arranges smaller portions of bread representing the gathered Church: the Theotokos, the saints, and all the faithful, both living and dead. This arrangement on the diskos (paten) creates the image of the Church gathered around Christ.
Wine and water are then poured into the chalice, representing the blood and water that flowed from Christ's side at the crucifixion. This preparation of the gifts, though hidden from view, forms an essential foundation for the Divine Liturgy that follows. It reminds us that our worship always begins with offering back to God what He has first given us—the fruits of the earth transformed by human labor into bread and wine.
The Proskomedia also reveals the deeply communal nature of Orthodox worship. Through the commemorations the priest makes during this preparation, we remember that we never worship alone, but always as part of the whole Church—those present, those absent, those who have gone before us, and those yet to come.
Personal Preparation of the Faithful
Preparing to receive Christ in the Divine Liturgy begins long before we enter the church doors. Just as we would prepare carefully to meet an honored guest in our home, we prepare our hearts, minds, and bodies to encounter the King of Glory.
The rhythm of preparation begins the evening before. In Orthodox tradition, the liturgical day starts at sunset, making Saturday evening the beginning of our Sunday worship. This is why we're encouraged to begin slowing down and turning our hearts toward God as the sun sets.
Evening preparation might include attending Vespers if available, or spending time in personal prayer and spiritual reading. This is also when we begin our physical fast, abstaining from food and drink as we prepare to receive Holy Communion. More importantly, we're called to fast from things that distract us from God—excessive entertainment, negative conversations, or activities that pull us away from a prayerful mindset.
Upon waking, our first thoughts should turn to God. The morning before Liturgy is not meant for rushing and stress, but for peaceful preparation. Traditional morning prayers help focus our minds on the worship to come. Physical preparation is also important. We maintain the Communion fast (typically from midnight) if we plan to receive the Holy Mysteries. We dress modestly and appropriately for church, not to impress others but to show respect for the holy space we'll enter.
Most importantly, we prepare our hearts through reconciliation. If we have conflicts with others, we take steps to resolve them before coming to worship. This might mean making a phone call to ask forgiveness, writing a note of apology, or simply praying for someone who has hurt us. If needed, we should also plan to participate in the Mystery of Confession before receiving Communion.
Remember that this preparation isn't about following rules perfectly—it's about creating space in our lives to encounter Christ more fully. Each small act of preparation is a step toward opening our hearts to God's transforming presence in the Divine Liturgy.
For guidance on personal preparation or questions about fasting and confession schedules, please speak with Fr. Tom.
They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayers.
Acts 2:42
Liturgy of the Catechumens
Opening Doxology
The Divine Liturgy begins with the priest raising the Gospel book and tracing the sign of the cross over the altar as he proclaims: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages." This opening doxology immediately establishes both our location and purpose—we stand at the threshold of the Kingdom of God.
The blessing is made with the Gospel book rather than the priest's hand, signifying that our entrance into the Kingdom comes through Christ the Word. This same opening doxology begins every Divine Liturgy and major sacrament of the Church, marking the moment when our earthly worship intersects with the eternal liturgy of heaven.
The Great Litany
Following the opening blessing, the Divine Liturgy continues with the Great Litany, also known as the Litany of Peace. The word "litany" comes from the Greek lite meaning "prayer" or "supplication," and refers to a form of prayer where petitions are offered by the deacon or priest, with the congregation responding to each with "Lord, have mercy" (Kyrie eleison).
The Great Litany opens with the deacon or priest's call, "In peace let us pray to the Lord," establishing peace as both the context and aim of our prayers. This initial petition echoes St. Paul's instruction to "let the peace of Christ rule in your hearts" (Colossians 3:15). Each subsequent petition builds outward in expanding circles of concern: peace from above, peace in the world, the welfare of churches, the unity of all, the sacred temple we stand in, our hierarchs, our civil authorities, our city, the weather and fruits of the earth, travelers, the sick, the captives, and our deliverance from affliction.
This pattern of prayer teaches us to look beyond our individual needs to embrace the whole world in our supplication. The repeated response "Lord, have mercy" (Kyrie eleison) is not merely a plea for forgiveness, but encompasses the entire scope of God's loving kindness—His steadfast love, compassion, and care for all creation. When we pray these words, we're asking for God's mercy to pervade every aspect of life that has been mentioned.
The Great Litany concludes by commending ourselves and each other and all our life to Christ our God, with the priest offering a doxology praising the Holy Trinity. This final commendation reminds us that true peace comes only through entrusting our entire lives—individual and communal—to God's providence.
The Antiphons
The word "antiphon" comes from the Greek words meaning "opposite voice" or "answering voice," referring to an ancient practice of singing verses of psalms alternately between two choirs. In the Divine Liturgy, three antiphons follow the Great Litany, each accompanied by a small litany and a prayer read quietly by the priest.
The First Antiphon traditionally draws from Psalm 102, "Bless the Lord, O my soul," praising God's compassion and mercy. The Second Antiphon, typically from Psalm 145, "Praise the Lord, O my soul," proclaims God's kingship and care for His people. Between these antiphons comes "Only-begotten Son," a profound hymn about Christ's incarnation and salvation, attributed to Emperor Justinian I (527-565 AD). The Third Antiphon usually consists of the Beatitudes from Christ's Sermon on the Mount, though on major feast days, special antiphons relating to the feast may be sung.
Structurally, the antiphons create a musical ascent in our worship. We begin with personal praise (First Antiphon), move to communal proclamation (Second Antiphon), and finally reach the heights of Christ's evangelical teachings (Third Antiphon). This progression prepares us for the Little Entrance that follows, where the Gospel book is brought forth in solemn procession.
The antiphons are more than musical interludes—they represent the Church's understanding that our approach to God happens in stages, each building upon the previous, as we gradually lift our minds and hearts from earthly to heavenly concerns. Each is accompanied by a small litany, reminding us that our song of praise is always connected to our prayers for the world's needs.
The Little Entrance
The Little Entrance marks a crucial transition in the Divine Liturgy, where the Gospel book is brought in solemn procession from the altar through the north door of the iconostasis, around through the nave, and back through the Royal Doors. This ceremonial movement represents Christ's coming into the world to preach the Good News, with the Gospel book itself symbolizing Christ's physical presence among us.
Traditionally, the entrance begins as the third antiphon is being sung. The priest lifts the Gospel book from the altar table and, holding it, process. (When a deacon is also at alter the deacon may carry the Gospel book.) Preceded by candlebearers, the priest prays quietly: "O Master, Lord our God, Who has established in heaven the orders and armies of angels and archangels for the service of Your glory, grant that with our entrance there may also be an entrance of holy angels, serving with us and glorifying Your goodness."
The climactic moment comes when the Gospel book is elevated at the Royal Doors and the priest's proclaims, "Wisdom! Stand upright!" ("Σοφία! Ὀρθοί!" or "Sophia! Orthoi!" in Greek.) This is followed by "Come, let us worship and fall down before Christ."
This sequence reveals the deeper meaning of the entrance—we are not merely witnessing a ceremonial procession, but encountering Christ himself who comes to teach us through His word. The elevation of the Gospel book and the call to wisdom remind us that divine wisdom comes to us through the proclaimed Word of God.
The Trisagion
Following the Little Entrance, the Church breaks forth in one of its most ancient and sacred hymns, the Trisagion: "Holy God, Holy Mighty, Holy Immortal, have mercy on us" (Ἅγιος ὁ Θεός, Ἅγιος ἰσχυρός, Ἅγιος ἀθάνατος, ἐλέησον ἡμᾶς). The word "Trisagion" itself means "Thrice-Holy," referring to this threefold proclamation of God's holiness.
The hymn echoes Isaiah's vision of angels crying "Holy, Holy, Holy" before God's throne (Isaiah 6:3) and is traditionally believed to have been revealed during a fifth-century earthquake in Constantinople, when a child was taken up into heaven and heard angels singing these words.
The threefold repetition of "Holy" affirms both the Trinity and the absolute transcendence of God, while the three titles—God, Mighty, Immortal—express different aspects of divine nature. When we sing "have mercy on us," we acknowledge the profound distance between our mortal, limited nature and God's eternal holiness.
Before the singing begins, the priest prays quietly: "O Holy God, Who dwells among the saints, praised by the Seraphim with the thrice-holy voice, glorified by the Cherubim, and worshipped by every heavenly power... make straight our life according to Your will."
The Trisagion serves as a bridge between the entrance rites and the scripture readings that follow, preparing us to receive God's word by first acknowledging His transcendent holiness.
When the Gospel is read, it is not a man who is speaking; it is God speaking from heaven.
St. John Chrysostom
Rites of Proclamation
Following the Trisagion Hymn, we enter into the second half of the Liturgy of the Catechumens, the Rites of Proclamation—that portion of worship centered on the proclamation and interpretation of Holy Scripture. This ancient pattern of worship, with roots in the Jewish synagogue services familiar to the first Christians, creates a dynamic encounter between God and His people through the spoken word.
The structure moves us through three vital moments of revelation: first the Prokeimenon (a psalm verse announcing the theme of the day), then the Epistle reading from the Acts or Letters of the Apostles, and finally the Gospel reading which presents Christ Himself speaking in our midst. This progression from psalmody through apostolic teaching to the very words of Christ represents a spiritual ascent. Each step prepares us to receive the next more fully, culminating in the sermon that helps us apply these sacred texts to our daily lives.
Throughout the Rites of Proclamation, we see a beautiful interaction between clergy and congregation. The readings are announced with specific liturgical phrases, the people stand at key moments, and responses mark transitions between elements. This interaction reminds us that God's Word is not simply proclaimed to passive listeners, but received by an actively participating community.
The Prokeimenon (Introductory Psalm Verses)
The Liturgy of the Word begins with the Prokeimenon (plural: prokemena), a term derived from the Greek word προκείμενον meaning "that which precedes" or "that which is set forth." In liturgical practice, the Prokeimenon is a set of verses, typically from the Psalms, that introduces and sets the theme for the scripture readings that follow.
The Prokeimenon follows a specific pattern of proclamation and response between the reader (or chanter) and the congregation. The reader announces "The Prokeimenon in the ____ Tone" and chants the main verse. The people repeat this verse. The reader then chants a second verse, after which the people repeat the first verse again. Finally, the reader chants the first half of the main verse, and the people complete it.
Each day has its appointed Prokeimenon, chosen to illuminate the spiritual themes of the day or feast being celebrated. For example, Sunday Prokemena often highlight themes of resurrection and God's kingship, while those for saints' days typically emphasize qualities exemplified by the saint being commemorated. This careful selection creates a bridge between the worship that has preceded and the scripture readings that follow, helping to focus our attention on specific aspects of God's revelation.
Epistle Reading
After the Prokeimenon, we hear the first of two major scripture readings: the Epistle. The term "Epistle" refers primarily to the letters written by the Apostles to early Christian communities, though these readings also include passages from the Acts of the Apostles. Through these texts, we receive the Apostolic teaching that formed the earliest Christian communities.
The reading begins with a specific liturgical announcement: "The Reading from the (Name of Book/Epistle)." This is followed by "Wisdom!" and "Let us attend!"—ancient calls for attention that remind us of the significance of what we're about to hear. During the reading, the priest performs a quiet censing of the altar, icons, and people, with the rising incense symbolizing our prayers ascending with the proclaimed Word of God.
The Church's lectionary assigns specific readings for each day of the year, creating a cycle that takes us through much of the apostolic writings. These selections are not random but carefully chosen to complement the Gospel reading that follows and to align with the commemorations of the day.
After the reading, the priest blesses the reader with the words "Peace be unto you," acknowledging the reader's service in proclaiming God's word. The congregation then prepares for the Gospel with the singing of "Alleluia" verses, another ancient practice that builds anticipation for the readings from Christ's life and teaching.
Alleluia Verses with Censing
Between the Epistle and Gospel readings, the Church erupts in songs of "Alleluia" (from Hebrew, meaning "Praise the Lord"). Like the Prokeimenon before the Epistle, these Alleluia verses are typically drawn from the Psalms and are sung in a prescribed pattern: the cantor announces "Alleluia" in the appointed tone, the people respond with "Alleluia," and verses are interspersed with more "Alleluias" from the congregation.
During this singing, the priest performs a complete censing of the Gospel book, altar, sanctuary, iconostasis, and people. This censing is more extensive than the quiet censing during the Epistle and carries deep symbolism. As the fragrant smoke fills the church, it represents the descent of the Holy Spirit who will illuminate the Gospel reading. The priest quietly prays: "Shine within our hearts, loving Master, the pure light of Your divine knowledge and open the eyes of our minds to the understanding of Your gospel teachings."
This interlude between the readings is not merely functional but deeply theological. The Alleluia verses and censing create a sacred space of preparation, engaging both our senses and our spirits as we ready ourselves to hear the very words of Christ in the Gospel. The three-fold Alleluia reminds us of the Trinity, while the rising incense recalls the prayers of the saints described in Revelation, where angels offer incense with the prayers of God's people before His throne.
Gospel Reading
The Gospel reading marks the high point of the Liturgy of the Word, where we encounter Christ Himself speaking in our midst. Before reading, the Gospel book is brought to the center of the church—a movement that symbolizes Christ coming among His people to teach.
This moment is marked by a series of solemn ritual actions that emphasize its significance. The priest or deacon announces, "Wisdom! Arise! Let us hear the Holy Gospel." The faithful bow their heads to receive the priest's blessing: "Peace be with you all," and respond, "And with your spirit." The announcement, "The reading is from the Holy Gospel according to Saint ____" is met with "Glory to You, O Lord, glory to You."
During the reading, the congregation stands in reverence, out of respect and acknowledgement that we are hearing Christ Himself. The selection of Gospel readings follows the Church's lectionary, which connects specific passages to each day of the year, feast days, and saints' commemorations. After the reading concludes, the congregation once again acclaims "Glory to You, O Lord, glory to You," and the Gospel book is returned to the altar, where the priest kisses it in veneration.
Sermon
Following the Gospel reading, the sermon or homily brings the proclaimed Word of God into dialogue with our daily lives. The word "homily" comes from the Greek ὁμιλία (homilia), meaning "conversation" or "discourse," reflecting its original character as an informal explanation of the scripture readings.
In Orthodox tradition, the sermon typically focuses on the day's Gospel reading, though it may also draw from the Epistle or connect to a major feast or saint being commemorated. The preacher—usually the parish priest, but sometimes a visiting priest or another ordained clergy member—helps the congregation understand how the ancient words of scripture speak to contemporary life, often drawing connections between biblical teachings and the therapeutic, healing nature of Orthodox spirituality.
This is not merely an educational moment but a charismatic one, where the Holy Spirit works through human words to illuminate divine truth. The sermon's placement immediately after the Gospel reading is significant—having heard God's Word proclaimed, we now receive guidance in understanding and applying it. In this way, the sermon forms a bridge between the Liturgy of the Word and the Liturgy of the Faithful that follows, helping us prepare to receive Christ not only through His teachings but also in the Holy Mysteries.
Litany of Fervent Supplication
As the Liturgy of the Catechumens draws to its close, the Church intensifies our prayers through the Litany of Fervent Supplication. The word "fervent" points to the heightened intensity of these prayers, emphasized by the threefold response of "Lord, have mercy" (Kyrie eleison) after each petition. This triple repetition expresses both urgency and the fullness of our prayer to the Holy Trinity.
The petitions of this litany encompass the whole range of human need, praying for the Church, civil authorities, and the community. We pray for God's mercy upon "this city" and "every city and country," for favorable weather and abundant fruits of the earth, for travelers, the sick, the suffering, and those in captivity. Each petition is met with the people's fervent triple response, creating a rhythm of intensified prayer.
This litany marks an important transition in the Divine Liturgy. Having heard God's Word proclaimed and explained, we now turn our attention fully to the needs of the world before entering into the Liturgy of the Faithful. This reminds us that our worship is not separated from the world's concerns but rather lifts all creation up to God in prayer.
For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.
1 Corinthians 11:26
Liturgy of the Faithful
The Liturgy of the Faithful marks a profound shift in our worship. Having received God's Word, we now prepare to receive Christ Himself in the Holy Mysteries. This ancient portion of the Divine Liturgy was traditionally attended only by baptized Christians, reflecting its deeply sacred nature as the Church's offering and communion with God. You'll still hear "The doors! The doors! Wisdom! Let us be attentive!" at the moment when, traditionally, catechumens and non-Orthodox would depart from the worship service.
The movement of this section flows like a great wave, building through several crucial moments. It begins with the Cherubic Hymn and Great Entrance, where simple bread and wine are brought in solemn procession to the altar. Through the prayers of the Anaphora (the great eucharistic prayer), we ask God that these gifts are transformed into the Body and Blood of Christ. Through the transformation of these gifts, we the faithful who receive them ask to be united with Christ himself, thereby becoming ourselves transformed in His image.
The structure reveals the Church's understanding of worship as an ascent into heaven. We begin by "laying aside all earthly cares" in the Cherubic Hymn. We process with angels in the Great Entrance. We confess our common faith in the Creed, join the angelic powers in singing "Holy, Holy, Holy," and ultimately participate in the heavenly banquet through Holy Communion.
Each element of this sequence builds upon what came before, creating an experience of progressive sanctification where we are gradually prepared to receive Christ in the Eucharist. This is not merely a ritual sequence but a transformative journey that both requires and enables our full participation in the life of God.
The Cherubic Hymn
The Liturgy of the Faithful begins with one of the most mystical moments in Orthodox worship—the singing of the Cherubic Hymn. Composed in the sixth century during the reign of Emperor Justinian, this hymn marks our transition into the most sacred portion of the Divine Liturgy: "Let us who mystically represent the Cherubim, and who sing the thrice-holy hymn to the life-creating Trinity, now lay aside all earthly cares."
During this extended hymn, several actions occur simultaneously. As the choir begins to sing, the priest quietly reads prayers preparing himself and the faithful for the Great Entrance. He censes the altar, the iconostasis, and the people, the smoke rising as a symbol of our prayers and an indication that we are entering into a particularly holy moment.
The text of the hymn reveals its profound purpose—we are called to put aside our worldly concerns and join the angels in their perpetual worship of God. The reference to the Cherubim is significant; in Orthodox tradition, these angelic beings stand closest to God's throne, constantly offering praise. When we sing that we "mystically represent" them, we're acknowledging that our earthly worship connects with the eternal worship of heaven.
The hymn continues: "That we may receive the King of all, who comes invisibly escorted by the angelic hosts. Alleluia, alleluia, alleluia." This second part is sung after the Great Entrance, completing our preparation to receive Christ in the Holy Gifts. The melody traditionally becomes more triumphant here, reflecting the majesty of the moment.
The Great Entrance
As the Cherubic Hymn continues, the Great Entrance begins—a solemn procession where the prepared gifts of bread and wine are carried from the Table of Preparation (Prothesis) through the north door of the iconostasis, around through the nave, and finally through the Royal Doors to the altar. This seemingly simple movement of gifts carries deep theological significance, representing both Christ's entry into Jerusalem and His burial procession.
The procession is led by candlebearers and followed by the priest carrying the discos (paten with bread) and the chalice. (If a deacon is serving at alter, he will carry the discos.) As the priest processes, he makes commemorations, praying aloud for the hierarchs, the community, and all Orthodox Christians. The faithful bow their heads and cross themselves as the gifts pass by, recognizing that although not yet consecrated, these gifts are set apart for sacred use.
Upon reaching the Royal Doors, the priest brings the gifts into the altar and places them on the prepared antimension (the consecrated cloth that can serve as a portable altar). The second part of the Cherubic Hymn is then completed: "That we may receive the King of all, Who comes invisibly escorted by the Angelic Hosts." This placement of the gifts marks the beginning of the anaphora.
The Anaphora (The Eucharistic Prayer)
The Anaphora (ἀναφορά, anaphorá, from the Greek, meaning "offering" or "lifting up") is the great eucharistic prayer at the heart of the Divine Liturgy. In this prayer we ask God to transform humble offerings into the Body and Blood of Christ. This ancient petition begins with the priest's exclamation, "Let us stand aright! Let us stand in awe! Let us be attentive, that we may present the holy offering in peace." To this the faithful respond, "A mercy of peace, a sacrifice of praise."
What follows is a dialogue as old as the Church itself. The priest turns to the people with "The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit be with you all." After our response, "And with your spirit," he lifts his hands and proclaims "Let us lift up our hearts," to which we respond "We lift them up to the Lord." This exchange prepares us for the grateful moment when the priest leads, "Let us worthily give thanks unto the Lord," and the people affirm "It is proper and right."
The priest then begins the great prayer of thanksgiving quietly, recounting God's creation, His continuing care for humanity, and our redemption through Christ. As he prays, the people join with the angels in singing the Thrice-Holy Hymn: "Holy, Holy, Holy, Lord of Sabaoth, heaven and earth are filled with Your glory. Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna in the highest."
The prayer of thanksgiving continues with the remembrance of Christ's Last Supper, His death, resurrection, and ascension. At the epiclesis—the invocation of the Holy Spirit to transform the gifts into the Body and Blood of Christ—the faithful make a full prostration to the ground, expressing through their bodies the profound awe and reverence due at this most sacred moment.
Throughout the Anaphora, the priest offers several quiet prayers while the choir sings. These prayers are part of the ancient tradition of the Church, expressing profound theological truths about Christ's sacrifice and our participation in it through the Eucharist. The Anaphora concludes with commemorations of the Theotokos, the saints, our hierarchs, and all the faithful, living and departed.
Preparation for Holy Communion
Following the Anaphora, the people prepare to receive the Holy Mysteries through prayers that express both our unworthiness and our deep desire to be united with Christ. This preparation begins with the Lord's Prayer, which we say together, acknowledging our dependence on God for both physical and spiritual sustenance.
The priest then elevates the Holy Gifts, proclaiming "The Holy Gifts for the holy people of God!" This dramatic moment reminds us that holiness is required for approaching the chalice. The people respond with humility: "One is Holy, One is Lord, Jesus Christ, to the glory of God the Father, Amen." In this exchange, we acknowledge that any worthiness we possess comes not from our own merit but as a gift of grace from Christ Himself.
Before approaching the chalice, we offer together the pre-communion prayer: "I believe and confess, Lord, that you are truly the Christ, the Son of the living God, who came into the world to save sinners, of whom I am the first. I also believe that this is truly Your pure Body and this truly Your precious Blood. Therefore, I pray to You, have mercy upon me, and forgive my transgressions, voluntary and involuntary, in word and deed, known and unknown. And make my worthy, without condemnation, to partake of Your pure Mysteries for the remission of sins and for life everlasting. Amen..."
This profound prayer culminates in our request, "let not these Holy Gifts be to my condemnation because of my unworthiness, but for the cleansing and sanctification of soul and body, and the pledge of the future life and Kingdom. It is good for me to cling to God, and to place in Him the hope of my salvation. Receive me today, O Son of God, as a partaker of your Mystical Supper. I will not betray your Mysteries to your enemies, nor give you a kiss as did Judas. But as the thief I confess You: Remember me Lord, in Your Kingdom."
Encompassing a full declaration of our faith in Christ's presence in the Mysteries, our repentance for our sins, our promise not to betray Him, and our petition for His reception and mercy, this prayer serves as our final spiritual preparation before approaching the chalice, expressing our love and reverence for God and our trust in His transforming grace.
Reception of Holy Communion
The moment of receiving Holy Communion stands as the culmination of the Divine Liturgy, where we encounter Christ in the most intimate way possible during our earthly life. The priest emerges from the Royal Doors holding the chalice, proclaiming "With fear of God, with faith and love, draw near." This invitation acknowledges both the awesome nature of what we are about to receive and the spirit in which we should approach.
The faithful come forward to receive, and each parishioner approaches the priest, who administers both the Body and Blood of Christ together using a special spoon called the communion spoon. As each person receives, the priest speaks their baptismal name, saying "Servant of God ____ partakes of the precious and all-holy Body and Blood of our Lord and Savior Jesus Christ, for the remission of sins and for life everlasting."
After receiving, each person steps to the side where he or she receives blessed bread (antidoron) which helps ensure the faithful have consumed all the Holy Gifts. During the distribution of communion, the choir continues to sing hymns of praise and thanksgiving. When all have received, the priest blesses the people with the chalice, making the sign of the cross and saying "Lord, save Your people and bless Your inheritance."
The priest then returns the remaining Gifts to the altar table, and we begin our thanksgiving, singing "We have seen the true light, we have received the heavenly Spirit, we have found the true faith, worshiping the undivided Trinity, who has saved us." This hymn expresses our recognition that in receiving Communion, we have truly encountered God and been transformed by His grace.
Post-Communion Prayers and Conclusion
After the faithful have received the Holy Mysteries, our worship continues with prayers and hymns of thanksgiving. The priest lifts up the chalice and proclaims, "Always, now and ever, and unto ages of ages," reminding us that the grace we have received extends beyond this moment into all of life. As he brings the chalice back to the altar table, we sing "Let our mouths be filled with Your praise, O Lord, that we may sing of Your glory."
During this time, the priest transfers any remaining Holy Gifts to the Table of Preparation while quietly reciting prayers. The priest then censes the Holy Gifts for the last time, and the faithful bow in reverence. We then hear the Little Litany of Thanksgiving, where we thank God for the Holy Mysteries and ask for His help in preserving their grace in our lives.
Before the final blessing, the priest proclaims "Let us depart in peace." This marks a crucial transition—we are now called to carry the grace we have received into the world. It is now the job of every Orthodox Christian who has been blessed to partake in the Holy Gifts of our Savior to be His body in the world and to carry His light—the light of love and of peace—to all. The priest offers asks Christ and to "save Your people and bless Your inheritance."
Following ancient tradition, blessed bread (antidoron) is distributed to all present, whether they have received communion or not. This bread, cut from the same loaf from which the Lamb was taken during the Proskomedia, helps us maintain the communal nature of our worship even as we prepare to leave the church.
The Liturgy concludes, but our thanksgiving continues. Orthodox Christians traditionally offer prayers of thanksgiving after communion, to express our gratitude for having received such a great gift and to ask for God's help in preserving His grace in our lives. The rest of the day is traditionally kept in a spirit of thanksgiving, maintaining a conscious awareness of the great gift we have received.