*** Under Construction ***
(Hope to publish this overview by November 2009)
Note – Please forgive the author for his frail attempts and shortcomings in presenting this overview. There are many references to much better and more complete works on this subject which are included here. The author would very much appreciate any corrections, additions, recommendations, etc. (Feedback Form)
The Structure of Orthodox1 Worship2
The liturgical life3 – the work of God’s people4 – is a reflection of the world God has made and of Heaven. God has revealed to us – through His Son Jesus Christ, the Apostles and His Saints (literally “holy ones”) throughout the ages – how we should serve and worship Him. Our worship is not man-made, but through many wondrous events God has given us glimpses of Heaven. It is the Way, the path of salvation, the manifestation of the Life of the Gospel (“good news”) – the very Life of Christ – which He gave us and committed to His Apostles to pass on to faithful men (1 Cor. 11:23-34; 2 Tim. 2:2). Our liturgical services – our service of God the Word – are filled with the Holy Scriptures, the teachings of Christ and are the very enactment of His commandments.5 His purpose is to bring us back into communion with God (John 6:53), to heal our brokenness and bring us, His lost sheep, back to Paradise and the love of God and our neighbor (Matt. 22:37-40).
This Life of Christ embraces all of mankind. God as a loving father and the Church as our mother have prepared a home for us – “where she may lay her young, even thine altars, O Lord of hosts” (Psalm 83 [84]:4). All people – young and old, rich and poor, educated and illiterate – are invited and may partake of this banquet table6.
As we look at the structure of these ancient Christian services, we can see that it reflects how God made the world and the cycles or seasons of our life. They truly are the sanctification of our time on this earth. The more we participate in them, the more we participate in the Life and worship that is eternal in Heaven. And in doing so, we are prepared for Heaven! For that is the very purpose for which God made us and this world – so that we could come to know Him and His love for all things.
The Daily Cycle
Let us take the first day of Creation. “There was an evening and a morning, the first day.” (Genesis 1:5) The liturgical cycle of the day restores the ancient understanding that one day ends as the sun sets and so begins another day. In the ancient world the day began in the evening. We still speak of it when we talk of the “Eve of Christmas”, the “eve of the next day” which is the night before. In the ancient world and in the Scriptures (Luke 23:44, Acts 2:15) they speak of the 1st hour of the evening (circa 7:00 pm), the 3rd hour (circa 9:00 pm – the time to prepare for sleep), the 6th hour (circa 12:00 am – midnight, the middle of the night7 – not the beginning of the day 
), the 9th hour (circa 3:00 am – the time of evening vigil8) and the 11th hour (circa 6:00 am – the hour before the dawn of a new day). In the ancient Christian understanding the evening is the preparation for the next day.
Starting at sunrise they speak of the 12 hours (John 11:9) of the day – the 1st hour (circa 7:00 am – the dawn of a new day), the 3rd hour (circa 9:00 am – when they crucified our Lord, Mark 15:25, and when the Apostles received the Holy Spirit on Pentecost, Acts 2:15), the 6th hour (circa 12:00 pm, noon, the middle of the day when Christ hung upon the Cross and there was darkness over all the earth – just as it was at the first creation – Luke 23:44), the 9th hour (circa 3:00 pm, when Christ said, “’It is finished!’ And bowing His head, He gave up His spirit.” John 19:30) and the 11th hour (circa 5:00 pm – when the work of the day is ended and we reckon or take into account how we have spent our day – Matt. 20:1-16).
Do you see, O man, how just living each day in this way would change our lives? May God grant us the grace to live each day, each hour9 of our life in the remembrance of God and His work for our salvation.
During these hours of the day have been appointed times of prayer since Apostolic times.10 These are not legalistic times, but guidelines – rules of prayer that our spiritual fathers would direct each person to do as they were able – depending on their situation, age and ability in life.11 Only some could keep all of these hours of prayer, others more or less.12 Often a number of these hours of prayer would be combined into a single service. The ultimate goal being, of course, to pray at all times.13
The Daily Services
The liturgical book that guides us in these hours of prayer is called the Horologion (Greek for “Book of Hours”). It contains the fixed texts of the daily services. Some version of the Horologion, like the Great Horologion, will also contain some of the variable materials (from other liturgical cycles) needed to do the hours.
Vespers
The 1 st hour of the evening begins with Vespers (often combined and preceded with 9 th Hour of the preceding day). This service begins with the song of Creation in the Proemial Psalm, Psalm 103 [104], our petitions to God in the Great Litany and then the Kathisma or Psalm Reading for the day is appointed. The Psalms were the basis of the hours of prayer in the Jewish synagogue which were adopted by the early Church and are still the Church’s primary hymnbook. Then we cry out to God with the ancient hymn “O Lord, I have cried out” and the Psalm verses that follow and are interspersed with stichera (or verses) of reflections on various themes for the day (see the Octoechos, Menaion and Paschal cycles below). On the eve of great feast days or the day of Resurrection (Sunday), the priest makes an entrance through the royal doors. Then one of the most ancient and beautiful hymns “O Gladsome Light” is sung at the lighting of the evening lamps. Then the Prokeimenon (short Psalm or Scripture verse) of the day (see the Weekly cycle below) is sung. On some days it precedes Old Testament, Epistle or Gospel readings. Then follow more petitions (litanies) and evening prayers. The Aposticha is sung with more stichera of reflections on various themes of the day (again see the Octoechos, Menaion and Paschal cycles below). This is followed by one of the first New Testament Canticles – The Hymn of Saint Simeon the God-Receiver “Lord, now lettest Thou Thy servant depart in peace …” Then follows the Trisagion (“Thrice Holy”) Prayers – a common element in the hours of prayer. Just before the dismissal one or more apolytikia (or “dismissal hymns”) and usually a Theotokion (Troparion to the Theotokos) are sung on the themes of the day. The service then usually ends with the dismissal – commemorating all of the saints who fought the good fight and suffered for the faith before us – “of whom the world was not worthy” (Heb. 11:1-12:2). (On feast days, Vespers is often combined with the Litia and Artoklasia and in ancient practice may be followed by Orthros to form the all-night Vigil service.) In the monasteries Vespers is followed by the evening meal, often accompanied by the quiet reading of the Lives of the Saint, writings of the Holy Fathers, etc.
Litia and Artoklasia
On feast days, the Litia and Artoklasia are add to the end of Vespers or in some traditions to the end of Orthros or even the Divine Liturgy. The Litia (“fervent prayer”) begins with a procession (usually with the icon of the feast) followed by a litany of fervent prayers. The Artoklasia (literally “broke bread” – Matt. 26:26) is the service where the priest blesses bread for distribution to the faithful.
Compline
At the 3 rd hour of the evening (circa 9:00 pm), the Small Compline service is appointed. In some places Compline is said in common, while in other places each person says them alone in their own room or cell. It starts, as do most of the hours of prayer, with the Trisagion Prayers, O come let us worship and the appointed Psalm readings. This is followed by the Little Doxology, the Creed and sometimes a Canon. Then comes “It is truly meet …”, the Trisagion Prayers again, the Kontakion or Troparion of the day and the prayer of the hours (“Thou who at all times and at every hour …”). These are followed by three beautiful prayers in preparation for sleep and remembering our pending death, our eternal rest – a prayer to the Theotokos, a prayer to Christ and a prayer to your guardian angel. During the Holy and Great Fast of Lent and in preparation for some Great Feasts another more expanded version is done called Great Compline.
Midnight Office
At the 6 th hour of the evening (midnight), for those with the ability and strength, they would rise up in the middle of the night to sing the Midnight Office. Many of the fathers speak of the benefit of praying in the quiet of the night and keeping vigil – awaiting the coming of Christ. This is one of the characteristics of monastic communities who have devoted themselves to Christ and a life of prayer. In the monastic tradition it is often done later (at 9 th hour – circa 3:00 am) and prefixed to Orthros. It starts, as do most of the hours of prayer, with the Trisagion Prayers, O come let us worship and the appointed Psalm readings. This is followed by the Creed, the Trisagion Prayers again, the appointed Troparia of the day and the prayer of the hours (“Thou who at all times and at every hour …”). Then come prayers written by Saint Mardarius and Saint Basil the Great or Saint Eustratius, more Psalm readings, the Trisagion Prayers again and the appointed Kontakia. These are followed by a prayer for the departed faithful and the dismissal. On the eve of Sundays a more abbreviated version is done.
Orthros (or Matins)
At the 9 th hour of the evening (circa 3:00 am), the Orthros (Greek word for “morning”, “dawn” or “day break”) is done. It is the longest and most complex of the daily services. It starts, as do most of the hours of prayer, with the Trisagion Prayers, O come let us worship, the appointed Psalm readings (the royal Psalms 19 [20] and 20 [21]) and the Trisagion Prayers again. (In some traditions, O come let us worship, the royal Psalms and the 2 nd set of Trisagion Prayers are omitted.) These are followed by the Troparion, Kontakion and Theotokion of the Cross (or Royal Troparia) and a Little Litany. Then the priest gives the Vigil blessing “Glory to the Holy, Consubstantial, Life-giving and Undivided Trinity …” and the Six Psalm begin with the verses “Glory to God in the Highest …” and “O Lord, Thou shalt open my lips”. The Six Psalms are read, all standing quietly (not even making the sign of the Cross) with compunction and the fear of God.
Next is the Great Litany, God is the Lord and appointed Troparia and Theotokia for the themes of the day. (during the Holy Fasts a three-fold Alleluia with verses is sung instead of God is the Lord.) Then the appointed (2 or 3) Kathismata (Psalm readings) are read – each followed by a Little Litany and the appointed Kathisma (or Sessional) Hymns. (In most parishes the Psalm Readings are omitted.) On Sundays, Feast days or Memorials, the third appointed Kathisma may be the Polyeleos (Psalms 134 [135],135 [136] and before Lent 136 [137]) and/or Psalm 118 [119] (Called “Amomos” or “blameless” from vss 1. On Sundays and Memorials this is followed by the Evlogitaria with the refrain “Blessed art Thou, O Lord; Teach me Thy statutes.” Psalm 118 [119]:12 In some cases, as an abbreviation the Psalm reading is omitted and only the Evlogitaria is done.). On Feast days, particularly in the monastic tradition, additional Psalm readings called Eclogarion may be added to the third appointed Kathisma. The third appointed Kathisma is also followed by the Little Litany and the 3 rd Kathisma (Sessional) Hymns, if appointed, and / or on Sundays the Hypakoe.
If a Gospel reading is appointed (usually on Feast days and Sundays), then the “Anavathmoi” or “Hymns of Ascent” are done in the appointed Tone. The Gospel Reading is preceded by the appointed Prokeimenon and the Prokeimenon “Let every breath praise the Lord …” If it is a Resurrectional Gospel reading then the verse “In that we have beheld the Resurrection …” is done.
Then Psalm 50 [51] is chanted or read (as appointed) and, if it is a Sunday, a Feast day or during the Triodion period, additional verses are added after Glory … and Both now … On Sundays and Feast days, the Intercession prayers are read.
Then the Canon(s) with its 9 Canticles and Odes are done. The most ancient practice of the Church was to sing the 8 Old Testament Canticles and the 9 th Canticle was made up of two New Testament Canticles. The 1 st Old Testament Canticle (or Ode) is the Song of Moses after the Hebrew people crossed the Red Sea (Exodus 15:1-19). The 2 nd Old Testament Canticle is the Song of Moses after the Law had been written (Deuteronomy 32:1-43). This one is usually omitted and only done during weekdays in Lent because of its very penitential quality. The 3 rd Canticle is the Prayer of Hannah (1 Kings 2:1-10). The 4 th Canticle is the Prayer of Habbakuk (Habbakuk 3:2-19). The 5 th Canticle is the Prayer of Isaiah (Isaiah 26:9-20). The 6 th Canticle is the Prayer of Jonah (Jonah 2:3-10). The 7 th Canticle is the Prayer of the Three Holy Children in the fiery furnace (Daniel 3:26-56). The 8 th Canticle is the Hymn of the Three Holy Children (Daniel 3:57-88). The 9 th Canticle from the New Testament is the Song of the Theotokos (Luke 1:46-55) and the Prayer of Zacharias, the father of St. John the Baptist and Forerunner of Christ (Luke 1:68-79).
Originally the Old Testament and New Testament Canticles were sung in their entirety. Then long Kontakia or Akathists were written on themes for specific Feast days and added to the Canticles (now much abbreviated after the 6 th Canticle). Later, Troparia were written for the Octoechos, Menaion and Paschal cycles. These Troparia were interspersed between the verses of the Old & New Testament Canticles. The first Troparion of these Canons for each Canticle (or Ode) is called the Irmos. The last Troparion is for each Canticle (or Ode) is called the Katavasia. Multiple Canons can be combined on certain days. As more Troparia for the Canons are sung and the Old and New Testament Canticles run out, additional verses were added related to the Troparia of the Canons (e.g. “Glory to Thee, O Lord, glory to Thee”, “Glory to Thy holy Resurrection, O Lord”, “Holy Martyrs pray to God for us”, etc.) Over time the Kontakia were abbreviated to only the first stanza and ikos (or verse) as they are usually sung or read today. The Akathist during Lent is one of the few remaining Kontakia still sung in their entirety although in the Slavic tradition many new Akathists (or Kontakia) have been written and are commonly sung. And again, over time the Old and New Testament Canticle verses were no longer sung until today only the Canon Troparia with their verses are sung (except during weekdays during Lent when the Old and New Testament Canticles are sung in their entirety and the first of the New Testament Canticles – the Song of Mary – “My soul magnifies the Lord” is still always sung at Orthros except on Great Feasts).
And the end of the 9 th Canticle (or Ode) on weekdays the hymn “It is truly meet …” is sung. Then come the Exaposteilaria (“dismiss”). Some of these hymns developed the theme of Christ as the Light of the world, and so are called "photagogikon" ("hymn of light" – since, at this point in the day, the light of dawn begins to appear). On Sundays the first of these Exaposteilaria is “Holy is the Lord our God.” Then follows the Exaposteilarion that is linked to the Resurrection Gospel read earlier. And finally on many feast days there are additional Exaposteilaria appointed. Next comes the Praises (Psalms 148-150). On Sundays and Feast days these are done like the “Lord I have cried out” in Vespers with special stichera interspersed at the end (see Octoechos, Menaion and Paschal cycles below).
On Sundays and appointed Feast days, the Great Doxology is sung followed by the appointed Apolytikion. Otherwise the Little Doxology is done. If there is a Divine Liturgy it is usually begins at this point. Otherwise there are additional Litanies, the Aposticha of the Praises (with their appointed stichera), the Trisagion Prayers and the Dismissal. 1 st hour prayers for the day (circa 7:00 am) may be appended to the end of Orthros.
The All-Night Vigil
On the eve of Great Feasts, an all-night Vigil can be celebrated which combines Little Compline, Great Vespers, Litia and Artoklasia, Orthros, First Hour and the Divine Liturgy.
1st, 3rd, 6th and 9th Hours of Prayer
During the day as “man shall go forth unto his work, and to his labor until the evening” (Psalm 103 [104]:23), brief hours of prayer have been appointed. These are appointed so that we will remember God throughout the day and seek His direction and blessing on everything we do. They all follow the same pattern: Trisagion Prayers, three Psalm readings, the Troparion of the day, the Theotokion and prayer for that hour, the Trisagion Prayers again, the Kontakion for the Saint of the day of the month or the day of the week, 40-fold Lord have mercy, the Prayer of the Hours (“Thou Who at all times and at every hour …”), “More honorable …”, a closing prayer for that hour and the dismissal.
The theme for 1 st hour (circa 7:00 am) – the dawn and light of Christ – can be seen in the words of the prayers specific to it: “In the morning Thou shalt hear my voice …”, “the Sun of Righteousness to dawn forth”, “My steps do Thou direct”, “Make Thy face to shine upon Thy servant”, “O Christ, the True Light … enlighten and sanctify every man … Let the light of Thy countenance … unapproachable light …”
The theme for 3 rd hour (circa 9:00 am) – the coming of the Holy Spirit to the Apostles on Pentecost and revelation of the Holy Trinity – can be found in the words: “take not Thy Holy Spirit from me …”, “intercede together with the Apostles …”, “Who has revealed the fisherman to be most wise by sending down upon them the Holy Spirit …”, “even as Thou art ever with Thine Apostles … we may praise and glorify Thine All-Holy Spirit”, “O sovereign Master, God the Father almight, O Lord the Only-begotten Son, Jesus Christ, and Thou, O Holy Spirit, one Godhead, one Power …”
The theme for 6 th hour (circa 12:00 pm, noon) – when Christ hung upon the Cross and “there was darkness over all the earth” – can be heard in the words: “thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the thing that walketh in darkness, nor for the mishap and demon of noonday”, “For He shall give His angels charge over thee, to keep thee in all thy ways. On their hands shall they bear thee up, lest at any time thou dash thy foot against a stone”, “Upon the asp and basilisk shalt thou tread, and thou shalt trample upon the lion and dragon”, “With length of days will I satisfy him, and I will show him My salvation.” (from Psalm 90, the Psalm read at a memorial of the departed), “He that deigned to suffer for our sake”, “Thou hast wrought salvation in the midst of the earth, O Christ God; Thou didst stretch out Thine immaculate hands upon the Cross”, “Thou wast well-pleased to ascend the Cross in the flesh”, “by His precious Cross didst rend the handwriting of our sins … deliver us from every destructive and dark transgression … Nail down our flesh with the fear of Thee …”
The theme for 9 th hour (circa 3:00 pm) – when Christ said, “’It is finished!’ And bowing His head, He gave up His spirit.” – can be found in the words: “Thou hast deliverd my soul from the nethermost Hades”, “transgressors have risen against me, and the assembly of the mighty hath sought after my soul”, “O Thou Who for our sakes wast born of a Virgin, and didst suffer crucifixion, O Good One, and didst despoil death by death, and as God didst reveal Resurrection”, “Seeing the Author of life hanging on the Cross, the thief said: If He Who is crucified with us were not God incarnate, the sun would not have hid his rays … remember me, O Lord, in Thy Kingdom”, “In the midst of two thieves, Thy Cross was found to be a balance of justice”, “O Master, Lord Jesus Christ our God, Who are long-suffering in the face of our transgressions, and Who hast brought us even unto this present hour, wherein Thou didst hang upon the life-creating Tree, and didst make a way into Paradise for the grateful thief”.
As mentioned above, often the hours would be combined, 1 st hour being added to the end of Orthros, 3 rd and 6 th hour done together and may precede the Typika service or the Divine Liturgy, and 9 th hour often preceding Vespers.
Typika Service
The Typika service is a service which is very much like the beginning of the Divine Liturgy (often called the Liturgy of the Word or Liturgy of the Catechumen). It may done in place of the Divine Liturgy on a weekday (when there is not a Great Feast) or when there is no priest or bishop available to perform the Divine Liturgy. It begins with the Typical Psalms -- Psalms 102 [103] “Bless the Lord, O my soul …” and 145 [146] “Praise the Lord, O my soul …” – which are sung antiphonally as the first two Antiphons at a weekday (non-festal) Liturgy and, in the monastic and Slavic tradition, on Sundays except when it falls during the post-festal days following a feast. After the 2 nd Antiphon the hymn of faith “Only Begotten Son” by Emperor Justinian is sung. The 3 rd Antiphon, at a weekday Liturgy and on non-festal Sundays (in the monastic and Slavic tradition), is the Beatitudes (Matthew 5:1-12). The appointed Epistle and Gospel reading may be done. Then a hymn is sung about the angelic choir singing the Thrice-Holy hymn “Holy, Holy, Holy, Lord of Sabaoth” (Isaiah 6:2-4 – similar to the Cherubic Hymn in the Divine Liturgy). Then follow some excerpts from the 2 nd half of the Divine Liturgy – the Liturgy of the Eucharist or the Liturgy of the Faithful: the Nicean Creed, the Our Father, the appointed Kontakia and Blessed be the name of the Lord. Psalm 33 is then read (like at the end of the Presanctified Liturgy) and there is a dismissal.
The Divine Liturgy
At this point we should mention the service of the Divine Liturgy. This service is not part of the Daily Cycle for it is outside of time and the fulfillment of all time. In it we partake of the eternal kingdom (as the Priest begins the service with “Blessed is the Kingdom of the Father and of the Son and of the Holy Spirit, now and ever, and unto ages of ages. Amen”), the Eighth Day, that eternal day where there is no evening. It is the goal and highlight of our liturgical life where we join with the eternal worship of God in Heaven with the angels and all the saints. In it we ascend by prayers (litanies, Psalms, etc.), the teachings of the Apostles (the Epistle reading, Gospel reading and homily [sermon]), the communion of the saints, the participation in the body and blood of our Lord and God and Savior Jesus Christ and in giving thanks (Eucharist) for all that God has done for . (Acts 2:42-47)
The Divine Liturgy may be celebrated anytime of the day but is most often celebrated after 1 st or 6 th hour prayers. The Divine Liturgy is divided into two parts: The Liturgy of the Word or Liturgy of the Catechumens and the Liturgy of the Eucharist or Liturgy of the Faithful. The first half was based on the ancient Synagogue service (Synaxis in the Greek which means “gathering together”). It begins with the Great Litany, Psalms (1 st and 2 nd Antiphons), the proclamation of faith “Only begotten Son”, the 3 rd Antiphon, the Little Entrance with the Gospel, the Troparia and Kontakia appointed for the day and the Trisagion (“Thrice-Holy”) hymn. Then comes the Epistle reading introduced by a Psalm (or Scripture) verse call the Prokeimenon and the Gospel reading introduced by the 3-fold Alleluia and its Psalm verses (omitted in some traditions). The Gospel reading is usually followed by the Homily and then follow a number of Litanies (Litany of Fervent Supplication, Litany of the Catechumens) and the dismissal of the Catechumens.
The second part of the Divine Liturgy is the Liturgy of the Faithful. It begins with two short Litanies of the Faithful and then the Cherubic Hymn is sung. At this point the Cherubic Hymn is interrupted by the Great Entrance where the clergy make a procession with the gifts that have been offered (the bread and the wine) to the holy altar. Petitions are made for the bishop, the people and the departed. The Cherubic Hymn concludes at the end of the Great Entrance and the gifts are placed on the altar. Then comes the Litany of Supplication “For the precious gifts now set forth”, the Creed (“The doors. The doors. In wisdom let us attend.”) and the Anaphora.
The Anaphora (Greek for “offering up”) where we lift up the gifts and our hearts to God in thanksgiving (Eucharist). As we enter into the Holy of holies and partake of that heavenly bread we sing with the angels: “Holy, Holy, Holy. Lord of Sabaoth. Heaven and earth are full of Thy glory. Hosanna in the highest. Blessed is He that cometh in the Name of the Lord. Hosanna in the highest.” We hear Christ’s words of institution “This is my Body which is broken for you, for the forgiveness of sins.” and “This is my Blood of the new covenant, which is shed for you and for many, for the forgiveness of sins.” Remembering His works of salvation for us, we offer what he has offered to us “Thine own of Thine own, we offer unto Thee in behalf of all and for all.” And we offer our thanksgiving (Eucharist): “We hymn thee, we bless thee, we give thanks to thee, O Lord. And we pray unto thee, O our God.”
Then in the Epiclesis, the priest beseeches the Holy Spirit to come down upon the gifts “And make this bread the precious Body of Thy Christ” “And that which is in this cup, the precious Blood of Thy Christ.” This is followed by the commemoration of all the saints, the singing of the Megalynarion to the Theotokos and the intercessions for the living and those who have fallen asleep in the Lord. Then comes the litany “Having commemorated all the saints …”
We then say the Lord’s Prayer, “Our Father” and pray for the forgiveness of sins “as we forgive those who trespass against us”. The priest prays for the “distribution of these gifts” preparing the holy bread and holy cup as the people sing “One is holy, one is the Lord Jesus Christ to the glory of God the Father. Amen.”
Then we say an abbreviation of the Pre-Communion Prayers and sing the Communion Hymn – “Praise the Lord from the Heavens” (or the one appointed for that day) as the clergy partake of the holy gifts – the Deacon or Priest calling the faithful to partake with the words, “With fear of God and faith and love, draw near.” And we respond with: “Blessed is He that cometh in the Name of the Lord. God is the Lord and hath appeared unto us.” (Psalm 117 [118]) Having received the holy gifts we say to ourselves, “Behold, This has touched thy lips, and will take away thine iniquities, and will purge thy sins.
After receiving Holy Communion, we sing “We have seen the True Light. We have received the Heavenly Spirit. We have found the True Faith, worshiping the Undivided Trinity, Who hath saved us.” (or in some cases the Festal Troparion) And “Let our mouths be filled with Thy praise, O Lord, that we may sing of Thy glory. For Thou hast made us worthy to partake of Thy holy, divine, immortal and life-giving mysteries …” (Psalm 70 [71]:8) The priest says, “Let us depart in peace” and we respond, “In the Name of the Lord.” The priest then prays before the icon of Christ for the Church and the whole world and we respond by singing, “Blessed be the name of the Lord, henceforth and forevermore.” (Psalm 112 [113]:2) And the Divine Liturgy ends with a blessing and dismissal.
1 Orthodox comes from the Greek words which means “true” or “right” (orthos) “belief”, “praise” or “glory” (doxa).
2 http://www.goarch.org/ourfaith/ourfaith7118
3 The words “liturgy”, “liturgical”, etc. come from the Greek word “leitourgia” which means “work of the people” or “public service or worship”. It is the word St. Paul uses when he says, “For the administration of this service (leiturgia) not only supplies the needs of the saints, but also is abounding through many thanksgivings (eucharistia) to God.” (2 Cor. 9:12) Worship of God and service to others is indivisible as St. John the Theologian says, “And this commandment we have from Him: that he who loves God must love his brother also.” (1 John 4:20) In the early Church, the tithes and gifts for the poor were collected at the Divine Liturgy (anciently called the Eucharist or “thanksgiving”) and distributed to the poor by the deacons. St. Paul was first called to minister as it says in Acts, “Now in the church that was at Antioch there were certain prophets and teachers … As they ministered (leitourgeo) to the Lord and fasted, the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them.’” (Acts 13:1-2) St. Paul also writes, “I beseech you therefore, brethren, by the mercies of God that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable (logikos or “of the word”) service (latreia).” (Rom. 12:1) “that I might be a minister (leitourgos) of Jesus Christ to the Gentiles, ministering the Gospel of God,” (Rom. 15:16) “Yes, and if I am being poured out as a drink offering on the sacrifice and service (leiturgia) of your faith, I am glad and rejoice with you all.” (Phil. 2:17) “Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister (leitourgos) of the sanctuary and of the true tabernacle which the Lord erected, and not man.” (Heb. 8:1-2)
4 “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (Eph. 2:10)
5 “If you love Me, keep my commandments. (John 14:15)
6 Luke 14:15-24
7 Note the hymn “The Bridegroom comes in the middle of the night” which is sung during the Bridegroom Orthros during Holy Week when the Church calls us to “watch and pray” (Mark 14:38) in preparation to participate in the Death, Burial and Resurrection of Christ.
8 “From the morning watch until night, let Israel hope in the Lord” (Psalm 129 [130]:6) “like a watch in the night” Psalm 89 [90]:4
9 “Father Herman was once invited aboard a ship that had docked in Kodiak and during a conversation with those on board he asked them what it was that would bring them the most happiness. Some wanted wealth, others wanted a top ranking job in the Navy another wanted a beautiful wife etc. ‘What could be better, higher, more worthy of love and more splendid than Our Lord Jesus Christ Himself, Who created the world, adorns, gives life, sustains, nourishes and loves everything - Who is Himself love. Should we not love God above all things, and wish for and seek Him?’ The reply was, ‘Why that's obvious, how can we not love God?’ And Father Herman responded ‘I, a poor sinner, have been trying to learn how to love God for more than 40 years, and I cannot say that I yet love Him properly. If we love someone, we always remember them, we try to please them continually. Day and night we are concerned about them. Our mind and our heart is concerned with the object of our love. How do you love God? Do you turn to Him often? Do you always remember Him? Do you always pray to Him and keep His commandments?’ The crew admitted that they did not. ‘Then, for our good and for our happiness, let us all make a vow: at least from this day, this hour, this very minute, we should strive to love God above all else and do His will!’" http://www.sthermanchurch.org/life.html
10 “And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.” Central elements of worship that were present from the very beginning continue in the Orthodox Church to this day: apostolic doctrine being taught in the fellowship of a common assembly, the breaking of the eucharistic bread, and specific liturgical prayers. Prayers is literally “the prayers” in Greek, referring to specific liturgical prayers. The Jews had practiced liturgical prayer for centuries, the preeminent prayers being the Psalms. Because the Psalms point so clearly to Christ, Christians immediately incorporate them into New Testament worship ( Orthodox Study Bible footnote on Acts 2:42, see also Acts 3:1; 10:3,9,30)
11 Fr. Lazarus Moore of blessed memory use to say (regarding the Scriptures but could be applied to all of holy tradition): “It is like the ocean: Some places are shallow enough for little children to play. Yet in other places an elephant is out of its depth.”
12 “Evening, morning and at noon I will tell and declare my needs, and He will hear my voice.” (Psalm 54 [55]:18) “Seven times a day I praise Thee for the justice of Thy judgments.” (Psalm 118 [119]:164)
13 Calling upon the name of Jesus – the Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me”) – has been the prime example of how a Christian can pray without ceasing. It is not something set in opposition to liturgical or common prayer, but is at its very heart. The continual cry of “Lord have mercy” in the liturgical services is a prime example of an abbreviated form of the Jesus Prayer. This prayer has been taught by many of the early Church Fathers and by many holy saints throughout the ages as recorded in the Philokalia. In the book “The Way of the Pilgrim, The Pilgrim Continues His Way” an amazing account is given of the Scriptural basis and development of prayer in general and the Jesus Prayer in particular. Here follows many of the Scripture references made in this account: Matt. 6:5-15; 7:7-12; Mark 14:32-40; Luke 11:5-14; 18:1-15; Interior prayer John 4:5-25; 15:4-8; the Jesus Prayer John 16:23-28; Acts 16:25-26; James 5:13-16; Jude 1:20; Rom. 8:26; Eph. 6:18; Phil. 4:6-7; 1Thes. 5:17; 1Tim. 2:1-5. Some other forms of the Jesus Prayer can also be found in Matt. 9:27; 20:30-31; Mark 10:47-48; Luke 18:38-39. http://orthodoxwiki.org/Jesus_Prayer
14 http://orthodoxwiki.org/Horologion or the Liturgikon (http://orthodoxwiki.org/Hieratikon). The Liturgikon or Euchologion are the service books for the priest and deacon with the reader’s parts abbreviated. The Horologion is the service book for the reader / choir / kliros (http://orthodoxwiki.org/Kliros) with the priest’s parts abbreviated.
15 http://orthodoxwiki.org/Daily_Cycle
16 http://orthodoxwiki.org/Vespers
17 “Prelude” or “First Song”
18 In fulfillment of St. Paul’s exhortation, “Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceful life in all godliness and reverence.” (1 Tim. 2:1-3) http://orthodoxwiki.org/Litany
19 Kathisma means to sit (this is in contrast to the Akathist which means to stand). http://orthodoxwiki.org/Kathisma#Kathismata
20 http://orthodoxwiki.org/Royal_doors
21 http://orthodoxwiki.org/Gladsome_Light
22 http://orthodoxwiki.org/Prokeimenonhttp://en.wikipedia.org/wiki/Prokeimenon
23 Most stichera follow after Psalm or Scripture verse. The Aposticha is set off (apo) or is different in that it begins with a stichera and the Psalm verses follow. http://orthodoxwiki.org/Aposticha
24 Luke 2:29-32. http://orthodoxwiki.org/Simeon_the_God-receiver
25 http://orthodoxwiki.org/Trisagion_Prayers#Trisagion_Prayer
26 “God-bearer” or “Mother of God” as St. Elizabeth, the mother of St. John the Baptist and Forerunner of the Lord, prophecied, “But why is this granted to me, that the mother of my Lord should come to me?” (Luke 1:43) As we know the Hebrew people had only one Lord – “the Lord is God; there is no other” (1 Kings 8:60)
27 http://orthodoxwiki.org/Apolytikion
28 http://orthodoxwiki.org/Litia
29 http://orthodoxwiki.org/Compline
30 “But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.” (Matt. 6:6)
31 For example, the Canon of Preparation for Holy Communion. (See the booklet, “The Service of Preparation for Holy Communion” by Holy Transfiguration Monastery, Boston, Mass.)
32 http://orthodoxwiki.org/Kontakion
33 The Midnight office originated as a purely monastic devotion inspired by Psalm 118:62 (119:62 KJV), "At midnight I arose to give thanks unto Thee for the judgments of Thy righteousness," and also by the Gospel parable of the Wise and Foolish Virgins (Matthew 25:1-13) http://orthodoxwiki.org/Midnight_Office
34 http://orthodoxwiki.org/Orthros
35 The tradition is that these Six Psalms will be read at our judgment.
36 Psalm 117:27,26,1,10,17,22-23
37 Kathisma means to sit (this is in contrast to the Akathist which means to stand). http://orthodoxwiki.org/Kathisma#Kathismata
38 http://orthodoxwiki.org/Polyeleos
39 http://orthodoxwiki.org/Evlogitaria
40 For more details see the Great Horologion pp 678-718, published by Holy Transfiguration Monastery, Boston, Mass.
41 http://orthodoxwiki.org/Hypakoe
42 http://orthodoxwiki.org/Anabathmoi
43 http://orthodoxwiki.org/Canon_%28hymn%29
44 http://orthodoxwiki.org/Kontakion
45 http://orthodoxwiki.org/Akathist
46 http://orthodoxwiki.org/Irmos
47 http://orthodoxwiki.org/Katavasia
48 http://orthodoxwiki.org/Exaposteilarion
49 “The steps of a man are guided aright by the Lord” (Psalm 36 [37]:23) “A man’s heart plans his way, but the Lord directs his steps.” (Prov. 16:9)
50 http://orthodoxwiki.org/Daily_cycle
51 http://orthodoxwiki.org/Typika
52 http://orthodoxwiki.org/Divine_Liturgy#Liturgy_of_the_Word
53 http://orthodoxwiki.org/Typical_Psalms
54 St. Ignatius of Antioch in the first century instituted antiphonal singing – singing back and forth between to chanters or choirs. “As Bishop of Antioch, Ignatius governed the Church of God as a good shepherd and was the first to introduce antiphonal chanting in the Church, in which two choirs alternate the chanting. This manner of chanting was revealed to St. Ignatius by the angels in heaven.” (Prolog -- http://www.westsrbdio.org/prolog/my.html?month=December&day=20&Go.x=21&Go.y=17) http://orthodoxwiki.org/Ignatius
55 http://orthodoxwiki.org/Antiphonal
56 http://orthodoxwiki.org/Divine_Liturgy#Liturgy_of_the_Eucharist
57 http://orthodoxwiki.org/Nicene-Constantinopolitan_Creed
58 Matt 6:9-13. http://orthodoxwiki.org/Our_Father
59 “I was in the Spirit on the Lord’s Day …” (Rev. 1:10; 7:15-17; 21:22-27) “There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever.” (Rev. 22:5) http://orthodoxwiki.org/Pascha#Day_without_evening “O Christ, great and most holy Pascha. O Wisdom, Word and Power of God, grant that we may more perfectly partake of Thee in the never-ending day of Thy kingdom” (9 th Ode of the Paschal [Easter] Canon)
60 http://orthodoxwiki.org/Eucharist
61 http://orthodoxwiki.org/Divine_Liturgy#Liturgy_of_the_Word
62 http://orthodoxwiki.org/Catechumen
63 http://orthodoxwiki.org/Divine_Liturgy#Liturgy_of_the_Eucharist
64 http://orthodoxwiki.org/Synagogue
65 http://orthodoxwiki.org/Synaxis
66 http://orthodoxwiki.org/Great_Litany
67 http://orthodoxwiki.org/Antiphon
68 http://orthodoxwiki.org/Little_Entrance
69 http://orthodoxwiki.org/Troparia
70 http://orthodoxwiki.org/Kontakion
71 http://orthodoxwiki.org/Trisagion
72 http://orthodoxwiki.org/Apostolos
73 http://orthodoxwiki.org/Prokeimenon
74 http://orthodoxwiki.org/Gospels
75 http://orthodoxwiki.org/Homily
76 http://orthodoxwiki.org/Litany_of_Fervent_Supplication
77 http://orthodoxwiki.org/Litany_of_the_Catechumens
78 http://orthodoxwiki.org/Cherubic_Hymn
79 http://orthodoxwiki.org/Great_Entrance
80 http://orthodoxwiki.org/Nicene-Constantinopolitan_Creed
81 http://orthodoxwiki.org/Anaphora
82 “But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?” (Heb. 9:11-14)
“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, 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. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.” Heb. 10:19-25
“Therefore we must give the more earnest heed to the things we have heard, lest we drift away. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will? For He has not put the world to come, of which we speak, in subjection to angels. But one testified in a certain place, saying:
“What is man that Thou art mindful of him,
Or the son of man that Thou takest care of him?
Thou hast made him a little lower than the angels;
Thou hast crowned him with glory and honor,
And set him over the works of Thy hands.
Thou hast put all things in subjection under his feet.”
For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.” (Heb. 2:1-9)
83 http://orthodoxwiki.org/Epiclesis
84 http://orthodoxwiki.org/Megalynarion
85 Saint Gregory (Grigentius), Bishop of Omir in the 6 th century lived in a city where “the majority of the inhabitants were Jews. St. Gregory endeavored to convert them to Christianity. Then the Jews suggested to St. Gregory and to King Abramis that they should have a debate about faith with the assurance that if they [the Jews] were defeated then all of them would enter the Christian Faith. This debate lasted several days in the presence of several thousand people, both Jews and Christians. The Jews, seeing that they would be defeated by Gregory's irrefutable reasons and proofs, sought from Gregory that, in some way, he show them Christ alive so that they might see Him with their own eyes and then they would believe. Having great boldness before the Lord because of the purity of his heart, St. Gregory knelt facing east and, before everyone, began to pray to God. When he had finished his prayer, the earth quaked, thunder clapped, and the heavens opened in the east. A cloud, glowing with a flaming fire and shining rays, moved from the east and then slowly descended to the earth toward that place where the assembly of people had gathered. In the midst of the cloud there stood a man of inexpressible beauty, with a face of extraordinary brightness and in a vesture that appeared to be woven of lightning. He moved upon the cloud until He came over Bishop Gregory himself. Everyone saw Him in unsurpassable glory and beauty, and in fear fell to the ground on their faces. Gregory cried out: ’One is Holy, One is the Lord, Jesus Christ, to the glory of God the Father. Amen.’ At this, there came a voice to the Jews from the Lord's glory: ``For the sake of the bishop's prayers, He Who was crucified by your fathers heals you.'' And the shining cloud moved away as slowly as it came. After that, the Jews were baptized.” http://www.westsrbdio.org/prolog/my.html?month=December&day=19&Go.x=26&Go.y=10
86 In the Horologion there are two services given to prepare the faithful for receiving Holy Communion. The night before there is a Small Compline service with a Canon of Preparation for Holy Communion. The following day before the Divine Liturgy there is a service of Psalms, Troporia and wonderful prayers by St. Basil the Great, St. John Chrysostom, St. John of Damascus, St. Simeon the New Theologian and St. Simeon Metaphrastes to prepare for receiving the Body and Blood of our Lord and God and Savior Jesus Christ. (See the booklet, “The Service of Preparation for Holy Communion” by Holy Transfiguration Monastery, Boston, Mass.)
87 “I saw the Lord sitting on a throne, high and lifted up. The house was full of His glory. Around Him stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew. And one cried to another and said, ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory.’ The lintel was lifted up by the voice of those who cried out, and the house was filled with smoke. So I said, ‘Woe is me, because I am pierced to the heart, for being a man and having unclean lips, I dwell in the midst of a people with unclean lips; for I saw the king, the Lord of hosts, with my eyes!’ Then one of the seraphim was sent to me. He had a live coal in his hand, which he took with tongs from the altar. He touched my mouth, and said, ‘Behold, this has touched your lips. Your lawlessness is taken away, and your sin is cleansed.’” (Isaiah 6:1-7)
88 “Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil. 2:9-11)
89 There is also a service of Thanksgiving after Holy Communion (which can also be found in the booklet, “The Service of Preparation for Holy Communion” by Holy Transfiguration Monastery, Boston, Mass.)