AN INTRODUCTION TO

THE DIVINE LITURGY

HISTORY AND OUTLINE

The Word Divine Liturgy

The Divine Liturgy is the sacred rite by which
the Orthodox Church celebrates the mystery of the
Eucharist. This title for the Eucharist is derived
from two Greek words theia and leitourgia. The
word theia means pertaining to God, hence divine.
The word leitourgia comes from two words leitos,
which means people, and ergon, which means work,
hence the work of the people or a public service,
act or function. The word leitourgia was used in
Greek antiquity to describe those services and acts
which were performed for the benefit and common
interest of all, including acts of worship. It was in
this latter religious sense that the word found its way
into the vocabulary of Scripture and the Church.
In the Septuagint (the Greek translation of the Old
Testament) the word was applied to the Temple ser-
vices and the functions of the priests. In the New
Testament, where the word appears infrequently,
it describes the saving work of Christ (Heb 8.6) and
Christian worship (Acts 13.21). In the Apostolic
Fathers and later tradition the word was applied to
worship. By the fourth century, the word leitourgia,
together with the adjective theia (i.e. Divine
Liturgy), had become the technical term for the

xiii
 xiv An Introduction to the Divine Liturgy An Introduction to the Divine Liturgy xv

mystery of the Eucharist. The word Eucharist in true that the Christian liturgy, and the Eucharist
turn means thanksgiving. It takes its name from the especially, is one of the most original creations of
great prayer of consecration (the Anaphora) recited Christianity. But however original it is, it is not
by the celebrant of the Divine Liturgy. a sort of an ex nihilo creation. To think so is to
condemn ourselves to a minimal understanding of
The Origins of the Divine Liturgy it.".
The Divine Liturgy is composed of two parts. The Eucharist itself was instituted by Christ
The first part of the Liturgy is the Liturgy of the at the supper on Holy Thursday to perpetuate
Word, also called the Synaxis or the Proanaphora. the remembrance (anamnesis) of His redemptive
Sometimes this part has been referred to as the Lit- work and to establish a continuous intimate com-
urgy of the Catechumens. The second part is the munion (koinonia) between Himself and those
Eucharist, which has also been called the Liturgy who believe in Him. The actions and words of
of the Faithful. The Liturgy of the Word in its basic, the Lord concerning the bread and wine formed
classical shape is a Christianized version of the syn- the basis for the Eucharist, the chief recurrent
agogue service focusing on the reading of a biblical liturgical rite of the Church. The nucleus of every
passage and the homily. The Eucharist on the other eucharistic rite consists in four actions: the of-
hand is derived from the words and actions of the- fering and the placing of bread and wine on the
Lord at the Mystical (Last) Supper. holy Table; the anaphora or great eucharist
The connection of the Divine Liturgy to the prayer, which includes the words of institution
prayer service of the synagogue and to a Jewish and the invocation of the Holy Spirit for the con-
household or fraternal ritual meal must be under- secration of the gifts; the breaking of the con-
stood against the backdrop of the nascent Chris- secrated Bread (an act called the fraction); and the
tian community. The Lord, His apostles and the communion of the consecrated gifts by the people
first Christians were Jews. It is clear that the Church of God.
is characterized forever by its Semitic origins. It At first the Eucharist was celebrated within the
is equally clear that the Church has close connec- context of an evening community meal, referred to
tions with Hellenism. The Church was born in as the agape or love feast. By the end of the first
Jerusalem, but grew up within the Hellenistic or the beginning of the second century, the celebra-
civilization. Her liturgy, art, and theology are tion of the Eucharist was separated from the com-
radiant with the imperishable traces of this dou- munity meal and transposed to the early morning
ble experience. Louis Bouyer observes: "It is hours.

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 xvi An Introduction to the Divine Liturgy An Introduction to the Divine Liturgy xvii

The Development of the Divine Liturgy remembers the faithful, both living and dead by
The Divine Liturgy is a complex act of move- name.
ment, sound, and sights characterized by a deep The verbal and non-verbal elements of the Di-
sense of harmony, beauty, dignity, and mystery. It vine Liturgy are fitted together harmoniously, so
is structured around two solemn entrances, which as to weave a pattern of prayer that addresses and
today are abbreviated forms of earlier more elab- inspires the whole person, body and soul. The prin-
orate ceremonies, the reading and the exposition of ciple behind the development of its ceremonial
Holy Scripture, the great eucharistic prayer (the splendor rests upon the notion that our earthly wor-
Anaphora), and the distribution of Holy Commu- ship reflects the joy and majesty of heavenly
nion. Elaborate opening rites (enarxis) and a series worship.
of dismissal rites (apolysis) embrace the whole On the verbal side of the Liturgy we hear: elo-
action. quent prayers of praise, thanksgiving, intercession,
The first or Little Entrance, the entry of the and confession; litanies, petitions, acclamations,
clergy and the people into the Church, once marked greetings, and invitations; hymns, chants, psalm-
the beginning of the Liturgy of the Word. The Lit- ody, and creedal statements; and intoned scriptural
tle Entrance is a solemn procession with the Gospel readings and a homily. On the non-verbal side, we
accompanied with entrance hymns. are involved with solemn processions and an assort-
The second or Great Entrance once marked the ment of liturgical gestures. The eyes are filled with
beginning of the Eucharist. It is a solemn proces- the actions of the servers, as well as with the sights
sion with the gifts of the bread and wine that are of the Lord and His saints gazing at us from the
to be offered and consecrated. These gifts are icons. The nostrils are filled with the fragrance of
brought to the Church by the people. The elements incense and the heart is grasped by the profound
used for the offering are prepared by the clergy. silence of the divine presence. People touch hands
During the course of the eighth century, this rite gently, saying, "Christ is in our midst," when called
of preparation was transferred from before the upon to love one another before the offering of the
Great Entrance to a time before the enarxis of the gifts as a sign of mutual forgiveness and love. With
Divine Liturgy. This service is called the Prosko- one voice and heart they recite the Creed, and re-
mide and it is performed at the Table of Prepara- commit themselves to the fulness of the truth of the
tion called the Prothesis. It is here, after the prepa- Orthodox faith. Participating in Holy Communion,
ration of the bread and the cup and the com- the faithful taste and see that the Lord is good.
memoration of the saints, that the celebrant also The basic outline of the Divine Liturgy goes

SM.
 An Introduction to the Divine Liturgy xix

back to the New Testament. Ritual and text evolved is used only ten times during the year: on the five
gradually; the several elements of the Liturgy Sundays of the Great Fast; on the vigils of Pascha,
developed unevenly and at different stages. Its Christmas, and Epiphany; on Holy'Thursday and
structures were expanded, augmented and adorned on the Feast of Saint Basil, January 1.
with chants, prayers, and various ceremonials. By The Liturgy of Saint John Chrysostomos is
the tenth century, the eucharistic rites of Constan- shorter and less rhetorical than that of Saint Basil. It
tinople, the chief see of the Orthodox East, had is distinguished for its simplicity and clarity. At first
become more or less crystallized. The process of it was probably the weekday liturgy of Constantino-
growth, modification, and adaptation has been rel- ple. Gradually it superseded and replaced the Litur-
atively slow ever since. By virtue of its prestige, the gy of Saint Basil. The Liturgy of Saint John Chryso-
rites of Constantinople first influenced and finally / stomos is now celebrated at every eucharistic as-
replaced all other rites in the Orthodox East. Since sembly unless the Liturgy of Saint Basil or the Lit-
the end of the twelfth century, with minor varia- urgy of the Pre-Sanctified Gifts is to be celebrated.
tions that reflect local customs, the Liturgy of Con- The,Liturgy of the Pre-Sanctified Gifts is not
stantinople has become the common rite of all Or- a full Divine Liturgy in that it does not contain the
thodox Churches. anaphora. This liturgy is now used on Wednesdays
and Fridays of the Great Fast and on the first three
The Three Liturgies days of Holy Week. It is comprised of Vespers, the
Constantinople was the magnificent crucible in solemn transfer to the holy Table of the elements
which several liturgical traditions converged. Out of Holy Communion consecrated at the Divine Lit-
of this synthesis came three liturgies, which were urgy the previous Sunday or Saturday, and the or-
distinctly Constantinopolitan. Firmly rooted in der of the distribution of Holy Communion as in
God's written word and strongly influenced by the the other liturgies.
patristic experience, these liturgies take us to the According to local custom, three other ancient
heart of God's glory and philanthropia. liturgies are also used by Orthodox Churches on the
The Liturgy of Saint Basil was, until the twelfth occasion of the feast day of the saints to which their
century, the chief liturgy of Constantinople. Its ana- authorship is traditionally attributed. These are the
phora is probably the most eloquent of all liturgies, liturgies of Saint'James (lakovos), the ancient lit-
east and west. Powerful in its unity of thought, the- urgy of Jerusalem; Saint Mark, the ancient liturgy
ological depth and rich biblical imagery, it was cele- of Alexandria; and Saint Gregory the Theologian,
brated every Sunday and great feast day. Now it an ancient liturgy of Cappadocia and Alexandria.
 The Celebrants of the Divine Liturgy crowning of that union based on doctrinal truths
The Divine Liturgy is a corporate action of the and canonical harmony already held and possessed
whole people of God. The clergy and the laity in common. The Eucharist is both a celebration and
together constitute the one, living, divine-human or- a confession of the faith of the Church. Hence it
ganism, the Body of Christ, the Church. The eu- is not possible to approach Holy Communion by
charistic assembly presupposes the presence and ac- way of hospitality.
tive participation of clergy and laity, each with their It is expected that every baptized and chrismated
own essential and distinctive ministry, role, and Orthodox adult, child, and infant be regular and
function. Together they enter into the depths of the frequent recipients of the Divine Mysteries. It is
divine light, in accordance to the measure of the presupposed that adult and children communicants
faith given them by God and the purity of their , have fasted from the evening meal prior to receiv-
heart. ing Holy Communion at the morning Eucharist.
The chief celebrant of the Eucharist is the bishop Care must be taken that one approaches Holy
or, in his absence, the presbyter, without whom Communion with spiritual discernment. Saint Nich-
there can be no Eucharist. The bishop or priest acts olas Kabasilas teaches: "Let not everyone come to
in the place of Christ who is the true priest and cele- receive it, but only those who are worthy, `for the
brant of the eucharistic mystery. Christ Himself is holy gifts are for the holy people of God' Those
the one Who offers and is offered, the one Who whom the priest calls holy are not only those who
receives and distributes. Through His perfect self- have attained perfection, but also those who are
offering, as the unique High Priest and mediator striving for it without having yet obtained it .. .
of the New Covenant, Christ continues to unite re- That is why Christians, if they have not committed
deemed humanity to God (Heb 9.11-15; 10.10). such sins (mortal sins) as would cut them off from
Christ and bring death, are in no way prevented,
Reception of Holy Communion when partaking of the holy mysteries, from receiv-
The Eucharist belongs to and is shared by those ing sanctification . . . For no one has holiness of
who have been baptized into the Church and who himself; it is not the consequence of human virtue,
hold a common faith in the bond of love. Thus, but comes for all from Him and through Him."
only those Orthodox Christians in full communion For the faithful the Divine Liturgy is exper-
with the Church may partake of the Holy Gifts. For ienced at one and the same time as judgment, for-
the Orthodox, the Eucharist is not an instrument giveness, and true life. In every Liturgy people hear
for achieving Christian unity, but the very sign and the good news of Christ and enter into a process
xxii An Introduction to the Divine Liturgy An Introduction to the Divine Liturgy xxiii

of conversion. Repentance is offered as a way of perfectly. To quote Saint Nicholas Kabasilas again:
life, a continuous journey toward God the Father. "By dispensation of His grace, He (Christ) dissem-
We learn to live in communion with Christ not only inates Himself in every believer through that flesh
in the moments of the Liturgy, but in the exeriences whose substance comes from bread and wine,
of daily life. Repentance becomes a way of life, a blending Himself with the bodies of believers, to
continuous journey toward God the Father. secure by this union with the Immortal that man,
In the Divine Liturgy we share in the power of too, may be a sharer in incorruption. He gives these
the resurrection, which alone liberates and gifts by virtue of the benediction through which He
transfigures all of life and makes possible the transelements the natural. quality of these visible
reconstruction of all order, personal and social. things to that immortal thing."
Every liturgy is an opportunity for a new dyna- Through the Eucharist divine life flows into
mic encounter with the Holy Trinity for the renewal us and penetrates the fabric of our humanity. The
and sanctification of human persons and creation. future life is infused into the present one and is
blended with it, so that our fallen humanity may
THEOLOGICAL MEANING be transformed into the glorified humanity of the
The Eucharist or Divine Liturgy is the central new Adam, Christ. The Eucharist is our "medicine
mystery of the Church. It is at once the source and of immortality and the antidote against death, ena-
the summit of her life. In it the Church is conti- bling us to live forever in Jesus Christ," according
nuously changed from a human community to the to Saint Ignatios.
body of Christ, the temple of the Holy Spirit, and
the holy people of God. The Eucharist, according The Messianic Banquet
to Saint Nicholas Kabasilas, is the final and greatest In this present age between the two comings of
of the mysteries "since it is not possible to go be- Jesus Christ our Lord, the Divine Liturgy is always
yond it or add anything to it. After the Eucharist the messianic banquet, the meal of the kingdom,
there is nowhere further to go. There all must stand, the time and place in which the heavenly joins and
and try to examine the means by which we may pre- mingles with the earthly. The Eucharist initiates
serve the treasure to the end. For in it we obtain humankind, nature, and time into the mystery of
God Himself, and God is united with us in the most the uncreated Trinity. The Divine Liturgy is not
perfect union." simply a sacred drama or a mere representation of
Every sacred mystery makes its partakers into past events. It constitutes the very presence of God's
members of Christ. But the Eucharist effects this embracing love, which purifies, enlightens, perfects,
 Holy Spirit." The faithful receive Holy Commu-
and deifies (2 Pet 1.4) all those who are invited to
nion for the forgiveness of sins and life eternal, two
the marriage supper of the Lamb (Rev 19.9), all who
gifts of divine love, so that they may find mercy
.through baptism and chrismation have been incor-
and grace with all the saints, who throughout the
porated into the Church and have become Christ-
ages have been pleasing to God. Through the cele-
bearers and Spirit-bearers.
bration of the Divine Liturgy sin, corruption, and
In the Divine Liturgy we do not commemorate
death, the divisive and destructive powers of Satan,
one or another isolated event of sacred history. We
are abolished. In the Eucharist all things are united
celebrate, in joy and thanksgiving, the whole mys-
with God. In the changed elements of the bread and
tery of the divine economy, from creation to in-
wine, creation, freed from the bondage of corrup-
carnation, especially, in the words of the Liturgy,
tion, becomes itself Spirit-bearing.
"the cross, the tomb, the resurrection on the third
day, the ascension into heaven, the enthronement
Partakers of Divine Nature
at the right hand of the Father, and the second
Through the power of God the bread and wine
glorious coming." Thus, in experiencing the risen
of the Liturgy are changed into the very Body and
and reigning Christ in the Divine Liturgy, the past,
Blood of Christ. This change is not physical but
present, and future of the history of salvation are
mystical and sacramental. While the qualities of the
lived as one reality.
bread and wine remain, we partake of the true Body
and Blood of Christ
A Continuous Pentecost
The Eucharist, so writes Saint Ignatios, "is the
Each Divine Liturgy is a continuation of the
flesh of our Savior Jesus Christ, the flesh which suf-
mystery of Pentecost. It is the renewal and the con-
fered for our sins and which the Father in His gra-
firmation of the coming of the Holy Spirit who is
ciousness raised from the dead." In the Eucharist
ever present in the Church. In the Divine Liturgy
we are offered Christ's deified flesh, to which we
of Saint John Chrysostomos we pray: "Make us
are joined, without confusion or division, in order
worthy to find grace in Your presence so that our
to partake of divine life. In the Eucharist, Christ
sacrifice may be pleasing to You and that Your
acts to make us His own Body. According to Saint
good and gracious Spirit may abide with us and with
Nicholas Kabasilas, "the Bread of Life Himself
the gifts here presented and with all Your people."
changes him who feeds on Him and transforms and
The worshiping community prays earnestly that it
asimilates him into Himself." Thus, eternity
may continue to be Spirit-bearing and that the con-
penetrates our finitude. In the words of Saint
secrated gifts may become a "communion of the
 An Introduction to the Divine Liturgy xxvii

Gregory Palamas, "by this flesh [of Christ in the to Christ and to one another. "Because there is one
Eucharist] our community is raised to heaven; that bread, we who are many are one body, for we all
is where this Bread truly dwells; and we enter into partake of the one bread" (1 Cor,10.17). Sharing
the Holy of Holies by the pure offering of the Body in the life of Christ and energized by the gifts of
of Christ." Men, women, and children are invited the Holy Spirit, the Church becomes an epiphany
to share in the trinitarian life of God. The life of of divine love. Saint John of Damascus writes: "If
the Trinity flows and dwells in us through "the union is in truth with Christ and with one another,
grace of our Lord Jesus Christ and the love of God we are assuredly also united voluntarily with all
the Father and the communion of the Holy Spirit" those who partake with us." The Eucharist becomes
(2 Cor 13-14). We become God-bearers. the vision and the image of true human life as God
created it and intended it to become. Through the
The Local Church Eucharist the destructive powers of Satan are be-
The mystery of the Church as the Body of Christ ing continuously defeated and the life of selfless
is fully realized in the Divine Liturgy, for the Eu- love is being revealed, learned. According to Vladi-
charist is Christ crucified and risen, in His personal mir Lossky, the Divine-Liturgy makes manifest the
presence. Every local church, living in full the sacra- true dimensions of the Christian life as "the way
mental life, according to John Meyendorff, is the which leads from the multiplicity of corruption, that
"miracle of the new life in Christ lived in commun- of individuals which divide humanity, towards the
ity and is built upon and around the Table of the unity of the one, pure nature in which there is dis-
Lord. Whenever and wherever the Divine Liturgy closed a new multiplicity: that of persons united to
is celebrated, in the context of doctrinal unity and God in the Holy Spirit."
canonical norms, the local church possesses the In and through the Divine Liturgy all are initi-
mark of the true Church of God: unity, holiness, ated into the depths of the corporate life of the
catholicity, and apostolicity. These marks cannot Church as communion with God. Here we have a
belong to any human gathering; they are the escha- glimpse of the Church as an image of the Holy Trin-
tological signs given to a community through the ity. To quote Lossky again, there is "a single human
Spirit of God." nature in the hypostasis of Christ, many human hy-
postases in the grace of the Holy Spirit." The eu-
A Vision of the True Life and the New Humanity charistic assembly becomes the image of the new
The Eucharist is a network of relations, a com- humanity gathered around the risen Lord, em-
munity. It unites the members of the Church both powered, nourished, and perfected by His love and
xxviii An Introduction to the Divine Liturgy

mercy.
The eucharistic assembly in its communal and
ecclesial character is the eschatological community
of God, a community which experiences the new
age in Christ and witnesses to the presence of God's
Kingdom in history. In the words of John Zizioulas:
"At the Divine Liturgy we subsist in a manner dif- ii
ferent from the biological, as members of a body
which transcends every exclusiveness of a biological
or social kind. In such an ecclesial identity we ap-
pear to exist not as that which we are, but as that
which we will become, not as a result of an evo-
lution of the human race, whether biological or his-
torical, but as the result of the victory of Christ."

SAINT JOHN CHRYSOSTOMOS