The Shepherd, November 2007
The Liturgy of the Faithful begins with a petition (“As many as are of the faithful: again and again in peace let us pray to the Lord”), the first of two sort litanies (all the words are in the prayer book). These are followed by the Cherubic Hymn (“Let us who mystically portray the Cherubim, and chant the thrice-holy hymn unto the life-creating Trinity, lay aside all earthly care”). While this hymn is being chanted no one should move about in church, but they should stand reverently. During the first part of this hymn the priest says a long prayer silently, while the deacon censes the church. Then he and the deacon ask forgiveness, bowing to the people through the Royal doors, the people bow in return. The Great Entrance follows in which the chalice and the discos are carried from the side table in the altar though the left side door to the middle of the Church. The people stand facing the holy vessels and priest prays for all Orthodox Christians, (reciting special commemorations for the dead as well as living), after which they re-enter the altar through the Royal doors. The holy vessels are placed on the Holy Table and the Royal doors are closed and the curtain is closed. The Cherubim Hymn is completed (“That we may receive the King of all, escorted invisibly by the angelic orders. Alleluia. Alleluia. Alleluia”). Again no one should move while it is chanted.
Again there is a litany (Let us complete our prayer unto the Lord”) followed by the Creed (or Symbol of Faith, which laconically says what we believe in). In Brookwood the Creed is said by all people and clergy and choir together, because we form one company of believers. We should know it by heart, and should be saying it in our daily prayers at home, but at the Liturgy we come together to say it as a community, as one small cell of the Universal Church.
Then with the words “Let us stand well. Let us stand with fear. Let us attend, that we may offer the holy oblation in peace” starts the Anaphora, the most sacred part of the whole service. This is the utmost important part, there should be complete silence in Church, no walking about, and even the youngest children are required to stay quiet for those essential moments.
We will put the words down so that it might be more understandable. The choir answers to the deacon’s “Let us stand well...” with: “A mercy of peace, a sacrifice of praise”
Then the priest: “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” - as he blesses the people.
The choir: “And with thy spirit.”
The priest: “Let us lift up our hearts.”
The choir: “We lift them to the Lord.”
The priest: “Let us give thanks unto the Lord.”
The choir: “Meet (i.e. fitting) and right it is to worship Father, Son, and Holy Spirit, the Trinity one in essence and undivided.”
The priest says loudly: “Singing the triumphal hymn, shouting, crying, and saying:”
To which the choir responds: “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.”
The priest again: “Take, eat: This is My Body, which is broken for you, for the remission of sins.”
The choir sings: “Amen.”
The priest: “Drink ye all of (from) it: This is My Blood of the New Testament, which is shed for you and for many, for the remission of sins.” Choir: “Amen.”
Priest: “Thine own of Thine own do we offer onto Thee, because of all and for all.”
Choir: “We hymn Thee, we bless Thee, we give thanks unto Thee, O Lord, and we entreat Thee, O our God.”
During that sacred time the Holy Spirit descends and transforms the bread and wine into Body and Blood of Christ.
If we are aware what is going on at that moment it is not difficult to understand why we are to stand absolutely still and pray. On days when they are permitted, we make a full prostration to the ground at the end of this hymn, acknowledging the great Mystery which has taken place. On Sundays we normally only bow and touch the ground.
This is followed by the Chant to the Mother of God: “It is truly meet (i.e. fitting) to call thee blest, the Theotokos, the ever-blessed and all-immaculate and Mother of God. More honourable than the Cherubim, and beyond compare more glorious than the Seraphim, thee who without corruption gavest birth to God the Word, the very Theotokos do we magnify.” Sometimes on special feasts this is replaced by another hymn in her honour. At the end we make another deep reverence, recognising that it was through her ministry that we were first given the Body and Blood of Christ.
The priest says a prayer for the Bishop, beginning, “Among the first, remember, O Lord, our Metropolitan and Father Cyprian….” This is important. At the beginning of the Anaphora, we recited the Creed, the foundation of our Faith. However, the Creed is understood by many people in different ways, even when they say the same words as we do. Here we assert that we believe as does our Bishop, that we are one with him as his sons, and we pray that he may continue “rightly dividing the word of Thy truth.”
The priest prays again asking the we may ever glorify God’s Name, “with one mouth and one heart,” in unity with our Bishop, who rightly divides the word of truth, and with all the faithful, the whole Church.
Then the priest brings an end to the Anaphora by blessing the people: “And the mercies of our great God and Saviour Jesus Christ shall be with you all.”
Another Litany follows, preparing us for the “Our Father” (which is also said, like the Creed, by all together in Brookwood). After two short prayers said silently by the priest within the sanctuary, he raises the Consecrated Bread from the discos a little while exclaiming “The Holies are for the holy” (in old times all baptised Christians were called holy). The he breaks It into four portions and lays one in the Cup. After which hot water is poured into the Cup. Then as he partakes from the Holy Gifts, at Brookwood Fr Niphon comes out and gives his dread warning: “Those Orthodox Christians that wish to receive Holy Communion should have no grudges, no bitterness towards anyone; they should have prepared themselves properly by fasting from midnight, by reading the prayers of preparation to receive Holy Communion, by having been to confession and having received the blessing from their spiritual Father to receive Holy Communion, .…” These are things we all ought to know, but it is good to be reminded of them, because it is a dreadful ting to partake of Holy Communion without attempting to be properly prepared. If anyone is in doubt whether he or she should take Communion that day, they should ask the priest or refrain from partaking, lest they do so unworthily, and come another time.
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