“Everything that is said or done at the proskomedia, and that only foreshadows the death of Christ,” says Nick. “Cabasil,” is only a mark and an image: bread remains bread, and wine remains wine, and they should be accepted as a gift to God.” (See: explanation of the Liturgy, chapter XI).
Ave. Benjamin. See N. tablet, page 94.
This and similar dual meanings of objects and actions during the Proskomedia were borrowed from the instructions of St. Patriarch Herman, placed in his “Secret Vision of Church Things.”
See rank of Deities. Liturgy of I. Chrysostom, p. 53.
In Constantinople, these days were also joined by the eve of Good Friday. (See Kuroplata, on the rites of the great Church and the Court, chapters 6 and 13).
The word catechumen comes from the Greek verb κατπχέω - I announce, or teach teaching with a living voice, orally. This is how it was during the time of the Apostles, who publicly preached the doctrine of Christ: everyone who was convinced by him and declared a desire to accept Holy Baptism, until the time of its completion, when they prepared for it, were called catechumens.
Therefore, the Liturgy of the Catechumens had another name: “Common Prayers.”
See Nick. Kavas. Explanation of the Liturgy, ch. 15.
Antiphons during the Bishop's service are sung in both choirs, in the image of the Angels, whom Ignatius the God-Bearer saw in the revelation, chanting the Triune God in heaven.
On Sundays and some other days, instead of the Antiphons, the 9 beatitudes mentioned by the Lord in His Sermon on the Mount are read or sung, and at the end of each of them the words of the prudent thief are appended: Remember me, Lord; and between them the 3rd and 6th songs of the canon are read. This last is done because, according to Church rites, the Liturgy must be celebrated on ordinary days between 3 and 6 o’clock in the afternoon and after the prayers, called the 3rd and 6 o’clock, have been completed. (See the book on the order of the Orthodox Church of Metropolitan Gabriel, sheet 30).
The origin of this song is explained in the interpretation of the prayer "Holy God". On holidays: the Nativity of Christ, Epiphany, Lazarus and Holy Saturday, Easter and Trinity Day, instead of the Trisagion hymn they sing: Those who were baptized into Christ, put on Christ, Alleluia (that is, all those who were baptized in the name of Christ are clothed in the glory of Christ Gal. 3:27 - Praise God!), because in these days, mainly in the ancient time, the catechumens received Holy Baptism, and these words reminded them, along with their participation in the glory of the Lord and the responsibilities of having taken on the name of a Christian. On the day of the Exaltation of the Life-Giving Cross, instead of both of these songs they sing: We worship Your Cross, Master, etc.
St. John Chrysostom was elected. sl. 46.
See Sim. Thessal. about the church, ch. 73.
See St. John Chrysostom. in a conversation in parables. about the Prodigal Son.
Darin - comes from the Greek word δορν - spear, and means: to accompany someone with a spear, that is, solemnly, as in ancient times armed bodyguards accompanied the Kings.
In the ancient Church at this time, they remembered by name those from whom offerings were accepted, that is, those in whose name and for whose salvation they were brought, as well as those who made some special donation for the church. But since the large number of offerings made listing these names difficult and slowed down the service too much, this list of names of donors was included in the Proskomedia, during which they are remembered for their health and peace; when carrying out the Gifts, they limited themselves to the names of the highest Secular and Spiritual Hierarchy and the general name of all Orthodox Christians. (See Metropolitan Gabriel, p. 34).
In ancient times, after these exclamations, all Christians preparing for communion kissed each other as a sign of brotherly love and general reconciliation; Now, this pious rite remains only between the priests in the altar, who, having first kissed the paten, the chalice and the throne, kiss each other, saying: Christ is among us, is and will be! Those praying in the church must replace this kissing with the inner disposition of the soul.
See St. Patr. German, in N. Skrizh., p. 134.
Acts 2:2.
Luke 12:17.
See St. Patr. Herman in his Secret Vision of Things of the Church.
Rev. 4:6–9.
Or. S. Joh. Chris. Vol. I, hom. XXI et. XXIV.
During these propitiatory prayers of the priest, the deacon reads the so-called Diptychs, that is, remembrances. This word comes from the ancient Diptychs, or double-sided boards, which on one side contained the names of the living, commemorated for their health; and on the other hand, the dead, for repose.
According to the explanation of St. Herman.
Plot. Liturgist I. Kaliv. Ch. 27, 32.
The parts taken out in memory of the Saints, as well as for the health of the living and for the repose of the dead, are put into the chalice: if there are communicants, not together with the parts of the Lamb, but after communion; because he, representing the faces of mortals, should not be confused with the immortal body of Christ, which alone should partake of eternal life. For which purpose the remaining parts of the Lamb are split into small parts.
According to the rule established by St. John Chrysostom, those receiving communion should have their hands folded crosswise on their forearms, as a sign of heartfelt humility and reverence.
See above, Virgin Mary, Rejoice.
See Our Father above.
See book. about member faith, question 55.
Rule 52 says: Throughout Great Lent, except Saturdays, Sundays and the day of the Annunciation, let the Presanctified Service be performed.
On this basis, lighted candles are also given to recipients at the baptism of an infant.
Except that from Wednesday of the 3rd week of Lent, to the litany about the catechumens, there is added another litany about those preparing for enlightenment, that is, about those who, being recognized as sufficiently prepared to receive Holy Baptism, must receive it in the same fast, and who, as a result, no longer leave the church, at the cry of the deacon: The catechumens, go out, but remain until the end of this litany about them. This continues until Holy Saturday, when this type of penitent usually received baptism.
An elevated place arranged in the middle of the church for the Bishop's service.
The Greek words of the choir of Ispolaeti Despot (Εις πολλα ἑτη Δέσποτα) mean: for many years, Master!
For this purpose, lavers or fonts were placed at the entrance doors of the church, as a sign of sacred cleansing (see Eusebius, book I, chapter 4); but over time, they were destroyed, as was the very ceremony of receiving the Body of Christ into the hands. The reasons for this latter were: both the prevention of various abuses regarding the Body of Christ, and the precaution against the possibility of shedding Blood, when serving cups separately to everyone. So, abolishing this method of communion, St. John Chrysostom left it only for the celebrants alone.
See explanation. Metropolitan Gabriel page 36.
All historical research on these subjects is drawn from the book. about the official Orthodox Metropolitan Church Gabriel and about their mysterious meaning from the explanation. Simeon of Thessalonica.
Exodus 25:31, 37.
Acts 20:8.
Luke 8:16.
Hist. des catacombes par 1’ Abbé Gaume, pag. 91.
Hebrews 11:38.
Est. Church last Morning Sheet. 19.
Ps.135.
Est. Church last four decades in ch. about bows, sheet 391.
This word comes from the Roman os, oris, mouth, that is, as a sign that replaces the mouth, or as a cloth that wipes the lips.