HOW TO BENEFIT FROM THE HOLY LITURGY | Article by H. G. Bishop Mettaous of the coptic Orthodox Church

I �believe �this �book �is �very �important �for �every �deacon �and member of the congregation who dearly loves the Lord and earnestly� �seeks� �to� �benefit� �from� �every� �moment� �spent� �in church, so that they may feel comforted by the heavenly joys the �church �offers �and �receive �spiritual �fullness �from �the

�meals� they partake of :-

V� �the meal of doctrinal liturgy of the catechumens

V� �the� �meal� �of� �spiritual� �worshipping� �in� �the� �liturgy� �of believers, or the sacrificial liturgy

V� �then the communion of the Holy Body and Blood of our Lord God Emmanuel, which we partake of in a worthily manner �and �have �Christ �abiding �in �us, �as �the �Lord promised : �He who eats My flesh and drinks My blood abides in Me and I in him� (John 6:56).

May this book be a source of blessing for all who read it, so that they may learn how to benefit from the Divine Liturgy.

Through �the �intercessions �of �our �mother �St. �Mary �and �the prayers �of �His �Holiness �our �beloved �father �Pope �Shenouda III.

The grace of the Lord bless us.

Bishop Mettaous

Abbot of El Syrian Monastery.

HOW�TO�BENEFIT�FROM�THE�HOLY

LITURGY

By His Grace Bishop Mettaous, Abbot of St. Mary

& El Syrian Monastery

Introduction To The First Edition

In� our� Coptic� Church,� the� Holy� Mass,� in� her� essence� of group prayer and worship, is the house of God and the door of heaven, the house of angels and the congregation of the saints.

During the Holy Mass, angels and archangels, the Cherubim and �the �Seraphim, �together �with �all �the �heavenly �hosts �are present and are surrounding the altar with great glory. At the awesome moment when the priest calls on the Holy Spirit to transform �the �bread �and �wine �present �on �the �altar �into �the holy Body and Blood of our Lord, He is present amidst the praising of His holy angels.

The �time �we �spend �in �church �during �the �Mass �is �a �slice �of heaven �on �earth. �The �glory �might �be �hidden �from �our �eyes because we are still in the flesh, but many desired to see His glory and indeed did see and are witnesses to their testimony.

Yet despite all these glories, many express that they do not benefit �from �attending �the �Holy �Mass. �So, �how �can �one benefit from the Mass?

Before answering this, we must first understand what hinders

receiving benefit ...

i. �Coming �late �to �Church �- �If �one �comes �to �church �late, they�� will�� deprive�� themselves�� of�� receiving�� the�� Holy Communion. �They �will �also �deprive �themselves �of �listening

to the Gospel readings, the beautiful hymns, and the deeply spiritual prayers said during the Divine Liturgy; prayers that uplift �one�s �heart �and �spirit �to �heaven, �giving �comfort �and peace �from �all �worldly �cares. �For �this �reason, �the �Lord Himself �advises �us �to �come �to �church �early �: ��Those �who seek Me early will find Me� (Proverbs 8:17).

ii. Not �participating �in �the �responses �during �the �Mass �- One �may �come �early, �but �attend �as �a �spectator �and �not �a participator. Hence they will not feel a part of the liturgy and leave �feeling �they �have �not �received �any �spiritual �benefit. Whoever �attends �the �Mass �is �an �important �servant �of �the Mass, �and �this �is �clarified �during �the �Servant�s �Absolution when the priest says : �May Your servants, the ministers of this day, hegumens, priests, deacons, clergy, all Your people and my weak self be absolved...�. Hence the congregation is one �of �the �three �important �personalities �present �during �the Mass - the clergy, the deacons, and the congregation. If one of �them �is �absent, �it �is �not �possible �to �celebrate �the �Holy Mass.

Everyone present during the Divine Liturgy should share and participate� in� the� responses� with� all� their� heart,� soul� and senses in order to receive from God the overflowing comfort and �peace �He �will �provide �for �us. �Therefore, �before �the

actual�� responses�� are�� the�� words,�� The�� congregation responds,� not �The deacon responds�.

iii. �Lack �of �concentration �or �contemplation �during �the responses - Many times the hymns and responses are said in recitation �instead �of �in �contemplation, �and �hence �our �mind may become distracted from focusing on the prayers of the Mass. Every participant, whether clergy, deacon or believer should �pray �with �attention, �understanding �and �in �a �spirit �of contemplation, �so �that �together �with �the �Apostle �Paul �we say, �I �will �pray �with �the �spirit �and �I �will �also �pray �with understanding, �I �will �sing �with �the �spirit �and �I �will �also sing with understanding� (1 Corinthians 14:15).

iv. �Occupation �with �administrative �matters �instead �of with �spiritual �matters �- �Some �people, �during �the �Mass, occupy �their �minds �with �administrative �matters, �like �the selling of the �korban� (small holy breads), or collecting alms, donations, and so on. Amidst these thoughts they do not give themselves a chance to listen to the Mass and partake in the hymns �and �responses. �To �those, �the �Lord �Jesus �says �:

�These you ought to have done without leaving the others undone� (Luke 11:42), and also, �To everything there is a season...� �(Ecclesiastics �3:1). �Hence, �although �the �Apostle Paul �tells �us, ��Those �who �lead, �with �diligence� �(Romans

12:8), and at the same time, they participate in prayers and

worships, according to what the Apostle also tells us in the same�� chapter:�� fervent�� in�� spirit,�� serving�� the�� Lord, continuing steadfastly in prayer� (Romans 12:11,12).

v. �Prayer �of �the �whole �Mass �in �the �Coptic �language �- Some �complain �that �they �do �not �understand �anything �or benefit because they do not understand the Coptic language

it is prayed in. Hence, the preference is for praying the Mass

in the language most common to all, and leaving a part to be said �in �Coptic, �for �it �is �our �original �language �and �our heritage, and so it is important for us not to neglect it. It is important �however, �that �the �congregation �try �to �learn �the Coptic �language, �for �it �is �the �language �of �our �fathers �and grandfathers.

vi. �Lack �of �partaking �of �the �Holy �Communion �- �Some people �attend �the �Mass �only �out �of �habit, �and �deprive themselves �from �receiving �the �Holy �Sacraments, �sometimes for months or years. The church advises that all those, who have �confessed �and �are �spiritually �prepared �should �receive the Holy Communion according to the words of our beloved Lord: ��Drink �from �it �all �of �you...� �(Matthew �26:26,27). Those who do not partake of the Holy Communion deprive themselves from the community of believers and from a great blessing.

vii.�� Taking�� the�� Holy�� Communion�� without�� having confessed� �-� �A� �person� �may� �come� �to� �receive� �the� �Holy Communion, �while �having �on �their �conscience �sins �that �are not �confessed. �This �guilty �feeling �deprives �the �person �from receiving� �spiritual� �consolation� �and� �benefit.� �The� �person receiving �the �Holy �Communion �should �be �repentant, �pure and ready.

This book, my beloved reader, is a humble trial to overcome the �obstacles �which �prevent �you �from �gaining �the �spiritual benefits �of �attending �the �Mass. �It �is �also �a �journey �to �take you� �to� �the� �depth� �of� �the� �unity� �of� �the� �Mass� �and� �Holy Communion. It explains how you can prepare yourself to be ready �and �deserving �of �the �holy �sacrament �of �Communion,

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and� �it� �also� �explains� �the� �responses� �of� �the� �deacon� �and congregation, in addition to some spiritual contemplations.

This �book, ��How �to �benefit �from �the �Holy �Mass�, compliments� �my� �last� �book,� ��The �Spirituality �of �the Rites of the Holy Mass�, which �focuses �on �the �prayers and rituals of the priest. This book, however, focuses more on� �the� �responses,� �practices� �and� �contemplations� �of� �the deacons and congregation during the Holy Mass.

�For �those �who �worship �Him �must �worship �in �spirit �and truth� (John 4:24).

We �ask �our �beloved �God �to �bless �this �book �so �that �it �may become a source of blessing to all who read it, so that it may encourage �contemplation, �understanding, �concentration �and depth of prayer during the Holy Mass, and so that we may proceed to receive the Holy Communion in worthiness with

a �contrite �spirit; �hence �attaining �uncountable �blessings �and comfort.

With the blessings of our beloved father His Holiness Pope

Shenouda III.

INTRODUCTION

Many� �complain� �that� �they� �do� �not� �receive� �benefit� �from attending the Divine Mass. In this book we will try to walk you� �through,� �my� �beloved� �Christian,� �step� �by� �step� �the procedures� before,� during� and�� after�� the�� Mass,�� and contemplate �together �the �rituals, �and �fervent �prayers �which must be understood in order to benefit.

We record all these contemplations and practices from what we �read, �hear �and �experience, �in �the �hope �of �providing �for you �benefit �and �solving �some �of �the �problems �many �of �us face.

The Liturgy of St. Basil will be the focus of our discussion and contemplation, for it is the one most commonly used.

1.�� PREPARATORY PRACTICES

The day in the church rite, starts from the evening prior to the celebration of the Holy Mass, so, for example, in order to attend �the �Sunday �Mass �you �must �be �prepared �from �the Saturday.

How do we prepare?

The �church �rules �necessitate �your �coming �clean �and �pure, both from within and on the outside; you must be in the best image externally and internally, as you are appearing before

God, �the �King �of �kings, �Lord �of �lords �and �Master �of �all earthly masters.

External cleanliness means bathing, clean clothes, and decent dressing. Internal cleanliness means purity of heart, through peace �and �reconciliation �with �others, �then �repentance �and confession. �If you have an appointment with your confession father �you �must �be �prepared �beforehand �by �sitting �with yourself, and remembering the sins you committed with and without intention.

You �make �a �note �of �them �with �all �honesty, �remembering what St. Antonious said, �If we remember our sins God will forget �them, �if �we �forget �our �sins �God �will �remind �us �of them.�

You can write your sins on a piece of paper, as well as any questions �you �may �have �to �ask �your �confession �father. Therefore, �having �made �a �note �of �all �the �sins �you �have committed since your last confession, you repent before God for these sins.

For those who are new or beginners in the life of repentance, the �best �period �for �confession �is �fortnightly, �then �gradually every� �month.�� It� �is� �very� �dangerous� �for� �the� �believers, especially �youth �and �beginners, �to �be �neglectful �in �their confessions, �and �delay �the �period �between �confessions, �for this neglect leads to spiritual lukewarmness, lack of scrutiny

in self examination and forgetfulness of certain sins intended

to �be �confessed. �And �the �greatest �danger �is �a �person �who often receives Holy Communion without regular confession.

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Going To Church

When� �you� �hear� �the� �bells� �of� �the� �church� �declaring� �the beginning �of �the �Vesper �Prayers, �or �you �know �the �time �at which� �these� �prayers� �begin,� �change� �to� �wearing� �modest clothing so that you may attend the prayers and hymns of the Vespers.

Take �with �you �three �small �books: �the �Agbia, �the �Coptic Liturgy, and the book of Doxology. (In some churches, these books may be available for you to use during the service).

Along �the �way �to �church, �recite �certain �psalms, �and �bring your senses and mind to concentrate on them so that you are not distracted by anything useless. Learn psalms by heart so you can pray them inaudibly, at any time, and wherever you are.

There are three short, beautiful psalms from the Agbia...

V� �Psalm 121, from the Sunset Prayer :

I was glad when they said to me, �Let us go into the house of �the �Lord.� �Our �feet �have �been �standing �within �your gates �O �Jerusalem! �Jerusalem �is �built �as �a �city �that �is compact together. Where the tribes go up, the tribes of the Lord,� to� the� testimony� of� Israel.� To� give� thanks� to� the name of the Lord. For thrones are set there for judgment, the �thrones �of �the �house �of �David. �Pray �for �the �peace �of Jerusalem. ��May �they �prosper �who �love �you. �Peace �be within your walls. Prosperity within your palaces.� For the sake �of �my �brethren �and �companions, �I �will �now �say,

�Peace be within you.� Because of the house of the Lord our God, I will seek your good. Alleluia.

V� �Psalm 83, from the Sixth Hour Prayer :

How �lovely �is �Your �tabernacle, �O �Lord �of �hosts. �My �soul longs, yes, even faints for the courts of the Lord. My heart and flesh cry out for the living God. Even the sparrow has found �a �home, �and �the �swallow �a �nest �for �herself, �where she may lay her young. Even Your altars O Lord of hosts, my King and my God, blessed are those who dwell in Your house. They will still be praising You. Blessed is the man whose strength is in You, whose heart is set on pilgrimage. As �they �pass �through �the �valley �of �Baca, �they �make �it �a spring. �The �rain �also �covers �it �with �pools. �They �go �from strength �to �strength. �Every �one �of �them �appears �before God �in �Zion. �O �Lord �God �of �hosts, �hear �my �prayer, �give ear O God of Jacob! O God, behold our shield, and look upon the face of Your anointed. For a day in Your courts

is better than a thousand. I would rather be a doorkeeper in� �the� �house� �of� �my� �God� �than� �dwell� �in� �the� �tents� �of wickedness. �For �the �Lord �is �a �sun �and �shield: �The �Lord will give grace and glory: No good thing will He withhold: from those who walk uprightly. O Lord of hosts, blessed is the man who trusts in You! Alleluia.

V� �Psalm 14, from the First Hour Prayer :

Lord, who may abide in Your tabernacle? Who may dwell in �Your �holy �hill? �He �who �walks �uprightly �and �works righteousness, �and �speaks �the �truth �in �his �heart, �he �who does �not �backbite �with �his �tongue, �nor �does �evil �to �his neighbour �nor �does �he �take �up �a �reproach �against �his friend.� In� whose� eyes� a� vile� person� is� despised,� but� he honours �those �who �fear �the �Lord. �He �who �swears �to �his own hurt and does not change. He who does not put out his money at usury. Nor does he take a bribe against the innocent. He who does these things shall never be moved. Alleluia.

Upon reaching the church, make the sign of the cross, then

quietly enter so as to disturb anybody. Enter the church, the house of God, in reverence and righteousness remembering what �the �gospel �mentioned �about �Simon �the �Elder, ��He came �by �the �Spirit �to �the �temple, �he �took �Him �(Jesus) �in his arms and blessed God� (Luke 2:25-28).

When entering the church, say with the Psalmist, �But as for me, I will come into Your house in the multitude of Your mercy. �In �fear �of �Your �I �will �worship �towards �Your �holy temple" �(Psalm �5:7). �When �you �reach �the �altar, �make �the sign of the cross, and prostrate three times saying, "I worship You �Christ �our �God, �with �Your �gracious �Father, �and �the Holy �Spirit, �because �You �have �come �and �saved �us."� �Then reverently� �stand� �before� �the� �altar� �and� �pray� �the,� ��Our Father...� Touch the hem of the curtain's veil and reverently kiss it as it is a symbol of Christ�s garment about which the woman with the flow of blood said, ��If only I may touch His �clothes, �I �shall �be �made �well.�� Immediately �the fountain of her blood was dried up and she felt in her body that �she �was �healed �of �the �affliction�� (Mark �5:25-34). Take a blessing from the priest by kissing the cross and his right hand holding the cross. Then quietly take your place in the �church �and �start �partaking �in �the �prayers. �You �can �use the Coptic Liturgy book.

If you enter the church at the time of the Gospel reading, you must stand reverently at the door of the church, listen to the gospel with the others and after the gospel is read you may go forward and kneel before the altar.

In the book of, 'The Mystery of the Trinity in the Ministry of Priesthood', �it �mentions �that, �"If �anyone �approaches �the door of the church and hears the reading of the gospel, he should stand still until the end of the reading."

2.�� PRAYERS AND HYMNS OF THE MATINS AND VESPERS

These�� are�� groups�� of�� prayers,�� supplications�� and thanksgivings, �requesting �the �Lord�s �blessing �for �the �Mass service, so that the minds and souls of the believers may be prepared �to �enter �worthily �to �attend �the �Mass �with �all �its spirituality. �For �every �Mass �there �is �a �Matin �and �a �Vesper Prayer, �preceded �by �the �wonderful �Tasbeha �prayers. �The only exception are the weekday Masses, (Monday to Friday), and �during �the �Holy �Lent �for �they �conclude �late �in �the afternoon.

Canonical Hours

Those commonly said in Vespers are the prayers of the Ninth Hour, the Sunset Prayer, the Prayer before Sleeping, as well as the Prayer of the Veil which is said in the monasteries.

During �the �prayer �of �the �Ninth �Hour, �you �must �remember that this prayer was instituted by the church to commemorate the hour of the death of our Lord Jesus Christ in the flesh on the Cross, which was for our salvation. Darkness fell on all the earth at the sixth hour until the ninth hour, indicating the end �of �Satan's �kingdom �when �our �Lord �trampled �him �and death through the cross, and God freed His people from the

bondage �of �sin �and �the �devil. �The �statement, �"The �Lord reigns," is repeated in many psalms. In Psalm 110 we pray,

"The �Lord �said �to �my �Lord, �'Sit �at �my �right �hand �till �I make �Your �enemies �Your �footstool. �The �Lord �shall �send the rod of Your strength out of Zion. Rule in the midst of Your enemies.'"

When the psalms are distributed, pray them in reverence and understanding, and pray in spirit and truth.

During the reading of the gospel of the Ninth Hour, which is called the 'Gospel of Blessing', listen in reverence, for it tells of �the �blessing �of �the �five �loaves �and �two �fish �by �the �Lord Jesus. �This �Gospel �is �also �known �as �the �'Feeding �of �the multitudes'. �The �church �chose �the �gospel �of �feeding �the multitudes �to �be �read �at �the �ninth �hour, �as �most �of �the church�s fasts end at the ninth hour, reminding us that when we eat, we should request the blessing of our Lord Jesus.

Listen �carefully �to �the �Troparia �(prayers) �read �after �the gospel �as �they �are �very �spiritual. �Partake �in �their �responses

(Thoksa �batri �ke �euo... �Amen), �giving �glory �to �God �while bowing and making the sign of the Cross.

In the second part of the Troparia, we pray saying, "Let me partake �of �the �grace �of�� Your �sacraments �so �that �when �I taste Your goodness, I offer You praise unceasingly." �Why don�t you my beloved, partake in these supplications humbly and reverently, if you intend to receive the Holy Communion the �next �day, �so �that �it �can �be �part �of �your �spiritual �and psychological preparation.

Prayer Of Lord Have Mercy

At the completion of every prayer of the Agbia, the church repeats, 'Lord have mercy' forty-one times. It is a marvellous example �of �perseverance �in �prayer �which �does �not �return empty, as the Lord Jesus taught us in the story of the unjust judge �who �avenged �the �woman �for �her �persistence �(Luke

18:1-7), and the story of the friend who came by at midnight

: �"I �say �to �you, �though �he �will �not �rise �and �give �to �him because he is his friend, yet because of his persistence he will rise and give him as many as he needs. And I say to you, �ask �and �it �will �be �given �to �you, �seek, �and �you �will find, �knock, �and �it �will �be �opened �to �you. �For �everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened" (Luke 11: 8-10).

The Greek for Lord have mercy is 'Kyrie-ley-son', which is composed of two words: Kyrie, meaning Lord, and ley-son, meaning �to �have �mercy. �My �advice �to �you �my �beloved, �is that whenever you pray �Lord have Mercy� forty one times, try �to �remember �the �thirty �nine �lashes �that �grazed �the �holy back �of �your �beloved �Jesus �for �your �sake. �Remember �the crown �of �thorns �which �was �placed �on �His �holy �head �in mockery and scorn and remember how He was beaten on His holy head so that the crown of thorns pierced His bleeding forehead, and do not forget that cruel stab in His holy side which caused His pure Blood to be shed on the earth.

These are the sufferings that the church reminds us of while we recite this short but effective prayer of 'Lord have mercy.' Some people just repeat this prayer without knowing that it actually� �represents� �the� �thirty� �nine� �lashes� �on� �the� �Holy Saviour�s �back, �plus �the �crown �of �thorns �and �the �stabbing

spear, �so �the �total �is �forty �one �wounds �which �the �beloved Lord Jesus endured for our sake. So, its repetition reminds us always of Christ's incredible love for us. Let us pray 'Lord have mercy' saying :

V� �You who were lashed for us, have mercy on us.

V� �You who were stabbed by the spear for us, have mercy on us.

Try �my �beloved, �to �ease �the �severe �pain �which �the �Lord Christ� �endured� �for� �you,� �through� �your� �repentance� �and persistence, pleading for His mercy.

Father Antonious Rageb says about this meaningful short prayer: "We recite, 'Lord have mercy' so many times. Our whole life is not enough to recite and beg the compassionate mercy from our loving God. Let your repetition in prayer become a beautiful incense, seek mercy for yourself, for all your matters and also for others. Specify each time a certain matter for which you need the Lord�s mercy :

V� �Lord have mercy on me because of my evil thoughts;

V� �Lord have mercy on me from mental distraction;

V� �Lord have mercy on me in this tribulation;

V� �Lord have mercy on Your church from corrupt foxes;

V� �Lord have mercy on Your children from the seduction of sin.

Thus the incense of your prayers rises and is accepted by the

Lord.�

The prayer of 'Lord have mercy' includes all the requests and needs of the person, whatever they may be, and at all times.

'Lord� have� mercy' �said �41 �times �is �then �followed �by �the

prayer, �"Holy, �Holy, �Holy �is �the �Lord �of �hosts..." �as �it incorporates many beautiful requests:

V� �persistence �in �asking �for �God's �mercy, �"O �Holy �Trinity have mercy upon us";

V� �asking �the �Lord �for �His �help �and �protection, �"O �Lord

God of hosts be with us";

V� �asking �for �absolution �and �the �forgiveness �for �our �many sins, "Which we have done willingly and unwillingly, the hidden and the visible"

We then conclude with the Lord�s prayer, "Our Father who art in heaven...", for this is the prayer that was taught to us by our beloved teacher and Lord Jesus Christ.

At the end of the Ninth Hour prayer, pray the absolution as it

is� a� powerful� prayer,� requesting� the� Lord� to, �"Raise �our minds�� above�� worldly�� care�� and�� bodily�� desires�� to�� the remembrance of Your heavenly Commandments. Fulfil Your love �to �humanity �O �God. �Receive �our �prayers �at �all �times and this prayer of the ninth hour."

The Sunset Prayer and the Prayer before Sleeping

Contemplate on each word of the Agbia prayers, so that God can �give �you �understanding �and �consolation, �and �so �you may benefit from your Agbia prayers.

It is also important for us to remember why each hour of the

Agbia was instituted :

V� �The Ninth Hour Prayer commemorates the atoning death of Christ on the Cross.

V� �The Sunset Prayer commemorates the taking down of the Lord�s holy body from the Cross. It reminds us that the sun �of �our �lives �must �set �one �day �when �we �leave �this world� to� be� with� our� God� Jesus� Christ,� so� let� us� be prepared for this day with care, vigilance and repentance.

The �Gospel �of �the �Sunset �Prayer �narrates �how �the �Lord Jesus healed the mother in law of St. Peter from a fever and how He cast out demons. Let us take this opportunity to ask the Lord to heal our sicknesses, both physical and spiritual, and to cast away from us the power if the adversary and his evil hosts which cause us to sin.

At �the �end �of �the �Sunset �Prayer, �we �pray �the �absolution whereby �we �thank �the �Lord �for �He �granted �us �to �pass �the day in peace and brought us thankfully to the night and made us worthy of seeing His light until sunset. He did not allow for us to perish suddenly without repentance, but in His love He kept us alive so that we live to the end of the day to see and enjoy His light.

The Prayer before Sleeping is prayed after the Sunset Prayer as the church instituted it to commemorate the laying down of �the �body �of �our �Lord �Jesus �in �the �tomb, �for �sleep �is considered a little death and the bed we sleep on signifies the tomb �into �which �we �shall �be �placed �into �after �death. �A particular �saint �used �to �speak �to �his �bed �each �night �saying,

"O bed you might become my tomb this night."

The subject of death reminds us to always lead a repentant life, and this prayer is a prayer of repentance. The Troparia prayed after the Gospel of the Prayer Before Sleeping says,

"Behold I am about to stand before the Just Judge in fear, because of my numerous sins, for the life spent in pleasures deserves �condemnation. �Repent, �therefore, �O �my �soul �so long as you dwell on earth ... Yet I imitate the tax collector beating �on �my �chest �saying, �'God �be �merciful �to �me �a sinner!" The Troparia is then followed by the prayer, "Lord by Your grace protect us this night from sin..."

The� �praying� �person� �presents� �a� �true� �repentance� �in� �the absolution as they intend to sleep and surrender themselves

in �the �hands �of �the �Lord, �who �is �the �honest �guard. �For �as they intend on receiving Holy Communion the next morning, they must be repentant in order to be worthy of receiving the sacrament.� �Therefore� �in� �the� �absolution� �we� �pray,� �"Lord forgive �us �for �the �sins �we �committed �against �You �this �day whether �they �are �by �action, �by �words...� �(think �how �many sins �you �have �committed �through �your �actions �or �words, whether �swearing, �lies, �insults �or �otherwise, �and �repent �to God), ��by �thought�, �(think �how �many �sins �of �thought �you committed �this �day. �You �might �have �condemned �someone, or �envied �or �angered �someone, �or �even �had �a �profane thought. Repent to God and say, Lord I have sinned forgive me my sins of...), �or �by �any �of �our �senses�� (how many sins �did �you �commit �today �through �your �sense �of �sight, hearing, �touch �or �otherwise? �Remember �all �these �sins �and repent to God).� �Then complete the absolution, in faith and persistence.

The Prayer of the Veil

This prayer is said in the monasteries by the monks after the

Twelfth�� Hour�� Prayer�� (Prayer�� before�� Sleeping).�� It�� is

composed of twenty eight psalms, selected from the psalms

in the Agbia psalms. It also includes three parts from Psalm

118, �which �is �said �during �the �Midnight �prayer. �It �is �then followed by the Gospel, the �Troparia and the absolution.

The �Troparia �in �the �Prayer �of �the �Veil �reminds �us �of �the awesome �judgment �where �people �will �be �gathered, �angels standing,� �books� �opened,� �works� �revealed,� �and� �thoughts exposed. It is prayed with great humility, "Who will quench the �flame �of �fire �away �from �me? �Who �will �enlighten �my darkness if You do not have mercy on me O Lord?"� �Then we �request �the �intercession �of �the �Virgin �Mary, �whose prayers �are �acceptable �on �our �behalf. �Thereby �we �will �be victorious against our enemies and the wicked one will flee from us.

The�� absolution�� in�� the�� Prayer�� of�� the�� Veil�� is�� very contemplative, for we ask God to, "Give us rest in our sleep, repose for our bodies and purity of our souls. And protect us from �the �darkness �of �sin, �pitch �and �gloom, �soothe �the painful motions, quench the heat of the flesh and suppress the agitation of the body. Grant us a wakeful mind, humble thoughts, a virtuous life and an undefiled, unstained bed..."

1� Raising of Incense

Raising of Incense

THE VESPERS

After completing the Agbia prayers, the choir starts the the Vesper (Tasbeha); it is shorter than the Midnight Tasbeha. It begins �with �a �beautiful �tune �: �Ni-Ethnos-Teero, �which �is Psalm �117, �''Oh, �praise �the �Lord �all �you �Gentiles. �Laud Him �all �you �peoples! �For �His �merciful �kindness �is �great towards �us. �And �the �truth �of �the �Lord �endures �forever. Praise the Lord Alleluia.'' �It is called the Sunset Psalm and

is the first psalm in the Sunset Prayer.

Why don't you learn these beautiful tunes and urge others to learn �it �so �all �those �in �the �church �can �pray �together �in �one voice.

After �this �tune, �the �Tasbeha �starts. �It �is �composed �of �the Fourth Hoas, then the day's Epsalia or anniversary (or both together), �then �the �Tazakia �of �the �day, �Lobsh, �Tarh �and conclusion.

Partake in the Tasbeha, normally said in Coptic, and praise together �in �one �voice, �just �as �the �Apostles �advised, �''That you �may �with �one �mind �and �one �mouth �glorify �the �God and �Father �of �our �Lord �Jesus �Christ'' �(Romans �15:6), resembling the heavenly hosts who praise before the Divine Throne.

If �you �do �not �know �the �Coptic �language �very �well, �or �the

Tasbeha �praises, �follow �the �chanters �with �your �Tasbeha

Book, and repeat the verses of the Psalia and Tazakia. These verses were instituted specifically as recitations for the whole congregation to say during the Tasbeha.

While �following �the �Tasbeha �praises, �you �may �contemplate on its deep meanings.

THE VESPER PRAYERS

After �completing �the �Tasbeha, �the �raising �of �the �Vesper incense begins.

Follow the prayers in the Liturgy book attentively. Partake in the responses with the congregation singing the hymns with the �choir, �as �the �congregation �are �to �be �active �participants, and not passive audiences during the Vesper service or Holy Mass. �The �responsibility �of �the �chanter �(deacon) �is �to �lead the �congregation �the �responses, �and �to �chant �the �special festive tunes.

The Vesper prayer starts with the Prayer of Thanksgiving as

it �is �an �important �prayer �by �which �the �church �starts �every service with.

We notice that the priest prays this prayer in the plural form saying, ��We �thank �You �for �You �have �protected �us�� Therefore, as the priest prays for us, every person ought to lift up their hearts and feelings in gratitude to our Lord.

After the priest proceeds to raise incense three times around the �altar, �he �says �the �Prayer �for �the �Departed.� �During �the prayer, we must contemplate on the following :

V� �The �prayer �for �the �departed �is �said �during �the �evening

incense (specifically at sunset) to remind us that we shall one day join the departed, so we must always be ready;

V� �To ask the departed to pray for us that God will help us complete our earthly struggle peacefully;

V� �To �remember �the �resurrection, �as �when �the �priest �says,

''Raise up their bodies also, on the day which You have appointed, according to Your true promises, which are without lie.'' We believe that the resurrection will come for �us, �as �God �will �appear �to �recompense �each �one according to their deeds.

After �completing �the �litany, �the �priest �proceeds �around �the altar with the censor once, then proceeds around the church, raising �incense �towards �the �gospels, �icons, �tabernacle �and congregation.

The �priest �places �his �cross �on �each �person �blessing �them saying, ''The blessing of the incense be with us. Amen.''

Meanwhile, the congregation must reflect a true repentance saying, ''I ask You my Master Jesus Christ to forgive my sins which were committed knowingly and unknowingly.''

The priest once again raises the incense at the altar, praying inaudibly for our repentance saying: ''O God who accepted the� �confession� �of� �the� �thief� �on� �the� �cross,� �accept� �the confession and repentance of Your people for the sake of Your Holy Name that is called upon us, and according to Your mercy and not according to our sins.''

Solomon� �prayed� �a� �similar� �prayer� �for� �his� �people� �saying

''...each �one �knows �the �plague �of �his �own �heart, �and spreads �out �his �hands �toward �this �temple: �then �hear �in heaven Your dwelling place, and forgive, and act, and give to �everyone �according �to �all �his �ways, �whose �heart �You know (for You, only You, know the hearts of all the sons of �man)'' �(1 �Kings �8: �38-9). �This �prayer �of �repentance, �as well as the intercession of the priest are offered before God. So, my brethren, you should offer God a pure repentance in order �to �be �able �to �benefit �from �these �deep, �interceding prayers.

During �the �raising �of �incense, �the �congregation �sing �the doxologies �which �are �the �glorifications �to �the �holy �Virgin mother of God, the angels, the martyrs, the saints, and all the various church feasts and occasions.

May �we �all �partake �and �glorify �God �and �His �saints, �asking for their intercessions and prayers.

The �Prayer �of �'Evnoti-nay-nan' �(God �have �mercy upon us)

After� �the� �raising� �of� �incense,� �the� �congregation� �says� �the Orthodox �Creed, �chanting �the �last �sentence, �"And �we �look for the resurrection of the dead and the life of the world to come,� �Amen."� �Meanwhile,� �the� �priest� �holds� �the� �cross together with three lit candles in his right hand. This signifies that the One who was crucified on the cross is Jesus Christ the �light �of �the �world, �who �sanctified �Himself �to �enlighten those �living �in �darkness �and �in �the �shadow �of �death. �Also,

through the cross, He took us into His wonderful light, from the darkness.

The priest makes the sign of the cross on the congregation on �all �sides, �three �times �inaudibly, �then �says �the �prayer �of

�God have mercy upon us,� making the sign of the cross in all� �four� �directions� �with� �the� �cross� �and� �the� �lit� �candles, symbolising �that �Jesus �Christ �enlightened �His �people, �who live in all four corners of the earth, through the cross, saving them from the darkness of sin and granting them eternal life.

During�� these�� rounds�� of�� the�� raising�� of�� incense,�� the congregation say "Amen" three times, in humility, believing that� �the� �priest�s� �prayers� �ask� �for� �mercy,� �blessings� �and forgiveness.

The �congregation �then �chant �"Lord �have �mercy" �three times. It is a very beautiful tune that touches the heart and soul, as the congregation cry for mercy and compassion.

Prayers� �using� �special� �tunes� �are� �heavenly� �music.� �The struggling church on earth partake with those who carry the golden �harps �in �the �victorious, �heavenly �church, �before �He who is seated on the Throne.

Our fathers were so fond of the tune, "Evnoti-nay-nan" and

"Kyrie-lay-son" �that �one �stated, �"It �is �impossible �that �God hears �this �marvellous �tune �without �having �mercy �on �His people."

My beloved, recite with the priest inaudibly during Vespers,

"Lord �have �mercy �upon �us. �Settle �Your �mercy �upon �us. Have compassion on us. Bless us, guard us, help us. Take

away �Your �anger �from �us. �Visit �us �with �Your �salvation. And forgive us our sins."

Also chant with the congregation the joyful tune of, �"Lord have �mercy," �while �beating �your �chest �in �persistence �and humility like the tax collector. Do you feel you return to your house justified like the tax collector?

The Gospel

After granting peace to the congregation, the priest prays for hearing �the �holy �gospel. �It �is �a �powerful �prayer �which intensifies �in �power �and �spirit. �The �priest �mentions �the blessing of the Lord to His disciples for they saw and heard what prophets and righteous men had desired to see and had not �seen. �We �must, �therefore, �thank �our �Lord �Jesus �Christ because �He �made �us �worthy �to �hear �the �words �of �grace coming �from �His �Divine �mouth �and �recorded �in �His �Holy Gospel. �We �ask �Him �with �the �priest �to �make �us �worthy �to hear the holy gospel and act according to His word. In this way, �we �gain �the �blessing �promised �in �Revelation �saying,

"Blessed is he who reads and those who hear the words of this �prophecy... �for �the �time �is �near" �(Revelation �1:3). �In this way, we thus become a dynamic fifth gospel, "You are our �epistle �written �in �our �hearts, �known �and �read �by �all men; you are manifestly an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart" (2 Corinthians 3:2-3).

The �priest �then �prays, �"Those �who �have �already �fallen asleep, repose them. Those who are sick, heal them...'' We

remember �our �departed �beloved �ones �and �the �sick, �so �that God �may �repose �the �former �and �heal �the �latter. �We �thus become �a �blessing �for �ourselves �and �others �too. �These contemplations �concentrate �our �thoughts �in �prayer, �so �we protect ourselves from boredom and evil thoughts. Then we repeat �with �the �congregation, �"Lord �have �mercy," �bearing

in mind its previous meaning. We ask the Lord to bestow His

divine words in a heart with good earth, to bear good fruit.

The� �deacon� �now� �says,� �"Pray� �for� �hearing� �the� �Holy Gospel..." �Let �us �pray �fervently �so �that �the �words �of �the gospel �find �its �place �in �every �heart, �becoming �a �good �seed falling on good earth to bear fruits : "some a hundredfold, some �sixty, �some �thirty" �(Matthew �13:8). �Let �us �pray �that everyone in the church finds special spiritual food and divine consolation �in �the �words �of �the �gospel �when �opening �their hearts, mind and ears.

We must stand reverently to listen to the living word of God. We have to listen attentively for a special message God may be trying to tell us - as He did with St Anthony who sold all his �possessions �and �gave �to �the �poor. �We �may �find �certain answers �for �confusing �situations �and �spiritual �solutions �to our �problems. �This �can �be �said �in �confidence �after �much experience from spiritual people.

During� the� gospel� reading,� two� deacons� stand� beside� the reader with two lit candles to denote the light of the gospel which must shine on every heart leading to eternal life. "For the �commandment �is �a �lamp, �and �the �law �is �light...''

(Proverbs 6:23) and the Psalmist said, "Your word is a lamp

to my feet and a light to my path" (Psalm 119:105).

The Sermon

The sermon of the Vesper Prayer is :

V� �About the gospel read during the Vespers. It introduces the �liturgy �gospel �and �all �the �oncoming �readings. �The liturgy gospel is the centre of all the readings throughout the Mass.

V� �Sunday's sermon may be for a specific purpose, such as directed �to �youth, �servants �or �general. �The �topic �must have been previously agreed upon.

V� �It may be a bible study and explanation on the holy Bible, or �explanation �on �doctrines �or �rites, �etc. �It �may �not �be related to the Vesper gospel.

In �any �case, �you �must �carefully �listen �to �the �sermon �and benefit �spiritually �so �that �you �may �grow �in �your �life �with God.

THE LITANIES

Litanies �(plural �of �litany) �is �a �Greek �word �meaning �prayer. After the Gospel and sermon, the priest prays five litanies :

i.�� Peace

ii.�� Fathers iii.�� Place

iv.�� Air, waters, plant v.�� Gatherings

V� �Litany of Peace �- �the priest says, "Remember, O Lord

the �peace �of �Your �one, �holy, �universal �and �apostolic church," �which �is �repeated �by �the �deacon �in �order �to harmonise the prayers. The congregation respond, "Lord have �mercy." �The �Psalmist �exalts �the �mercies �of �God saying, �"Your �loving �kindness, �O �God �is �better �than life� �(Psalm �63:3). �Through �His �mercy, �"we �live �and move and have our being" (Acts 17:28). Without God's mercy and providence, there is neither earthly nor eternal life. �On �the �contrary, �there �is �death, �emptiness �and destruction. The mercy of God is followed by goodness, spiritual and material blessings, righteousness and beauty. St �Paul �the �Apostle �stated, �"But �God, �who �is �rich �in mercy, because of His great love with which He loved us, �even �when �we �were �dead �in �trespasses, �made �us alive together with Christ..." (Ephesians 2:4-5). God full of �mercy �gives �us �this �grace �to �live �with �Christ. �"How shall He not with Him also freely give us all things?"

(Romans 8:32).

We ask the Lord to have mercy on the Church and its people

- �including �the �leaders, �subordinates, �servants �and �general congregation. No one is divided, but united in love. We need that external peace to protect us from the evil hosts as it is,

"the �church �of �God �which �He �purchased �with �His �own blood" (Acts 20:28), "The gates of Hades shall not prevail against it" (Matthew 16:18).

V� �Litany for the Fathers �- �the priest prays this litany and the deacon urges the congregation to pray for the fathers of�� the�� church.�� They�� say,�� "Lord�� have mercy," remembering �the �Patriarch, �Metropolitans �and �Bishops,

praying that the Lord give them health, strength and keep them for the Church for many years and peaceful times.

We ask the Lord to have mercy on the Church's fathers by giving them grace and wisdom to guide His holy Church. For them �to �keep �the �Orthodox �faith �until �the �end, �and �to shepherd their flock through example and teaching.

V� �Litany for the Place �- �when the priest prays this litany, requesting �its �safety �and �peace, �the �deacon �asks �the congregation to pray for the safety of, "this �holy �place of �Yours, �and �of �the �world, �this �city �of �ours, �all �the cities,�� districts,�� islands�� and�� monasteries."�� The congregation �respond, �"Lord �have �mercy," �asking �for God to have mercy on the world; giving it peace, safety from �famines, �plagues, �earthquakes �and �other �disasters. We �pray �for �the �islands �surrounded �by �sea �that �God protects �it �from �sinking, �and �the �monasteries �in �the wilderness� �that� �God� �protect� �them� �from� �attacks� �of barbarians �and �evil �wars. �We �pray �that �the �monks �and nuns have peace and safety, so that they may pray for the safety and salvation of the world.

Then �the �priest �prays �the �rest �of �the �litany �saying,� "And every� �city,� �every� �region,� �the� �villages� �and� �all� �their ornaments. Save us all from famine, plagues, earthquakes, fire, �captivity �of �barbarians, �sword �of �the �stranger �and rising �up �of �heretics."� We �should �inaudibly �repeat �these prayers �with �the �priest. �For �example, �if �he �says, �"Save �us from �famine," �we �should �answer, �"God �save �us �from famine, plagues, floods, fire and wars. Save the faith and the� �Church� �from� �heretics.� �Amen."� �At� �the� �end,� �the

congregation �responds, �"Lord �have �mercy." �We �pray �with this gathering all that was requested throughout the litany.

V� �Litany of air, water and plantations� �-� �(In Egypt, the litany prayers are said in accordance to the seasonal time of �cultivation �and �harvesting, �or �the �rising �of �the �River Nile). The priest prays for the waters of the rivers and for the cultivation of crops, seeds and herbs, and for the air of� �the� �heaven� �and� �plants� �of� �the� �field.� �The� �deacon responds �accordingly, �urging �the �congregation �to �pray also. �We �then �respond �with, �"Lord �have �mercy" �three times.

�� Lord �have �mercy �on �the �waters �to �be �plentiful �to �make happy and fruitful the land by the Nile, to avoid drought.

�� Lord �have �mercy �on �the �plants �and �herbs �to �grow �and multiply �to �bear �much �fruit, �to �be �kept �from �worms �and stealing, so that happiness prevails on all.

�� Lord have mercy on the air of heaven so God may give it adequacy as it nourishes and matures the fruit in due time. As winds whether hot or sudden damage the fruit.

Note:

While �the �priest �prays �for �waters �of �the �river �in �the �due season, �the �deacon �recites �reverently �and �the �congregation respond, �"Lord �have �mercy," �thrice, �not �once �like �the pervious litanies.

What is the reason?

First,� �thrice� �for� �the� �waters� �of� �the� �river� �to� �request� �its abundance, �in �persistence. �Repetition �of �one �prayer �many times �denotes �persistence �and �knocking �on �God's �door �to respond to the important and persistent request.

Second, while the congregation prays to God for mercy on the �waters, �they �do �not �forget �the �plants, �herbs �and �air �of heaven. �So �three �times, �one �for �the �waters, �second �for �the plants, �third �for �the �air �as �they �are �related �to �each �other. Water �needs �wind �to �carry �clouds �for �rainfall �into �the �Nile sources to flood, also the plants need water and air to grow and �mature, �also �air �needs �plants �to �intake �oxygen �and �the most important constituent is water to cool and modify the air.

All these factors are necessary for man's livelihood, for when he �is �in �need �of �nothing, �he �increases �in �every �good �deed, thanking God for being generous in giving and distributing, according to our needs.

V� �Prayer of the Gatherings� �-� �when the priest prays for the�� church's�� meeting,�� and�� the�� deacon�� asks�� the congregation �to, �"Pray �for �this �holy �Church �and �for our �congregation," �the �congregation �responds, �"Lord have mercy", meaning :

�� Lord have mercy on all of us, and keep us from internal divisions that weaken and deteriorates our gathering;

�� Lord have mercy on us and make us regular in attending these spiritual meetings, "Not forsaking the assembly of

ourselves� �together,� �as� �is� �the� �manner� �of� �some"

(Hebrews 10:25);

�� Lord have mercy on us and let the door of Your Church open before our faces until the end of ages;

�� Lord �have �mercy �on �us �by �blessing �this �assembly �and making �it �a �reason �of �blessing �and �salvation �to �all �the attendants who hear Your word, who pray and supplicate unto �You �in �Your �holy �house, �Your �dwelling �place forever.

So �my �beloved, �when �you �partake �in �prayers �with �the congregation �saying, �"Lord �have �mercy," �as �previously explained,� �your� �prayers� �rise� �like� �incense� �before� �God, requesting the abundant divine mercy of God.

You �may �pray �inaudibly �with �the �deacon's �response, �and audibly with the congregation to conclude your prayers. For example, when the deacon says, "Pray for the peace of the one �holy, �universal �and �apostolic �Orthodox �Church �of God," �you �may �pray �inaudibly, �"Lord �have �mercy �on �the Church �from �internal �divisions �or �external �persecutions �or from �worldly �spirits �and �evil �currents,"� �then� �when� �the congregation respond, "Lord have mercy," everybody asks God to have mercy on the Church and her congregation.

Do this with the rest of the prayers, so your prayers become focused and fervent, and not monotonous.

Absolution

After completing the litanies, the congregation prays, �"Our Father �who �art �in �heaven..." �Pray �with �contemplation, �as this is the special prayer taught to us by our beloved Lord. It

is a prayer which asks for all our physical and spiritual needs.

When the deacon says, "Bow your heads before the Lord," bow your head and accept the absolution from the priest of God, �according �to �the �authority �given �to �him �from �God �by the laying of the apostolic hand and the breath of the Holy Spirit.

The priest says three absolutions - two inaudibly while facing the east and standing in front of the altar and the third is said audibly �facing �the �west. �The �priest �asks �for �the �absolution and forgiveness for the believers, the servants of God, who are bowing their heads before His holy glory, bowing before His mighty, holy hand.

During these absolutions, think about your sins, asking God

to �forgive �them. �Think �about �your �weaknesses �and �request God to heal them. Pray inaudibly some prayers of repentance such as :

V �Psalm of Repentance - "Have mercy upon me, O God, according �to �Your �loving �kindness, �according �to �the multitude of Your tender mercies..."

V� �The prayer of Manasseh the King, who implored to the Lord his God, humbled himself greatly before the God of his fathers who heard his supplication : "O Lord, God of our fathers, of Abraham and Issac and Jacob and their

righteous �posterity, �You �who �have �made �heaven �and earth with all their order, who has shackled the sea by Your �word �of �command, �has �confined �the �deep �and sealed its mouth with Your glorious name, at whom all things �shudder �and �tremble �before �Your �power, �for Your glorious splendor cannot be borne, and the wrath of�� Your�� threat�� to�� sinners�� is�� irresistible,�� yet immeasurable� �and� �unsearchable� �is� �Your� �promised mercy, �for �You �are �the �Lord �Most �High, �of �great compassion,�� long� � suffering�� and�� merciful,�� and righteous altogether, who sorrows for my evil. You, O Lord, according to Your great goodness has promised repentance �and �forgiveness �to �those �who �have �sinned against �You, �and �in �multitude �of �Your �mercies. �You have �appointed �repentance �for �sinners, �that �they �may be saved. Therefore, You O Lord, God of the righteous has �not �appointed �repentance �for �the �righteous, �for Abraham and Issac and Jacob, who did not sin against You, but You have appointed repentance for me, who am a sinner. For the sins I have committed are more than �the �sands �of �the �sea; �my �transgressions �are �too many �O �Lord �they �are �multiplied! �I �am �unworthy �to look� �up� �to� �the� �heights� �of� �heaven� �because� �of� �the multitude �of �my �iniquities. �I �am �weighed �down �with many �an �iron �felter, �so �that �I �am �rejected �because �of my sins, and I have no relief, for I have provoked Your wrath and have done what is evil in Your sight. Setting up �abominations �and �multiple �offences. �And �now �I bend �the �knee �for �Your �kindness. �I �have �sinned �O Lord, I have sinned, and I know my transgressions. I earnestly beseech You, forgive me, O Lord, forgive me. Do �not �destroy �me �with �my �transgressions. �Do �not �be angry �with �me �forever �or �remember �my �iniquities, �do not �condemn �me �to �the �depths �of �earth, �for �You, �O

Lord, are the God of those who repent, and in me You will declare Your goodness; for unworthy as I am, You will save me in Your great mercy, and I will praise You continually all the days of my life.�

V� �A �prayer �of �repentance �from �the �Agbia �- ��My �Lord God �and �Saviour �Jesus �Christ, �treasure �of �mercy �and spring of salvation, I come to You confessing my sins. I confess �that, �insolently, �I �dared �to �defile �Your �Holy Sanctuary �with �my �sins. �Now �I �seek �Your �mercy �and love, �for �Your �mercies �sake.� �During �the �prayer, �we must contemplate on the following :

�� The �prayer �for �the �departed �is �said �during �the �evening incense (specifically at sunset) to remind us that we shall join the departed, so we need to be ready for that day;

�� To ask the departed to pray for us that God will help us complete our earthly struggle peacefully;

�� To �remember �the �resurrection �as �when �the �priest �says,

"Raise up their bodies also, on the day which you have appointed, according to Your true promises, which are without lie." We believe that the resurrection will come for �us, �as �God �will �appear �to �recompense �each �one according to their deeds.

After �completing �the �litany, �the �priest �proceeds �around �the altar once, then proceeds around the church, raising incense towards the gospels, icons, tabernacle and congregation.

The �priest �places �his �cross �on �each �person �blessing �them saying, ''The blessing of the incense be with us. Amen.''

Meanwhile, �the �congregation �must �pray �a �true �repentance

saying, �"I �ask �You �my �Master �Jesus �Christ �to �forgive �my sins, which I have committed knowingly and unknowingly."

The priest once again raises the incense at the altar praying inaudibly �for �our �repentance �saying, �"O �God �who �accepted the confession of the thief on the cross..."

Solomon �prayed �a �similar �prayer �for �his �people �saying,

"...And as it is appointed for men to die once, but after this the judgment..." (Hebrews 9: 27).

You �ought �to �know �that �only �the �repentants �who �deserve forgiveness, benefit from these absolutions, and it resembles the prayers of the Lord Jesus on the Cross, when He prayed for �the �forgiveness �of �those �who �were �crucifying �Him �:

"Father, �forgive �them �for �they �know �not �what �they �do"

(Matthew �23:34). �Very �few �benefit �from �this �prayer �or absolution, �like �St. �Longinus �who �repented �and �believed �in Christ and was a great martyr.

Sing with the Church at the end of the service hymns, which are usually in the Coptic language, and have great meaning :

"Amen. Alleluia. Glory be to the Father, the Son and the Holy� Spirit,� now� and� forever,� and� to� the� ages� of� ages, Amen." �We �proclaim �and �ask �the �Lord �Jesus �Christ �to bless the waters of the river (this statement varies according

to seasons and Church celebrations). May Your mercy and Your �peace �be �a �fortress �unto �Your �people, �save �us �and have �mercy �on �us.�� Lord �have �mercy, �Lord �have �mercy, Lord have mercy, Lord bless us, Amen. Bless me. We offer

unto You a �metania� (repentance). Forgive me. Then say the blessing.

Go �towards �the �priest, �and �kiss �the �Cross �and �gospel �he �is holding, then his hand.

V� �Kiss �the �Cross �as �a �sign �of �your �love �to �the �Cross �and renewal �of �your �covenant �with �the �Crucified �Lord �who forgave �your �sins �(by �the �absolution �read �by �the �priest) through the worthiness of His blood shed on the Cross;

V� �Kiss the Gospel as a sign of submission to the Gospel of

God, promising to fulfill His Commandments;

V� �Kiss the hand of the priest as a sign of your respect and sanctification �of �the �priesthood �of �God �and �the �divine Sacraments held by the hand of the priest, also as a sign of your submission and love to the priest as your spiritual father �who �watches �your �salvation �as �he �is �the �visible means �of �getting �this �great �grace �of �forgiveness �of �sins through �the �authority �given �to �him �from �God �and �the absolution he reads for the repentants.

The priest then holds the Cross with his right hand and the Gospel in his left hand, lifts it above his head for blessing and says, "May God have compassion on us..."

During the blessing, bow your heads to accept the blessing in humility and�� need.�� At�� the�� end,�� proclaim with�� the congregation, �"Amen, �ese-shobi," �meaning �"Amen, �let �it be", �acknowledging �all �the �priest �blessings �for �you �and others �through �the �intercessions �and �prayers �of �the �saints,

then� �pray� �with� �the� �congregation� �the�� "Our� �Father..."

reverently.

The Release

When the priest releases the congregation, proceed towards the �sanctuary, �bow �and �kiss �the �veil �of �the �temple, �before going in peace.

If you have an appointment for confession, take a corner in church, �until �the �priest �is �ready, �then �proceed, �taking �your turn for the mystery of repentance, which is one of the Seven Sacraments of the church.

CONFESSION

One �of �the �most �important �individual �roles �of �a �priest, �is �the confession session with his congregation, through which he can get into contact with each individual privately.

Confession is the true Christian discipleship, which qualifies the believer �to �all �the �spiritual �graces, �supporting �them �in �all �their spiritual �growth. �One �of �these �spiritual �graces �is �the �Holy Communion.

When our Lord Jesus Christ instituted the Lordly supper in the upper room in Zion, He only gave the Holy Communion to His disciples.� �Likewise,� �no� �one� �should� �partake� �of� �the� �Holy Communion except those who are disciples of Christ, and who have �a �confession �father, �for �through �him �we �learn �spiritual practices and Christian virtues.

When the priest starts the confession session, take your turn and wait.

While waiting, keep yourself busy with some spiritual readings, so that you might keep your mind free of any evil thoughts, or the temptations of the devil, who at that particular moment will try �his �utmost �to �prevent �you �from �confessing, �and �hence consequently prevent you from receiving the Holy Communion.

When �it �is �your �turn, �approach �in �reverence, �kissing �the �cross and �the �priest�s �hand. �You �should �be �ready �for �confession, keeping in mind, or on a piece of paper, the sins you are going

to confess, as well as the questions you want to ask.

Confess your sins in detail, and do not hide anything, regardless

of how embarrassing the sins may be. Remember the Apostle�s words: ��If� we� confess� our� sins,� He� is� faithful� and� just� to forgive�� us�� our�� sins,�� and� to�� cleanse�� us�� from�� our unrighteousness� �(1 �John �1:9). �Do �not �condemn �others, �or circumstances �around �you, �or �justify �yourself, �for ��If �we �say that we have not sinned, we make Him a liar, and His word is not in us� (1 John 1:10).

Confess all your sins, as the Prophet says, �Pour out your heart like �water �before �the �face �of �the �Lord� �(Lamentations �2:19). The Prophet used the metaphor of �water� specifically, because water �never �leaves �any �traces �or �marks �in �the �cup �after �it �is poured �out. �Likewise, �when �your �confession �is �complete �and honest, it will never leave any stains inside of your heart.

You �should �know �that �you �are �confessing �before �God, �not before a human being, because the Holy Spirit is present at that moment to listen and grant forgiveness.

The �priest �is �like �a �spiritual �doctor, �who �will �help �cure �you �of your� �sins� �and� �weaknesses� �by� �giving� �you� �advice� �to� �your problems, for as the Apostle said: �Confess your trespasses to one �another �and �pray �for �one �another, �that �you �may �be healed� (James 5:16).

The same way that a patient never hides any illness from their doctor, so that the doctor can give the appropriate medication, we must be even more honest with our priest in describing our spiritual illnesses, so that he can help us in our spiritual life and growth.

Remember �King �Solomon�s �words: ��He �who �covers �his �sins will not prosper, but whoever confesses and forsakes them will have mercy� (Proverbs 28:13).

Repentance �is �a �second �baptism. �St �Athanasius �the �Apostolic says, �As a baptised person is enlightened with the grace of the Holy �Spirit, �so �also �he �who �confesses �his �sins �through �the priest, receives remission of sins through the grace of Christ.�

After you finish confessing, kneel before the priest in reverence, pray one or so of the prayers mentioned before, such as Psalm

51, King Menassah�s prayer, or the prayer of Repentance in the

Agbia, then say the �Our Father��

Repeat �these �prayers �in �contriteness, �humility �and �hope �in �the forgiveness �of �your �sins, �so �that �you �might �not �repeat �them again.

During this, the priest puts the holy cross on your head, praying the three absolutions, the blessing, then the �Our Father��

V �In �the �first �absolution �he �asks �for �God�s �help, �support �and grace �be �upon �you, �in �order �to �give �you �the �strength �and power to crush Satan and his wicked tricks under your feet quickly.

V �In the second absolution, he asks God to grant you His divine grace and peace, which you lost because of your sins.

He also asks God to return you once more to His fear, so that you will choose the way of hoilness which is Christ, rather than the way of destruction which is with the evil one.

He asks God to grant you here on earth His divine riches, such

as the Holy Bible, the Holy Communion, and an inheritance in His eternal kingdom, as well as granting us earthly comfort, so that our good Lord may smell the sweet aroma of the incense of thanksgiving �arising �up �from �you, �and �being �presented �before His throne.

Finally, �he �asks �God �to �bestow �on �you �the �various �spiritual virtues, so that you, together with the priest, might deserve the Kingdom of Heaven.

V �In the third absolution, he asks for many gifts and blessings for you:

�� That God may grant you His rich mercy

�� That �God �may �cut �all �the �bondages �of �sins, �so �that �Christ might free you, �Therefore if the Son makes you free, you shall be free indeed� (John 8:36). When you feel the grace and freedom of Christ, you can say with the Psalmist, �You have loosened my bonds, I will offer to You the sacrifice of thanksgiving, �and �will �call �upon �the �name �of �the �Lord. �I will �pay �my �vows �to �the �Lord, �now �in �the �presence �of �all His people, in the court�s of the Lord�s house, in the midst of you O Jerusalem� (Psalm 116:16-19).

�� He asks for the absolution and forgiveness of all the sins you have �committed, �saying, ��If �we �have �committed �any �sin against� �You,� �whether� �knowingly� �or� �unknowingly,� �or through anguish of heart, in deeds or words, O Master who knows the weakness of men, grant us forgiveness, purify us and absolve us.�� Here, the priest asks for the grace of the

forgiveness of sin, absolution, blessing and purity, as effective remedies for the wounds of sin.

�� Then �he �asks �for �permanent �protection �for �us �from �falling into sin once more, this protection is the fear of God, as He says, �Fill us with Your fear.�

�� He asks that your journey in the world be towards God, and not towards the world and its lusts, so he says, �Direct us to Your good will.�

�� Stand� �up,� �my� �repentant� �one,� �after� �bowing,� �feeling� �the greatness �of �the �gift �of �forgiveness, �kiss �the �cross �and �the priest�s �hand, �depart �from �this �divine �meeting �amidst �the praising of the heavenly hosts, and the rejoicing of the saints.

�� Go �to �your �house �in �peace, �thanking �the �Lord �for �His numerous graces and mercies bestowed on you.

You might repeat the following Psalm 124:

�If it had not been the Lord who was on our side,� Let Israel now say � �If it had not been the Lord who was on your side, when men rose up against us, then they would have swolled us �alive �when �their �wrath �was �kindled �against �us; �then �the waters �would �have �overwhelmed �us, �the �stream �would �have gone over our soul, then the swollen waters would have gone over our soul. �Blessed be the Lord who has not given us prey

to �their �teeth, �but �our �soul �has �escaped �as �a �bird �from �the snare �of �fowlers. �The �snare �is �broken �and �we �have �escaped. Our �help �is �in �the �name �of �the �Lord �who �name �heaven �and earth.�

Upon arriving at your house, pray your usual daily prayers, have

a �light �supper, �and �prepare �yourself �for �the �Holy �Communion the next day.

Sleep early, so that you might be able to wake up early the next morning, and go to church, according to His precious promise:

�I love those who love Me, and those who seek Me diligently will �find �Me, �riches �and �honour �are �with �Me� �(Proverbs

8:17,18).

God loves those who get up early to meet Him, and pray with Him, �remembering �His �words �to �Moses �the �Prophet: ��So �be ready in the morning, and come up in the morning to Mount Sinai,� and� present� yourself� to� Me� there� on� the� top� of� the mountain�Then Moses rose early in the morning, and went up to Mount Sinai as the Lord had commanded him� (Exodus

34:2-4).

Notes on the Mystery of Confession:

Some� �people� �are� �used� �to� �confessing� �during� �the� �Liturgy�s readings, �but �this, �however, �is �inappropriate �because �of �the shortness �of �time, �especially �if �the �priest �is �serving �alone. �In addition, this does not give enough chance for you to confess all your �sins, �nor �give �the �priest �enough �time �to �give �you �the appropriate spiritual practices or advices.

What is more dangerous is that some people do not confess at all, but still proceed to the Holy Communion, asking only that the �priest �give �them �the �absolution. �With �great �sorrow, �some priests �approve �of �giving �the �absolution, �without �asking �these

people �whether �they �have �confessed �or �not. �These �people �are adding to their sins, which will lead to a horrible judgement.

Now �I �wonder� �What �is �the �use �of �the �absolution �without confession? �Is �it �a �magical �prescription �to �forgive �unconfessed sins?

Also, there is another strange attitude amongst members of our churches, and that is, people who have already confessed, come early to church, and still ask for absolution� Why? I hope that the priests might correct this common mistake.

You should know, my beloved, that if you go to church after the Gospel reading, you cannot have Holy Communion, as is taught by �the �church �rites. �If �you �come �between �the �readings �of �the Matin �Absolution �and �the �Absolution �of �Servants, �and �the reading �of �the �Gospel, �do �not �ask �for �an �individual �absolution for the following reasons:

i.�� You have already confessed, and are ready because the priest has previously prayed the absolution for you;

ii.�� The �priest �shall �pray �general �absolutions �for �everyone after �the �Fraction �Prayers. �So, �because �you �will �not �be present and you will offer true repentance with the whole church, you are not in need for individual absolution.

MIDNIGHT PRAYERS AND MIDNIGHT PRAISE

Some� �churches� �practice� �midnight� �prayers� �and� �'Tasbeha'

(praise) during its normal ritual time, that is, at dawn on the day of the Holy Mass. The Midnight Prayers are followed by the Matins and the Divine Liturgy.

Some churches have the Midnight Prayer and Tasbeha after Vespers, �and �conclude �about �11pm �when �the �congregation go �home. �They �then �return �early �the �following �morning �to pray the First Hour of the Agbia.

In many cases a person can organise their time to attend the

Midnight Prayer and Tasbeha.

Your �attendance �during �the �Midnight �Prayer �- �whether �at night �or �at �dawn �- �is �of �great �spiritual �benefit �and �gives preparation �(psychological, �mental �and �spiritual) �to �attend the Mass and receive the Holy Communion. If you miss any of the services in preparation for the Mass, there might be a lack in the expected spiritual benefit of the Mass.

1.�� Midnight Prayers

Its �aim �is �to �meditate �on �the �divine �teachings �and �heavenly laws that lead a person to repentance and preparation for the day of Judgment.

The �three �services �in �this �prayer �represent �the �three �times that �Jesus �prayed �in �the �garden �of �Gethsemane �(Matthew

26:36-44).

V� �The First Service - Psalm 119 speaks entirely about the word of God; the laws, testimonies, commandments and statutes. This psalm advises us to take care and keep the commandments of God and practice them in order to live as God wants us to.

We �find �a �young �man �cleansing �his �way �by �taking �heed �of God's word which, �I have hidden in my heart, that I may not sin against You.�

The �Gospel �of �the �ten �virgins �advises �the �believers �to �be vigilant� �in� �order� �to� �be� �prepared� �to� �receive� �the� �true bridegroom �Jesus �Christ, �who �will �lead �us �to �repentance, purity �and, ��holiness, �without �which �no �one �will �see �the Lord� (Hebrews 12:14).

V� �The Second Service - The psalms of the Sunset Prayer are read with the exception of the first two. They call us to repentance.

The Gospel is about the sinful woman who loved Jesus much and struggled with tears, humility and love until her sins were forgiven.

The Psalms and the Gospel speak of repentance which is the aim �of �every �believer. �We �should �try �to �be �like �the �sinful woman �in �her �complete �repentance. ��Resist �to �bloodshed, striving against sin� (Hebrews 12:4).

The church teaches us in the Troparia to ask of God to make us worthy to be like this repentant woman, and like her, hear the words: �Your sins are forgiven. Go in peace.�

By �repentance, �the �believer �becomes �prepared �to �see �the Lord Jesus Christ on the day of Judgment and live with the Lord in His eternal kingdom.

V� �The Third Service - The Psalms of the Twelfth Hour are read. These Psalms are ones of praise and rejoice, for the coming of the Lord is near, at which time He will reward His faithful servants.

In the Gospel our beloved Lord Jesus assures us saying, �Do not fear little flock, for it is your Father�s good pleasure to give you the kingdom.� But He does not give the kingdom except� �to� �honest� �servants� �who� �watch� �their� �Master�s possessions, �who �keep �His �commandments �and �guard �their salvation and the souls of the servants their companions. But the �servants �who �are �neglectful, �who �prefer �worldly �cares, eating, drinking and getting drunk, their Master will come on

a day they do not expect and will cut them off from His flock

and appoint their portion with the unbelievers and devils.

Thus �the �believer �ought �to �warn �himself �with �these �things, while praying the Troparia saying, ��Wake �up �my �soul �and be� �careful,� �your� �judgment� �is� �present� �-� �consider� �the awesome time of judgment!�

2.�� Midnight Tasbeha

Following �the �Midnight �Praise, �believers �start �the �Midnight Tasbeha. �I �advise �you, �my �beloved, �to �partake �in �these praises. Pray with all your heart, these beautiful Coptic tunes. When you learn the praises and partake in chanting them you will �find �them �to �be �a �source �of �great �and �overflowing spiritual comfort, and you will gain the saying: �Blessed are those who dwell in Your house, they will be praising You�

(Psalm �84:4). �Remember �the �Psalmist �saying: ��Those �who

seek Him will praise the Lord� (Psalm 22:26). If you seek the �Lord �and �yearn �for �a �loving �relationship �with �Him, partake �in �praising �and �glorifying �Him �and �rejoice �with �the Psalmist �saying, ��My �mouth �shall �praise �You �with �joyful lips� (Psalm 63:5).

Midnight Tasbeha during all the days of the year is composed of :-

1. �TEN-THENO� : the same as what is said after Psalm 50

in �the �Midnight �Prayer. �In �the �Tasbeha �it �is �said �in �Coptic tunes with special verses. The church urges us to awake from idleness and praise the Lord of Hosts and ask Him to accept us and forgive us our sins.

2. �The �FIRST �HOAS �: �is �the �song �of �Moses �the �prophet which he sang with the Israelites after crossing the Red Sea

(Exodus 15). As Moses saved the Jews from the bondage of Pharaoh, the Lord Jesus saved us from the dominion of Satan and �the �tempestuousness �of �the �world. �Therefore �we �ought

to praise Him at all times.

3. �The �SECOND HOAS : �is �Psalm �135, �with �the �chorus:

�Thank �the �Lord �for �the �Lord �is �good �and �His �mercy endures forever.�� This is repeated at the end of every verse of the Hoas. The Hoas is a thanksgiving praise by the church

to God for His goodness and His everlasting mercy.

4.� �The THIRD HOAS : is the song of the three young men in the fiery furnace. The church sings this hymn as if to lead the whole creation, earthly and heavenly to praise and glorify God. There are two chorus in the Third Hoas

�� �More �blessed �and �more �exalted �forever� �repeated �six times;

�� �Praise Him and exalt Him forever� �repeated �34 �times. Total �is �40, �which �is �a �perfect �number, �symbolising �the perfect praise offered by the church to her God.

5.� �CONGREGATION� �OF� �SAINTS� �:� �The� �struggling church here on earth asks for the intercessions and prayers of the �victorious �church �together �with �all �her �saints: �St �Mary the mother of God, then the angels, the patriarchs, prophets, apostles, martyrs and saints. Doxologies are then said in the same manner of commemoration to glorify the saints and ask for their prayers.

6. �The �FORTH �HOAS �: �is �comprised �of �the �last �three psalms� �:� �148,� �149,� �150.� �It� �resembles� �the� �Third� �Hoas regarding �the �leadership �of �the �church �and �the �whole �of creation praising and glorifying God.

7. EPSALIA : every day of the week has a special Epsalia which �serves �and �glorifies �the �name �of �our �Lord. �It �has �a

fixed �response �at �its �beginnings �and �its �end �so �that �the congregation �may �respond �easily. �For �the �various �church seasons, such as the fasts, the Lordly Feasts, feasts of saints, etc, there are specific Epsalias to serve the occasion.

8. THEOTOKIA : these are seven. There is a Theotokia for every �day �of �the �week. �It �is �a �special �glorification �for �St Mary the mother of God, glorifying the mystery of the divine incarnation �and �the �miraculous �virgin �birth. �It �also �includes symbols and prophecies about St Mary, her pregnancy, and her giving birth to the incarnated God for our salvation. The word �'Theotokia' �comes �from �the �Greek �word �'Theotokos', meaning �the �Mother �of �God. �Every �Theotokia �concludes with its unique part, expressing the meaning of the words.

9.� �DEPHNAR� �:�� resembles�� the�� Sinaxarium�� in�� that�� it commemorates feast days of saints with praises for them.

10. �CONCLUSION� : �concludes �the �wonderful �Midnight Tasbeha. �The ��ADAM� �is �the �tune �chanted �on �Sundays, Mondays �and �Tuesdays. ��WATOS� �is �the �tune �chanted �on Wednesdays, �Thursdays, �Fridays �and �Saturdays. �'Adam' �is the first word in the Monday praise. The �ADAM� tunes are reviving �and �uplifting, �reflecting �what �Sunday �expresses �in our church - the victory of resurrection, and Monday which signifies �renewal. �The �word ��WATOS� �is �the �first �word �in Thursday�s Tasbeha. The Watos tunes are more solemn than the �Adam �tunes, �and �hence �reflects �the �days �its �expresses �: Wednesday �was �the �day �in �which �Judas �plotted �against Christ. Thursday was the day when the Lord was delivered into �their �hands. �Friday �was �the �day �of �crucifixion, �and Saturday was the day Christ�s body lay in the tomb.

11. �THE �CREED �: �followed �by �Amen, �Lord �have �mercy, with its wonderful humble tune.

12. The priest prays the Midnight Absolution audibly while the �congregation �listens �carefully �to �this �beautiful �prayer which pleads for everything and everyone.

THE MATINS OR MORNING INCENSE

This �begins �with �the �morning �service �which �is �instituted �to commemorate the hour at which our Lord Jesus Christ rose from the dead on Sunday morning. We thank the Lord who let us pass the night in peace and kept us safe until morning. The church teaches us to pray persistently and fervently, and this is evident when we begin our prayer by saying:

O Come , let us worship,

O Come, let us ask Christ our God (we are requesting)

O Come, let us worship,

O �Come, �let �us �ask �Christ �our �King �(our �request �becomes stronger)

O Come, let us worship,

O Come, let us implore Christ our Saviour (imploring Christ means we are pleading to Him for help)

This is according to the teachings of our good Saviour, when He said; "Ask and it will be given to you, seek and you will find, knock and it will be opened to you. For everyone who asks �receives, �and �he �who �seeks �finds, �and �to �him �who knocks it will be opened" (Matthew 7:7,8).

One �of �the �saints �said,� "I �have �a �habit �of �collecting �my thoughts �and �calling �them �to �prayer �saying, �let �us �worship Him, let us kneel down before Christ our God."

In �this �prayer, �the �Church �draws �a �plan �for �us �to �follow throughout the struggles of the day. Its aim is to guide our thoughts �to �the �fourth �chapter �of �the �Epistle �of �St. �Paul �to

the �Ephesians, �so �that �we �may �meditate �on �his �words �and apply them to our duties and relations during the day...

"I, therefore, the prisoner of the Lord, beseech you to have

a �walk �worthy �of �the �calling �with �which �you �were �called, with �all �lowliness �and �gentleness, �with �long-suffering, bearing with one another in love, endeavouring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit just as you were called in one hope of your calling, one Lord, one faith, one baptism."

As �we �recite �this �prayer �in �the �early �morning, �we �read �the Gospel� �of� �St.� �John,� �chapter� �1,� �which� �says,� �"In� �the beginning was the Word, and the Word was with God, and the Word was God." At this time, the sun begins to rise and when �it �appears, �it �reminds �us �of �God �our �True �Light �who gives light to every man who comes into the world. This is what �we �say �in �the �first �contemplative �Troparia �of �the Morning �Prayer. �In �the �second �Troparia, �we �ask �God �to enlighten our senses and thoughts by saying :

"When the morning hour approaches, O Christ our God, the �True �Light, �let �the �senses �and �thoughts �of �the �light shine upon us, and let us not be covered by darkness." In the �third �Troparia, �we �glorify �the �Virgin �Mother �of �True Light� �coming� �to� �the� �world,� �by� �saying:� �"You� �are� �the honourable �Mother �of �the �light. �Everywhere �under �the sun, people offer you glorification, the Mother of God, the second heaven."

After completing the Morning Prayer, the congregation pray the �morning �Doxology. �This �is �a �wonderful �prayer, �rich �in meaning. We sing it with joyful hearts and we may liken it to

a brilliant piece of symphony. Its rich meaning compliments the �Morning �Prayer. �We �say �two �complete �Troparia �from those of the Morning Prayer and we also pray the following :

"Have mercy upon us according to Your will forever. The night had passed away, we thank You O Lord and ask You to keep us this day without sin and deliver us."

V� �In this dawn, facilitate our inner and outer ways by Your joyful protection.

V� �By �your �peace, �O �Christ �Our �God, �You �passed �us through the night and brought us to the beginning of this day because we trusted You.

V� �What �is �good �and �what �is �beautiful �except �brothers dwelling together in unity.

V� �Agreed in true evangelical love like the Apostles.

V� �Like �the �precious �oil �on �the �Head �of �Christ, �running down �on �the �beard, �running �down �on �the �edge �of �His garments and feet.

V� �Those �whom �the �Holy �Spirit �united �together, �like �a violin, praising God at all times.

Why don't you meditate on all these meanings, my beloved, while you pray the Morning Prayer, and sing the wonderful morning �Doxology �which �lifts �you �spiritually �up �to �the heavens.

After �completing �the �morning �Doxology, �the �priest �begins the �raising �of �the �morning �incense, �which �resembles �the evening incense, except for minor differences, for example :

In �the �evening �incense, �the �priest �prays �the �litany �for �the

departed, �while �in �the �morning �incense �of �Matins, �he �prays two litanies:

i. Litany for the sick - According to St. John Chrysostom, the �church �is �considered �like �a �hospital, �and �usually �it �is �in the �morning �when �the �hospital �opens �its �doors �to �welcome the sick and heal them.� �During the litany for the sick, pray for �anyone �you �know �who �may �be �sick, �whether �they �are relatives, �friends �or �neighbours. �Remember �them �by �name and ask for them to be relieved of their sickness. Then pray with the congregation in the response, �"Lord �have �mercy" fervently �and �with �humility �so �that �God �may �accept �your prayers for those you have mentioned and will have mercy on them and heal them.

ii. Litany for the travellers - this is said in the morning, for

in the past, people travelled during the daytime for reasons of good visibility and less risk of encountering criminals along the �way. �Of �course �that �was �well �before �travel �became possible� during� night� time.� King� David� the� psalmist� said,

"When the sun rises man goes out to his work and to his labour until evening" (Psalm 104:22,23).

While �reciting �the �litany �for �travellers, �remember �not �only those you know who are travelling, but also those who may have �migrated �to �a �foreign �country. �Ask �the �Lord �to �keep them safe and accompany them throughout their journeys, so that �they �may �return �to �their �homes �joyful �and �safe. �Then pray �with �the �congregation �in �the �response, �"Lord �have mercy."

On� �Sundays� �and� �feast� �days,� �we� �replace� �the� �litany� �for travellers �with �the �litany �for �the �oblations, �as �the �church assumes that during these days, all of its children attend the church for prayer and celebration bringing their oblations and offerings. �The �church �lifts �up �these �oblations, �offerings �and prayers to God so that He may accept them and reward each person �with �the �heavenly �instead �of �the �earthly, �and �the eternal instead of the temporal.

While reciting the prayer for the oblations, we plead with the Lord �to �accept �all �our �offerings, �whether �they �be �money, time, effort, love, or anything we may sacrifice for the sake of �God, �"hidden �or �manifest, �those �in �abundance �and those in scarcity, to the needy brothers of Christ. May God accept �their �offerings �and �bestow �on �them �the �grace �of happy life in this age, and eternal life in His Kingdom.�

Then the morning incense prayer follows in the manner of the evening �incense �in �the �prayer �of �EVNOT-NAI-NAN �(God have �mercy �upon �us). �This �is �followed �by �the �litany �of �the Gospel, the five short litanies, the absolution and finally, the blessing.

My beloved, attend the prayers of the Matins with reverence, following every prayer and litany with your Liturgy book, as you did during the Vespers.

May God open our minds and our hearts to contemplate on what the Spirit says to the churches.

2�� The Offertory

LITURGY�OF THE CATECHUMENS OR

DOCTRINAL LITURGY

Donning the Service Vestments :

The liturgy of catechumens begins with the priest blessing his vestments �and �the �vestments �of �the �deacons. �This �is �done three times with the sign of the cross. Then the priest and the deacons start donning their beautiful white vestments which symbolise purity of the heart and life. During this process, all pray Psalm 29, �� �I �will �praise �you, �O �Lord....� �and �Psalm

92, � The Lord reigns, He is clothed with majesty....�.

The� �above� �mentioned� �Psalms� �embraces� �many� �befitting statements for donning priestly vestments and preparation for ministering to the divine Sacraments. For example, in Psalm

29, it is written:-

V� ��I �will �praise �you, �O �Lord, �for �You �have �lifted �me up...� �As �this �is �said, �all �the �servants �are �thanking �the Lord� �before� �entering� �His� �Holies� �and� �serving� �His Sacraments, thanking the Lord for making him worthy to serve Him, despite his unworthiness. Thus, he is praising, glorifying and blessing the name of the Lord.

V� ��Weeping may endure for a night, but joy comes in the morning.�� This�� Psalm speaks� about�� weeping�� for repentance and remorse for all sins and confessing them before �the �priest �of �God �the �night �before, �so �as �to �be prepared for Holy Communion. In the morning, all enter the Sanctuary in joy as the Psalmist says, "Then I will go

onto the altar of God, onto God my exceeding joy: yea, upon �the �harp �will �I �praise �You, �O �God �my �God"

(Psalm 43:4).� �The servants respond � You have turned for �me �my �mourning �into �joy; �You �have �put �off �my sackcloth and clothed me with gladness, to the end that my glory may sing praise to You and not be silent.�

If the believer repents to God in humility and with a contrite spirit, �God �will �turn �their �mourning �into �tears �of �joy �and happiness, for the salvation which Christ has given us from the �bondage �of �sin �and �evil.�� The �Lord �will �take �off �the sackcloth �of �sorrow �and �cloth �him �with �the �purified �white vestments �of �priesthood �to �serve �the �Lord �in �the �temple �of Holiness. Thus, he sings with joy because he has proven he has� �resisted� �sin� �and� �therefore� �can� �receive� �the� �Holy Communion �in �order �to �protect �himself �from �Satanic �wars. During �this, �Psalm �23 �is �prayed:�� "You �prepare �a �table before me in the presence of mine enemies: You anoint my head with oil; my cup runs over."

V� �In Psalm 92, the Psalmist says: "The Lord reigns, He is clothed with�� majesty;�� the�� Lord�� is�� clothed�� with strength..."� �When the priest or deacons wear the white vestments �for �service, �they �confess �that �the �Lord �is clothed with majesty and girded with power; hence He is the king of the whole earth. And the deacons and priests are like the servant angels who appeared at the tomb of Christ. While wearing the white vestments to administer the �Sacraments �and �receive �Holy �Communion, �he �is girded with strength to win in his struggle, as promised in Revelation 3:5� �"He that overcomes, the same shall be clothed in white garments; and I will not �blot �out �his name out of the book of life..."

All altar servants, whether priests or deacons wear the white

vestments �to �resemble �the �angels �in �the �way �they �look �and praise, �and �thus �they �convert �the �earth �to �heaven �and �the Church �to �the �heavenly �Jerusalem �, �"Strength �and �beauty are �in �His �sanctuary." �Psalm �96 �in �the �Third �Hour �prayer says, �"Whenever �we �stand �in �Your �holy �temple, �we �are considered as those who abide in heaven�.� �In the church, prayers �are �said, �the �Holy �Spirit �dwells �on �the �Sacraments, and the church is filled with heavenly bright angels as truly this is the house of God and should be adorned in Holiness forever.

V� �Dear �brother, �if �you �are �a �deacon, �do �not �bury �this �gift and �leave �this �holy �ministry. �Prepare �yourself �with �the appropriate clothing, bring it with you when you come to church for service, come forward reverently to the priest, so �he �can �bless �the �vestments. �Then �wear �the �purified vestment and read the two Psalms contemplating on their meaning. �It �is �important �to �note �that �a �deacon �is �not permitted �to �wear �his �vestment �without �a �blessing �from the� �priest,� �as� �the� �blessing� �of� �the� �vestments� �by� �the celebrant priest has two meanings :

�� Blessing �the �vestments �and �sanctifying �them �by �prayers with �the �sign �of �the �cross, �thus �the �priest �blesses �the servant;

�� The priest is giving his permission for the deacon to serve and have Holy Communion.

In the past, one deacon asked the saintly Father Barsonofius

(Sixth Century saint), �"Father, �as �you �are �ordaining �me �to serve �around �the �holy �altar, �tell �me �what �to �think �about while �standing �in �front �of �God �and �helping �serve �with �the priest, �especially �if �I �am �holding �the �Holy �Chalice? �And should I have a specific garment for the altar service?"

The Saint answered, "My son, these are spiritual matters as the �deacon �must �be �like �the �Cherubim, �all �eyes �and �mind thinking about heavenly matters. This should be done in awe and �fear �praising �God �while �carrying �the �blood �of �the eternal �King. �He �is �like �the �Cherubim �who �proclaims �the TASBEHA �guarding �the �fearful �sacrament �like �what �the angels do in heaven with their wings. Remember those wings signify �the �enlighting �of �the �mind �from �the �heavy �earthly matters �to �blissful �heavenly �matters, �crying �without �fatigue in his inner self,� �proclaiming the TASBEHA of victory for the majestic glory of God, praying reverently saying: Holy, Holy, Holy is the Lord of Hosts, Heaven and Earth are full of your Holy Glory."

From the voice of this awesome preaching, the devil falls and escapes �in �fear �from �the �mention �of �God�s �name, �his �hosts also escape shamefully and the soul becomes free from their dominion. �Thus, �then �the �soul �can �recognise �the �TRUE LIGHT and know Gods beauty and splendour. It then yearns

to be filled with His Holy Body and Blood to enjoy the voice of �David �the �prophet �: �"Taste �and �see �that �the �Lord �is good." Then the soul rejoices and glorifies the Lord, as one has �become �purified �by �the �precious �Body �and �Blood �of Christ, which protects the soul from all pain and anguish.

Thus, when you stand to serve the Holy Sacraments, or are carrying the holy censor, or are folding the altar garments, or

organising the altar and its coverings, or if you accompany a priest who carries the Holy Obligation to a sick person, as a deacon, �you �should �always �be �in �awe �and �always �keep �in your mind and thoughts constantly that you are a Cherubim who is consecrated for the service.

As �for �the �garment, �obtain �for �yourself �a �spiritual �garment with �which �you �can �please �God. �About �being �a �deacon �the church says, "Now after being a deacon, which is of a higher rank� �than� �that� �of� �Leviticus,� �who� �served� �the� �vanishing sacraments, you are serving in the rank of St Stephen, in the holy altar on which the pure Body and sacred Blood of our beloved Saviour is placed."

CANONICAL PRAYERS OF THE HOURS

Once� �completing� �the� �donning� �of� �the� �vestments� �for� �the Liturgy �service, �the �prayer �of �the �Canonical �hours �are �said from the Agbia.

i. Each Sunday throughout the year that falls on non-fasting days, the third and sixth hour prayers are said.

ii. During the weekdays of all other fasts, the third, sixth and ninth hour prayers are said.

The following, is a contemplation on the meaning of the third and sixth hour prayers, as we previously contemplated on the ninth hour prayer in the Vespers.

Saint Paul, said to his children of the church in Galatia, "My little children, of whom I labour in birth again until Christ

is formed in you" �(Galatians 4:19). This means, I sacrifice for �you �by �teaching �you �the �word �of �life �and �salvation, placing the image of Christ before you, always to remind you of the incidents of the Lord's life, from His birth, crucifixion, resurrection and ascension. Reminding you of His words and teachings so that Christ might be formed in you and that your faith can become stronger in Christ. The church implements this with her children. This is reflected in the seven prayers in the Agbia, where the believer prays daily, contemplating and recalling Christ. Thus, Christ is formed and His image vivid

in their minds, incidents, daily sayings, etc. The teachings of

Christ are alive in their memory all day, every day. As written

in Revelation 22:4,� �"And they shall see His face; and His name shall be on their foreheads."

The Third Hour Prayer

The church instituted these prayers for commemorating these incidents in the life of our Lord Jesus Christ:

V� �The �condemnation �of �Jesus �Christ �before �Pilate �and �the sentence �of �His �crucifixion, �despite �the �witnessing �of Pilate regarding His innocence.� �Jesus did not argue but was silent like a lamb taken to be slaughtered. Psalm 25 in �the �Third �Hour �prayer �says, �"Vindicate �me �O �Lord, for I have walked in my integrity. I have also trusted in the �Lord, �I �shall �not �slip.� �Examine �me �O �Lord, �and prove me."

V� �During the ascension of the Lord Jesus Christ to heaven, the Psalmist says, �"Who may ascend into the hill of the Lord? Or who may stand in His Holy place? He which

has clean hands, and a pure heart, who has not lifted up his soul to an idol..." �(Psalm 23). These are all the qualities �of �Christ �ascending �to �heaven, �standing �at �the right hand of God. In Psalm 24, King David says,� �"Lift up �your �heads, �O �you �gates; �And �lift �them �up, �you everlasting doors; And the King of Glory shall come in. Who is the King of Glory? The Lord of hosts, He is the King �of �glory."�� This �verse �is �read �before �the �Gospel during the Resurrection Feast.

In �this �psalm, �a �multitude �of �heavenly �hosts �asks �another multitude to lift up the doors of heaven so the King of Glory may enter, who is ascending from the earth. The Lord strong and �mighty �in �battle, �has �fought �and �conquered �the �devil, freeing� �all� �the� �imprisoned,� �beginning� �with� �Adam,� �and bringing them back to Paradise.

V� �The Holy Spirit came down on the disciples. "The voice of the Lord is over the world. The voice of the Lord is full of majesty", and also "In His temple everyone says

'Glory'" (Psalm 28).

�� The Gospel of the Third Hour speaks about the promise of �the �Lord �of �Glory �to �send �His �Holy �Spirit �to �His disciples. �He �calls �Himself �the �TRUE �VINE �and �we �are the branches that grow in Him by the Holy Spirit which we receive in the Sacrament of Confirmation - the Myron. Through this, we bear more fruit.

�� In �the �contemplative �Troparia, �we �ask �the �Lord �not �to take �His �Holy �Spirit �away �from �us, �but �to �abide �within us. �We �ask �the �Holy �Spirit, �who �is �the �Comforter �to dwell within us, through the intercessions of the Mother

of Light St Mary, and the pure apostles, so that we may be purified from iniquity, and the Holy Spirit may give us peace.

�� In the Absolution, we thank the Lord God of all mercy and the Lord of all comfort, for raising us up for prayer

at �this �holy �hour �- �the �blessed �hour �in �which �the �Holy Spirit �descended �on �the �disciples �- �and �we �ask �Him �to bestow �on �us �the �grace �of �His �Holy �Spirit �to �purify �us from the iniquities of the body and soul.

Sixth Hour Prayer

The �church �has �instituted �this �prayer �to �commemorate �the crucifixion of our Lord Jesus Christ, who suffered and died for �our �salvation. �We �find �in �the �psalms �of �the �sixth �hour verses expressing the sufferings endured by our beloved Lord Jesus Christ.

V� ��Save �me �oh �God �by �Your �name...For �strangers �have risen up against me and oppressors have sought after my life" (Psalm 53)

V� �"Whose teeth are spears and arrows, and their tongue

a sharp sword" (Psalm 56)

V� �The �cross �was �the �throne �for �the �Lord �of �Glory �who reigned, "The Lord reigns, He is clothed with majesty"

(Psalm 92)

V� �"Bow �down �Your �ear, �Oh �Lord �and �hear �me...in �the day �of �my �trouble �I �will �call �upon �You, �for �You �will answer me" (Psalm 86)

�� The Gospel of the Sixth Hour is the start of the famous Sermon� �on� �the� �Mount.� �The� �Lord� �speaks� �about� �the blessings �which �shall �be �bestowed �on �all �who �share �in carrying His cross. For example :-

V� �On the cross Jesus was in the depth of spiritual poverty, humility �and �humiliation, �and �so �through �these �virtues which �He �Himself �experienced, �expresses �His �words �:

"Blessed� �are� �the� �poor� �in� �spirit,� �for� �theirs� �is� �the kingdom of heaven."

V� �Christ �on �the �cross �was �in �the �depth �of �sorrow �: �"My soul is exceedingly sorrowful, even to death" (Matthew

26:3), �and �hence �He �consoles �the �downcast �by �saying,

"Blessed� �are� �those� �who� �mourn� �for� �they� �shall� �be comforted."

V� �Christ on the cross was very meek : "He was oppressed and �was �afflicted, �yet �He �opened �not �His �mouth. �He was �lead �as �a �lamb �to �the �slaughter, �and �as �a �sheep before �His �shearer �in �silence, �so �He �opened �not �His mouth" �(Isaiah �53:7). �The �Lord �wants �to �teach �us �the virtue of meekness and so says, "Blessed �are �the �meek for they shall inherit the earth."

V� �Christ on the cross was hungry and thirsty - not for bread and water, but hungered for our salvation, so He called out, �"I �thirst" �(John �19:28). �And �so �He �blesses �those

saying, �"Blessed �are �those �who �hunger �and �thirst �for righteousness, for they shall be filled."

V� �The crucifixion of Christ is the apex of Divine mercy for our falling mankind, for on the cross, "Mercy and truth have met together� (Psalm 84, a Sixth Hour psalm).

V� �Out� �of� �mercy,� �our� �Lord� �Jesus� �Christ� �preferred� �our salvation to show the kindness of God the Father and His satisfaction �about �His �earthly �life, �so �it �is �mentioned �in the sixth hour Psalm, �Because Your loving kindness is better �than �life� �(Psalm �62).�� He �sacrificed �His �life willingly, �so �that �we �might �enjoy �His �mercy. �For �this reason He blesses the merciful saying, "Blessed �are �the merciful, for they shall obtain mercy."

V� �Our beloved Lord and God Jesus Christ, whose heart is pure �and �void �of �all �evil, �this �purity �was �manifested �on the �cross �when �He �asked �His �Father �to �forgive �His oppressors �and �enemies �saying, �"Father �forgive �them for �they �do �not �know �what �they �are �doing" �(Matthew

23:34).

V� �Our �beloved �Lord �Jesus �encourages �us �to �live �a �life �of purity �in �order �to �become �holy �as �He �is �holy, �saying,

"Blessed are the pure in heart, for they shall see God"

(Matthew 5:8). And in another place it is written, "How long will it be until they attain to innocence?" (Hosea

8:5).

V� �Our �beloved �Lord �established �peace �on �the �cross �and united the heavenly and the earthly, as the Apostle says,

"God �was �in �Christ �reconciling �the �world �to �Himself,

not� �imputing� �their� �trespasses� �to� �them,� �and� �has committed� �to� �us� �the� �word� �of� �reconciliation"� �(2

Corinthians 5:19).� �"For �if �when �we �were �enemies �we were reconciled to God through the death of His Son, much more, having been reconciled we shall be saved by �His �life" �(Romans �5:11). �And �the �Apostle �Paul proclaims� �in� �joy� �saying,� �"Therefore,� �having� �been justified by faith, we have peace with God through our Lord �Jesus �Christ"� (Romans �5:1). �Our �beloved �Lord Jesus wants us to become peace-makers as He reconciled us and made us His ambassadors: "Blessed are the peace makers for they shall be called sons of God" (Matthew

5:9).

All �His �life, �our �Lord �Jesus �Christ �endured �persecution, torture, false accusations and reproach in order to teach by example truth and righteousness. He then endured the torture of crucifixion; the beatings, lashings, false judgments, before violently subjecting Him to the words and most humiliating death of all - the death on the cross. In His love, Christ wants us �to �share �in �His �suffering: �"Blessed �are �those �who �are persecuted� �for� �righteousness� �sake,� �for� �theirs� �is� �the kingdom of heaven." Then He consoles us saying, "Blessed are you when they revile you and persecute you and say all kinds �of �evil �against �you �falsely �for �My �name�s �sake. Rejoice and be exceedingly glad, for great is your reward in heaven."

Then �in �his �letter, �the �Apostle �Paul �blesses �those �who �are persecuted for righteousness saying, "If you are reproached for �the �name �of �Christ, �blessed �are �you, �for �the �Spirit �of glory �and �of �God �rests �upon �you" �(1 �Peter �4:14), �and,

"Because� �Christ� �also� �suffered� �for� �us,� �leaving� �us� �an example that you should follow His steps" (1 Peter 2:21).

By the cross He was the Light of the world, attracting all to Him as He said, "And I, being lifted up from the earth, will draw �all �people �to �Myself" �(John �12:32). �And �from �the cross �He �descended �to �Hades �and �saved �those �who �were sitting in the darkness and shadow of death, "Who alone has immortality, dwelling in unapproachable light" (1 Timothy

6:16). Despite this, He called us saying, "You are the light of� �the� �world"� �(Matthew� �5:14).�� Christ� �ascended� �the lighthouse �of �the �cross, �and �so �attracted �all �people �from darkness �to �His �light, �and �here �He �resembles �the �believer who puts the light on a lamp stand to give light to all who are in the house.

The �contemplations �of �the �Sixth �Hour �prayer �focus �on �our crucified Lord saying:

"Break the bonds of our sins Lord Jesus and save us"

"O �Lord �may �all �our �pains �be �ended �through �Your �life giving and healing sufferings. May our minds be saved from foolishness and worldly desires to the remembrance of Your heavenly laws."

This �is �a �very �deep �request! �Take �it �as �practice �if �evil thoughts�� attack�� you,�� or�� any�� foolish�� desire�� becomes burdensome �for �you. �Look �to �the �cross �and �Christ �and meditate �on �His �crucifixion �which �He �endured �for �us; �the crown �of �thorns �placed �on �His �holy �head, �His �blood �which ran �from �His �wounds, �and �His �side �which �was �pierced. Remember His wounds and proclaim to the Lord, �"End �my pains �by �Your �healing �and �life �giving �sufferings", �and �you

will immediately feel the love and help of the Lord, making you victorious.

In �the �TROPARIA �we �kneel �in �contriteness �and �humility asking for the forgiveness of our sins.

In the absolution we thank God for allowing us to stand in prayer� �before� �Him� �at� �the� �time� �of� �commemorating� �His crucifixion �for �our �sake, �and �we �ask �Him �to �give �us �an unblemished �life �of �peace �and �goodness �in �order �to �please His holy and glorified name forever. Amen.

Father Antonious Ragheb parallels the Canonical hours to a wedding �feast �by �saying, �"The �introduction �of �the �prayer �is the wedding garment that leads our thoughts and emotions to enjoy the delicacies of this feast. This garment is composed of a tunic, belt and shoes."

The tunic is the Lord�s prayers granted to us from the Lord of the feast who advised us to pray saying, "When you pray say 'Our father in heaven'". A tunic covering us from head

to �toe �covers �all �our �supplications �to �God, �ourselves �and

others� �around� �us,� �a� �complete� �tunic� �that� �comforts� �the righteous soul to wear it in peace and joy.

The belt, or girdle is the prayer of thanksgiving which must surround the Christian completely in all their prayers; giving thanks always for everything in the name of Christ. Through

it we declare God's favours to us in everything, and we deny ourselves and confess that all help and support comes from the Almighty God.

The �shoes �are �the �Psalm �of �repentance �(Psalm �51); �it �is �a psalm �of �humility �and �repentance, �asking �forgiveness �for

what has corrupted us in this world. We pray this Psalm �and ask the Lord to enable us to continue travelling through the wilderness of life without being hurt.

This �is �the �garment �of �the �heavenly �feast �with �which �the praying �faithful �enters �to �its �spiritual �delicacies �of �heavenly bread and pure water.

On �the �spiritual �table �are �many �delicious �spiritual �foods offered�� by�� David�� the�� Psalmist�� in�� his�� beautiful�� and contemplative psalms of praise, of thanksgiving and for help, and so on.

Do not just look at the spiritual banquet but also eat from it. Taste of its sweetness and enjoy it so that it may benefit your inner self.

We then find heavenly bread with which we end our spiritual meditation, �and �this �is �the �Gospel �which �is �appropriate �for the hour.

So if you enjoy the pleasures of the Old Testament, and the blessings of the New Testament, you will find in the banquet:

V� �Pure Water : meditations suitable for the hour of prayer in the Troparia, so take from this pure water so that you may cool yourself. This banquet has a wonderful spiritual atmosphere.

V� �Perfumes of holiness and of faith : we sing the songs of angels, and repeat the faith of the Fathers, during which the Christian person feels that they are sharing with the angels �and �the �saintly �fathers �in �their �praise. �When �you say �the �Creed, �put �in �your �heart �that �thousands �and

thousands of angels are glorifying the Lord of glory, and that �you �are �surrounded �with �a �"cloud� of� witnesses" who have existed throughout the ages. Holiness and faith are beautiful perfumes.

There �is �incense �in �the �feast: �prayers �which �ascend �in �a special order. Repeat "Lord have mercy" many times.� �If we repeated ��Lord �have �mercy� �all �our �life, �it �would �not �be enough �to �ask �for �God�s �compassionate �mercy. �Let �its repetition be as spiritual incense, not a mere recitation. Ask mercy for yourself and others. Relay to God all matters that are �in �need �of �God�s �mercy. �Pray, �"Lord �have �mercy �upon me �and �save �me �from �my �evil �thoughts. �Lord �have �mercy upon �me �and �save �me �from �my �absent-mindedness. �Lord have �mercy �upon �me �and �save �me �from �tribulations. �Lord have �mercy �upon �me �and �upon �Your �church �and �save �her from� �wolves.� �Lord� �have� �mercy� �upon� �me� �and� �save� �all children from the seductions of sin."

Hence, your prayers become as incense ascending to God.

You conclude the feast with your heart and mind becoming enlightened �by �the �beauty �of �your �garment. �Your �prayers which ascend to the heavens are the whispers of a heart that thanks, asks, loves, rejoices, repents and determines in truth.

THE OFFERTORY

V� �Choosing �the �'LAMB' �presents �the �agreement �of �the Divine �Trinity to �the �hypostasis �of �the �'SON'. �This happened �to �redeem �the �falling �race �of �Adam. �Adam angered God by breaking His commandments to obey the deceit of Satan.

This �great �divine �work �which �the �Lord �did �for �us �proves

clearly how merciful God is to us. He, �"Did �not �spare �His

own Son, But delivered Him up for us all" (Romans 8:32).

And "For �God �so �loved �the �world �that �He �gave �His �only

begotten �Son, �that �whoever �believes �in �Him �shall �not

perish but have everlasting life" (John 3:16).

During �the �offertory �the �congregation �chants �"Lord �Have Mercy" 41 times, fervently until the celebrant priest chooses the 'Lamb'.

The �congregation �does �this �to �perpetuate �the �Lord's �mercy and sacrificing love, as He had mercy on those who believed, and saved them from the original sin of their ancestor Adam.

The �congregation �asks �the �Lord �to �forgive �them �their �sins which they committed in human weakness, and to fulfil His love to mankind and make them worthy to enjoy the blessing of �redemption, �forgiveness �of �sins �and �inheritance �of �the kingdom of heaven with the saints.

V� �My� �beloved,� �pray� �"Lord� �have� �mercy"� �during� �the

OFFERTORY with persistence, asking the 'LAMB' who

is without blemish to purify you from every blemish, and

to make you worthy to partake of the sacraments and to

have eternal life.

V� �After completing the "Choice of the 'LAMB'" the priest

'baptises' the 'LAMB' with some water. This is symbolic

of the Baptism of Christ. And then the priest recites the

names of those whom he wishes to mention, particularly

those on whose behalf the offering is raised; whether they

be �living, �departed, �sick �or �in �distress. �The �'LAMB' �of

God �takes �away �the �sins �of �the �world �to �deliver �them

from their troubles and pressures.

V� �Come reverently my beloved, and give your name to the priest. �Ask �him �to �remember �you� �in �his �prayers. �Write your name on a small piece of paper. Even the names of your dear ones who are in times of trouble, or who are sick, �distressed, �or �sitting �exams. �The �priest �will �place these �papers �on �the �altar, �and �will �ask �God �to �answer peoples �prayers �according �to �His �will. �We �often �hear from �the �priests, �about �the �power �of �the �prayer �of �the Mass and how miraculously fast problems are solved.

V� �The priest holds the 'Lamb' wrapped in the silk corporal, above �his �head �while �standing �at �the �Royal �door �facing westward and says : "Glory and Honour, Honour and Glory �to �the �Holy �Trinity..." �You �should �then �kneel down with your head to the ground before the 'Lamb' of GOD until the 'Procession of the Lamb' is completed.

V� �The priest starts the Mass by doing the three signs of the cross. Following this is the Prayer of Thanksgiving, and prior to this the priest blesses the congregation with the sign of the cross saying, "Peace be with you all."

You should bow in reverence at every sign of the cross, and make the sign of the cross on yourself until the peace of God

is bestowed upon you and sanctifies your body.

V� �It� �is� �important� �to� �understand� �that� �the� �more� �you participate in the prayers, the more you will be praying in spirit, and therefore feelings of monotony will flee.

V� �During the signs of the cross you should bow your head and� �do� �the� �sign� �of� �the� �cross,� �when� �they� �mention thanksgiving you thank the Lord. Upon supplication you should lift your hands and earnestly supplicate God. On the �mention �of �repentance �you �should �beat �your �chest like the tax collector who remembered his sins.

V� �After �the �procession �of �the �Lamb, �the �priest �says �the

Thanksgiving� �Prayer� �and� �thanks� �God� �who� �made� �us

worthy of this grace and partakers of the inheritance of the saints. Services of the Holies are mentioned as well as the �Holy �Sacrament �of �Communion �which �the �angels yearn to see.

V� �After completing the first part of the thanksgiving prayer, the deacon begins by saying "Let us Pray."

V� �So my beloved, why don't you take this special invitation as �an �opportunity �for �prayer, �so �that �your �spirit �can communicate with God.

V� �When �the �congregation �chants, �"Lord �have �Mercy", partake in this. Ask the Lord to have mercy on you and give �you �the �grace �of �prayer �in �Spirit �and �in �your relationship with God. Talk to the Lord with love and try to feel His existence in the church.

V� �The �deacon �then �says �to �the �congregation �: �"Pray �that God �may �have �mercy �and �compassion �upon �us, �hear us, aid us, and accept the supplications and prayers of His �saints �on �our �behalf �at �all �times, �and �make �us worthy to partake of the Communion of His Holy and blessed Mysteries for the forgiveness of our sins."

The �congregation �responds �saying, �"Lord �Have �Mercy." During� �the� �response� �of� �the� �deacon,� �you� �should� �recite inaudibly: �"Have �mercy �and �compassion �on �us, �hear �us and �accept �Your �saintly �supplications �for �my �weakness. Give me true repentance Lord to go forward to partake of your� Holy�� blessed�� Sacraments,�� without�� falling�� into condemnation, �and �without �committing �new �iniquities �to add �to �my �many �transgressions, �if �I �unworthily �receive communion. �Give �me �forgiveness �of �my �sins, �burn �my iniquities, �heal �my �physical �and �spiritual �pains, �for �the growth �of �my �spiritual �life. �Deepen �my �life �of �unity �with You."

Recite,�� �Lord� �have� �mercy� �"� �with� �the� �congregation, collecting all your previous requests as the mercy of God is the key to His blessings and grace.

V� �Concentrate with the priest as he completes the Prayer of Thanksgiving. �Share with him the request to God to give you His divine peace and holy fear to cast away all envy, all �temptation, �all �works �of �Satan, �all �intrigues �of �the wicked,�� and�� to�� grant�� you�� the�� endowments�� and benefactions �to �enjoy �all �blessings, �to �keep �you �from tribulations which leads to destruction and being cast out of His Heavenly Kingdom.

V� �After �completing �the �Prayer �of �Thanksgiving, �the �priest covers �the �'LAMB' �with �a �clean �corporal, �and �likewise the�� Chalice,�� then�� covers�� all�� the�� altar�� with�� the

'Prospherine' �(which �is �a �large �altar �covering), �then �he goes �out �of �the �sanctuary �with �the �deacons �to �pray �the Absolution of Ministers.

V� �All �the �congregation �bow �to �accept �the �absolution �and forgiveness of sins. During the absolution, pray inaudibly prayers �of �repentance �which �were �previously �mentioned in the Evening Incense.

V� �After completing the Absolution, the congregation gain a feeling� �of� �forgiveness� �from� �their� �sins� �for� �which� �a collective �repentance �was �given, �and �they �accept �this absolution from the priest.

V� �The� priest� enters� the� sanctuary� to� start� the� raising� of incense.

V� �When the priest comes out with the censor and proceeds to �raise �incense �toward �the �entire �congregation �to �bless them, repeat the prayer previously mentioned during the procession of the Evening Incense, "I ask you my Lord Jesus �Christ �to �forgive �my �sins �which �I �committed knowingly and unknowingly."

V� �Repent �to �God �with �all �your �heart, �so �that �you �benefit

from �the �prayers �said �by �the �priest �as �he �is �offering

incense and blessing the congregation. This is called �The

Mystery of the Confession of the Congregation.�

V� �This is repeated in the two processions of incense; during that of the Pauline Epistle and the PRAXIS (Acts of the Apostles).� �Incense� �is� �not� �raised� �during� �the� �Catholic Epistle reading.

V� �During �the �incense �processions, �the �congregation �chant some hymns, such as the hymn of Intercession. This is a chance�� for�� you,�� my�� beloved,�� to�� chant�� with the congregation, �thus �you �will �not �be �a �passive �audience, but �an �active �participator. Just �because �you �are �not �a deacon �it �does �not �mean �you �are �not �a �servant. �You should realise this fact when you hear the priest saying in the �beginning �of �the �Absolution �of �Ministers �: �"Your servants� �-� �those� �who� �serve� �you� �on� �this� �day-� �the hegumens, �priests, �the �deacons, �the �clergy, �the �whole congregation, and my weakness..."

You are a servant who partakes in the Mass, and so therefore you must perform your role during the service of the Mass honestly.

It is for your own good to respond with the prayers, for you will feel spiritually revived and feel the comfort of the Lord. In �this �way, �no �feelings �of �boredom �or �wandering �thoughts will be experienced.

3� Liturgy of the Word

READINGS�� OF�� THE�� LITURGY�� OF�� THE

CATECHUMENS

The liturgy of the catechumens include these readings:

V� �Pauline Epistle - from Epistles of St. Paul

V� �Catholic� Epistle �- �from �Epistles �of �St. �James, �Peter, John and St. Jude.

V� �Praxis - a chapter from the Acts of the Apostles

V� �Sinaxarium - including biography of saints of the day

V� �Gospel of the liturgy - which is chosen from one of the four �Gospels �and �this �reading �is �the �focus �of �all �the readings said during the liturgy.

V� �The sermon - relates to the Gospel reading

The Readings

i. �The �Pauline: �is �read �by �the ��Oghnostos� �(who �is �at �the beginning of the rank of deacons), and the readings are taken from �St. �Paul's �Epistles, �sent �to �specific �people �such �as Timothy, Titus or Philemon, or to specific churches, such as the Romans, Corinthians, Ephesians, and others.

ii. �The� �Catholicon:� �is� �read� �by� �a� �senior� �Oghnostos� �or

�Ebizeacon�, �because �it �is �taken �from �the �universal �epistles. So, St. James� Epistles is sent to the twelve tribes which are scattered abroad (James 1:1). Also, St. Peter's First Epistle is sent� �to� �the� �Pilgrims� �of� �Dispersion� �in� �Pontus,� �Galatia, Cappadocia, �Asia �and �Bithignia �(Peter �1:1). �St. �John's �First

Epistle �is �universal, �and �not �specific. �St. �Jude's �Epistle �was sent �to �those �who �are �called �sanctified �by �God �the �Father, and preserved in Jesus Christ (Jude 1:1).

iii. The Praxis (Acts): is read by a deacon, because it is the Book �of �the �Apostles' �struggle, �where �they �sanctified �their lives and blood. It is also the Book of the Holy Spirit's work

in the church.

This �does �not �mean �that �there �are �priorities �of �readings, �or that �some �are �more �important �or �beneficial �than �others, because, "All Scripture is given by inspiration of God, and

is �profitable �for �doctrine, �for �reproof, �for �connection, �for instruction in righteous" (2 Timothy 3:16), but it is just a matter of discipline.

iv. The Sinixarium: this is a historical book, so it should be read �by �the �priest �himself, �to �be �given �the �image �of �the Church's readings in the Liturgy.

v. The Coptic Gospel: read by the celebrant priest, who will offer the Lamb, whether he be the Bishop, a Hegumen or a priest, �because �it �is �a �part �of �the �Liturgy �and �it �teaches �us about �the �sayings �and �life �of �our �Lord �and �Saviour �Jesus Christ.

vi. The Arabic/other language Gospel: read by a high rank deacon, �such �as �an �archdeacon, �and �it �is �preferable �that �he also be the deacon serving in the altar during the Liturgy.

The �reason �that �the �Coptic �Gospel �should �be �read �by �the celebrant priest or bishop, while the Arabic Gospel is read by

a �deacon, �is �that �the �Coptic �Gospel �is �the �original �reading, but the Arabic (or other) is just a translation of the Coptic.

vii. �The �Sermon: �addressed �by �the �highest �rank �present �in Church, �that �is, �the �Bishop, �or �the �hegumen �or �the �priest. Sometimes, the priest may give permission to the deacon to give the sermon.

My�� beloved,�� listen�� to�� these�� divine�� readings�� with concentration, �so �that �they �may �cure �your �wounds, �answer your �queries, �and �give �solutions �to �your �problems. �Try �to learn a verse or two which attracts your attention during the readings.

Put this verse in your heart, with the Psalmist, saying, "Your word �I �have �hidden �in �my �heart, �that �I �might �not �sin against �You" �(Psalm �119:2). �Put �this �verse �in �the �three weights of flour, that is, your body, soul and spirit, so that the �yeast �may �work �in �the �dough, �thus �all �your �inner �and outer �senses �may �be �purified, �while �the �priest �prays �in �the Mystery of the Pauline: "Purify our hearts and sanctify our souls, �cleanse �us �from �every �sin, �which �we �have �done willingly and unwillingly."

The �Lord �has �clearly �indicated �the �importance �of �effective listening to the Divine sayings, in purifying and sanctifying a person, "You are already clean because of the word which

I have spoken to you" (John 15:3).

During this time, the priest is also supporting you through his inaudible �prayers, �which �he �says �on �the �altar, �praying �that God �may �open �your �mind, �and �give �you �understanding �to listen and comprehend what the spirit says to the Churches.

So, �in �the �Mystery �of �the �Pauline �for �example, �he �says,

"Grant �us �and �all �Your �congregation �a �clear �mind, �and understanding,� �in� �order� �to� �know� �and� �understand� �the benefit �of �Your �teachings, �which �are �being �read �to �us now" (alluding to St. Paul's Epistle).

In the Mystery of the Gospel, the priest prays for the sake of the congregation saying, �"...make �us �worthy �to �hear �Your Holy Gospel and keep Your commandments, to bear fruits

a� hundredfold,� sixty� fold� and� thirty� fold� through� Jesus

Christ �our �Lord...", �and �at �the �end �he �says, �"Your� law, rights, commandments, holy orders, confirm them in their hearts, �let �them �know �the �power �and �depth �of �the �words they have heard."

The readings and the sermon are rich meals, don't miss them or ignore listening to them. The word of God is the light to our feet and path, food for our spirits and bodies, as, "Man shall �not �live �by �bread �alone, �but �by �every �word �that proceeds �from �the �mouth �of �God" �(Matthew �4:4). �That �is why the Apostle advises us, "...not forsaking the assembly of �ourselves �together, �as �is �the �manner �of �some, �but exhorting one another, and so much more as you see the Day approaching" (Hebrews 10:25).

The�� Hegumen�� Antonious�� Ragheb�� says,� �"The� �readings resemble the five loaves of bread and two fish: In the Holy Liturgy the five chapters of the Holy Bible which we listen to

: �the �Pauline, �Catholicon, �Praxis, �Psalm �and �the �Gospel, are the loaves of grace, while the two fish are the Sinixarium and the �sermon."

We �eat �and �are �filled, �we �are �then �to �on-pass �this �grace �of God's �great �mercies �to �whoever �did �not �attend �the �Holy Liturgy.

The �readings �and �the �sermon �prepare �the �soul, �body �and spirit �to �partake �of �the �Holy �Communion, �so �therefore �the Church states that whoever is not present for these readings, should not partake of the Holy Communion.

It �is �written �in �the �book �of� �'The �Principles �of �the �Church Rules' to Ibn El Assal: "Whoever is late coming to Church, and �does �not �attend �the �reading �of �the �Gospel, �should �not partake� �of� �the� �Holy� �Communion."� �St.� �Sawinis� �Ibn� �El Moqagaa says, "... also whoever misses the readings and the Prayer �of �Reconciliation �from �the �very �beginning �will �be punished �as �Judas �Iscariot, �because �the �readings �and �the Holy Liturgy are prepared before the Communion, in order to sanctify the soul and body, thus making a person worthy to partake of the Holy Body and Blood."

4�� The Three

Great Litanies

THE THREE GREAT LITANIES

After �the �sermon, �the �priest �starts �praying �the �three �major litanies: �of �Peace, �the �Fathers �and �the �Gatherings. �These litanies �are �full �of �strong �pleadings, �for �the �safety �of �the Church �and �the �whole �world, �for �protecting �the �Church's fathers, �and �for �the �gatherings �of �the �church, �so �that �they may �be �conducted �without �any �obstacles �from �the �Church's enemies or devils, or the inner diversions and bad counsels.

Concentrate �on �each �word �said �by �the �priest, �and �say,

"Amen �O �Lord" �always �after �each �prayer �said �for �the church, �the �fathers �or �the �gatherings �of �the �believers. �You should also pray some inaudible prayers, as done during the litanies of the Vesper and Matin incense, as explained before. Then �repeat �with �the �congregation �the �universal �prayer,

"Lord have mercy" �in enthusiasm believing and asking the Lord to respond to all the pleadings of the priest, said during these litanies.

THE LITURGY OF THE BELIEVERS

This is the most important part of the Mass. It is considered the �holiest �of �the �holy, �for �which �we �prepare �from �the evening Vespers in order to make us worthy to be prepared physically, �psychologically �and �spiritually, �so �that �we �may benefit and feel consoled.

The Liturgy of the Believers begins with the ORTHODOX CREED �recited �by �the �whole �church, �audibly �and �in �one voice, �in �a �powerful �and �effective �manner. �Reciting �the

Orthodox �Creed �at �the �beginning �of �the �Liturgy �of �the Believers �is �of �utmost �importance �to �ensure �that �we �please God, "Without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder �of �those �who �diligently �seek �Him" �(Hebrews

11:6). By reciting the Orthodox Creed we declare our faith

in �one �God �in �the �Holy �Trinity, �the �work �of �redemption fulfilled by His only begotten Son, and the work of the Holy Spirit in our sanctification and purification.

My �beloved, �recite �the �Orthodox �Creed �with �the �whole church carefully. Believe every word as it is the fruit of the work� �of� �great� �Ecumenical� �Councils� �instituted� �by� �great church fathers who were guided by the Holy Spirit.

5�� Prayer Of

Reconciliation

5.�� PRAYER OF RECONCILIATION

By entering into the Prayer of Reconciliation, we enter into the �real �environment �of �the �holy �Mass �and �we �must �pay attention �to �stand �in �reverence �and �fear. �We �shall �mention some� �contemplations� �to� �help� �you� �in� �concentration� �and meditation,�� but�� I�� advise�� you�� not�� to�� worry� about contemplations alone, but let the tunes of the liturgy console you as it is splendid in spirit, even if the priest partly prays in the Coptic language, and you may not understand.

With�� everyone�� reciting�� their�� own�� parts�� quietly�� and reverently, the exchangeable harmony of the Liturgy between priest, �deacon �and �congregation, �will �make �each �person �in the church feel closer to heaven than to earth and puts them

in �a �state �of �true �transfiguration �and �communication �with

God.

This �prayer �is �called �the �"Prayer �of �Reconciliation" �as �the priest �mentions �the �wonderful �work �of �Jesus �to �reconcile man with his creator, "For �He �Himself �is �our �peace, �who has made both one, and has broken down the middle wall of �division �between �us, �having �abolished �in �His �flesh �the enmity, that is, the law of commandments, so as to create in �Himself �one �new �man �from �the �two, �thus �making peace" (Ephesians 2:14,15), and, "Made peace through the blood of His cross" (Colossians 1:20).

He �also �mentions �the �story �of �salvation �made �by �the �Lord Jesus �for �mankind �when �He �destroyed �that �death �which entered into the world �through the envy of the devil, and He filled the earth with peace which is from heaven.

My beloved, be thankful to the Lord while listening to these

marvellous words of the Prayer of Reconciliation. Consider the salvation made by the Lord Jesus Christ on the cross and keep it personal for me and you, as the Apostle said, "The Son �of �God �who �loved �me �and �gave �Himself �for �me"

(Galatians 2:20), and, "This is a faithful saying and worthy

of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am the chief" (1Timothy 1:15).

Then �the �word �of �SALVATION �is �magnified �before �your eyes and great is your gratitude to God who saved you, with His life-giving manifestation, enlightening you, your life and your eternity.

When �the �priest �says �the �words, �"Glory �to �God �in �the Highest...," recite it with him fervently and lovingly, giving glory to God with the heavenly hosts and angels.

When� �the� �deacon� �says� �to� �the� �congregation,� �"Pray� �for perfect peace, for love, and for the pure apostolic kisses," the �congregation �responds �by �saying, �"Lord �have �mercy." We �ask �the �Lord �to �have �mercy �by �giving �us �these �great divine �graces; �the �grace �of �perfect �peace �for �the �church externally and internally - the grace of perfect peace within our �homes �and �families �so �that �troubles �and �conflicts �may end and wounds may heal. And for the grace of love, which

is the bond of perfection of the children of the church with

each �other. �If �peace �and �love �dwell �within �us, �then �the exchange of holy kisses will be like those of the apostles in the first church; unlike the kiss of Judas which was false and deceptive, shrewd and evil hearted.

While �the �deacon �is �chanting �this �response, �why �don't �you, my beloved, request peace and love for yourself, your family, your neighbours and your friends, and especially those who are suffering from various conflicts and trials. Mention them by name, ask for them in persistence at these moments and God will be able to do by your prayers more than wise men can do.

In the second part of the Prayer of Reconciliation, the priest asks �God �to �fill �our �hearts �with �his �Divine �Peace �that surpasses the mind, to keep our hearts and thoughts in Christ Jesus, the King of Peace. And when He reigns in our hearts we can live peacefully with ourselves and others, bearing all their weaknesses, and we will have peace with God who is a loving �Father �for �all �of �us. �Hence, �we �will �also �enjoy psychological and physical health, and make us live in heaven while still being on earth (Deuteronomy 11:21).

When �you �hear �the �priest �saying, �"By �Your �good �will, �O God, fill our hearts with Your peace...", join him in seeking this divine peace with perseverance, as it is God's will for His children to live in peace and harmony.

Peace �is �the �greatest �gift �one �can �have �on �the �earth, �and whoever� �receives� �this� �heavenly� �peace� �has� �a� �pledge� �of glorified eternal life.

This �Prayer of Reconciliation� is called in some old liturgical books,� ��Prayer �of �the �Kiss�, �because �the �prayer �concludes with �the �deacon �saying �to �the �congregation, �"Greet �one another �with �a �holy �kiss", �and �so �the �people �greet �each other. Men greet men and women greet women. The method of kissing is to place both of one's hands into the hands of

the person standing near him or her. This is done as a sign of love, �reconciliation �and �peace. �An �old �tradition �in �some churches states that when believers exchange a holy kiss with each other, each person is to say, "Christ is in our midst", and �the �other �one �responds �by �saying, �"Now �and �He �will stay with us."

'Prayer of Reconciliation' refers to the reconciliation between us� �and� �God.� �"Now� �all� �things� �are� �of� �God,� �who� �has reconciled �us �to �Himself �through �Jesus �Christ �and �has given �to �us �the �ministry �of �reconciliation" �(2 �Corinthians

5:18). As long as Christ reconciled us with God and gave us

the ministry of reconciliation, let us reconcile with each other and greet one another with a holy, loving kiss, while standing in�� the�� presence�� of�� God,�� to�� prove�� our�� adoption�� and worthiness for his Fatherhood, and so make glad His loving heart.� �It� �is� �worth� �mentioning� �that� �at� �this� �moment,� �the congregation sings the appropriate hymn, "Rejoice O Mary" as the Virgin St. Mary is our compassionate mother, and the mother �of �the �church �rejoices �when �she �sees �her �children loving one another and greeting one another with a holy kiss

of love and peace.

When�� we�� kiss�� each�� other,�� the�� peace�� of�� God�� reigns immediately in our hearts and, "Pray everywhere, lifting up holy �hands �without �wrath �and �doubting" �(1Timothy2:8), so we can be assured of the acceptance of our prayers.

After �this �holy �greeting, �the �congregation �sing, �"Through the pleadings of the Mother of God, Saint Mary. Oh Lord, grant �us �the �forgiveness �of �our �sins. �We �worship �you, �O Christ, with Your gracious Father and the Holy Spirit, for You �have �come �and �saved �us. �The �gift �of �peace, �the

sacrifice� �of� �praise."� �Here� �we� �require� �the� �acceptable intercession of the Virgin St. Mary before her beloved Son to forgive us our sins, so we kneel and glorify. We worship our Saviour �and �our �redeeming �Lord �Jesus, �together �with �His Good Father and the Holy Spirit; the Holy Trinity who are worthy of worship and glory.

The� statement, �"A �gift �of �peace, �a �sacrifice �of �praise," means God gives us His peace as a gift and His gift will fill us� �with� �peace� �and� �comfort.� �In� �return� �we� �offer� �Him thanksgiving and the sacrifice of praise, "a fruit of our lips, giving thanks to His name" (Hosea 14:2).

Why �don't �you �share �with �the �congregation �in �this �request fervently. My beloved, ask for the intercession of our mother St. Mary, as the church believes in her strong and acceptable intercession and asks for her assistance in so many prayers.

Then give a sacrifice of praise by confessing His name, and thanking �Him �for �His �mercies, �as �Jeremiah �said, �"Because His �compassions �fail �not, �they �are �new �every �morning"

(Lamentations 3:226).

6�� The Heavenly

Hymn

The Heavenly Hymn

The Anaphora

The priest turns and blesses the congregation with the sign of the �cross �saying, �"The �Lord �be �with �you �all," �and �the congregation responds, "And with your spirit."

Here the priest asks God to dwell in the midst of His people and �bless �them. �He �also �warns �the �congregation �about �this great divine dwelling, of Christ who is Emmanuel, meaning

'God� is� with� us'� or� 'God� is� in� our� midst',� is� present� and residing amongst His people.

My �beloved, �feel �the �presence �of �God �in �the �midst �of �His people�� and�� reverently�� stand�� and�� proclaim�� with�� the congregation, �giving �your �father �the �priest �this �same �grace saying, "And with your spirit."

The priest then says, "Lift up your hearts." �Lift your hearts to �God �and �forsake �the �worldly �worries �to �concentrate �in worshipping and praising God. My beloved, benefit from this advice, �and �lift �not �only �your �heart �to �God, �but �all �your existence, your mind, heart, hands, eyes and whole body as a sacrifice �of �love �for �Him �who �redeemed �you �by �His �blood. The �congregation �responds, �"They �are �with �the �Lord." When saying this response, think to yourself, is your heart at this �moment �specifically �with �God? �If �you �have �said �this statement and your heart is busy with other cares, then you have lied to the Lord. �The apostle advises us by saying: "Do not lie to one another" (Colossians �3:9). �How �much �more

lying are we going to do to God?

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We must collect our hearts and lift them to God so we truly

proclaim: "They are with Lord," as the Psalmist said, "Let the words of my mouth and the meditation of my heart, be acceptable in Your sight" (Psalm 19:14), and, "To You, O Lord, I lift up my soul, O my God, I trust in You, let me not be ashamed" (Psalm 25:1,2).

When the priest sees this, he thanks the Lord and urges the congregation to thank Him by saying, "Let us give thanks to the Lord."� �The congregation responds, "He is worthy and righteous,"�� that�� is,�� God�� is�� worthy of�� thanksgiving, glorification �and �praise, �because �He �descended �and �dwelt among His people, and because of His grace, He helped us and made us able to love Him and worship Him with all our hearts. �We �thank �Him �for �His �many �blessings �which �are enormous and uncountable.

Thank�� God,�� my�� beloved,�� during�� these�� moments, remembering �His �personal �mercies �for �you, �as �the �Apostle Paul said: �"Cause �thanksgiving �to �abound �to �the �glory �of God" (2 Corinthians 4:15).

The priest chants, "Right and Worthy, truly You are right and �worthy..."� �You �God �are �worthy �for �all �thanksgiving, glorification �and �praise �because �You �are �the �Creator �of �all things seen, and unseen. You who sits on the throne of Your glory, and is worshipped by all the holy powers! This hymn resembles the hymn of the twenty four spiritual elders who give �praise �before �the �throne �of �Christ �saying, �"You� are worthy, �O �Lord �to �receive �glory �and �honour �and �power. For You created all things and by Your will they exist and were created" (Revelations 4:9-1).

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During the recitation of this prayer, meditate on its powerful

meaning, and when you hear: "Who is worshipped by all the holy powers", make the sign of the cross and bow reverently

to worship God together with all the holy powers.

The �deacon �then �says: �"You �seated, �stand �up."�� Upon hearing this call from the deacon, every one must stand more reverently �and �attentively �to �offer �unto �God �a �pure �prayer together with the heavenly hosts.

The priest then says: �"Before �whom �stand �the �angels, �the archangels, the principalities, the authorities, the thrones, the �lordships �and �the �powers."�� The �priest �mentions �here seven out of the nine heavenly ranks who stand before God incessantly to praise and glorify Him.

The� �deacon� �asks� �the� �congregation:� �"Look� �towards� �the East."� �When praying in the church, the congregation faces the East where the altar and the Sacrifice is placed. We face the �East �with �our �hearts �as �well �as �our �thoughts. �It �is �a warning �for �those �who �might �think �to �wander �or �look elsewhere �while �inside �the �church, �forsaking �prayer �and worship, and being mindless of the holy presence of God of whom we should be revering.

There is a response called the great 'Esbazeste' in the Liturgy of St. Gregory, where the deacon says, "Let us stand well, stand �in �godliness, �let �us �stand �in �prayer, �let �us �stand �in peace, let us stand in fear of God in awe and reverence, O clergy,�� and�� all�� the�� congregation�� in�� prayer�� and thanksgiving, �in �tranquillity �and �silence. �Raise �your �eyes towards the East, that you may observe the altar beholding

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the �Body �and �Blood �of �Emmanuel �our �God, �which �is placed �upon �it. �Arise, �O �Angels �and �Archangels, �the Cherubim, �of �six �wings, �and �the �Seraphim, �full �of �eyes, covering their faces from the brilliance of His great glory, which �surpasses �sight �and �speech. �They �praise �Him �with one voice, proclaiming and saying, "Holy, Holy, Holy, is the Lord of Hosts, Heaven and Earth are full of Your Holy Glory." �This response gives us an idea about the awe of the church and the holiness of these moments, so together with Jacob we proclaim, "Surely the Lord is in this place, and I did not know it. How awesome is this place? This is none other �than �the �house �of �God, �and �this �is �the �gate �of heaven" (Genesis 28:16,17). �We stand in the church as if in heaven �and �proclaim �with �the �Psalmist: �"Holiness �adorns Your house, O Lord, forever" (Psalm 93:58), and, "In the congregation, I will bless the Lord" (Psalm 26:12).

"For around You stand the Cherubim, full of eyes and the Seraphim of six wings, praising You continuously without ceasing saying..."

The �priest �now �mentions �another �two �orders �of �heavenly angelic rank, who differ from the previously mentioned seven ranks. �Thus �the �total �number �of �heavenly �orders �are �nine, according �to �the �doctrine �and �faith �of �the �church, �and �the tenth rank is the order of saints from mankind. After the fall, our� �beloved� �Lord� �Jesus� �Christ� �restored� �Adam� �and� �his children to their previous dignity, for having been formed in the �image �and �likeness �of �God, �God �created �mankind �to partake �with �the �heavenly �hosts �in �praising �Him �as �He �is pleased with this praise and unity.

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As �the �wise �King �Solomon �wrote, �"The �Lord �made �all things� for� Himself"� (Proverbs �16:4), �for �the �purpose �of giving �us �His �love �and �being �united �with �us. �The �Prophet Isaiah wrote, "Whom I created for My glory, I have formed him, yes, I have made him. This people I have formed for Myself, they shall declare My praise" (Isaiah 43:7,21). The Apostle �Paul �said, �"For �by �Him �all �things �were �created"

(Colossians �1:16).�� For �this �reason, �St. �Gregory �in �his

contemplative liturgy pleads, "Who confirmed the standing arrays �of �incorporeal �creatures �among �men, �who �gave those on earth the praise of the Seraphim, accept our voice also with the invisible, count us with the heavenly powers. Let us also proclaim with them, having cast away from us every remembrance of unnatural reckonings, and cry out with �voices �that �are �never �silenced �and �lips �that �never cease, and praise Your greatness."

The� �deacon� �then� �says,� �"Let� �us� �attend,"� �warning� �the congregation� �to� �give� �more� �reverence� �and� �attention� �and quietness� (Acts� 22:2)� in� preparation� for� the� hymn� of� the Seraphim. As Zachariah wrote, "Be silent, all flesh, before the �Lord �for �He �has �aroused �from �His �Holy �habitation"

(Zephaniah. 2:13).

Then the congregation says this hymn of the Seraphim, "The Cherubim �worship �You �and �the �Seraphim �glorify �You, proclaiming �and �saying, �Holy, �Holy, �Holy �is �the �Lord �of Hosts. Heaven and Earth are full of Your Holy Glory."

This praise was heard by Isaiah the Prophet from the mouth of �the �Seraphim �in �his �revelation �(Isaiah �6). �We �sing �it �to prove �our �partaking �with �the �angels �of �heaven �in �praising God. When the angels look and see the beauty of God and

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His �Holiness, �they �can �only �praise �Him �by �saying, �"Holy, Holy, �Holy."�� Let �us �also �look �to �the �beauty �of �God, �in faith, in His holiness when we sing this praise.

The Three Holy 'Agios'

The� �priest� �takes� �this� �praise,� �which� �was� �said� �by� �the congregation �and �recites �it �in �a �beautiful �tune �as �he �makes the sign of the Cross three times, firstly upon himself, then upon the servants on either side of the altar, and finally upon the congregation.

When� �the� �priest� �makes� �the� �sign� �of� �the� �cross� �on� �the congregation �saying, �"Agios", �make �the �sign �of �the �cross and bow before God reverently.

The prayer of `Agios' or `Holy' is the holiest and strongest of prayers, �and �the �most �chastening �for �the �devil, �who �is �the enemy �of �all �holiness. �It �includes �honouring �God, �and �the word `Holy' means 'high' and �who cannot lie� (Titus 1:2), and ��Holy, �harmless, �undefiled, �separate �from �sinners, and has become higher than the heavens� (Hebrews 7:26). In �the �Syrian �language, �`Agios' �means ��has �no �limit �in greatness, love, justice and all divine qualities.�

As �the �saints �in �heaven �praise �Him �saying, �"Great �and marvellous are Your works Lord God Almighty, who shall not �fear �You, �O �Lord, �and �glorify �Your �name, �for �You alone are holy" (Revelations 15:3,4), and Hannah, Samuel's mother �prayed �saying, �"There �is �none �holy �like �the �Lord for there is none beside You, nor there is any rock like our God" (1 Samuel 2:2).

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Isaiah the Prophet heard the praise of the Seraphim: "Holy,

holy, holy is the Lord of hosts" (Isaiah 6:3), and the praise of �the �four �living �creatures �carrying �the �Divine �Throne

(Revelations 4:8). The rank of the Seraphim is the highest of heavenly �hosts, �proving �that �the �praise �they �sing �is �of �the highest and greatest praise that can possibly be presented to the Divine Glory.

St. �Ambrose �says, �"We �cannot �find �anything �to �honour God better than calling Him Holy, because He is the most Holy." �These �words �are �also �reflected �in �Daniel �9:24. �Our beloved Lord is the source of every purity and holiness.

The �priest �continues �to �pray, �"Holy, �Holy, �truly �You �are Holy, O Lord our God." To avoid elaboration, I leave you my �beloved, �to �proceed �and �contemplate �on �this �wonderful part that manifests the infinite holiness of God, followed by the �story �of �our �creation, �the �fall, �God's �mercy �by �sending His prophets, and then His incarnation at the fullness of time

in order to redeem us from sin and give us the possibility of

holiness once again.

Make a quick comparison between the holiness of God and the �profanity �of �man, �and �ask �Him �to �give �you �a �life �of holiness, as the Apostle said: "But as He who called you is Holy, �you �also �be �holy �in �all �your �conduct, �because �it �is written, 'Be holy for I am holy'" (1 Peter 1:15,16).

The �congregation �responds �with,� �"Amen" �believing �the priest�s� �proclaimation� �about� �the� �holiness� �of� �God,� �His providence, �His �creating �man �in �His �image �and �likeness, �in righteousness, �holiness �of �truth, �and �the �story �of �man �who

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fell� �by� �the� �seduction� �of� �the� �serpent,� �followed� �by� �the incarnation of the Son of God for our salvation.

The �priest �prays, �"He �was �incarnated �and �became �man," while �placing �one �spoonful �of �incense �into �the �censer. �This completes �the �previous �part �and �is �a �contemplation �on �the incarnation of Christ and His great love for us, that knew no limits, for He sacrificed Himself for us on the cross. On the cross His Spirit united with His Divinity, He descended into Hades and freed all those who died in the hope of the coming Redeemer, beginning with Adam. For the Apostle says, "By whom also He went and preached to the spirits in prison"

(1 Peter 3:1).

Meditate, dear believer, in the words of this prayer that are full �of �life, �and �thank �God �who �taught �you �the �way �of salvation and enlightened the way to ETERNITY.

Also �meditate �on �the �incense �ascending �from �the �censer �as one spoonful is placed in it; a symbol of the divine love of God for us as He denied Himself, descended to our earth and was incarnated for our salvation. Try to exchange love with God and be fervent in loving Him, His commandments, His children and all His creation.

The �congregation �recites �"Amen, �I �believe."�� Truly �we believe,� �witness� �and� �admit� �all� �His� �providence� �for� �our salvation, we believe in His incarnation out of love for us and His �yearning �for �our �salvation. �We �believe �He �gave �us Baptism of water and Spirit, for the forgiveness of sins. We believe in His atoning death for us on the cross. He believe that He then descended to Hades in great light, in the lower divisions� �in� �the� �earth,� �breaking� �the� �doors� �of� �iron� �and

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destroying the doors of copper, in order to free the righteous ones : "He led them out of captivity and gave gifts to men"

(Ephesians 4:8). He freed them from the authority of Satan

and returned to them the gift of lost paradise.

Meditate, �my �beloved, �on �all �these �meanings �during �the priest's prayer in this wonderful part during the recitation of the congregation, "I will pray with the spirit and I will pray with understanding" (1 Corinthians 14:15).

The priest continues, "He rose from the dead on the third day..."�� Previously �the �priest �paused �at �the �incident �of Christ's crucifixion, His death on the cross, and the descent of �His �Spirit �into �Hades �in �order �to �save �the �righteous. �He then �completes �the �incident �of �His �resurrection, �and �His second �coming �which �will �be �fulfilled �at �the �end �of �ages, when �the �Lord �Jesus �will �judge �the �world �and �reward everyone according to their deeds.

We �might �forget �all �these �important �matters �so �the �priest reminds us to prepare ourselves for the awesome day of the Lord. �Prepare �yourselves �with �repentance �and �purity �and adorn �yourselves �with �spiritual �virtues, �so �that �we �are �not cast out from the presence of Christ.

The� �priest� �reminds� �his� �congregation� �about� �the� �Second Coming�� and�� the�� general�� judgement.�� The�� congregation proclaim �saying, �"Let �it �be �according �to �Your �mercy �O Lord, and not according to our sins."

My beloved, beat your chest three times while calling to the Lord this prayer for rescue, together with the whole church, resembling the tax collector who did not like to lift his eyes

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to the heavens (feeling the burden of his sins), but beat his chest �saying, �"God �be �merciful �to �me �a �sinner" �(Luke

18:13).

Remember �your �sins, �even �the �slightest �sin �is �enough �to cause �you �to �perish. �But �it �is �the �sacrament �of �repentance and the great mercy of God which accepts us.

Remember �your �situation �at �the �day �of �judgement �when people �are �gathered, �angels �standing, �books �opened, �works realised �and �thoughts �examined, �"Some �to �everlasting �life

(the� �righteous)� �and� �some� �to� �shame� �and� �everlasting contempt (the evil ones)" (Daniel 12:2).

Ask yourself, 'In which group am I going to be in?'� �Truly, we say, "Let it be according to Your mercy, O Lord, and not on account of our sins," believing in God's mercy, but take �care, �the �mercy �of �God �does �not �work �by �itself, �it accepts our repentance and helps us in our struggle against sin.

Mercy does not work with those who neglect their salvation, staggering in their eternal redemption. Depend on the mercy of God, just as the Psalmist David did, "But I have trusted in Your mercy, my heart shall rejoice in Your Salvation"

(Psalm �13:5). ��Therefore, �since �a �promise �remains �of

entering His rest, let us have fear, lest any of you fall short of� �it"� �(Hebrews� �4:1),� �because� �of� �negligence� �and� �not depending on God's mercy.

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7�� The� Consecration

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The Consecration

The �following �part �of �the �liturgy �until �the �beginning �of �the litanies �is �called �the �CONSECRATION �or �the �Institution Narrative. �It �is �considered �the �most �important �part �of �the Mass �as �it �includes �the �dwelling �of �the �Holy �Spirit �on �the Sacraments and the conversion to the Holy Body and Blood of our Good Saviour.

The� �priest� �points� �to� �the� �bread� �and� �wine� �saying,� �"He instituted for us this great mystery of godliness." Then he places the two corporals on the altar, then places his hands in the incense above the censer, and gives three rounds of the incense to the bread with his hands. On the third round, he also �gives �incense �to �the �chalice, �saying, �"For �He �was determined to give Himself up for the life of the world."

Look �at �this �strange �conflict, �the �unlimited �love �of �Christ towards mankind, versus the hatred of mankind to the Lord Jesus �Christ. �On �the �same �night �that �the �people �agreed �to surrender the Son of God to death, the Lord Jesus cared to give life to the world. While they were preparing chains for Him �to �be �crucified, �He �had �prepared �for �them �this �Divine Feast �and �Redemptive �Table. �While �they �were �thinking �of crucifying� �and� �slaughtering� �Him,� �He� �was� �preparing� �a Sacrifice �of �Atonement �for �them. �St �Paul �says, �"For �I received from the Lord that which is also delivered to you, that �the �Lord �Jesus �on �the �same �night �in �which �He �was betrayed took bread" (1 Corinthians 11:23-25).

This is clear from the Gospels that the Lord Christ instituted the �Sacrament �of �the �Eucharist �on �Thursday �evening, �and

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after �a �while �the �soldiers �caught �Him, �and �dragged �Him �to condemnation, �which �ended �with �His �crucifixion �on �Friday noon.

How �great �is �God's �love �to �His �creation, �and �how �sinful �is man in his ingratitude and denial!

Why don't we learn from this lesson and not repeat what the Jews did to our Saviour, but instead, respond to the constant loving� �calls� �of� �God,� �and� �accept� �His� �will,� �obeying� �His commandments �so �that �we �may �benefit �from �this �Divine Sacrifice.

The Sacrament of EUCHARIST is called the 'Great Mystery of Godliness' as it is the greatest of the Seven Sacraments in the �Holy �Church. �It �is �the �crown �of �all �the �sacraments �of godliness, �because �it �strengthens �in �us �the �feeling �of �God's love towards us, and His Sacrifice for us, also the feelings of humility, reverence and gratitude to this overflowing, divine love� �by� �which� �He� �"Did� �not� �spare� �His� �own� �Son� �but delivered Him up for us all" (Romans 8:32).

The path of godliness is not as easy as it may seem at first glimpse, but needs effort, struggle and Divine Providence so that �we �ask �in �the �first �supplication �of �the �Liturgy �of �St. Gregory,� �"May� �the� �righteousness� �of� �faith� �multiply, straighten the path of godliness for us.

The Sacrament of Communion is the most important Divine help in our struggle in the way of godliness and fear of God, as the wise King Solomon says, "The fear of the Lord is the beginning of wisdom" (Proverbs 9:10).

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The congregation responds, "Truly we believe." We believe the �mystery �of �redemption �which �was �made �by �the �Son �of God on the cross, and we believe in this great Mystery which He instituted on the night of His sufferings as an expression of �love �to �mankind �and �His �Divine �will �to �save �them. �We believe �in �this �great �Mystery �instituted �by �the �Lord �as �a remedy �for �all �diseases, �exposing �all �sins �and �strengthening the �life �of �godliness, �humility �and �reverence �before �the sacrificial love of God.

My beloved, remember all these matters while you proclaim,

"Truly we believe" with the congregation.

The priest takes the Bread into his hands and says, "He took bread �upon �His �holy, �immaculate, �undefiled �and �blessed life-giving �hands."�� Beginning �with �this �statement, �the Divine� �Liturgy� �teaches� �us� �the� �way� �in� �which� �the� �Lord instituted �the �great �Mystery �of �godliness �and �redemption. The first thing that the Lord Jesus did was to take the bread upon His hands to bless it, sanctify it, and convert it to His Holy Body.

Contemplate on the description of the hands of the Lord.

Strive �to �make �your �own �hands �resemble �them �as �much �as you �can. �The �Lord's �hands �were �unblemished, �and �your hands, my beloved, have the sense of touch, which is one of the five senses; senses are the doors of the heart and mind. Try �to �keep �them �undefiled �from �lust �and �evil �and �prevent them �from �sin �such �as �stealing, �abuse, �forgery �and �bribery. Thus �your �hands �should �be �blessed �like �the �Lord's �hands which �were �described �as �life �giving. �For �by �His �hands, �He rose many from the dead and healed many sick and diseased.

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You, �my �beloved, �should �make �your �hands �life-giving �as

much as you can by helping or befriending the hungry, sick, needy or the downcast. Listen to the words of the righteous Job who said, "If I have kept the poor from their desire, or cause the eyes of the widow to fail, or eaten my morsel to myself, �so �that �the �fatherless �may �not �eat �of �it, �but �from my youth I reared him as a father, and from my mother's womb �I �have �guided �the �widow. �If �I �have �seen �anyone perish �for �lack �of �clothing, �or �any �poor �man �without covering. If his heart has not blessed me and if he was not warmed �with �the �fleece �of �my �sheep. �If �I �have �raised �my hand against the fatherless, when I saw I had help in the gate. Then let my arm fall from my shoulder, let my arm be torn from the socket" (Job 31:16-22), also, "Because I delivered the poor who cried out and the fatherless and he who had no helper, the blessing of a perishing man came upon �me, �(perishing �because �of �hunger, �cold �or �sickness), and �I �caused �the �widow's �heart �to �sing �for �joy" �(Job

29:12,13).

The� �congregation� �says,� �"We� �believe� �that� �this� �is� �true, Amen." We believe that the Lord's hands which carried the bread� �and� �converted� �it� �to� �His� �Holy� �Body,� �were� �holy, undefiled, blessed and life-giving, and we ask Him to give us hands �like �His �hands, �to �do �good, �and �abstain �from �every evil.

The priest places his right hand on the Bread that is on his left hand, lifting his eyes toward heaven, saying, �"He looked up towards Heaven to You, O God, His Father and Master of everyone..."

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Here the Lord teaches us to ask for His blessings by casting our eyes towards heaven, the throne of God, and beseeching that �He �may �bless �whatever �our �hands �behold, �for �as �the Psalmist prayed : "Unto You I lift up my eyes, O You who dwell in the heavens. Behold, as the eyes of servants look to the hands of their masters, as the eyes of a maid to the hands �of �her �mistress, �so �our �eyes �look �to �the �Lord �our God until He has mercy on us" (Psalm 123:1,2). The Lord delights �when �our �eyes �seek �and �long �for �Him, �and �so �He says, "Look at Me and be saved, all you ends of the earth, for �I �am �God, �and �there �is �no �other" �(Isaiah �45:22). �The Lord �Jesus �Christ �did �this �so �many �times �to �teach �us �this good �habit. �He �looked �toward �heaven �before �starting �any important �mission. �Like �raising �Lazarus �up �from �the �dead

(John �11:41), �when �He �prayed �before �the �crucifixion �(John

17:1), �and �when �He �blessed �the �five �loaves �and �two �fish

(Luke 9:16).

Then the priest makes the sign of the cross over the Bread three �times �saying, �"And �when �He �had �given �thanks, �He blessed �it, �He �sanctified �it."� Each �time �the �deacons �and congregation� �respond� �by� �saying,� �"Amen."� �(There� �is� �a common �mistake �done �in �some �churches, �that �only �the deacons �serving �inside �the �altar, �or �even �only �one �deacon, responds with "Amen," although it is written in the Liturgy book that the congregation are to respond. �Let us hope that everyone �in �the �church �responds �with, �"Amen," �together with �the �deacons, �and �hence �confirming �their �belief �in �the consecration �and �signings �of �the �cross �by �the �priest. �This

"Amen," then, would be a very strong prayer.

The �congregation �then �respond, �"We �believe, �confess �and glorify You," believing and confessing the sanctification and

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conversion of the Bread which the Lord touched by His pure hands, when He thanked, blessed and sanctified it.

So �the �simple �bread �becomes �the �true �Body �of �the �Lord, given for the forgiveness of sins for all those who worthily partake of it. We glorify God who gave us this valuable gift for our souls, bodies and spirits. St. Paul says, "For with the heart �one �believes �to �righteousness, �and �with �the �mouth confession is made to salvation" (Romans 10:10).

Participate� �with� �the� �responses� �of� �the� �congregation,� �my beloved, �while �deeply �meditating �spiritually, �as �the �Holy Spirit �flows �into �you �when �He �sees �your �yearning �to �know Him and your honesty in loving Him and your reverence in standing before Him during these awesome moments of the Holy Mass.

The �priest �carefully �divides �the �Bread �(as �explained �in �the Liturgy Book) saying, "He broke it, and gave it to His own holy �disciples �and �pure �apostles �saying, �'Take, �eat �of �it, you �all, �for �this �is �MY �BODY, �which �is �to �be �broken �for you and many others, given for the forgiveness of sins. Do this in remembrance of Me.'"

The careful act of dividing and separating the Bread, whether here or during the prayer of the FRACTION, reminds us of the sufferings of the Lord on the cross for us, and that is why the�� priest�� prays�� saying,�� "Therefore,�� as�� we�� also commemorate His Holy Passions..."

Let us think about the passions of the Lord while the priest recites �these �brilliant �words, �so �we �thank �Him, �humble

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ourselves and learn the sacrificial love that does not ask for itself but for others.

The Lord gave us His HOLY BODY for the forgiveness of sins, so every one who is burdened by sin, comes to the Lord repenting, confessing and receiving the Holy Communion, is remedied from their sins.

The �Lord �ordered �the �disciples �to �perform �this �mystery �in remembrance �of �Him, �to �commemorate �His �incarnation, crucifixion, �resurrection �and �ascension �into �heaven. �The prayers of the Liturgy that sanctifies the mysteries narrate the story �of �Jesus �from �beginning �to �end, �to �remind �us �always about those incidents of incarnation and salvation, to satisfy our souls as if with rich food.

The �congregation �responds �by �saying, �"This �is �also �true, Amen." This response are words of assurance and belief to the priest as he said that the Lord Jesus broke His Body and gave �to �His �disciples �to �eat �for �the �forgiveness �of �sins, �to abide in Him, and receive eternal life according to His Divine Promise. �"I �am �the �living �bread �which �came �down �from heaven. �If �anyone �eats �of �this �bread, �he �will �live �forever and the bread that I shall give as My flesh, which I shall give for the life of the world" �(John 6:51). And, �Whoever eats My body and drinks My blood has eternal life and I will �raise �him �up �at �the �last �day. �For �My �flesh �is �food indeed, �and �My �blood �is �drink �indeed. �He �who �eats �My flesh �and �drinks �My �blood �abides �in �Me �and �I �in �him"

(John 6:54).

The congregation says we believe all that you say, and hope

to� �fulfil� �these� �sayings� �in� �us� �to� �make� �the� �mystery� �of

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thanksgiving �always �without �hindrances, �proceeding �to �the Sacraments �in �humility �and �repentance, �and �preparation �to gain forgiveness of our sins according to the Lord's promise and finally to gain Eternal Life.

My beloved, while reciting this response, ask for yourself, I

and all your brethren proceeding for the Holy Communion,

to� �gain� �these� �blessings� �of� �this� �great� �mystery,� �for� �the forgiveness �of �sins, �abiding �in �the �Lord �and �at �the �end, �to gain eternal life.

Sanctification Of The Wine

The priest places his hands on the rim of the chalice and says,

"Likewise �the �chalice �also �after �supper, �He �mixed �it �of wine �and �water..."� �Here �the �priest �makes �the �sign �of �the Cross �over �the �chalice �three �times �saying, �"And �when �He had �given �thanks, �He �blessed �it, �and �He �sanctified �it." And each time the deacon responds by saying, "Amen."

The tradition teaches us that the Lord mixed the wine in the Chalice �with �some �water �to �symbolise �the �water �and �blood which came out of His holy side when He was stabbed with a spear �after �His �death �on �the �cross. �This �Holy �Blood �mixed with water, came out of His side in a miraculous way, for as we know, as soon as a person dies, their blood clots in their veins and arteries. Thus the blood of our Lord running in this miraculous� �way� �is� �the� �blood� �of� �the� �new� �covenant� �for purification and atonement for sins and iniquities.

The priest makes the sign of the Cross three times to signify that �the �Lord �Jesus �sanctified �the �Chalice �by �His �will, �the

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pleasure of His Father, and the work of His Holy Spirit, to fulfil the conversion, truly and fully, and sanctification by the sign of the Cross, for the Cross is the seal of Christ and His life-giving sign.

Participate� �with� �the� �deacons� �and� �congregation� �in� �the response of, �"Amen", believing the words of the priest that the Lord Jesus thanked, blessed, and sanctified the Chalice of the �Blood �of �the �New �Covenant, �and �He �is �also �present �to sanctify this Chalice so that the mixture in it is the true Blood of Jesus Christ, the Son of God.

The �congregation �says, �"Amen, �again �we �believe, �confess and glorify."� �This means that as we believed and confessed the conversion of bread when the Lord touched, blessed and sanctified �to �become �His �living �Body, �we �also �believe �and confess �the �conversion �of �the �mixture �in �the �Chalice �which the �Lord �blessed �and �sanctified, �to �become �His �precious Blood �shed �for �the �life �of �the �world.� �And �as �we �glorified Him for the gift of His life-giving Body which He gave us, we� also� glorify� Him� for� the� gift� of� the� life-giving� Blood which He gave us, "precious Blood of Christ as of a lamb without blemish and without spot" (1 Peter 1:19).

This Blood purifies consciences from dead works as St. Paul says, "The Blood of Christ, who through the eternal Spirit offered� �Himself,� �without� �spot,� �to� �God,� �purge� �your conscience �from �dead �works �to �serve �the �living �God"

(Hebrews �9:14). �For �all �these �blessings, �restored �in �the

precious blood, we glorify the Lord and exalt Him forever.

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The priest holds the chalice in his hands, while he continues the prayer, saying, "He tasted, and gave it also to His own holy disciples and pure apostles saying..."

Here �the �priest �moves �the �chalice �gently �in �the �shape �of �a cross, �from �west �to �east, �then �from �north �to �south, �for �we were �strangers �separated �from �God, �and �by �the �Blood �He shed �on �the �Cross, �He �brought �us �back �to �Paradise, �which faces �eastward, �as �the �Apostle �Paul �says, �"Now �in �Christ, you who once were far have been made near by the blood of Christ" (Ephesians 2:13).�� Moving it from the north to the south signifies that we were rejected like the goats on the north, �and �by �the �Divine �Blood �He �took �us �to �the �right �of God to be with His accepted and beloved sheep.

On �moving �the �chalice, �the �priest �says, �"Take, �drink �of �it you all, for this is My Blood of the New Testament which

is shed for you and many others. Do this in remembrance

of Me."

The Blood of the Old Testament was the blood of bulls and goats unable to take away sin, as St. Paul says,� �"For �it �is impossible �for �the �blood �of �bulls �and �goats �to �take �away sins" (Hebrews 10:4), but the New Testament is established on the Blood of the Son of God who "Takes away the sins of the world" (John 1:29).

The �Lord �Jesus �offered �His �Blood �to �be �given �for �the forgiveness of sins. He advises us to partake of it always in remembrance �of �His �passion �and �salvation �and �wonderful redemption on the Cross.

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The congregation confirms the priests words about the true life-giving Body of Christ given for the forgiveness of sins, for abiding in God and gaining Eternal Life.� �Here also, the congregation confirms that the Precious Blood is the blood which �was �shed �for �the �life �of �the �world �and �provided �the means of reconciliation between God and man, qualifying us

to approach God after being exiled from Him.

In the Revelation, St John saw multitudes standing before the throne �of �Christ, �and �when �he �asked �about �them �the �angel responded: "These are the ones who came out of the great tribulation �(the �world �and �its �worries) �and �washed �their robes �and �made �them �white �in �the �blood �of �the �Lamb. Therefore �they �are �before �the �throne �of �God, �and �serve Him day and night in His temple. And He who sits on the throne� �will� �dwell� �among� �them� �(caring� �and� �loving)"

(Revelation 7:14,15).

Also included in this response, is an inaudible supplication to God to qualify the congregation to be worthy to partake of this �sacrament, �in �remembrance �of �the �Lord �Jesus, �and �to approach �without �hindrance �or �obstacles �so �that �they �may take life to their spirits and power to their souls, and remedy

to �their �bodies, �until �they �cross �the �sea �of �this �world �and reach �the �coast �of �eternity, �peacefully �to �join �the �cloud �of saints who washed their clothes in the Blood of the Lamb.

While �reciting �this �response, �my �blessed �one, �think �about these �matters �and �ask �with �all �your �heart �to �have �the forgiveness �of �your �sins �through �this �Precious �Blood, �to abide in Christ and obtain Eternal Life according to the true promises of our Good Saviour.

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Look to the Lord's invitation in His words, "Eat of it you all and drink of it you all." He wants all to accept the mystery of �partaking �from �His �blessed �Body �and �Blood �on �one condition, that they repent of all sins, and this condition of repentance �and �confession, �before �Communion, �is �clear �in the virtue of the washing of the feet which the Lord fulfilled before �the �institution �of �the �Sacrament �of �Eucharist. �He washed �the �feet �of �His �disciples, �not �for �the �purpose �of cleaning physical dirt, but as a symbol of purification of the body, �soul �and �spirit �from �the �dirt �before �approaching �the Holy �Sacraments. �So �when �Peter �objected �saying, �"You shall never wash my feet," Jesus warned him, "If I do not wash �you, �you �have �no �part �with �Me."�� He �would �have prevented �Peter �from �partaking �in �the �Sacrament �of �unity with His Body and Blood, as his sin would have still existed.

The priest motions towards the Body and the Chalice saying,

"For �every �time �you �shall �eat �of �this �Bread �and �drink �of this Cup, you preach My Death, confess My Resurrection and �remember �Me �until �I �come."� Here �the �Lord �Jesus gives� �us� �the� �responsibility� �of� �preaching� �His� �death,� �His resurrection� �from� �the� �dead,� �and� �His� �awesome� �Second Coming �which �will �be �full �of �glory.� �We �should �remember this every time we celebrate the Holy Mass.

I�� think�� this�� confirmation� and�� mission�� and�� continual remembrance of the Lord Jesus comes when we enter into a holy covenant with God by receiving the Sacraments of the New Covenant, feeling that our sins are forgiven and that we abide �in �Him. �Then �we �cannot �keep �quiet �but �proceed �to preach �the �excellence �of �the �One �who �called �us �from �the darkness �to �the �true �light �(1 �John �2:9) �and �tell �everyone around �us �how �much �the �Lord �has �done �for �us �and �had

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compassion �on �us �(Mark �5:19).�� This �proclamation �comes through experiencing death from worldly desires in order to experience His Resurrection. �"For �if �we �have �been �united together �in �the �likeness �of �His �death, �certainly �we �also shall be in the likeness of His Resurrection" (Romans 6:5-

8). �We �die �from �the �world's �lusts �and �sins �in �order �to �live,

and �yet, �as �St �Paul �says, �"It �is �not �I �who �live, �but �Christ who lives in me."

This �sacrament �enables �us �to �abide �in �Jesus �and �be �united with �Him, �assuring �us �of �the �perfect �unity �with �God �in �the Eternal Life.

As �we �yearn �to �abide �and �unite �perfectly �in �Him, �so �we remember �Him �always �until �He �comes, �and �we �await �His glorious� coming� with� earnest� expectation,� for� His� second coming will fulfil our unity with Him forever.

The �congregation �responds �with �this �wonderful �hymn �in answer �to �the �Lord's �words,�� "Amen, �Amen, �Amen. �We preach �Your �death, �O �Lord. �Your �Holy �Resurrection �and Ascension we acknowledge. We praise You, we bless You, we thank You, O Lord, and supplicate You, O our Lord."

They �sing �with �an �uplifted �voice �to �the �Lamb �who �was slaughtered �for �their �salvation. �They �remember �His �life- giving �death �for �their �redemption, �and �confess �His �holy resurrection �by �which �He �defeated �the �terrifying �enemy �of humanity - death. They confess their belief in His ascension

to �heaven, �where �He �is �sitting �at �the �right �Hand �of �the Father, �having �entered, �"the �inner �part �behind �the �veil where the forerunner has entered for us" (Hebrews 6:20),

"To �prepare �a �place �for �us" �(John �14:2). �We �live �in �the

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expectation �of �His �Second �Coming, �according �to �what �He advised, "Do this in remembrance of Me."� �St. Paul says,

"For as often as you eat this Bread, and drink this Blood, you� �proclaim� �the� �Lord's� �death� �till� �He� �comes"� �(1

Corinthians 11:26).

The �last �sentence �of �this �hymn, �"We �praise �You ��" �is addressed �to �the �Holy �Trinity, �as �explained �by �one �of �the church fathers: "We praise You, O Lord God. We bless You,

O Son the Word. We thank You O Holy Spirit for all these great gifts, and we supplicate You, O Holy Trinity, our One God to accept this sacrifice from us, sending to us the gift of Your Holy Spirit."

My �beloved, �recite �this �response �reverently �with �the �whole church, �meditating �on �every �word. �Stretch �out �your �hands and �say �to �the �Lord, �"We �praise �You �Lord, �bless �You �and thank �You �for �these �great �graces, �which �angels �yearn �to see."�� Supplicate �unto �Him �with �all �your �heart �concerning your �private �needs �or �problems �that �need �a �solution, �or blessing, guidance and divine leadership in your life. Lift up your� �hands� �and� �eyes� �and� �heart� �to� �God� �pleading� �with persistence so that He may give you your request.

The priest says, "Therefore, as we also commemorate His Holy� �Passion,� �His� �Resurrection� �from� �the� �dead,� �His ascension �into �the �Heavens, �He �is �sitting �at �Your �right hand, �O �Father, �and �His �second �coming �from �Heaven, awesome �and �full �of �glory. �We �offer �You �these, �Your oblations, from that which is Yours, concerning all things and for all things."

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The church remembers the Lord's passions, His resurrection, ascension to Heaven, and His second coming in each Mass, for many reasons:

V� �His �Passions, �crucifixion �and �death �were �the �means �of our salvation and redemption as Christ tasted Death for the sake of every one of us (Hebrews 2:9).

V� �His resurrection guarantees our forthcoming resurrection as �St �Paul �says, �"But �now �Christ �has �risen �from �the death and has become the first fruits of those who have fallen asleep" (1 Corinthians 15:20.

V� �His �Ascension �to �heaven �opened �to �us �the �doors �of heaven, �for �He �went �to �prepare �a �place �for �us, �and �so taught �us �to �lift �our �eyes �unto �Him �always, �like �the apostles �when �they �saw �Him �ascending. �With �Him �we ascend in our hearts and minds to heaven where He sits

at the right hand of the Highest.

V� �His� �second� �coming� �reminds� �us� �of� �that� �awesome judgement day, so that we may be prepared, �"like �men waiting for their master when he will return from the wedding, �that �when �he �comes �and �knocks �they �may open to him immediately" (Luke 12).

We await this Second Coming, through which He will take us to the place He prepared for us in His glory according to His Divine Promise, "And if I go and prepare a place for you, �I �will �come �again �and �receive �you �to �Myself, �that where I am you may be also" (John 14:3).

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Amongst� �all� �these� �powerful� �memories,� �and� �amidst� �our emotions� �ignited� �by� �His� �love� �for� �us,� �and� �His� �great providence, we offer Him these oblations from His gift given

to us in this life, like wheat from which we make the bread; grapes �to �make �wine; �water �to �mix �with �wine; �and �much more �for �which �we �thank �Him �always. �We �offer �these oblations �as �a �sacrifice �of �Thanksgiving. �Because �of �Your passions,� �death� �on� �the� �cross� �for� �us,� �resurrection� �and ascension� to� heaven,� we� offer� thanksgiving� to� gain� Your mercies, and the forgiveness of sins for those who are living, and those who have passed away.

It is clear to see, my beloved, that this is the most important part of the Mass, not only because of the holy memories, but because of the presence of the Holy Spirit which converts the oblations and sanctifies the people attending the Mass.

The� �deacon� �says,� �"Attend�� to�� the�� Lord�� in�� awe�� and reverence."� �These �moments, �moments �of �the �dwelling �the Holy� �Spirit� �are� �the� �most� �awesome.� �Everyone� �must� �be prepared �spiritually, �psychologically �and �physically �to �the highest �level, �as �the �deacon �says �this �call. �They �must �be found ready and worthy for the dwelling of the Spirit on the Sacrifice �and �it's �conversion, �and �His �dwelling �on �you, sanctifying �and �purifying �you. �It �reflects �the �voice �of �the Psalmist, �"Serve �the �Lord �with �fear, �and �rejoice �with trembling" (Psalm 2:11), and Joshua says, "Now therefore, fear the Lord, serve Him in sincerity and in truth" (Joshua

24:14).

The priest, deacon and congregation kneel in preparation for the dwelling of the Holy Spirit.

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My �beloved, �kneel �reverently �and �worship �God �in �holy adornment in humility, seeking the fullness of the Holy Spirit

to purify and sanctify you, as if you are with the apostles in the �upper �room �of �Zion �where �the �Holy �Spirit �descended upon �them �in �order �to �purify �all �their �sins �and �remove �all their weaknesses and fears, creating them as new people, full of the Spirit to the fullness of God (Ephesians 3:10).

While �kneeling, �recite �with �the �congregation �the �wonderful praise, "We praise You, we bless You, we serve You, and we worship You."

V� �We praise You - was repeated twice before, confirming the �praise �and �glorification �of �the �believers �offered �to God �who �is �worthy �of �all �glory �and �honour, �for �His blessings and unspeakable gifts.

Praising is the greatest kind of prayer that a human soul can give, joining the heavenly choir that continually praise God.

V� �We bless You - also repeated twice. We bless God and confess �His �great �glory �and �deeds, �together �with �His visible �and �invisible �creation. �We �thank �Him �for �His generous �blessings �and �rich �overflowing �grace �and �His loving kindness toward us (Ephesians 2:7).

V� �We �serve �You �- �man's �service �to �God �is �a �response �to God's �love �and �His �sacrifice �for �us, �saving �us �from �the grip of Satan and sin. Peter's mother in law was healed by Jesus� �from� �her� �high� �fever.� �The� �first� �offering� �of thanksgiving �that �she �gave �to �the �Lord �was �to �arise immediately and serve Him (Luke 4:38).

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The service which is implied in this response is the service of prayer, praise and glorification before God. Kneeling must be

in �spirit �and �truth �for, �"God �is �Spirit, �and �those �who worship Him must worship Him in spirit and truth" (John

4:23,24).

The whole church kneels in silence, awaiting for the dwelling of the Holy Spirit. The priest kneels before the altar, calling the �Holy �Spirit �inaudibly �to �dwell �on �the �congregation �to sanctify� �them� �and� �to� �dwell� �on� �the� �bread� �and� �wine� �to transubstantiate�� them�� (Transubstantiation�� is�� when�� the substance of Bread and Wine changes into the actual Body and Blood of our Lord Jesus Christ).

Take� �this� �special� �chance� �to� �specifically� �request� �your sanctification �and �purification, �so �that �you �may �obtain �the necessary preparation and humility to approach the awesome sacraments of Emmanuel, our God.

The Invocation Of The Holy Spirit

The priest inaudibly prays the Litany Of Invocation Of The Holy Spirit, while kneeling and extending his hands towards God: �"We �worship �You �through �the �pleasure �of �Your goodness, �and �we �ask �You, �O �Lord, �our �God, �we �Your sinful �servants, �that �Your �Holy �Spirit �may �descend �upon us..."

Here �he �motions �first �towards �himself, �then �towards �the oblations before him while saying: "Upon us and upon these oblations�� which� are�� placed here,�� purify�� them,

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transubstantiate �them, �and �reveal �them �as �sanctification for Your saints."

Here the Priest does as Elijah did in the past when he placed the �burnt �sacrifice �on �the �altar �and �prayed �saying, ��Hear me, O Lord, hear me, that this people may know that You are �the �Lord �God�,... �then �the �fire �of �the �Lord �fell �and consumed the burnt sacrifice and the wood and the stones and �the �dust �and �it �licked �up �the �water �that �was �in �the trench"� �(1� �Kings� �18:37-38).� �This� �was� �proof� �of� �God's acceptance �of �the �sacrifice �of �Elijah, �and �the �reason �of �the peoples return to worshipping the living, everlasting God.

The �priest �requests �the �invocation �of �the �Holy �spirit �upon him and the congregation by saying: "That Your spirit may descend �upon �us."� So �that �the �life �of �the �believers �may change �from �carnal �to �spiritual �lives, �and �that �they �become worthy �to �receive �from �the �divine �sacraments �that �are �holy and only given to the saints.

Another reason to request the invocation of the Holy Spirit upon �the �believers �is �to �sanctify �their �minds, �hearts �and senses, to be able to know and believe that the oblations on the �altar �after �transubstantiation, �are �the �Holy �Body �and Blood �of �Christ �Jesus, �truly �and �without �doubt.�� His �Holy Body and Blood present on the altar, is the work of the Holy Spirit �in �the �souls �of �the �believers; �it �is �a �transcendental mystery which cannot be realised except by the Holy Spirit. As St. Paul said, "No one can say that Jesus is Lord except by the Holy Spirit" (1 Corinthians 12:3).

During the recitation of the Invocation of the Holy Spirit the deacon �calls, �"Let �us �attend. �Amen", �calling �the �kneeling

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congregation� �to� �complete� �silence� �during� �the� �awesome moments of the invocation of the Holy Spirit.

The �priest �stands �and �makes �the �sign �of �the �cross �over �the body three times, saying, "And this bread, He makes it into the Holy Body which is His." �Here the priest supplicates to the �Holy �Spirit �whom �he �called �by �reciting �the �previous sacrament �to �transubstantiate �the �bread �to �the �true �body �of Jesus Christ. At that specific moment the transubstantiation occurs in the bread to become the body of Christ. Here the congregation �cry �out, �"Amen, �I �believe", �manifesting �their faith �true �in �the �transubstantiation �of �the �bread �to �the �true Body. The response, being in the singular tense has specific power �and �significance, �for �it �is �each �person�s �individual proclamation�� of�� their�� faith and�� belief�� in�� the transubstantiation.

Proclaim �your �faith, �my �beloved, �strongly �and �definitely �in that transubstantiation of the bread to the TRUE BODY OF JESUS �CHRIST, �do �not �let �doubts �aroused �by �the �devil affect you at any time.

The reason for doing the sign of the cross on the sacraments before the Invocation of the Holy Spirit and sanctification, is that the Holy Spirit had not yet dwelt upon us, and we were unworthy �to �accept �Him, �until �after �the �glorification �of �the Lord Jesus Christ on the cross. By His crucifixion and death we won the pleasure of the Heavenly Father, so He granted us His Holy Spirit, the greatest gift, as the Evangelist� �John says, "For the Holy Spirit was not yet given, because Jesus was �not �yet �glorified" �(John �7:39), �as �He �was �not �yet crucified. The cross first, then the dwelling of the Holy Spirit with His various gifts.

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The �priest �prays �inaudibly, �bowing �his �head �and �raising �his

hands towards God, saying, "Our Lord, God and Saviour, Jesus Christ, given for the forgiveness of sins and eternal life of those who shall partake of Him", meaning that this

is �the �Body �of �our �Lord, �God �and �saviour �Jesus �Christ,

which is given for the forgiveness of sins and eternal life to whoever �partakes �of �Him �in �preparation, �repentance �and worthiness.

Rejoice my beloved, because of these faithful facts and divine promises, �and �be �determined �to �proceed �to �the �end �of �the Mass, and to receive from this Holy Sacrament to gain these promises for yourself, that is for the forgiveness of sins and eternal life.

The priest stands and blesses the chalice three times with the sign of the cross, saying, �"And �this �chalice �too �He �makes into �the �honoured �Blood �of �the �New �Testament �which �is His." Here the priest begs the Holy Spirit to transubstantiate the mixture in the chalice to the true honoured Blood of our God�� Jesus�� Christ. At�� this�� moment specifically�� the transubstantiation �of �the �mixture �in �the �chalice �into �the TRUE �BLOOD �OF �OUR �LORD �JESUS �CHRIST �takes place.

The congregation respond saying: "Again I believe, Amen." And as I proclaimed my faith in the transubstantiation of the bread to the true Body of Jesus Christ, I now proclaim also my� �faith� �in� �the� �transubstantiation� �of� �the� �wine� �into� �the precious honoured Blood of Emmanuel our God. The Blood of the New Testament which is shed for us on the honoured cross. This is also done in the singular form to give everyone

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in the church the chance to proclaim their personal faith, and not to be lost in the crowd of multitudes. The proclamation of �personal �faith �is �stronger �than �collective �proclamation; �it has �its �essence �and �power �on �the �soul, �considering �Christ�s redemption �as �a �personal �redemption �for �everyone. �Christ was �crucified, �died, �shed �His �Blood �on �the �cross �for �me, personally and specifically. St. Paul expressed this by saying,

"It is no longer I who live, but Christ lives in me, and the life which I now live in the flesh, I live by the faith in the Son of God!"

�Who �loved �me �and �gave �Himself �for �me" �(Galatians

2:20).

The �priest �bows �his �head �and �stretches �his �arms �towards heaven, �praying �inaudibly �saying, �"Our �Lord, �God �and Saviour Jesus Christ, given for the forgiveness of sins and Eternal �life �to �those �who �shall �partake �of �Him." �This means �that �the �blood �is �the �Blood �of �our �Lord, �God �and Saviour �Jesus �Christ, �given �for �the �forgiveness �of �sins, �and eternal life to those who partake of Him.

This last sentence, "to those who shall partake of Him" is said �aloud �by �the �priest �to �warn �the �congregation �who �are still kneeling in fear and awe awaiting the invocation of the Holy �Spirit �to �sanctify �them �and �to �transubstantiate �the oblations. Then the congregation arises, saying, "Lord have mercy, Lord have mercy, Lord have mercy."

�Lord� �have� �mercy�� is� �repeated� �by� �the� �congregation� �to proclaim their faith in the invocation of the Holy Spirit and the �transubstantiation �of �the �bread �and �wine �into �the �Holy Body �and �Blood �of �Christ, �and �that �these �Holy �Sacraments

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are �truly �given �for �the �remission �of �sins �and �eternal �life �for those who partake of them worthily in repentance.

�Lord�� have�� mercy�� is�� repeated�� three�� times�� by�� the congregation �with �repentance �and �humility �to �present �a collective repentance before the Divine Presence, to become worthy of approaching the life-giving Sacraments.

My �beloved, �cry �out �with �the �congregation �"Amen" �to confirm your faith in the truth of the work of the Holy Spirit

in �the �sacraments, �renewing �your �belief �in �the �mysterious transubstantiation� �that� �occurred� �and� �which� �nobody� �can believe �except �by �faith. �When �you �say �"Amen" �it �means

�answer my prayer Lord, and accept my supplication for your

mercy.�

Repeat �"Lord �have �mercy" �with �the �congregation �three times �in �persistence �to �seek �mercy �saying, �"Have �mercy upon �me, �O �God, �according �to �Your �loving-kindness. According �to �the �multitude �of �Your �tender �mercies. �Blot out �my �transgressions. �Wash �me �thoroughly �from �my iniquity and cleanse me from my sin" (Psalm 51:1-2). "Be merciful �to �me, �O �God, �be �merciful �to �me! �For �my �soul trusts in You and in the shadow of Your wings I will make my� �refuge"� �(Psalm� �57:1),� �resembling� �the� �church� �that proclaims �at �the �end �of �every �hour, �"Lord �have �mercy" repeating and�� persisting�� until�� God�� has�� mercy�� and compassion.

Now the bread and wine have been transubstantiated into the Body and the Blood of the Lord Christ. The sign of the cross will �no �longer �be �made �over �them, �because �they �are �the source of blessing.

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Look and contemplate, my beloved, on the simplicity of the

Holy �Spirit �and �the �power �of �His �Humility �to �answer �the supplications �of �the �priest �as �soon �as �he �speaks. �He �dwells and �transubstantiates �the �bread �to �the �Holy �Body �and �the wine to the Precious Honoured Blood of Christ.

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8�� Litanies And

Commemorations

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THE SEVEN LITANIES

Introduction of Litanies

Once the Body and Blood of Emmanuel our God are present on� the� altar,� the� priest� prays� this� wonderful� supplication:

"Make �us �all �worthy, �O �our �Master, �to �partake �of �Your Holies for the purification of our souls, bodies and spirits, that we may become one body and one spirit and may find

a share and inheritance in all the saints who have pleased

You since the beginning."

The �priest �asks �God �to �make �him �and �the �congregation worthy� �of� �partaking� �of� �His� �holy� �sacraments� �for� �the purification �and �salvation �of �their �souls, �bodies �and �spirits. Here the priest completes what he requested in the prayer of the Offertory saying, �"To �become �the �body �and �blood, �an enlightenment, remedy and salvation for our souls, bodies and spirits."

And likewise, what was requested in the Prayer of the Veil :

"We� �ask� �and� �entreat� �to� �Your� �goodness� �O� �Lover� �of mankind, �do �not �let �this �mystery �which �You �provided �for our �salvation �become �a �judgment �for �us �or �Your �people, but forgiveness of our sins and iniquities."

From �this �prayer �we �conclude �that �these �sacraments �which are �given �for �our �salvation, �forgiveness �of �sins �and �eternal life, might become a condemnation and reason for weakness, disease �and �death �if �anybody �dared �to �partake �of �them without� �repentance,� �confession� �and� �preparation.� �As� �the

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Apostle �Paul �says, �"Therefore �whoever �eats �this �bread �or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord... for he who eats and� �drinks� �in� �an� �unworthy� �manner,� �eats� �and� �drinks judgement to himself, not discerning the Lord's body. For this reason many are weak and sick among you and many sleep" (1 Corinthians 11:27-30).

Benefits Of Worthy Holy Communion

In �the �introduction �to �the �Prayer �of �the �Litanies, �the �priest mentions many benefits for worthy communion, and he asks God in persistence for them.

V� �Purification of our souls, bodies and spirits.

V� �Unity �of �mind �and �heart: �" �that �we �may �become �one body and one spirit"

The �priest �repeats �this �same �supplication �and �the �previous one� �in� �the� �prayer� �of� �submission� �just� �before� �the� �Holy Communion saying: "Make us all worthy to partake of your Holy body and Honoured blood for the purification of our souls, �bodies �and �spirits, �the �forgiveness �of �our �sins �and iniquities and to become one body and one spirit with You. Glory �and �honour �are �due �to �You �with �Your �gracious Father and the Holy Spirit now and forevermore, Amen."

Here the Apostle advises us saying: "Now I plead with you brethren, by the name of our Lord Jesus Christ, that you all �speak �the �same �thing �and �that �there �be �no �divisions among �you, �but �that �you �be �perfectly �joined �in �the �same mind �and �in �the �same �judgements" �(1 �Corinthians �1:11).

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He �also �advises �us �about �the �communion �of �love �as �we partake� of� the� mystery� of� the� body� and� blood� of� Christ, saying, "The cup of blessing which we bless, is it not the communion �of �the �blood �of �Christ? �The �bread �which �we break, is it not the communion of the blood of Christ? For we, �being �many, �are �one �bread �and �one �body �for �we partake of the one bread" (1 Corinthians 10:16-17). He also advises us saying, "Endeavouring to keep the unity of the spirit �in �the �bond �of �peace. �There �is �one �body �and �one spirit, just as you were called in one hope of your calling"

(Ephesians 4:3-4).

Also the church prays for the unity of love saying, "May the unity of heart and love abide in us.�

In the Prayer of Submission, which is said after the Fraction, the priest says: "We ask and entreat Your goodness O lover of mankind, that since You have purified us and united us with� �Yourself� �through� �our� �partaking� �of� �Your� �divine mysteries�"

If �we �unite �with �God, �then �we �unite �with �each �other �in perfect brotherly love.

V� �The �good �share �in �the �eternal �life: �"And �find �a �share and �inheritance �with �all �the �saints �who �have �pleased You since the beginning."

Worthy� �Eucharist� �protects� �us� �against� �the� �dominion� �of darkness, �gives �us �victory �over �hosts �of �evil �so �we �win eternal �life �and �become, �"qualified �to �be �partakers �in �the inheritance �of �the �saints �in �the �light" �(Colossians �1:12). And we live forever in the company of the saints who, "Are

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the ones who came out of the great tribulation and washed their �robes �and �made �them �white �in �the �Blood �of �the Lamb. �Therefore �they �are �before �the �throne �of �God �and serve him day and night" (Revelations 7:14-15).

All these blessings and graces are kept for you, my beloved,

in the sacrament of Eucharist, if you partake of it worthily in repentance.� Proceed� to� the� Holy� Communion� to� take� for yourself the essence of life and eternal glory.

THE LITANIES

After �this �awesome �introduction �the �priest �begins �to �recite the �seven �Litanies �of �Peace, �Fathers, �Priests, �Mercy, �Place, Waters and Oblations.

We �can �say �that �the �recitation �of �the �litanies �now �is �much stronger �than �at �any �other �time �because �of �the �presence �of the �sacrifice �on �the �altar, �as �St. �Cyril �of �Jerusalem �said,

"After� �we� �fulfill� �the� �spiritual,� �non-bloody� �sacrifice,� �we supplicate �to �God �towards �the �sacrifice �of �forgiveness, �for the peace of all churches and for the goodness and stability

of �the �world �and �the �kings...as �a �whole �for �whoever �needs help. �So �our �prayers �are �accepted �before �the �throne �of grace."

Continue �to �strive �in �your �standing �and �spiritual �reverence and �fervour �and �do �not �resemble �those �who �lose �their spiritual�� fervour,�� and�� sit�� down�� after� the� prayer� of consecration �carelessly �thinking �of �trivial �and �inappropriate matters. They resemble people waiting with enthusiasm for a great king coming to them but when the king arrives, they do

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not �care �to �welcome �him �adequately �but �rather, �consume their time with other matters unrelated to the king's reception or honour. This is definitely an insult to the king's dignity and may �provoke �his �anger �to �revenge. �May �God �protect �us, Amen.

i.�� Litany of Peace

The priest pleads for the peace of the church, from inside and outside,� �as� �the� �Psalmist� �said,� �"Pray� �for� �the� �peace� �of Jerusalem, �may �they �prosper �who �love �You. �Peace �be within your walls. Prosperity within your palaces. For the sake of my brethren and companions. I will now say peace be within you. Because of the house of the Lord our God I will seek Your good" (Psalm �122:6-9)

This �litany �is �distinguished �from �the �previous �litanies �of peace as the priest says about the church, "This which You have �purchased �to �Yourself �with �the �honoured �Blood �of Your Christ." This is what St. Paul said, "To shepherd the church of God which He purchased with His own Blood"

(Acts 20:28).

As St. Peter says about the believers who form the church,

"Knowing �that �you �were �not �redeemed �with �corruptible things �like �the �silver �or �gold �from �your �aimless �conduct received� �by� �tradition� �from� �your� �fathers,� �but� �with� �the precious Blood of Christ as of a lamb without blemish and without spot" (1 Pet 1:18-19). This gives us an idea about the �value �of �the �church �and �its �preciousness �in �the �eyes �of Christ, its founder. This provokes and encourages us to pray more fervently for her peace and unity.

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During the recitation of the litany of Peace, pray my beloved one, �the �same �prayers �for �the �church, �which �we �mentioned previously� �concerning� �the� �litanies� �of� �peace� �during� �the evening incense. Then respond with the congregation, "Lord have mercy", for all that is required for the church's peace, unity, deliverance and truth.

ii.�� Litany of the Fathers

Here �the �priest �pleads �for �the �fathers �of �the �church, �the Orthodox �bishops �within �her, �headed �by �the �holy �Pope, hoping they are bestowed with power, grace and wisdom in shepherding the church of God which He purchased with His Blood, �and �to �keep �the �Orthodox �faith �which �was �received from the saints.

During �the �recitation �of �this �litany, �pray �the �same �requests mentioned �in �the �evening �incense, �then �respond �with �the congregation, "Lord have mercy", for all that is required for the church fathers for the good of the church.

iii.�� Litany of the Priests

Here �the �priest �pleads �for �the �servants �of �the �church; �the teachers,�� including�� the�� hegumens,�� priests,�� deacons, subdeacons �and �those �who �help �the �bishops �in �shepherding the flock and rightly carrying with them the word of truth so the Gospel may reach every person.

The priest supplicates to God the Lord of the church and her great �Shepherd, �to �give �the �church �honest �ministers �to become examples to the flock, teaching the congregation the

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word �of �salvation �according �to �the �commandment �of �our good �Saviour, �"The� �harvest� �truly� �is� �plentiful� �but� �the labourers are few" �(Matthew �9:37). �The �priest �also �pleads for the servants who struggle to serve the vine of the Lord, whatever �their �positions �are, �so �the �Lord �may �grant �them strength and help them in this blessed work of service.

Then� �the� �priest� �pleads� �for� �all� �those� �who� �are� �living� �in virginity, whether they be monks, nuns or those consecrated for �service. �He �asks �for �their �purity �and �the �angelical �life which �they �await, �in �order �that �they �may �have �a �share �and inheritance �with �the �one �hundred �and �forty �four �thousand virgins standing before the Divine Lamb, "And they sang as

if �it �were �a �new �song �before �the �throne, �the �four �living creatures and the elders, and no one could learn that song except �the �hundred �and �forty �four �thousand �virgins �who were �redeemed �from �the �earth" �(Revelation �14:1-3). �Then he requests for the purity of all the faithful congregation to live a pure marital life without betrayal or deviation, so their houses may be houses of prayer and purity, and thus houses of blessing where Christ comes and dwells.

The �Apostle �specifies �the �purity �of �matrimony �by �saying,

"Marriage�� is�� honourable�� among�� all�� and�� the�� bed undefiled" �(Hebrews �13:4), �meaning �that �those �married should �not �defile �their �beds �or �body �through �committing adultery, "But fornicators and adulterers God will judge"

(Hebrews 13:4).

The �Apostle �draws �the �evangelical �style �of �matrimonial purity by saying, "Let each man have his own wife and let each �woman �have �her �own �husband. �Let �the �husband render �to �his �wife �the �affection �due �to �her �and �likewise

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also �the �wife �to �her �husband. �The �wife �does �not �have authority �over �her �own �body �but �the �husband �does �and likewise, the husband does not have authority over his own body but the wife does. Do not deprive one another except with �consent �for �a �time, �that �you �may �give �yourselves �to fasting and prayer, and come together again so that Satan does not tempt you because of your lack of self-control" (1

Corinthians� �7:2-6).� �"For� �a� �time"� �implies� �the� �days� �of obligatory church fasts, private fasts or preparatory days for holy communion.

In �the �first �request �in �the �Liturgy �of �St. �Gregory �the �priest prays �for �his �children, �both �those �who �are �celibate �and �the married saying, "Purity to those in celibacy, a good life to those in matrimony."

During this litany which is full of special requests, follow the priest �and �respond �by �saying �"Amen" �at �the �end �of �each request.

V� �Upon� �saying,� �"Bestow� �upon� �Your� �holy� �church� �to shepherd Your flock in peace", respond with,� �"Amen Lord"

V� �Upon� �saying,� �"All�� the�� ministers",�� respond�� with,

"Amen"

V� �Upon saying, "All those who live in virginity", respond with, "Amen"

V� �Upon saying, "And the purity of Your faithful people",

respond with, "Amen"

Pray �that �the �Lord �helps �those �in �His �service �and �ministry, helps the virgins to keep pure, and protects the married from satanic wars, so that they may have happy lives and homes.

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iv.�� Litany of Mercy

The priest prays, "Remember O Lord to have mercy upon us �all", �asking �God's �mercy �upon �His �congregation �and upon �himself, �so �God �may �have �His �mercy �upon �them according to His loving kindness, according to the multitude of �His �tender �mercies �because, �"With �the �Lord �there �is mercy, and with Him abundant redemption" (Psalm130:7).

Beat �your �chest, �and �share �with �the �congregation �in �this supplication as it is very tender to the heart of God, as a saint once �said, �"There �is �no �supplication �more �beloved �and acceptable for God than someone asking for the forgiveness of their sins"

v.�� Litany Of Place

The �priest �requests �for �deliverance �and �safety �of �the �place, city or village where the church is, as the Prophet Jeremiah advised �saying, �"Seek �the �peace �of �the �city �where �I �have caused �you �to �be �carried �away �captive. �And �pray �to �the Lord for it, for in its peace you will have peace" (Jeremiah

29:7).

Where �there �is �peace �in �a �city �there �are �believers �living peacefully and in safety : "Lead a quiet and peaceful life in all godliness and reverence" (1 Timothy 2:2).

The priest prays for every place, city, village and monastery of our Orthodox fathers in all the world, so that they may be kept in safety and peace.

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During this request, pray for every place according to their needs, for example, the needs of a monastery situated in the wilderness �are �different �from �those �situated �on �islands �or near �the �sea, �as �was �detailed �in �the �Litany �of �Place �in �the Evening �Incense. �Respond �with �the �congregation, ��Lord have mercy�, for all the above mentioned requests.

The priest completes the litany by saying, �"And �those �who are �dwelling �in �them, �in �God's �faith", �referring �to �the Christians dwelling in those places.

This� �request� �applies� �more� �to� �the� �monks� �living� �in� �the wilderness, without whose faith in God and His providence, and �trust �in �His �love, �without �their �hope �in �His �kingdom ready for those who struggle in His holy name, they would not have migrated to such remote places, which is away from any consolation or comfort; preferring to live in asceticism, spiritual �strife �and �vigil �for �the �greatness �of �their �love �to Christ the King.

During �this �request, �remember �my �beloved, �all �the �monks living in the wilderness, and pray for their perfection so God may give them aid, power and victory in their struggle.

vi.�� Litany of Waters (vegetation and the wind)

Every �one �of �these �specific �factors �has �a �time �for �church prayers, at the end of each of these three prayers the priest completes �the �rest �of �the �litany:� �"Raise �them �to �their measure according to Your grace."

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During this litany, ask God to, �"give �us �rain �from �heaven and� �fruitful� �seasons,� �filling� �our� �heart� �with� �food� �and gladness"� �(Acts� �14:17),� �and,� �"Supply� �all� �our� �needs according� �to� �His� �riches� �in� �glory� �by� �Christ� �Jesus"

(Philemon 4:19). In the evening incense these private prayers

are further explained.

vii.�� Litany of Oblations

The priest requests the heavenly reward and divine grace for all� �those� �who� �have� �presented� �to� �Him� �these� �oblations, carrying them to the church and those on whose behalf they are �offered, �like �the �sick, �oppressed �and �the �departed, �and those �by �whom �they �have �been �presented �like �the �priests, deacons and ministers of the altar who partook in preparing the oblations and raising them on the altar.

During� �the� �recitation� �of� �this� �litany,� �the� �priest� �motions towards �the �oblations �placed �before �him, �as �they �are �the greatest of the offerings of the believers to the church. The offerings, by its broad meaning, include all that is offered to the �church �for �its �needs �and �the �needs �of �her �servants, �like flour �to �make �the �bread, �wine �to �fill �the �chalice, �candles, curtains, �reading �books, �vessels �of �the �altar �and �money offerings like tithes, vows or donations.

Note:

Some �people �may �wonder, ��Why �does �the �priest �call �the mysteries ��Oblations�, �even �after �being �transubstantiated �to the �Holy �Body �and �Blood �of �the �Lord?� �We �say �this �is possible, �for �the �sacrament �of �Holy �Communion �has �many names, �such �as, ��The �sacrament �of �the �Holy �Bread." �His

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Grace Bishop Gregorios, the Bishop of Scientific Research, wrote a book entitled, "The spiritual values of the sacrament of Bread," referring to the Eucharist.

It is also possible to name something or a person by a name or quality which they had before conversion, such as in the story of the man who was born blind. When the Lord healed him and he regained sight, some Pharisees came to Him to investigate his remedy saying, "What do you say about Him because �He �opened �your �eyes?" �(John �9:17). �The �Bible called him the �blind man� even though at that time he had his full vision recovered.

In �the �incident �of �the �resurrection �of �our �good �Saviour, �an angel appeared to the women and said to them, �"You �seek Jesus of Nazareth who was crucified. He is risen. He is not here" (Mark16:6).

We notice the angel called Him �Jesus of Nazareth who was crucified�, �although �He �was �taken �down �from �the �cross �a long time ago, buried and then arose.

My �beloved, �during �the �recitation �of �this �litany �and �the response �of �the �deacon �who �says, �"Pray �for �these �sacred and �worthy �oblations �and �our �sacrifices �and �those �who offered �them," �ask �for �the �acceptance �of �this �pure, �non- bloody sacrifice for the forgiveness of the sins and iniquities of �the �whole �congregation. �Ask �for �those �on �whose �behalf they �are �offered, �if �they �are �sick, �oppressed, �needy �or reposed, �so �God �may �grant �them �according �to �each �one's heart, if asked according to God's will.

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Also �pray �for �those �who �have �presented �these �oblations �so God may give them the heavenly in place of the earthly, the incorruptible in place of the corruptible and the perpetual in place of the transient, as the Apostle says, "Do not forget to do �good �and �share, �for �with �such �sacrifices �God �is �well pleased" (Hebrews 13:16).

The Synaxis of the Saints

After completing the litanies, the priest says the prayer of the Synaxis, �so �called �as �it �includes �the �most �famous �church fathers, �righteous �and �holy. �The �priest �begins �by �saying,

"Since this O Lord is the command of Your only begotten Son, �that �we �partake �in �the �commemoration �of �Your saints�"

This �means �God �is �pleased �and �wants �us �to �partake �in �the commemoration �of �these �saints �who �pleased �Him �in �their lives. �But �how �do �we �take �part �in �the �commemoration �of these saints? By commemorating their lives, struggle, sayings and �truly �attempting �to �resemble �them �and �follow �in �their steps in order to share with them an inheritance in the eternal life.

During� �recitation� �of� �the� �Synaxis,� �stand� �in� �reverence, concentrate �and �contemplate �on �every �word �and �name �said by �the �priest �in �order �to �benefit �from �the �prayer �of �the Synaxis.

Try, �while �listening �to �the �Synaxis �to �remember �even �a glimpse of the life of the saint whose name is mentioned by the �priest, �or �contemplate �on �an �aspect �of �their �struggle,

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remember �a �famous �teaching �or �an �important �virtue �that distinguishes them, so that you may keep your concentration during the Synaxis.

Let us try to apply this together, I am going to mention some of the saints in the Synaxis and a small aspect of each one's life�

The �priest �says, �"Graciously �O �Lord �remember �all �the saints �who �have �pleased �You �since �the �beginning. �Our holy� �fathers� �the� �patriarchs�� remember� �Adam,� �Abel, Abraham, �Isaac �and �Jacob. ���the �prophets�� remember Moses, �Isaiah �and �Jeremiah, ���the �apostles�� remember some of the twelve disciples and their intercessions, ���the preachers�� such as St. Phillip� �and other past and recent preachers.

��The evangelists�� such �as �St. �Matthew, �St. �Mark, �St. Luke and St. John and their great contribution to the church

in �writing �the �gospel, �life �and �teachings �of �our �Lord �Jesus Christ.� ���the� �martyrs�� who� �are� �many,� �such� �as� �St. George, �St. �Mina �and �St. �Demiana. ���the �confessors��, these �are �the �believers �who �faced �much �tribulation �and torture �for �their �faith, �they �were �not �martyred �but �lived �to endure �terrible �sufferings �and �permanent �infirmities. �There are many Confessors, such as St. Samuel the Confessor and abbot �of �the �Kalamoun �monastery �near �Fayoum, �and �St. Paphnatius the Confessor and bishop of Teeba.

��And �the �spirits �of �the �righteous �who �perfected �their faith��, there are so many, such as Pope Mettaous, the first great �patriarch, �Pope �Abraam �another �great �patriarch, �and the� �great� �Father� �Mikhail� �Ibrahim.� �Remember� �also� �St.

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Arsanious who was a righteous monk, and the deacon Habib

Farag who was a great servant.

��Above all the holy perpetual virgin, the holy mother of God St. Mary...� �remember aspects of her life, such as her humility, �quietness, �her �purity, �and �her �only �advice �which was recorded in the Bible : "Whatever �He �says �to �you, �do it"�� (John�� 2:5).�� Try�� to�� fulfill�� this�� by�� keeping�� the commandment of the Lord Jesus in the Bible.

��St.� �John� �the� �forerunner,� �Baptist� �and� �martyr��, remember his bravery in truth till death, his humility and self denial� �when� �he� �said,� �"He� �must� �increase� �and� �I� �must decrease" (John 4:30).

��St.� �Stephen� �the� �archdeacon� �and� �first� �martyr��, remember �his �bravery, �faith �and �forgiveness �towards �his enemies when he asked for it while being stoned saying, "Do not charge them with this sin" (Acts 7:60).

��The �beholder �of �God �and �evangelist, �Mark �the �holy apostle� �and� �martyr��,� �remember� �his� �contribution� �to Christianity �in �writing �the �gospel �of �Mark, �his �journey �to preach with Peter, Paul and Barnabas, and finally what he did for the Coptic Orthodox church in preaching in our country and being martyred in Alexandria.

��The �holy �patriarch �Severus��, �who �was �the �patriarch of �our �sister �church, �the �Syrian �Orthodox �Church. �He �was exiled �from �his �land �because �he �held �fast �to �his �Orthodox faith, and� �so came to Egypt where he died and was buried. Try�� to�� remember�� and�� learn�� from�� his�� patience�� and longsufferance. ��Our teacher Dioscorus��, who was the

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hero �of �Orthodoxy. �He �suffered �torture �and �insults �for �his Orthodoxy and was exiled and died in exile. Learn from his example �by �abiding �in �the �true �doctrine �which �was �handed down�� to�� us�� by�� the�� saints.� ��St.�� Athanasius�� the Apostolic...�, who was the protector of the Orthodox faith. Remember �what �is �said �of �him: ��If �it �had �not �been �for Athanasius, �the �whole �world �would �have �become �Arians.� Thank� �God� �for� �preserving� �the� �true� �faith� �through� �St. Athanasius �the �Great, �who �resembled �the �apostles �in �their struggle.

��St. Peter the martyr and high priest��, �remember his love for his people and his fear for them when he advised the jailer �to �dig �the �jail �from �the �rear �and �take �him �to �his martyrdom secretly, so that the people gathering in front of the �prison �may �be �protected �from �seeing �their �father �being tortured.

��St. John Chrysostom��, remember his bravery in truth against� �the� �impertinent� �Queen� �Andoksia.� �Remember� �his fervent spiritual sermons which are still read and remember

to this day. It was because of his sermons that he was given the title �of the golden mouth�.

��St. Theodosius��, who was the 33rd Coptic patriarch. He protected Orthodoxy and was severely tortured for this. Learn from him to abide in the correct doctrine so that you,

"Do� �not� �be� �carried� �about� �with� �various� �and� �strange doctrines"� (Hebrews� 13:9).�� ��St.� Theophilus��, �who was �the �22nd �Coptic �patriarch. �He �was �a �spiritual �person who loved monasticism and always took the time to visit the monks who dwelt in the wilderness. He would sit with them and talk about salvation. ���St. Dimitrius��, who was the

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12th Coptic patriarch, and is famously known as �Dimitrius the �vine �dresser�. �He �is �credited �for �establishing �the �Coptic calendar� �and� �organising� �the� �fasts� �and� �Christian� �feasts correctly. �He �gave �the �church �a �great �service. �Try �to �learn from� �him� �by� �serving� �the� �church� �with� �your� �talents� �and abilities, however little. When God blesses them by a touch from �the �Holy �Spirit �they �become �great �as �what �happened with St. Dimitrius who was illiterate at first. ��St. Cyril��, who �was �the �24th �Coptic �patriarch. �He �was �given �the �title

�the great pillar of faith�. Remember his struggle in the first

ecumenical council in Ephesus against Nestorius the heretic. Also �remember �his �pure �Orthodox �teachings �which �still enriches and enlivens the church. He is the greatest teacher of� �the� �mystery� �of� �Divine� �incarnation� �and� �the� �greatest defender of the motherhood of St. Mary to Jesus Christ, the Incarnate� �God.� �It� �was� �said� �about� �him,� �"His� �mind� �was marinated in the divine books."

��St. Basil��, who was� �the archbishop of Caesarea, and the writer of the liturgy of St. Basil, which is famous in our church. �He �is �a �distinguished �personality �in �the �universal church�� and�� a�� pillar�� of�� pillars. ��St.� �� Gregory the theologian��, �who �was �the �bishop �of �Sazema. �He �served for �a �while �in �Constantinople, �and �wrote �many �powerful theological�� essays.�� Hence�� he�� earned�� his�� title,�� the theologian�.�� ��St. �Gregory �the �miracle �performer��, who �was �called �as �such �because �of �the �numerous �miracles God performed through him. He was ordained bishop to the new �Caesarea �in �the �province �of �Pontius �and �was �a �great, spiritual �man. ���and �St. �Gregory �the �Armenian��, �he was the most famous Armenian patriarch who was martyred without blood shed due to the enormous torturing he faced, and yet he was as steadfast as a rock.

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��The �three �hundred �and �eighteen �fathers �assembled �at

Nicea��, �the �Council �of �Nicea �was �the �first �Ecumenical Council, �and �was �held �in �the �year �325 �AD. �Its �aim �was �to defeat the heresy of Arius. The members were three hundred and eighteen who rejected the heresy and defended the true Orthodox �faith. �St. �Athanasius �was �the �great �hero �of �the Council and he instituted the scripts of the Nicean Creed of Faith.�� The�� one� �� hundred� and�� fifty�� at Constantinople��,�� this�� was�� the�� second Ecumenical Council, �which �was �held �in �the �year �381 �AD, �to �condemn Macedonius the enemy of the Holy Spirit and other heretics. Their �heresies �were �rejected �by �the �Council, �and �the �last section of the Creed was instituted, beginning with, �"Truly we believe in the Holy Spirit�".� ��and the two hundred at� �Ephesus...�� The� �Council� �of� �Ephesus� �is� �the� �third Ecumenical Council, which was held in the year 431 AD to condemn the heresies of Nestorius and Pilagius. They were rejected�� by�� the�� Council�� and�� excommunicated.�� The introduction to the Creed was instituted during this Council, which� �begins� �with,� �"We� �honour� �you� �mother� �of� �true light�"� �Pope Cyril the Alexandrian was the bright star at that Council.

��Our righteous father the great Abba Anthony��, who was� �distinguished� �by� �his� �quiet,� �spiritual� �bravery� �which penetrated deep within the wilderness. Despite fierce Satanic wars, he was victorious, through the strength and providence of �the �Lord, �and �so �established �a �great �spiritual �monastic system in Egypt, earning the title of �the father of all monks

in �the �whole �world�. �St. �Anthony �cared �to �keep �the �divine commandments and fulfill them. He advised all his disciples the �monks �to �live �according �to �the �commandments �and �to

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keep a verse from the Holy Bible to which their deeds may reflect.

��The righteous Abba Paul��, who was the first hermit

to live a solitary life in the wilderness for about ninety three years without seeing a fellow human. The church gave him his title �the first hermit�, because of his long solitude in the wilderness and his spiritual struggle and great asceticism.

��The three saints Abba Macarius and all their children the cross bearers��. �The three Macarius� are as follows :-

V�� Abba �Macarius �the �Great, �who �was �Egyptian, �and known as the father of the monks of the wilderness of Scetes �(Sheheet), �distinguished �by �his �humility �and love �which �thinks �no �evil. �He �always �covered �the mistakes for others, so much so that he deserved to hear �a �voice �from �heaven �saying, �"Blessed �are �you spiritual �Macarius, �you �resemble �your �Creator �in covering the weaknesses of others". �Try to learn this blessed and beautiful virtue, my beloved.

V�� Abba Macarius the Alexandrian, father of the monks of cells. He was a contemporary of St. Macarius the Great. �The �most �distinguished �characteristic �about him was his strict asceticism, his love of fasting and struggle �in �prayer. �He �was �always �cheerful. �Try �to learn these qualities, while asking his help in prayers.

V�� Abba Macarius the Bishop of the province of Kao in Upper �Egypt. �He �was �martyred �for �his �Orthodox faith at the time of the Patriarch Dioscorus. He was characterised by perfect simplicity in appearance and dressing, �so �much �so �that �many �did �not �believe �he

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was �a �bishop. �Try �to �learn �from �him �the �virtue �of simplicity, so that Satan does not tempt us with the sin of pride. Ask for his help in your prayers.

��and all their children the cross bearers��, these were saintly monks who wore the holy Cross as a sign of spiritual struggle and victory.

��Our �father �Abba �John �the �hegumen��, �the �spiritual brother �of �Abba �Bishoy. �Both �were �disciples �of �the �great saint� �Abba� �Bamon.� Abba� �John� �received� �the� �order� �of hegumen �and �became �the �provider �in �the �wilderness, �while living a heavenly life on earth. Once some fathers heard him praying �in �his �cell �and �heard �praises �of �angels �and �the fragrance of incense coming out of his cell. At another time one �of �the �elders �saw �him �sleeping �in �the �heat �of �the �noon and �beside �him �was �an �angel �relaxing �him �with �a �fan. �The reason for these wonderful gifts was his wonderful humility, obedience, �honesty �in �worshipping �and �care �for �prayers, continually contemplating on God. Try to learn his virtues.

��Our �father �Abba �Bishoy, �the �righteous, �perfect �man, the �beloved �of �our �good �Saviour...�, �he �was �the �star �and light of the wilderness. He was characterised by humility and goodness �so �much �so �that �he �deserved �to �be �called ��the perfect� �man,� �beloved� �of� �our� �good� �Saviour�.� �The� �Lord appeared �to �him �many �times �as �a �guest. �At �one �time, �St. Bishoy �washed �the �feet �of �our �Lord �Jesus �Christ, �and �at another �time �he �carried �Him �on �his �blessed �shoulders �up �a mountain. �Why �not �learn �from �Abba �Bishoy �the �virtue �of meekness, �for �as �the �Lord �said, ��they �shall �inherit �the earth.�

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��Our �father �Abba �Paul �of �Tammoh...� �Abba �Paul �of Tammoh �was �the �disciple �of �Abba �Bishoy, �and �they �are always� �mentioned� �together� �in� �the� �church's� �praises� �and prayers.� �What� �characterises� �Abba� �Paul� �is� �his� �spiritual struggle in the ascetic life, until the Lord Himself appeared to him saying, "Enough struggle My beloved Paul," and Abba Paul �lovingly �answered, �"Let� �me� �exhaust� �my� �body,� �my Master for Your name�s sake, as You exhausted Yourself for mankind, You the God and Son of God gave Yourself for us, we �the �unworthy �sinners!" �So �the �Lord �consoled �him �and strengthened �him.� ���and �Ezekiel �his �disciple��, �we �do not know much about him, but it is enough for him to be the disciple �of �St. �Paul �of �Tammoh, �and �it �is �definite �that �he resembled �his �great �spiritual �father �in �his �spiritual �struggle, humility� �and� �obedience� �which� �enabled� �him� �to� �live� �in submission and obedience for a long time. Try to learn from the life and spiritual struggle of St. Paul of Tammoh, and the obedience �of �Ezekiel �his �disciple, �and �ask �for �their �help �in your prayers.

��My �masters �the �holy �Roman �fathers �Maximus �and Domitius��,� �who� �were� �the� �sons� �of� �King� �Valentianus. Leaving the King's palace, throne and greatness, they became monks in the desert of Syria. Then they came to Egypt and became disciples of St. Macarius the Great, the father of the wilderness of Scetes, and lived their life in strict ascetisicm until they passed away. We can learn from them to renounce worldly �concerns, �such �as �money, �possessions, �authority, leadership, honour and praise, so that we may win rather the everlasting �honour �in �eternal �life �with �Christ �the �King �of glory.

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��The �forty �nine �martyrs, �the �elders �of �Scetes...�, �who were martyred by the hands of the barbarians on one of their raids in the desert. Their bodies are buried in a large tomb in the Church of the Elders, in the monastery of St. Macarius in the wilderness of Scetes. They were a good example in their readiness for death at any moment without fear; we wish to learn from these heroes.

��The strong saint Abba Moses��, whose example is one of �true, �pure �repentance. �He �was �transformed �from �the depths of evil to the highest level of purity and holiness, so that �he �may �become �a �witness �of �the �work �of �God's �grace that �works �and �renews �all �people, �if �the �Lord �finds �them ready.� �We� �remember� �Abba� �Moses� �for� �his� �repentance, repentance with all its significance and benefits. The greatest virtue �we �learn �from �St. �Moses �is �the �life �of �repentance without which no one can see the Lord.

��and John Kame the priest��, he was a pure saint who loved �virginity �so �much �that �when �his �father �forced �him �to marry against his will, St. John made an agreement with his wife to live in celibacy. They lived together in purity to an extent� �that� �each� �night,� �they� �deserved� �to� �see� �an� �angel protecting �their �bedroom. �Also, �the �Lord �planted �a �vine �to overshadow them as a visible symbol of their angelic purity. Finally, �St. �John �sent �his �wife �to �a �nunnery �and �he �himself went� �to� �become� �a� �monk� �in� �the� �wilderness� �of� �Scetes, completing �his �life �in �purity, �and �becoming �a �father �of �a monastery. We can learn from Abba John Kame the virtue of purity, either in celibacy or in marriage, as St. Paul described

in the seventh chapter of his first epistle to the Corinthians.

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��Our father Abba Daniel the hegumen��, who was the protopriest of the wilderness of Scetes in the sixth century. He was characterised by great insight, spiritual wisdom and distinction, granted to him by God. These gifts enabled him

to lead great multitudes of monks in their spiritual life. God also gave him the talent of knowledge of virtues and vices of people �to �facilitate �his �leadership �of �others �and �know �their hearts, so as to guide them. Try to learn from him the virtue of �spiritual �wisdom �and �Divine �distinction. �This �comes �by continuous�� reading�� in�� the�� Holy�� Bible,�� in�� a�� spirit�� of submission and prayer, so that the Holy Spirit may teach you what you need. This also comes by reading the sayings and teachings of the fathers, knowing their struggle and manner which was guided by the Holy Spirit.� �Knowledge comes by the life of discipleship, and guidance by the spiritual fathers.

��Our �father �Abba �Isidor �the �priest��, �who �was �the great saintly priest of the wilderness in the fifth century, the golden �era �of �monasticism. �He �was �full �of �wisdom �and patience. He once said, "From the time I became a monk, I never allowed anger to come out of my mouth." He helped the �poor, �encouraged �the �oppressed �and �bore �everyone patiently. �He, �"strengthened �the �weak �hands, �made �firm the feeble knees, said to those who are fearful hearted, be strong, do not fear. Behold your God will come and save you" �(Isaiah �35:3-4).�� It �is �mentioned �about �him �that �any father who had a son and failed to chasten him, sent him to St. Isidor, who would counsel him and save him.

��Our� �father� �Abba� �Bakhomius,� �the� �father� �of� �the community��, �there �were �two �conflicting �qualities �in �the character �of �St. �Bakhomius, �his �extreme �strictness �and �his extreme �humility. �He �was �very �strict �in �administering �his

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monasteries, �which �resembled �military �camps �in �their �order and �obedience, �but �he �was �also �distinguished �by �his �great modesty, �without �the �sovereignty �of �one �over �the �other. Learn, �my �beloved �these �two �virtues �from �St. �Bakhomius, for few can attain them.� ���and Theodore his disciple��, who was an obedient son and the personal disciple of Abba Bakhomius.� �He� �absorbed� �all� �the� �characteristics� �of� �his personality, as it is mentioned in the Gospel: "It is enough for �a �disciple �to �be �like �his �teacher" �(Matthew �10:25). Theodore (Tadros) had a rare obedience, so much so that he became an ideal disciple. We can all learn from him simple obedience �towards �our �physical �and �spiritual �fathers, �as obedience �saves �us �a �great �deal �of �trouble �in �reaching �our goals �without �stumbling �along �the �way. �By �obedience �we take �a �ready �counsel �supported �by �experience �and �free �of negatives.

��Our father Abba Shenouti the Archimandrite��, who was the abbot of the monasteries in the province of Sohag in Upper Egypt. He was distinguished by his patriotism, pride of his nationality and heritage. He encouraged whatever was Coptic (Egyptian) and resisted anything foreign. He did his utmost �to �confirm �the �Coptic �language, �and �assisted �the Egyptians to a great extent in their struggle against foreign colonism. His high spirituality, and love for monasteries and solitude, earned him the title �the Archimandrite�, or �head of the �hermits�.� �We �can �learn �from �St. �Shenouti �the �love �for our country, our people and our church, with all her heritage, language, �rites, �tunes, �and �spirituality.� ���and �Abba �Besa his �disciple��, �who �was �the �successor �of �St. �Shenouti �in the administration of the monasteries, and was obedient and sincere �to �his �spiritual �father �during �his �life �and �after �his departure. He managed the monasteries in the same style and

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spirit �of �Abba �Shenouti. �All �his �essays �and �letters �to �the monasteries �included �a �speech �or �a �teaching �of �his �late spiritual father St. Shenouti. We can learn from Abba Besa his love of the spiritual life and teachings, for by them we are guided as if by a bright lamp.

While these are the names always mentioned in the Synaxis, or the Commemoration of Saints, there are, of course, many more, but are not usually mentioned.

The priest concludes the Synaxis with this wonderful prayer :

"And �all �the �host �of �Your �saints �through �whose �prayers and supplications, have mercy upon us and save us for the sake �of �Your �Holy �Name �which �is �called �upon �us." �The priest �here �asks �for �mercy �and �deliverance �and �providence from� God,� for� himself� and� the� congregation,� through� the supplications and prayers of all the saints whose names were mentioned, �even �though �they �are �but �a �few �from �a �vast number of saints whose names were not mentioned.

He truly asks for all this in the worthiness of the great and holy �name �of �Christ, �which �is �called �upon �us. �As �we �are called Christians we carry His name. So the priest guarantees the acceptance and response to his prayers according to the Lord's promise: �Whatever you ask in My name, that I will do�� (John� �14:13,14).� �In� �the� �Old� �Testament� �God� �also promised, �If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and forgive their sin and heal their land. Now My eyes will be open and My ears attentive to prayer made in this place�

(2 Chronicles 7:14-15).

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Take this valuable chance and these blessed promises and ask God for all your needs according to His good will, seek Him with �lowliness �and �humbleness, �so �He �gives �you �whatever you need and responds to your will.

The deacon then says, "Let the readers recite the names of our �holy �fathers, �the �patriarchs �who �have �departed, �O Lord repose their souls and forgive us our sins."

In �the �past, �names �of �the �patriarchs �who �departed �were written �on �many �tablets �and �upon �hearing �this �call �every reader took out a tablet and read the names, asked for their mercy and repose as a reward for their services in the church and shepherding the people of God. We do not know when this �tradition �stopped �but �we �can �still �pray �to �God �for �the departed �patriarchs �on �hearing �this �call �in �the �church. �May God reward them for their spiritual strife and struggle in the church.

THE DIPTYCH

The �times �in �which �the �Diptych �must �not �be �recited �in �the known fasting tune, are on Sundays, and during the fifty days after �Easter. �After �the �priest �completes �the �Synaxis, �and during �the �previous �response �of �the �deacon, �the �priest �says the �following �diptych �inaudibly: �"Remember �also �O �Lord, all �those �who �departed �and �reposed �from �amongst �the priesthood, and from all the orders of the laity. Graciously

O Lord, repose all their souls in the embrace of our holy

fathers, Abraham, Isaac and Jacob. Sustain them in green pastures, by the waters, comfort in the paradise of joy, the place �where �grief, �sorrow �and �sighing �have �fled, �in �the

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light of your saints." He then places one spoonful of incense into the censer presented to him by the deacon, and he then mentions others who have departed.

Once the deacon has responded, "Let the readers name our holy �fathers �who �have �departed...", �the �priest �would �have completed �the �recitation �of �the �Diptych �inaudibly, �then �the congregation respond, "Glory be to You O Lord, Lord have mercy, Lord have mercy, Lord bless us, Lord repose them, Amen."

This �is �a �specific �response �for �the �Diptych �of �the �departed and �not �for �the �Synaxis �as �some �understand. �Due �to �the misunderstanding �that �this �is �a �response �for �the �Synaxis �of Saints, some have added, "May their holy blessings be with us �all, �Amen," �to �the �beginning �of �the �response. �This sentence was not originally present in the old liturgy books, neither in print or in scrolls. The liturgy of the society of the church's �children �mentioned �it �between �brackets �to �denote that �it �is �not �original, �but �rather, �recently �added. �Logically though, �it �is �not �possible �for �this �response �to �refer �to �the Synaxis of the Saints, ("Lord repose them Amen"), for they have �reached �the �highest �levels �of �repose, �comfort �and happiness in the paradise of joy and their names are placed in the Synaxis so that we may ask for their intercessions.

If �this �response �is �meant �for �the �recently �departed �then �we should �not �say, �"May �their �holy �blessings �be �with �us �all Amen," because we do not know their fate and the church has not confessed their holiness. It is not logical to ask for their repose and then to ask for their blessings. This response

is meant for the recently departed, and not for the saints, as it

is said after the Diptych and not the Synaxis. Another proof

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is the absence of the sentence, "May their holy blessings be with us all Amen," in the original liturgy books.

I hope this sentence will be deleted, and the hymn restored to its �original, �concise �meaning. �The �Bible �advises �us �saying,

"Do not remove the ancient landmark which your fathers have set" (Proverbs 22:28).

And the Lord also said, "Stand in the ways and see and ask for �the �old �paths, �where �the �good �way �is �and �walk �in �it, then you will find the rest of your souls" (Jeremiah 6:16).

If �there �is �a �private �Mass �for �a �departed �soul, �the �previous inaudible Diptych is not mentioned, but this audible one from the �Liturgy �of �St. �Cyril, �with �the �great �solemn �tune, �"And those� �and� �everyone,� �O� �Lord� �whose� �name� �we� �have mentioned,� �and� �those� �whom� �we� �have� �not� �mentioned. Those who are within the thoughts of everyone of us and those who are not within us and those who have departed and reposed in the faith of Christ."

Here the priest places one spoonful of incense into the censer while �reciting �audibly, �in �the �above �mentioned �tune, �the names of the departed. The deacon recites the Litany of the Departed, �"Pray �for �our �fathers �and �brethren �who �have departed, �may �the �Lord �repose �their �souls �and �forgive �us our sins." �The congregation respond, "Lord have mercy."

Then the priest prays, in the solemn tune, the first part of the Litany �of �the �Departed, �"Graciously �O �Lord, �repose �all their souls in the embrace of our fathers Abraham, Isaac and Jacob. Sustain them in green pastures by the waters,

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comfort in the paradise of joy. The place from which grief, sorrow and sighing have fled in the light of Your saints."

Then the congregation responds, "Glory be to You O Lord, Lord �have �mercy, �Lord �have �mercy, �Lord �bless �us, �Lord repose �them, �Amen." �This �response �is �clear �in �the �liturgy book �without �the �sentence, �"May �their �holy �blessings �be with us all, Amen."

The� �Method� �of� �Draining� �the� �Censer� �after� �the

Diptych

After �the �priest �places �one �spoonful �of �incense �into �the censer �for �those �who �have �departed, �the �deacon �takes �the censer� �and� �places� �it� �in� �its� �designated� �area� �within� �the sanctuary �so �that �all �the �incense �may �rise �before �the �Lord God, within His Holy Sanctuary. This incense rises together with �the �prayers �mentioned �for �those �souls �of �His �servants who have departed, so that the Lord may grant them mercy and repose.

The �censer �stays �in �its �place �until �all �the �incense �within �it rises, then the deacon empties the ashes. The censer should not be emptied while the incense is still rising, for the incense signifies mercy for the departed before God.

Common Rites

Common rites regarding the use of the censor are as follows:

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V� �After placing the Diptych incense in the censer, the priest or the deacon offers it before the icons of the saints in the church.

V� �After �placing �the �Diptych �incense �into �the �censer, �the deacon� �takes� �it� �and� �walks� �through� �the� �rows� �of congregation, blowing into the censor.

One may ask: 'What is the reason for offering incense before the saints' icons, if the incense is meant for the departed and not �for �the �saints?' �and, �'What �is �the �reason �for �the �deacon walking �amongst �the �congregation �and �blowing �into �the censor?'

His� �Grace� �Bishop� �Gregorios,� �the� �Bishop� �of� �Scientific Research,� �responds� �to� �both� �questions� �as� �follows:� �"The deacon ought to carry incense to the congregation who are outside the sanctuary, so that they can pray for their loved ones who have departed in His name. Then the priest takes the �censer, �and �prays �for �the �reposed �and �mercy �of �the departed, and the incense rises with the prayers of the saints upon the golden altar which is before the throne of Christ"

(Revelations 8:3,4 and 5:8).

The most preferable is for the celebrant priest to come to the congregation �with �the �censer, �followed �by �a �deacon �who carries �a �dish �containing �the �beads �of �incense. �The �people then �take �from �it �according �to �the �number �of �people �they know �who �have �departed, �pray �on �it �and �give �it �to �the deacon, who then gives it to the priest who offers it in the sanctuary. �If �there �is �only �one �priest �celebrating �the �Holy Mass, �then �a �deacon �will �take �the �beads �of �incense �to �the people, �followed �by �another �deacon �who �will �collect �them

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and give them back to the priest for offering and praying to the Lord for the departed.

Therefore, we conclude...

V� �The deacon goes out to the congregation with a plate of incense beads, not the censer, before the Diptych and not after, to collect from the believers the beads of incense, distributed �for �the �Litany �of �the �Departed. �He �then prepares �it �for �the �priest, �and �at �the �moment �of �the Diptych, the priest places it in the censer to request God's mercy for the departed.

V� �This incense is not to be offered before saintly icons or amidst� �the� �congregation,� �but� �for� �the� �mercy� �of� �the departed souls of the church believers.

Notes:

i. The deacon must not take the censer after the incense of mercy� �has� �been� �placed� �in� �it� �and� �pass� �through� �the congregation blowing in it. This distracts the people from the sacrifice on the altar and the continuance of the Mass.

ii. It is preferable for the censer to hang in its place after the incense �of �mercy �has �been �placed �in �it �and �left �until �it �is completely free from the smoke of incense. Then the deacon takes it, after the Mass, and empties the ashes.

iii. It is necessary to empty the censer after using it in every

Mass, so that it may 'fast' in preparation for the next Mass. If

it� �is� �left� �without� �being� �emptied,� �either� �by� �mistake� �or forgetfulness, �it �should �not �be �used �for �the �next �Mass, �but instead be replaced by another censor which has 'fasted'. This

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fasting must be done by all the altar vessels such as the water jug and the chalice. All vessels must be completely dried and wiped �after �washing �them �at �the �end �of �the �Mass. �The �veil must be kept upside down to dry and the water jug must be emptied and left to dry upside down at the end of the Mass. This is fasting.

iv. The rite of the deacon going out to the congregation with the �plate �of �incense �during �the �Mass �is �not �practiced �now, but �it �is �still �practiced �in �the �prayers �of �Prostration �at �the evening of Pentecost Sunday.

It is done as follows...

i. At the end of Tasbeha (Praises), and before the beginning of the prayer, the deacon ignites some coal which is placed in

a certain bowl. He then takes the plate containing the incense beads,�� and�� passes�� through�� the�� congregation�� so�� that everybody may take a few beads.

ii. Each person mentions the names of those they know who have �departed, �and �with �each �name �they �take �a �bead �and place it in the other hand. This is done until all the departed have �been �remembered. �The �deacon �then �passes �through with �two �empty �plates; �one �for �the �incense �of �the �departed and one for the surplus incense beads.

iii. The deacon returns to the altar, placing the incense plate containing the incense beads with the names of the departed on� �the� �table� �before� �the� �priest,� �who� �is� �praying� �the Thanksgiving Prayer in order to begin the first Prostration.

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iv.� �After� �the� �Thanksgiving� �Prayer,� �the� �priest� �proceeds towards �the �vessel �prepared �for �placing �the �incense �for Diptych of the departed, and places some of this incense in it saying, "Glory and honour, honour and glory to the Holy Trinity, �the �Father, �the �Son �and �the �Holy �Spirit, �repose and �comfort �for �Your �servants �who �have �departed �in �the Orthodox �faith �since �the �beginning. �Graciously �O �Lord repose �all �their �souls �in �the �embrace �of �our �holy �fathers Abraham, �Isaac �and �Jacob �in �the �paradise �of �joy, �in �the heavenly Jerusalem. And give them, with us, a share and inheritance with all Your saints."

v. �This �procedure �is �repeated �again �after �the �Prayer �of Thanksgiving in the second Prostration, so the priest places the rest of the incense beads which were counted according

to the souls of the departed while saying the above prayer.

vi. �About �distributing �incense �beads �to �the �congregation �so each may take a few beads in remembrance of the departed whom �they �would �like �to �mention, �the �book �of �Laqan mentions, "Everyone gives incense for their departed."

Those O Lord...

Whether the priest prays the Diptych audibly or not, he must pray the Diptych of the Liturgy of St. Basil as follows:

" Those O Lord whose souls You have taken, repose them in the paradise of joy, in the land of eternal living, in the heavenly �Jerusalem. �And �we �also, �the �foreigners �in �this place, preserve us in Your faith and grant us Your peace until the end."

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In this paragraph, the church fulfils her holy work towards all

her children, the departed and the living. Interceding for her departed children for the Lord to repose their souls, and to give �them �the �eternal �kingdom �in �the �heavenly �Jerusalem.

"The �tabernacle �of �God �is �with �men, �and �He �will �dwell with them, and they shall be His people and God Himself will �be �with �them �and �be �their �God. �And �God �will �wipe away �every �tear �from �their �eyes, �there �shall �be �no �more death, nor sorrow nor crying and there shall be no more pain for the former things have passed away" (Revelations

21:3-4). Here the great care of the church for her children is manifested not only in their lives but after their departure as well.

The �intercession �of �the �living �for �the �departed �is �a �fixed doctrine �in �the �church. �St. �John �Chrysostom �witnessed �the prayer �for �the �departed �as �an �apostolic �tradition, �and �said:

"The� �apostle� �did� �not� �uselessly� �oblige� �performance� �to commemorate the departed at the time of completion of the awesome sacraments, because they well know how beneficial and useful it is."

As� �a� �compassionate� �mother,� �the� �church� �cares� �for� �her departed children, asking for their repose and does not forget her �living �children, �but �asks �God �to �keep �them �in �the Orthodox faith until the end, giving them His Divine peace which,� �"Surpasses� �all� �understanding,� �will� �guard� �your hearts and minds through Jesus Christ" (Philippians 4:7).

How �beautiful �are �the �feelings �of �the �humble �church �when she describes herself and her children as "foreigners in this place". �The world in which we live is a foreign land for us,

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as� �God� �said� �to� �Moses,� �"I� �have� �also� �established� �My covenant with them to give them the land of Canaan, the land �of �their �pilgrimage, �in �which �they �were �strangers"

(Exodus 6:4). And the Psalmist humbly confesses saying, "I

am�� a�� stranger�� in�� the�� earth,�� do�� not�� hide�� Your commandment �from �me" �(Psalm �119:19). �He �also �admits himself as a stranger in his own house, "Your statutes have been �my �song �in �the �house �of �my �pilgrimage" �(Psalm

119:54), �he �also �supplicates �in �his �strange �house �saying,

"Hear my prayer O Lord and give ear to my cry. Do not be silent at my tears for I am a stranger , a sojourner as all my fathers were" (Psalm 39:12).

The Apostle Paul says, "Therefore we are always confident knowing �that �while �we �are �at �home �in �the �body, �we �are absent from the Lord" (2 Corinthians 5:6). Our true home is the heavenly Jerusalem where we shall dwell with God our Father forever. The Apostle says, "For our citizenship is in heaven, for which we also eagerly wait for the Saviour, the Lord �Jesus �Christ" �(Philippians �3:20). �I �wish �we �could resemble� �the� �heroes� �of� �faith� �who� �confessed� �they� �were strangers, �and �pilgrims �on �the �earth, �plainly �they �seek �a homeland,� �a� �heavenly� �country,� �"Therefore� �God� �is� �not ashamed to be called their God, for He has prepared a city for them" (Hebrews 11:13-16). �As long as we are strangers

in this world, let us put our only hope that final happiness is

to, "Set our minds on things above, not on things on the earth" �(Colossians �3:2) �and �listen �to �the �advice �of �the Apostle �who �says, �"Conduct �yourselves �throughout �the time of your sojourning here in fear" (1 Peter 1:17).

Dear �friend, �during �the �recitation �of �this �prayer �try �to �live with �its �words �with �all �your �heart �and �contemplate �on �the

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valuable �gems �in �it. �Ask �for �the �repose �of �your �departed loved ones, by name. Confess to God that you are a stranger

in �this �world �and �one �day �you �will �proceed �to �your �real homeland, �as �those �who �have �proceeded �us �in �departure. Then �reverently �ask �God �to �keep �you �in �His �faith �until �the end, granting you His peace to complete your struggle.

After completing this part, the congregation responds, "As it was, �so �shall �it �be, �from �generation �to �generation �and �to the age of ages, Amen."

As the priest witnesses humbly that we are strangers in this world, �the �congregation �also �bears �witness �that �we �are temporal strangers, but infinity and eternity is only for God who is the same, "Yesterday, today and forever" (Hebrews

13:8), and we are strangers whose, "Life is even a vapour that �appears �for �a �little �time �and �vanishes �away" �(James

4:14), �so �they �sing �the �wonderful �hymn �which �implies �that

God was from the beginning and shall be forever.� �"He who

is blessed and omnipotent, the King of kings and Lord of lords,�� who�� alone�� has�� immortality,�� dwelling�� in unapproachable light, whom no man has seen or can see, to �whom �be �honour �and �everlasting �power, �Amen" �(1

Timothy 6:15-16). When Moses asked God about His name, He said, �"I �am �who �I �am" �(Exodus �3:14). �It �is �a �Hebrew expression �that �means, �"Who �is �and �who �was", �God �also says about Himself , "I am the Alpha and the Omega, the beginning and the end", says the Lord, "Who is and who was and who is to come, the almighty" (Revelation 1:18).

We pray at the beginning of the Mass saying, "O Master and Lord, �God �of �truth, �who �existed �before �the �ages �and reigning forever" (Anaphora).

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My �beloved, �pray �this �hymn �with �the �congregation, �with

understanding and attention, giving God the due glorification as He is everlasting, with no beginning and no end.

Guide Us Into Your Kingdom ...

In this prayer the priest says, "Guide us into Your kingdom, that �as �in �this, �as �likewise �also �in �everything, �Your �great and� �holy� �name� �be� �glorified,� �blessed� �and� �exalted� �in everything. �Honourable �and �blessed, �with �Jesus �Christ Your �beloved �Son �and �the �Holy �Spirit."� This �part �was mentioned �in �one �of �the �old �handwritten �liturgy �books �as follows: "Guide �us �into �Your �kingdom, �that �and �through this, �as �likewise �also �in �everything, �Your �great �and �holy name �is �glorified, �blessed �and �exalted �in �everything, �with the �honourable, �and �blessed �Jesus �Christ �Your �beloved Son and the Holy Spirit."

The second text is more correct than the first, relative to the accurate �Coptic �text �and �its �meaning. �We �shall �try �to �find some �deep �meanings �treasured �in �this �wonderful �prayer, based on the second text. "Guide us into Your kingdom...", the priest asks for guidance to the good way that leads him and his congregation towards the heavenly kingdom to dwell with God forever in glorious joy. "...that and through this, and likewise also in everything, Your great and holy name

is glorified, blessed and exalted...", as many were guided to

the heavenly kingdom, walking the correct path, and adorned with �spiritual �virtues. �This �is �reason �enough �for �glorifying God, praising Him and exalting His Name, as the Lord Jesus Christ said, "Let your light so shine before men, that they

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may �see �your �good �works �and �glorify �your �Father �in heaven" (Matthew 5:16). God works within the soul, so one may do good, virtuous and useful deeds, as the Apostle says,

"For it is God who works in you both to will and to work on behalf of His good pleasure" (Philippians 2:13).

God �is �glorified �much �more �because �He �gave �us �His �Holy Body and Blood as spiritual food and drink, to save us and guide us to eternal life and His everlasting Kingdom. By this pure �offering, �He �dwells �in �the �midst �of �His �people, �giving them eternal life for whoever partakes worthily, and blessing on �whom �the �oblations �were �offered; �hence �His �holy �name may be glorified and blessed in everything.

As God is glorified in the salvation of many who obey His commandments, �and �behave �accordingly, �partaking �of �His Holy, �life �giving �sacraments, �He �is �also �glorified �in �the perishing of many who refuse His commandments and close their ears from the voice of His Fatherly Divine advice, just as �what �happened �with �Pharaoh �in �the �days �of �Moses �the Prophet, "As the Lord said to Moses, 'Why do you cry to Me? �Tell �the �children �of �Israel, �go �forward �but �lift �your rod and stretch out your hand over the sea and divide it. And the children of Israel shall go on dry ground through the midst of the sea. And I indeed will harden the hearts of the Egyptians, and they shall follow them. So I will gain honour �over �Pharaoh �and �over �all �his �army, �his �chariots and� �his� �horsemen'"� �(Exodus� �14:15-18).� �So� �God� �was glorified in the salvation of Israel and their crossing the Red Sea and their rescue from Pharaoh. He is also glorified in the drowning of the rebellious Pharaoh who resisted the voice of God, and hence all his army and horsemen drowned.

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The two sons of Aaron the priest were burnt by the fire of God, when they offered profane fire before God. And Moses said �to �Aaron, �"This �is �what �the �Lord �spoke �saying, �'By those who come near Me I must be regarded as Holy, and before all the people I must be glorified'" (Leviticus 10:1-

3).

God is glorified by the right and left, in the salvation and the perishing of people, because He is the creator of all, provider of all, and almighty God with word of His power.

This �prayer �says, �"Through �this �(by �Your �guidance �and salvation) and likewise also in everything (referring to the state �of �perishing �of �the �rebellious �and �resistant), �Your great �and �holy �name �is �glorified, �blessed �and �exalted �in everything."

Truly �God's �name �is �Holy �in �everything, �as �we �pray �in �the Liturgy �of �St. �Gregory, �"Holy,� Holy� You� are� Lord� and Holy in everything."

In the Absolution of the Sunset Prayer we say, "...to praise and �pray �to �You, �at �all �times �and �everywhere �we �glorify and �praise �Your �Holy �Name, �Your �Father �and �the �Holy Spirit forevermore, Amen."

God is Holy and glorified in everything, as the Apostle says,

"If anyone speaks, let him speak as the oracles of God. If anyone �ministers, �let �him �minister �with �the �ability �which God �supplies, �that �in �all �things �God �may �be �glorified through Jesus Christ" (1 Peter 4:11).

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After the believer describes the name of God the Father as,

"Great �and �holy �in �everything," �they �continue �adding,

"Glorified and blessed," truly the name of God is glorified and blessed from His creation, human and animal, and He is also blessed as a source of every blessing, grace and credit as He is the treasure of goodness and giver of charity.

"Jesus Christ Your beloved Son and the Holy Spirit", here the �believer �joins �the �other �two �hypostasis �of �the �Father �in glorification, praise and divine perfection. The Holy Trinity is the �great �and �holy �name �in �everything, �the �honoured �and blessed, �the �name �which �ought �to �be �glorified, �blessed �and exalted �in �adoration �and �praise. �To �understand �this �prayer read it as follows, "Guide us into Your Kingdom, that and through �this �and �likewise �also �in �everything, �Your �great and� �holy� �name� �be� �glorified,� �blessed� �and� �exalted� �in everything �Honourable �and �blessed, �with �Jesus �Christ, Your beloved Son and the Holy Spirit."

Hear �this �prayer �my �beloved, �and �meditate �on �all �these meanings when the priest prays this part of the liturgy, which

is full of praise and glorification for the name of the glorified, blessed� �and� �honoured� �God,� �who� �is� �most� �worthy� �in everything.

After �the �priest �completes �this �prayer �with �its �beautiful meaning and full of reverence, he bows his head toward the other serving priests and deacons and says, "Peace be with you all."

Giving �peace �here �means �the �establishment �of �grace �which we� asked�� for�� in�� calling the�� Holy�� Spirit�� and�� the transubstantiation �of �the �sacraments. �This �grace �is �given �to

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partakers of the Communion of the Holy Body and Blood of Jesus Christ, �"And �the �peace �of �God, �which �surpasses �all understanding, will guide your hearts and minds through Jesus Christ" (Philippians 4:7).

We �notice �this �is �the �first �time �the �priest �says, �"Peace �be with �you �all," �without �making �the �sign �of �the �cross. �The reason is because after the dwelling of the Holy Spirit upon the mysteries and the transubstantiation into the Holy Body and Blood of our God, the Lord Himself is present and the priest is now standing in the presence of the High Priest, our beloved �Lord �Jesus �Christ. �We �notice �that �the �statement,

"Peace be with you all," is repeated many times from there on without any signing of the cross.

The only permissible signing of the cross, after the dwelling of �the �Holy �Spirit, �are �on �the �Mysteries, �such �as �when �the sign of the cross is made on the Body by the Blood and the Blood by the Body.

Respond �with �the �congregation,� �"And� �also� �with� �you," requesting God to fill the priest with peace and comfort, so that His Divine peace may overflow onto you and all others. In �this �way, �problems �and �disputes �will �be �eliminated �from families �and �individuals, �and �everyone, �"May �lead �a �quiet and �peaceful �life �in �godliness �and �reverence. �For �this �is good and acceptable in the sight of God our Saviour, who desires all men to be saved and to come to the knowledge of the truth" (1 Timothy 2:2-4).

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9�� Fraction and

Communion

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INTRODUCTION�TO�THE�FRACTION

The priest prays the introduction of the Fraction by saying:

"Again, �let �us �give �thanks �to �the �Almighty �God...",�� he thanks God who made him and his children worthy to stand

in the holy presence of God, and raise up their hands before God in praise, and thanksgiving and prayer. He thanks Him for �His �grace �by �which �He �made �the �believers �worthy �of partaking of the holy Body and Blood of the Son of God, for the healing and redemption of their souls, bodies and spirits.

Then �he �fervently �asks �God �to �make �him �and �his �people worthy �to �partake �of �the �Communion �of �His �divine �and immortal mysteries, so that the Communion does not become

a� �reason� �for� �judgment� �to� �them� �if� �they� �partake� �of� �the mysteries in an unworthy manner (1 Corinthians 11:30).

The �congregation �respond: �"Amen", �thanking God for His marvellous blessings; the crown of which is the sacrament of Communion, �or �the �sacrament �of �Thanksgiving, �and �asking God to give him true repentance and necessary worthiness to partake of these life-giving mysteries.

My �beloved, �recite �with �the �congregation �this �response

"Amen", and give thanks to God for His mercy, asking Him

to make you worthy for receiving the Communion of these mysteries, �so �that �you �may �enjoy �all �their �blessings �and effects.

The priest lays down the corporals on the altar, and takes the

Body with his hands and says, "The Holy Body."

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The �whole �congregation �kneels �saying, �"We �worship �Your Holy �Body", �as �the �priest �declares �the �jewel �he �is �holding with his hands is the true Body of Christ Emmanuel, our true God, presenting a true adoration in word and deed to the one who loved us and suffered physically, for our salvation.

Here the priest dips his finger into the Blood and makes the sign �of �the �cross �in �the �chalice �while �saying, �"And �the honoured Blood."

The �congregation �kneels �proclaiming, �"And �Your �honored Blood" �(that �is, �we �worship �Your �divine, �honoured �Blood which was shed on the cross for our salvation).

The priest makes the sign of the cross on the Body with the Blood �and �says, �"Pertaining �to �His �Christ, �the �Almighty Lord �our �God," �signifying �the �passion �of �the �Lord �on �the cross, and His Blood which was shed from the effects of the nails, �lashes, �crown �of �thorns, �and �stabbing �by �the �spear, which tricked down His holy body at the time of crucifixion until His pure body was covered in blood.

In one of the Coptic manuscripts of the Liturgy books, the word "Almighty" relates to the Lord Christ and not God the Father.� The� Lord� Christ� was� described� as �"Almighty", �in some parts of the liturgy of St Gregory, for example :-

V� �In �the �introduction �of �the �Fraction, �the �priest �speaks �to the �Lord, �"Our �God �who �gave �His �holy �disciples �and pure apostles... now again, O our Master bestow upon us �and �on �all �Your �people... �our �almighty �Lord �our God."

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V� �In the Fraction the priest prays saying, "Blessed are You

O�� Christ,�� our�� almighty�� God,�� Saviour�� of�� Your congregation,� �the� �perceptible� �word� �and� �the� �visible man." This proves the equality of God the Son, to God the Father, who is the first hypostasy in all qualities and divine perfection.

The deacons says, "Amen, Amen, let us pray" warning the congregation �to �pray �in �spirit �and �truth �during �these �holy moments, while kneeling down in reverence.

When �you �hear �this �response, �lift �your �heart �to �God, �my beloved, ask Him for a life of repentance and forgiveness of sins, and worthiness to partake of the Holy Communion. Ask Him also for all your spiritual needs. The congregation says,

"Lord have mercy." This is said at the appropriate time, for the whole situation represents the crucifixion of Christ, and the �shedding �of �His �Holy �Blood �for �the �salvation �of �the world. This situation presents the climax of divine mercy and love �for �mankind. �Let �us �grasp �this �valuable �chance �to �ask mercy �from �God, �for �this �mercy �was �granted �to �us �on �His crucifixion.

The priest gives peace to the congregation, without making the sign of the cross on them saying, "Peace �be �with �all", giving �peace �here �has �a �special �significance, �for �at �this moment �Christ �was �crucified, �there �was �great �confusion �in the world as the sun darkened, the earth quaked, rocks were split and everyone was in fear and terror. But the priest gives peace �to �the �congregation �and �comforts �their �hearts �amidst these� �painful� �memories� �and� �terrifying� �disturbances.� �My beloved, �make �the �sign �of �the �cross, �and �accept �peace together �with �all �the �congregation, �from �the �Lord �of �peace

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Himself. "Now may the God of peace Himself sanctify you completely, �and �may �your �whole �spirit, �soul �and �body �be preserved �blameless �at �the �coming �of �our �Lord �Jesus Christ" (1 Thessalonians 5:23).

The �congregation �answers �saying, �"And �with �your �spirit," requesting peace for their father the priest, so that this peace may overflow to others. This is in accordance with what is mentioned �in �the �Apostolic �Order, �"If �the �bishop �or �priest asks peace for others, he must first have peace, or else how can he give to others what he does not have?"

After this, the congregation rise in reverence and submission

to �the �holy �divine �Mysteries �present �on �the �altar, �things which angels desire to see...

The �priest �starts �to �divide �the �holy �Body �while �saying �the

Fraction.

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THE FRACTION

The Fraction is a supplication to God who is pleased with the sanctification of the obligations, which have been purified by His �Holy �Spirit, �so �that �they �may �purify �and �sanctify �the bodies and souls of His servants. Thus, making us worthy of partaking of the Holy Body of Christ, and stand before Him as children before their loving father, with a pure heart, and perfect �love, �so �that �we �may �dare �with �favour �and �without fear to pray unto Him: "Our Father..."

The �prayer �of �the �Fraction �are �many �and �varied, �some �are annual, �others �specific �for �fasts, �Lordly �feasts, �feasts �of �St Mary, the angels, saints and others.

The �dividing �of �the �Body �symbolises �the �pains �which �the Lord �suffered. �The �portions �which �the �priest �makes �in �the Body �are �called �the �"wounds". �To �prove �this �meaning �the priest places one third on top of the two thirds so that they form a Cross, then divides the Holy Body to form a Cross.

The �marvellous �reverential �method �in �which �the �Fraction �is recited, �is �enough �to �uplift �one �to �the �heavens, �to �live heavenly moments whilst still living on earth.

The� �prayers� �of� �the� �Fraction� �are� �divided� �into� �sections. Whenever �the �priest �completes �a �section, �the �congregation proclaims� �with� �enthusiasm� �and� �spirituality,� �"Lord� �have mercy."

During Fraction Prayer, the division of the holy Body takes place.� �It� �is� �worthwhile� �for� �you� �during� �this� �time� �to contemplate on the sufferings of the Lord which He endured

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for �you, �"They �struck �Him �on �the �head �with �a �reed �and spat on Him" (Mark 15:19). Contemplate on the crown of thorns which hurt His holy head. Contemplate on the blood which was shed from His holy body, "From the sole of the foot �even �to �the �head, �there �is �no �soundness �in �it. �But wounds �and �bruises �and �purified �sores. �They �have �not been closed or bound up or soothed with ointment" (Isaiah

1:6). Search into yourself and say, "All this You endured my

beloved Lord for my sins, Lord have mercy on me a sinner!"

Follow the words of the priest, meditating on their meaning, sharing in with the supplication. When he says, �"Purify �us also, our Master, from our hidden and manifest sins, and may �every �thought �displeasing �to �Your �goodness �O �God, lover �of �mankind, �be �away �from �us..." �repeat �to �yourself the words, "Purify me from my hidden and manifest sins and keep �away �from �me �all �evil �thoughts �which �do �not �please Your �goodness." �Then �the �priest �prays, �"Purify �our �souls, bodies, �spirits, �hearts, �eyes, �our �thoughts, �our �minds �and our intentions." Repeat after every word, "Amen." Hence you �will �receive �the �benefits �of �the �supplications �in �the beautiful Fraction Prayer.

Share �with �the �congregation �in �the �great �prayer, �repeating,

"Lord have mercy", and mention all your supplications.

How strong is praying, "Lord have mercy", throughout �the sections �of �the �Fraction! �As �we �know, �the �Fraction �speaks about �the �passions �of �the �Lord �on �the �Cross. �His �infinite mercy �on �mankind �is �the �reason �and �subject �of �the �Lord's passions �on �the �cross. �When �we �say, �"Lord �have �mercy," during the Fraction, we remember the Lord's great mercy by which He surrendered Himself on the cross for us. So we ask

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the �Lord �to �fulfill �this �mercy �in �us �and �make �us �worthy �to benefit.

V� �Each time you recite and repeat, with the congregation, the prayer, "Lord have mercy," �between the sections of the Fraction Prayer, ask for matters that need mercy from God, for example, you can ask for your repentance, and ask for the forgiveness of your sins. You can also ask for spiritual �guidance �and �progress, �and �for �the �success �of your service. And you can ask for a friend who may be in trouble. Put all these matters in the hands of God and in His �compassionate �eyes, �and �you �will �find �mercy �and help.

V� �After the priest completes the Fraction prayer, the whole church prays the "Our Father" in one voice so that the prayer maybe effective and powerful.

V� �Pray� with�� reverence�� and�� attention�� to�� this�� most magnificent �prayer �which �is �the �most �honourable �and acceptable to God, as the Lord Jesus Himself taught it to us by His blessed mouth.

V� �Renew in your heart the emotions of love to God who is the �aim �of �all �goodness, �who �loved �you �so �much �and called you His child.

V� �Say joyfully with the priest the "Our Father..."

V� �By mentioning the words �"Our �Father" �you remember that you are His child and that those around you are His children as well. When you feel your relationship to God, you will also feel related to all His other children. Treat

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them in true love, as your fellow brothers and sisters in Christ. �For �we �are �all �His �children, �and �He �is �"Our Father who art in heaven..."

V� �Pray �and �meditate �on �the �seven �beautiful �and �eternal supplications in this awesome prayer:

i.�� Hallowed be Thy name

ii.�� Thy kingdom come

iii.�� Thy will be done

iv.�� Give �us �this �day �our �daily �bread �- �signifying �the actual bread for all our physical needs, as well as the bread which �gives �us �spiritual �nourishment, �that �is, �the �word �of God, �for �our �beloved �Lord �said: �"Man �shall �not �live �by bread� alone,� but� by� every� word� that� proceeds� from� the mouth of God" (Matthew 4:4). It also signifies the partaking of �the �Holy �Body �and �Blood �of �Jesus �Christ, �for �He �is �the Bread� �of� �Life� �which� �came� �from� �heaven,� �and� �whoever partakes of it shall have eternal life (Matthew 6:15-51).

v.�� Forgive us our trespasses

vi.�� Lead us not into temptation

vii.�� But deliver us from evil

The �prayer �is �then �concluded, �"Through �Jesus �Christ �our Lord", in �order �to �assure �us �that �the �prayer �is �accepted �by God the Father, for our beloved Jesus said: "Most assuredly

I �say �to �you, �whatsoever �you �ask �from �the �Father �in �My name, He will give you" (John 6:23).

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Prayers of Submission and Absolution

After completing the Lord's Prayer, the priests begins to pray three reverent prayers inaudibly.� �In the first prayer, he asks for� �himself� �and� �his� �people� �saying,� �"Lead� �us� �not� �into temptation,� �neither� �let� �any� �iniquity� �overcome� �us,� �but deliver� �us� �from� �unprofitable� �deeds,� �and� �abolish� �the tempter and cast him from us the cause which drives us to sin."

At its conclusion, the deacon invites people to repentance by saying, "Bow your heads before the Lord."

All the congregation kneel before God, as it is a moment of repentance �and �confession, �so �that �we �may �be �worthy �to accept �the �Prayer �of �Absolution �from �the �priest. �Hence �the people �respond, �"We �bow �before �You, �O �Lord" �or �"Here we are Lord, bowing our heads, confessing our iniquities and sins, asking for Your Divine mercy to wash us, so that we �may �become �whiter �than �snow." �We �may �pray �the prayer of repentance, which is mentioned in the absolution of the �Evening �Vesper �prayers. �Alternatively, �we �can �pray Psalm 150, or, "O God, absolve, remit and forgive us our sins which we have done willingly and unwillingly," then say the, "Our Father who art in Heaven..."

My beloved, offer unto God a true repentance during these awesome �moments, �bow �your �head �and �your �soul �under God�s �mighty �hand, �that �He �might �lift �you �up, �accept �your repentance �and �forgive �your �sins, �according �to �His �divine promise, �But on this one will I look on him who is poor and �of �a �contrite �spirit, �and �who �trembles �at �My �word�

(Isaiah 66:2).

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The priest prays the second Prayer of Submission inaudibly,

thanking� �the� �Lord� �for� �preparing� �for� �us� �these� �Divine Mysteries �which �the �angels �desire �to �behold. �Then �he �asks God to unite us with Himself through our partaking of His Holy �Body �and �Blood, �according �to �His �Divine �promise,

"He who eats My flesh and drinks My Blood, abides in Me and I in him" (John 6:56).

To �unite �together �in �brotherly �love �as �the �Apostle �Paul wrote: "For we being many, are one Bread and one Body, for we all partake of that one Bread" (1 Corinthians 10:17).

Then �the �priest �asks �that �we �may �be �filled �with �the �Holy Spirit, confirmed in His upright faith until the end, and to be filled with the longing for His true love, and be repentant and faithful, in order to be ready to meet Christ.

The deacon says, "Let �us �attend �in �fear �of �God!"� �Let �us listen �during �our �Submission �Prayers, �lifting �our �hearts �to God �in �silence, �as �the �Spiritual �Elder �wrote: �"Silence �your tongue, to comfort your heart. Silence your heart, your spirit talks." �And �also, �"The �mouth �of �the �silent �reflects �the mysteries of God."

During your submission and silence, while waiting to accept the� �absolution� �from� �the� �priest,� �offer� �unto� �God� �your repentance, �in �order �that �you �may �be �worthy �enough �to proceed and partake of the Divine Mysteries. Hence, you will receive forgiveness and the full benefit of the Absolution.

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The priest gives peace to the kneeling congregation saying,

"Peace �be �with �you �all."�� And �while �still �bowing, �the congregation respond, "And also with your spirit."

Here, all are kneeling, and feeling sorry for their sins, and so the priest bestows on them peace, as an introduction to the joy which awaits them, after having read the Absolution and receiving forgiveness of sins and redemption from the heavy yoke of sin.

Rejoice �my �beloved, �and �rest �in �peace �when �you �receive peace �from �the �priest, �and �respond �with �a �loving �heart towards your father, saying, "And with your spirit."

The� �congregation� �is� �still� �in� �submission,� �presenting� �a collective �repentance, �while �the �priest �starts �the �absolution prayer �inaudibly: �"O �Master �and �Lord, �Almighty �God, healer of our souls, bodies and spirits..."

He �requests �from �God �to �accept �the �repentance �of �His servants �who �are �standing �before �Him, �humbly �confessing their sins and prays that they may be absolved from every sin, every curse, every denial, before they proceed to partake of the Divine Mysteries. He prays that their names be inscribed with all the Saints in the Kingdom of Heaven.

This �is �the �goal �of �our �spiritual �struggle, �that �God �may accept �our �repentance, �and �absolve �us �from �every �sin �and inscribe �our �names �with �all �His �Saints �in �the �Kingdom �of Heaven. �This �is �our �ultimate �joy! �Just �as �when �the �seventy apostles returned with joy saying, �"Lord, �even �the �demons are �subject �to �us �in �Your �Name" �(Luke �10:17), �the �Lord said �to �them, �"Do �not �rejoice �in �this, �that �the �spirits �are

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subject to you, but rejoice rather because your names are written in Heaven" (Luke 10:20).

Then �the �priest �remembers �his �children �who �asked �him �to pray for them. Not only would he have written their names down, but would have also remembered them in his heart and mentions�� them�� before�� the�� Sacrifice,�� who�� carries�� sins, problems �and �the �worries �of �the �world. �He �prays �that �God may give remedy for the sick and repose for the departed, joy for �the �oppressed, �success �for �students, �and �peace �for �the troubled.

Finally, �in �meekness �and �humility, �he �mentions �himself:

"Remember �also, �O �Lord, �my �weakness, �and �forgive �me my �numerous �sins, �and �where �sin �abounds, �may �Your grace �there �be �highly �abundant. �Do �not �deprive �Your people of the grace of Your Holy Spirit for the sake of my own personal sins and the abominations of my heart, but rather absolve them all."

Then the priest says the introduction of the Litanies of Peace and �Fathers, �inaudibly, �then �says �the �introduction �of �the Litany of Gatherings as follows: "Remember, �O �Lord, �our gatherings to bless them."

The deacon raises the Cross, responding to the priest, ""You are saved. Amen. And with your spirit."

This �response �is �divided �into �two �parts, �the �first �is �for �the priest: "You are saved. Amen. And with your spirit."� �The second �is �for �the �congregation: �"Let �us �attend �in �fear �of God."

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As the deacon hears the priest presenting repentance to God

in� �reverence� �saying,�� "Remember�� also,�� O�� Lord,�� my weakness �and �forgive �me �my �numerous �sins....", �he �sees his humility and lowliness before the sacrificed Lamb of God, who �takes �away �the �sins �of �the �world, �and �so �he �too immediately� �gives� �witness� �to� �his� �own� �repentance� �and salvation by saying, "You are saved. Amen."�� He then joins

in giving comfort to the priest by replying, "And with your spirit". �Or alternatively, peace and comfort for your honest, repenting spirit, that reminds me of Nathan the prophet, with David the Prophet and King. When David confessed his sins

to God before Nathan, he said: "I have sinned against the Lord," and Nathan said to David, "The Lord also has put away your sin, you shall not die" (2 Samuel 12:13).

Here I ask myself, was it Nathan's authority to say to David the �Prophet �and �King, �"The �Lord �also �has �put �away �your sin. You shall not die" ?

David �was �a �great �king �and �prophet, �and �his �heart �was according �to �God's �heart; �even �more �than �Nathan �himself. But because God sent him, he went and spoke to David, as God told him. In other situations we find him giving to David obedience and submission. When investigating the subject of ordaining �Solomon �king �on �his �father's �throne, �Nathan �the prophet came in before David the prophet, he bowed down before �the �king �with �his �face �to �the �ground �and �said, �"My lord, O King ... even me your servant" (1 Kings 1:23-27).

Raising �the �cross �denotes �the �salvation �of �the �priest, �in accomplishing �by �the �cross �and �worthiness �of �the �Divine Blood shed for him, not by the words of the deacon.

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Then �the �deacon �says �to �the �congregation �kneeling �down before �God, �"Let �us �attend �in �fear �of �God." �This �is �the second time the deacon tells the congregation to listen in the fear of God. As a while ago, and specifically before reading the absolution, he said: "Let us attend in the fear of God." He �repeated �it �at �the �end �of �the �absolution, �due �to �the importance and significance of the situation, which obliges us

to be silent and revering, bowing our heads before the Lord

and �the �divine �Mysteries, �in �order �that �we �may �find �mercy and acceptance before God.

The congregation begs the rich mercy of God saying, "Lord have mercy, Lord have mercy, Lord have mercy." Seeking God's� �mercy� �is� �necessary,� �as� �despite� �our� �struggle� �in repentance, we are found worthy to partake of these divine Mysteries, because of God's great mercy. For this reason we beg in persistence, seeking God's mercy not once but thrice, signifying the completeness of the Holy Trinity.

Beat your chest my beloved and seek God's mercy for your salvation, and for the partaking of the Holy Communion.

Signs Before The Confession

The celebrant priest takes the Espadikon (centre of the Bread which� �symbolises� �the� �heart� �of� �our� �Lord� �Jesus� �Christ) between the tips of the fingers of his right hand, and carefully lifts �it �up, �while �bowing �his �head, �saying, �"The �Holies �are for �those �who �are �Holy." �Then �he �makes �the �sign �of �the cross �over �the �Chalice �with �the �Espadikon. �He �then �dips �it into �the �Honoured �Blood �and �carefully �lifts �it �again �and makes the sign of the Cross on the Holy Body present on the

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Paten, saying, "Blessed be the Lord, Jesus Christ, the Son of God, and sanctified by the Holy Spirit. Amen."

V� �Lifting the Espadikon above signifies:

�� The �lifting �up �of �the �Saviour �from �the �cross �for �the salvation of all, �"That �whoever �believes �in �Him �should not perish but have eternal life" (John 3:15) ;

�� The Resurrection of the Saviour from the dead to raise us with Him to be amongst those in heaven ;

��� The �greatness �of �these �Holies, �for �whoever �partakes �of them must be virtuous, holy, ready and repentant. That is why the priest lifts the Espadikon and says, "The Holies are for those who are holy."

One church cannon states, "If prayers are integrated, let the priest say through the first deacon: 'Who is pure, approach the� �Holy� �Mysteries,� �and� �who� �is� �not� �pure� �should� �not approach �them, �so �that �he �is �not �burned �by �the �fire �of Divinity. �Whoever �causes �a �friend �to �stumble, �or �has �an adulterous�� thought,�� or�� is�� drunk�� with�� wine,�� do�� not approach.'"

V� �When he says, "Blessed be the Lord, Jesus Christ", he makes the sign of the cross over the Holy Body with the Espadikon, as blessing is always accompanied by the sign of the cross, which is the sign of Christ, glory be to Him.

V� �After �making �the �sign �of �the �cross �on �the �Body �by �the

Espadikon which has now been dipped in the blood, the

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priest �moves �the �Espadikon, �thereby �touching �all �the wounds which he made in the Body during the Fraction.

It is as if he is trying to soothe the wounds of the Master which, He bore for us.

Here �the �priest �and �the �whole �church �with �him, �have �to remember that nothing can soothe the wounds of the Master, or �their �inflammation, �except �our �return �to �Him �through repentance �and �surrendering �ourselves �to �Him. �We �must please Him and obey his commandments. For as the Church explained, when the Lord said on the cross, "I am thirsty",

it was not water He thirsted for, so much as He thirsted for

the salvation of our souls and our return to Him.

My beloved, think of these meanings while hearing the priest saying, "The Holies are for those who are holy."

The� �congregation� �responds� �with� �this� �reverent� �response:

"One is the HOLY FATHER. One is the HOLY SON. One

is �the �HOLY �SPIRIT. �Amen."�� As �the �priest �warns �the congregation �saying, �"The �Holies �are �for �those �who �are holy", �the �congregation �respond, �"We �are �not �saints, �but unworthy �sinners, �but �the �only �Holy �and �Holiest �is �God, Trinitarian �hypostasis."�� We �simply �say �that �the �required holiness to proceed to Communion for the holy Mysteries, is Orthodox faith with purity of doctrine, life of repentance and spiritual discipleship, which is the firm foundation of proper Christian life.

Recite �my �beloved, �with �the �congregation �this �wonderful spiritual �song, �"One �is �the �Holy �Father..." �as �if �you �are standing with the Seraphim chanting with them their eternal

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praise: "Holy, Holy, Holy is the Lord of Hosts, the whole earth is full of Your glory!" (Isaiah 6:3).

As �the �priest �sees �the �reverence �of �the �congregation, �his humbleness �and �feelings �of �unworthiness, �together �with �the presence of the awesome holiness of the Mysteries, he gives the �congregation �peace �and �security �by �saying, �"Peace �be with �you �all," �and �the �congregation �responds, �"And �also with your spirit."

Recite �quietly �this �supplication �with �the �congregation, �to your �father �the �priest, �wishing �him �Divine �peace, �as �by �his peace you have yours.

The �priest �makes �the �sign �of �the �cross �over �the �Body �once again �with �the �Espadikon �dipped �in �the �Blood, �and �says,

"The �Holy �Body �and �the �true �honoured �Blood �of �Jesus

Christ, the Son of our God, Amen."

The Congregation answers: "Amen", believing the words of the priest.

The �celebrant �priest �then �makes �the �sign �of �the �Cross �over the �Body �the �third �time �with �the �Espadikon, �saying, �"The Holy, honoured Body and the true Blood of Jesus Christ, the Son of our God, Amen."

The congregation responds saying again, "Amen."

The priest overturns the Espadikon and holds it between his fingers turned upside down. He lifts it to the Chalice, makes the sign of the Cross on the Blood, and places the Espadikon into� �the� �Blood,� �saying,� �"The� �Body� �and� �the� �Blood� �of

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EMMANUEL,� �our� �God.� �This� �is� �true.� �Amen"�� The congregation responds, "Amen, I believe," believing all that the priest has said. It is worth mentioning that this response

is �mentioned �in �the �singular �form. �This �means �that �every

individual �believes �and �has �personal �faith �that �these �Holy Mysteries �are �the �Holy �Body �and �Blood �of �Emmanuel �our God, truly and without any doubt or hesitation.

Note:

i)� �Making �the �sign �of �the �cross �on �the �Holy �Body �by �the

Espadikon three times, then lifting the Espadikon to place it

in �the �Chalice, �symbolises �the �three �days �which �the �Lord Jesus spent in the tomb, and on the third day rose from the dead.

ii) �Overturning �the �Espadikon �and �placing �it �in �the �Blood upside down, so that it is submerged in the Blood present in the Chalice, symbolises the action of Crucifixion of our Lord Jesus Christ, glory be to Him, for at His Crucifixion they lay Him �on �His �back �so �that �they �can �nail �Him �to �the �cross. Therefore, �the �blood �from �Him �flowed �from �His �wounds, upon �His �Body, �upon �where �He �received �lashings, �upon where �they �placed �the �crown �of �thorns �on �His �head, �and upon where they pierced His side. His entire, precious body was completed immersed in His pure blood. This is likened

to �a �butcher �who �slaughters �a �lamb �and �immediately �it �is drenched in its blood. So too was our beloved good Saviour, the Lamb of God who takes away the sins of the world, as the priest says in the liturgy of St. Gregory, "You have gone as a lamb to the slaughter, even to the cross."

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THE CONFESSION

The celebrant priest raises the Paten very carefully with his hands �and �says �the �Confession:� "Amen. �Amen. �Amen. �I believe.� �I� �believe,� �I� �believe� �and� �confess� �to� �the� �last breath�"

Note:

This� �prayer� �is� �called� �'Confession',� �as� �it� �includes� �the confession �of �the �whole �church, �by �the �priest, �that �the Mysteries on the altar, in the paten and in the chalice, are the Body and Blood of the Lord.

During the priest's confession, the congregation kneel before God, �to �the �Divine �Mysteries �carried �by �the �hands �of �the priest.

Kneel, �my �blessed �one, �glorifying �and �honouring �the �Life Giving �Mysteries, �and �concentrate �with �the �priest �who �is praying �the �confession, �and �meditate �and �understand �every powerful, divine word.

After �the �priest �completes �the �Confession, �he �places �the paten on the altar, and covers it with both his hands, as an example� �of� �the� �Cherubim� �who� �covers� �the� �Ark� �of� �the Covenant, �which �was �the �vessel �of �manna �in �the �holiest �of the holies, then kneels before the altar reverently saying these inaudible prayers:

"For all glory and all honour and all worship are due to the Holy Trinity, the Father, the Son and the Holy Spirit, at all times and forevermore, Amen" ;

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"Make �us �all �worthy, �O �our �Master �to �partake �of �Your Holy Body and Your Honoured Blood, for the purification for �our �souls, �bodies �and �spirits, �and �forgiveness �of �our sins and our iniquities, that we may become one body and one spirit with You" ;

"Absolve �and �forgive �us �O �God, �our �sins �which �we �have done willingly and unwillingly."

These prayers are concluded with the Lord's prayer, �" �Our

Father ..."

My �beloved, �why �don't �you �learn �these �prayers, �which �are solemn �but �great �in �meaning, �and �pray �them �inaudibly �with the �priest �while �you �are �kneeling, �giving �glory �to �the �One God, �Trinitarian �in �hypostasis, �asking �forgiveness �for �your sins, �supplicating �unto �the �Lord �to �make �you �worthy �to partake �of �these �Holy �Mysteries, �and �thereby �increase �your abiding �and �unity �in �Christ, �so �that �you �may �become �one body and one spirit with Him.

At the end of the Confession, the deacon holds the Cross in his right hand and an illuminated candle in his left, between them �he �holds �a �veil �folded �in �the �shape �of �a �triangle �and placed� �before� �his� �eyes.� �He� �then� �prays� �the� �deacon's confession: �"Amen, �Amen, �Amen, �I �believe, �I �believe, �I believe that this is true Amen. Pray for us and for all the Christians who said to us concerning them, 'remember us in �the �house �of �the �Lord'. �The �peace �and �love �of �Jesus Christ �be �with �you. �Sing �a �psalm, �Alleluia. �Pray �for �the merit� �of� �partaking� �of� �these� �holy,� �pure� �and� �heavenly Mysteries. Lord have mercy."

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Note:

The Cross held by the deacon with his right hand, is the sign of the Son of Man. Jesus Christ was crucified on the cross for our salvation, so the Apostle would like us to place the sign �of �the �Cross �before �us �continually �saying, �"For �I determined not to know anything among you except Jesus Christ and Him crucified" (1 Corinthians 2:2).

The �illuminated �candle �held �in �his �left �hand �symbolises �the life of sacrifice that the Lord Jesus lived for us, this sacrifice

is manifested in the tears that He wept for us and the sweat that came forth from His Body for us, and the Blood that is shed on the Cross, dripping until it covered His Holy Body. The �Lord �Jesus, �the �lover �of �mankind, �sacrificed �His �tears, sweat and blood for us:

"Greater love has no one than this, than to lay down one's life� �for� �his� �friends"� �(John� �15:13).� �The� �candle� �that illuminates �and �burns �and �melts �drips �drops �of �hot �wax, reminding �us �of �the �Lord �Jesus �who �wept �for �us, �and sweated drops of blood. All this He did out of His love for us and at last, He did not withhold His Blood or His life to reconcile us with Him, so that He may return us to the lost paradise� �and� �the� �kingdom� �prepared� �for� �us� �before� �the foundation of the world.

The veil held by the deacon between his hands, he lifts and places �it �in �front �of �his �eyes �because �of �the �glory �of �Christ that dwells upon the altar, and he cannot face the splendour of �this �glory, �so �he �covers �his �eyes �like �the �Seraphim �who cover their faces with their wings because of the splendour of the glory of God, which is invisible and unspeakable.

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When the deacon says the Confession, he confirms his belief

in �the �priest�s �profession, �which �is �mentioned �prior �to �the deacon�s �Confession. �He �declares �his �belief �regarding �the theological �facts �of �faith �about �the �truth �of �the �Life �Giving Body which the Lord took of the Virgin Mary, and gave it up for us on the Holy wooden Cross by His own will, and that �His �Divinity �did �not �depart �from �His �humanity �for �a single instant nor a twinkle of an eye, and that this Body is given for us, for our salvation, forgiveness of sins and eternal life to those who partake of it worthily.

The� �deacon� �then� �asks� �the� �congregation� �to� �pray� �for themselves and all the Christians who asked of us to pray for them,� �and� �he� �asks� �us� �to� �praise� �and� �sing� �during� �the communion of the feast of the wedding of the Lamb. Lastly he �requests �prayer �for �those �who �will �partake �of �these heavenly Mysteries, in repentance and worthiness so that the Communion �becomes �a �source �of �blessing, �fulfillment �and spiritual �growth, �and �judgement �or �a �reason �for �weakness, sickness and death, which is what the Apostle Paul warned us of in 1 Corinthians 11:29-30.

Finally,� �the� �deacon� �concludes� �the� �Confession� �with� �the powerful words, "Lord have mercy," as it is by God's that we �can �come �to �church, �"But �as �for �me, �I �will �come �into Your house in the multitude of Your mercy, in fear of You

I will worship towards Your holy temple" (Psalm 5:7). By

the mercy of God, not by our own worthiness, we come into the holy temple to see the priest when he opens the veil of the �sanctuary �saying, �"Have �mercy �upon �us �O �God, �the Father �Almighty, �O �Holy �Trinity �have �mercy �upon �us." During� �the� �Communion,� �the� �deacon� �says,� �"Lord� �have mercy," so our own communion may be according to God's

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mercy. �Do �not �treat �us �according �to �our �sins �O �Lord because, �"If �You �Lord, �should �mark �iniquities, �O �Lord who can stand? But there is forgiveness with You" (Psalm

130:3-4).

Before�� proceeding�� to�� take�� the�� Holy�� Communion, contemplate �on �the �words �of �the �deacon: �"Pray �for �the merit �of �partaking �of �these �Holy, �Pure �and �Heavenly Mysteries", examine yourself before partaking of the Holies so as to take grace instead of condemnation.

It� �is� �worth� �mentioning� �that� �the� �Protestants� �think� �the Communion is merely a spiritual sharing between believers, and do not place restrictions or conditions of repentance on those partaking. Their elders do not warn their people that,

�none �is �supposed �to �partake �of �it �except �ready �believers, who are without blame or stumbling. Whoever partakes of it without� �knowledge� �or� �understanding� �or� �confession� �of Christian �faith �or �whoever �partakes �of �it �while �carrying �a hidden or conspicuous sin or certain guilt, faces the wrath of God and His penalty, and is a criminal in the Body and Blood of the Lord."� �As for us Orthodox people, we believe

in the transubstantiation and that what we partake of is not normal bread or normal wine, but the Holy Body and Blood of the Lord truly and in truth.

St.�� John�� Chrysostom�� gave�� an�� effective�� sermon�� about Communion with repentance and preparation, which is also mentioned by the church in the eleventh hour of Tuesday of the Holy Pascha: "I want to remind you brothers of what I repeated �by �telling �you �about �our �partaking �of �the �Holy Mysteries �of �Christ �as �I �saw �you �in �great �degradation �and lack of fear, worship and mourning, so I cry for myself and

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say, 'Do these people know for whom they are standing? Do they �know �what �is �the �power �of �this �Mystery? �Then �I unwillingly get angry, even if I could go out, I will leave you out of distress and if I rebuke one of you, he does not care but complains as if I oppressed him! How strange, for those who �do �oppress �you �and �steal �your �goods, �you �don't �rage against �them �like �you �rage �about �me �who �cares �for �your salvation, �fearful �for �wrath �of �God �to �fall �upon �you �as �a result �of �your �negligence �towards �this �Great �Mystery, �do you know whom do you partake of? It is the Holy Body of the �Word �of �God �and �His �Blood �shed �for �our �salvation. �If anyone �partakes �unworthily �of �them �he �will �have �penalty and �perish �like �Judas �who �surrendered �the �Lord �as �he partook unworthily of the supper.'"

The congregation must lift their hearts to God asking for His blessing �and �mercy �on �all �the �worthy �partakers, �so �that �the sacrament �may �become �a �blessing �in �their �lives, �and �they abide �in �Christ �and �Christ �abides �in �them �according �to �His true promise, "He who eats My Flesh and drinks My Blood abides in Me and I in him" (John 6:56).

My beloved, why don't you contemplate on all the previous prayers. While kneeling and with the confession of the priest and his inaudible prayers, then the confession of the deacon including �the �instructions �to �pray �for �all �Christians �and �for the merit of partaking of these Heavenly Mysteries, take the blessing of praying for the needy.

Rise �from �your �kneeling �and �sing �with �the �congregation,

"Glory unto You O Lord, glory unto You", giving glory to God who blessed the church with these Divine Mysteries, so that �they �become �remedy, �life �and �salvation �for �our �souls,

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bodies and spirits, and for the forgiveness of sins and abiding in Christ, and finally attaining eternal life (Romans 6:22).

Then the congregation chants Psalm 150, which is the Psalm of joy and exultation as the deacon says, "Sing with praises saying� �Alleluia!"� �Hymns� �and� �praises� �are� �then� �sung according to the church season.

Meanwhile �the �priest �rises �and �asks �absolution �from �his brothers �the �priests, �and �forgiveness �from �the �deacons �and congregation and starts giving the Eucharist to all those who are prepared.

My beloved, if you have confessed and are careful, proceed

to �the �holy �place �for �partaking �of �the �Communion �of �the

Divine Mysteries, the Bread of life.

The �period �between �confessions �must �not �exceed �3 �- �4

weeks.

Care�� must�� be�� given�� concerning�� eating�� and sleeping ...

V� �Care for eating

The person who wants to partake of the Holy Communion, must fast at least nine hours beforehand, as mentioned in the Apostolic �cannons, �"No �one �receives �the �Eucharist �except with �purity �and �fasting, �and �if �a �person �approached �and took �from �the �Communion �carelessly, �they �will �be �cut �off from the church of God forever."

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The �nine �hours �represent �the �nine �hours �the �Lord �Jesus suffered �on �Good �Friday �(from �9am �to �6pm). �At �the �third hour �(9am) �Pontius �Pilate �condemned �the �Saviour �to �be crucified, �then �the �path �to �crucifixion �began �with �a �long series �of �tortures �like �lashing, �the �placing �of �the �crown �of thorns, �scourging, �striking �with �reeds, �mockery, �spitting �on His Holy face and clothing Him with a purple robe. After all this, �"They� �led� �Him� �away� �to� �be� �crucified"� �(Matthew

27:31). �Even �St. �Mark �the �Evangelist �records,�� "They �led

Him away to crucify Him" (Mark 15:20).

And so the Saviour suffered on the Cross until He gave up His Spirit, at the ninth hour (3pm). Even after His death, one of the soldiers pierced His side with a spear, and immediately blood �and �water �came �out. �Then �He �was �taken �down �from the Cross at the eleventh hour (5pm), and after anointing His Body with the spices, He was laid in the tomb at the twelfth hour (6pm).

The period of His sufferance and torture was nine hours, and so �we �fast �nine �hours, �remembering �the �nine �hours �Christ suffered �for �us. �We �commemorate �and �honour �and �the passions �of �the �Lord �for �our �salvation, �so �that �we �may �be found �worthy �to �partake �of �His �pure �Body �which �has �been broken for us, and His Precious Honoured Blood which has been shed for us.

Children fast for six hours, in consideration for their young age. Infants fast for three hours, which is the normal period between weaning the infant.

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Note:

In �the �case �of �afternoon �Masses, �such �as �during �the �Great Lent, adults should take care to fast from midnight, the night before.

Care of eating is also related to taking care when bathing and brushing �teeth. �The �person �who �intends �to �receive �Holy Communion �must �bathe �the �night �before, �and �not �in �the morning, as bathing is considered breaking the fast because the body pores absorb water during bathing, and also some of the water might enter into the mouth accidentally.

Also �brushing �teeth �in �the �morning �of �receiving �the �Holy Communion �is �not �permissible, �as �some �water �might �enter the �throat �and �hence �break �the �fast. �In �the �case �of �certain mouth �infections �which �necessitate �brushing �teeth �in �the morning,� �special� �absolution� �must� �be� �taken� �from� �the confession� �father.� �Bathing� �and� �washing� �the� �mouth� �is considered �luxury �and �comfort �for �the �body, �while �God ordered the Passover lamb (who signifies the Body of Christ)

to �be �eaten �with �bitter �herbs, �in �haste, �with �a �belt �on �their waist, their sandals on their feet and their staff in their hand

(signifying readiness and preparation, not rest and idleness),

(Exodus 12:8-11).

V� �Care for sleeping

We� �refer� �here� �to� �bodily� �secretions,� �which� �prohibit� �the partaking �of �Holy �Communion. �This �relates �to �secretions, through �masturbating �for �example, �or �menstruating, �in �the case of a woman. These secretions are considered breaking the fast, however, it does not prohibit, them from attending the �church �or �partaking �in �prayer �with �the �congregation.

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Concerning�� this,�� St.�� Severus,�� son�� of�� Moqafaa�� said,

"Although �he �is �considered �having �broken �his �fast, �it �does not �prohibit �the �prayer, �or �him �entering �the �church �or attending the mass but only prohibits partaking of the Holy Mysteries. �As �for �married �couples, �they �should �not �have sexual� �relations� �the� �night� �before� �receiving� �the� �Holy Communion, and the couple should remain as such during that �day. �The �night �prior �to �the �Mass, �they �should �be repentant,�� and�� prepare�� themselves�� physically�� and spiritually, �and �during �the �day �they �should �be �kept �busy contemplating �on �the �blessing �they �just �received, �and �the great Divine Host who now dwells within them as a result. They are to spend the day thanking God for this great gift."

It �was �said �about �St. �Epifamios, �Bishop �of �Cyprus, �that �he was calling the Holy Spirit in person during the Mass. One day he called Him but He did not overshadow the place, so he �grieved �very �much �and �feared �that �God �prevented �His Spirit �from �him. �He �then �looked �at �the �deacon �beside �him and found him infected with leprosy, so he ordered him to go out of the church. After the service he called him and asked him �the �reason �for �the �evil �that �occurred �to �him, �and �he confessed that he had relations with his wife the night before.

My beloved, while waiting for your turn to receive the Holy

Communion, pray :

"O �Sovereign �of �Life, �and �King �of �ages, �the �Word �of �God our �Lord, �God �and �Saviour �Jesus �Christ, �the �true �Bread which �came �down �from �Heaven, �giver �of �life �to �those �who receive� �it,� �make� �me� �worthy,� �without� �condemnation� �to partake of Your Holy Body and Honoured Blood, so that by partaking �of �the �Holy �Mysteries �I �become �one �with �You �to

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the end, You the Son of God the Father, Glory to You with

Him and with the Holy Spirit forever, Amen."

"O Sovereign of Life and King of ages, our Lord and God Jesus �Christ, �the �true �living �Bread �which �came �down �from Heaven, �who �gave �life �to �those �who �partake �of �Your �Holy Body �and �Honoured �Blood, �bless �Your �servant �with �Your Heavenly Blessings so that I may be worthy to receive Your Holy� Body� and� Your� Sacred� Blood� worthily.� Remind� my heart of Your Grace and save me, to taste the sweetness of Your �Heavenly �Grace, �hidden �in �this �Mystery. �Give �me �a steadfast �faith, �free �of �doubt �to �proceed �to �You, �believing that� �this� �is� �Your� �Holy� �Body� �and� �Honoured� �Blood,� �O Emmanuel� �our� �God.� �Make� �me� �worthy� �to� �receive� �them without falling into condemnation, but for the forgiveness of my� �sins� �and� �uniting� �with� �You� �spiritually,� �and� �for� �the acceptance �before �Your �Holy �pulpit. �Glory �be �to �You �with Your� �Gracious� �Father� �and� �the� �Holy� �Spirit,� �now� �and forevermore, Amen."

"Lord, �I �am �not �worthy �to �have �You �come �under �my �roof because �I �am �a �sinner, �but �only �say �the �words, �"Your �sins are forgiven," and my soul will be healed. I am barren and empty�� of�� any�� goodness,�� I�� have�� nothing�� but Your compassion, �mercy �and �love �to �mankind. �You �descended from �Heavenly �Glory �to �our �humility �and �consented �to �be born in a manger. O Holy Saviour, do not reject my humble and �miserable �soul �which �is �waiting �for �Your �Glorified coming. As You did not refuse to enter the leper's house to heal him, please Lord, come into my soul to cleanse it. As You �did �not �stop �the �adulteress �from �kissing �Your �feet, please do not prevent me from coming near You to receive Your �Holy �Body �and �Your �Sacred �Blood. �May �this �Holy Communion banish every corruption and mortify all my evil

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desires. Help me to obey Your commandments and heal my soul �and �my �body �from �every �sin. �May �Your �Spirit �dwell within me and make me united with You so I may live for the glory of Your name. Amen."

THE HOLY COMMUNION

All �that �you �have �done, �my �blessed �one, �in �your �spiritual struggle �and �preparation �for �the �holy �Mass, �whether �it �be repentance, �confession, �humbleness, �fasting �or �prayers, �is considered �the �pursuit, �and �now �in �partaking �of �the �holy sacrament of Communion, you have attained the prize. You partake of the Communion, which is the living Sacraments of God, �as �a �reward �for �your �spiritual �struggle, �for �as �the Apostle Paul says, "I press towards the goal for the prize of the upward call of God in Christ Jesus" (Philippians 3:14). Here, take more care against any idle or evil thought, paying attention� �to� �what� �the� �Apostle� �Paul� �said,� �"Let� �no� �one defraud you of your reward" (Colossians 2:18).

When� �the� �priest� �comes� �with� �the� �paten,� �covered� �and containing� �the� �Holy� �Body,� �toward� �those� �who� �will� �be receiving �the �sacrament, �bow �and �respond, �"Blessed �is �He who comes in the name of the Lord!"

After completing your 'Prayer before Holy Communion', take

a small corporal (veil), that is given out specifically for those receiving �Communion, �and �proceed �and �kneel �before �the Holy �Body �as �you �accept �the �sacrament �from �the �priest. When the priest says, �"The �Body �of �Emmanuel �our �God, this is true, Amen", respond saying, "Amen," thus you are

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bearing �witness �that �what �you �have �received �is �indeed �the

Holy Body of the Lord Jesus.

After you receive the Holy Body cover your mouth with the corporal, �as �if �to �cover �this �precious �jewel, �until �you �have consumed the jewel.

When �your �turn �comes �to �receive �the �Honoured �blood, proceed towards the chalice carefully so the priest may give you �the �Sacred �Blood, �and �feel �and �believe �that �you �are approaching �the �blood �from �the �divine �side �of �Jesus �Christ who was crucified, and drink of the Blood from the side of the Lord when He was wounded by a spear. When the priest says, �"The �Blood �of �Emmanuel, �Our �God, �this �is �true, Amen," �respond �saying, �"Amen," �but �do �not �place �the corporal over your mouth after you receive the Blood.

You �must �then �drink �some �water �so �that �none �of �the �Holy

Communion remains in your mouth.

Then stand in a quiet place, offering prayers of thanksgiving

('Prayer after Holy Communion') to God who allowed you to receive His Holy Body and Blood, and gave you this spiritual gift. �These �are �some �prayers �of �thanks �for �you �to �pray quietly:

"Our mouth is filled with gladness and our tongue with joy upon the partaking of Your Immortal Mysteries O Lord. For that which no eye has seen, nor ear heard nor entered into the �heart �of �man, �that �which �God �has �prepared �for �those who �love �His �Holy �name, �You �have �revealed �to �the �young children of Your Holy Church. Indeed O Father, this is the pleasure placed before You for You are compassionate and

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we send up to You the glory and the honour O Father, Son and Holy Spirit now and forevermore, Amen."

"I thank You my Lord Jesus Christ, the life-giver, of whose Body �and �Blood �I �am �not �worthy �to �partake �of. �I �ask �and entreat You, do not condemn me for partaking of Your Holy Body and precious Blood, but let them be for the forgiveness of my sins, blotting out of my iniquities, and for everlasting life.� �Save� �me� �from� �every� �evil� �deed,� �and� �grant� �me� �an inheritance in Your heavenly kingdom, as You are God the Saviour of those who call unto You."

"What �is �this �ocean �of �Your �goodness �for �those �who �fear You? �And �what �is �this �compassion �and �great �concern �for those who love You? I thank You, my God who cares for me, and gave me this Heavenly, Immortal Food, and opened for me the way to Eternal Life. Kindle within me the fire of Your divine love, and preserve me in the grace of Your holy gifts, not for judgement, but for purity of soul, body and spirit, so that �I �live �in �You, �through �You, �and �for �You, �and �bestow upon me the Christian perfection and righteousness which is pleasing �to �You. �To �You �I �send �up �glory, �honour �and worship �with �Your �Good �Father �and �consubstantial �Holy Spirit, now and forevermore, Amen."

"My tongue praises and my soul glorifies the Lord. My heart rejoices �for �You �have �come �to �me �Lord �and �dressed �me �in purity and allowed me to Your feast. May my union with You today �be �everlasting �and �through �it �I �grow �in �strength �of faith and hope. Let my communion be a symbol of the grace of Your Salvation, let it be a purification to my body and my soul �and �preparation �for �the �everlasting �love �and �joy. �To You O Lord, I surrender myself and my will, call to You my senses �and �bless �them �and �let �my �mind �to �be �according �to

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Your will. Enlighten my heart, awaken my conscience, cast away all the shadows of evil, hush the storms, walk with me and guide me. Give me comfort, quench my thirst, look with love at all my�� shortcomings, abide with me for the day is coming to an end and stay with me for a new day. You alone are my aim and happiness, now and forevermore, Amen."

About the necessity of quietness and praying after the Holy Communion, �one �of �the �fathers �says, �"After �receiving �the Holy �Mystery, �we �must �not �hurry �to �leave �the �church, �or start talking. But let us be alone in silence and prayer for a few moments after the Holy Liturgical Prayer, to thank God and �appreciate �His �eternal �gift, �for �during �these �precious moments, we are most able to worship our God, and touch the �presence �of �the �Divine �Host �dwelling �inside �our �souls. So as a one spiritually renewed, or converted, we leave the church �and �greet �others �so �that �they �may �know �that �the unspeakable �Mystery �has �been �fulfilled �within �us, �which �is the Mystery of love which proclaims much more our love for others."

After completing the thanksgiving prayers, go back to your usual place in the church and sing with the congregation the praises �and �hymns �said �during �the �Holy �Communion �time. After the Holy Communion has been given, and the angel of the Sacrifice has been dismissed, pray with the congregation the final ritual prayers.

If you are a deacon, you can take off your service vestments only after the angel of the sacrifice has been dismissed, and by no means beforehand.

It is better to chant Psalm 46, "Oh clap your hands all you peoples! Shout to God with the voice of triumph! For the

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Lord �most �High �is �awesome, �He �is �a �great �King �over �all the �earth. �He �will �subdue �the �peoples �under �us, �and �the nations under our feet. He will choose our inheritance for us, the excellence of Jacob whom He loves. God has gone up �with �a �shout, �the �Lord �with �the �sound �of �a �trumpet. Sing praises to God, sing praises for God is the King of all the �earth. �Sing �praises �with �understanding. �God �reigns over �the �nations. �God �sits �on �His �Holy �Throne. �The princes, �the �people �have �gathered �together, �the �people �of the God of Abraham. For the shields of the earth belong to God. He is greatly exalted, Alleluia."

Let �us �contemplate �on �this �marvellous �psalm, �so �that �you may meditate on its meaning while you say it...

"Oh clap your hands, all you peoples, shout to God with the �voice �of �triumph." �Clapping �is �a �sign �of �joy �and happiness, and what greater joy than a person receiving the Holy �Body �and �Blood �of �Christ, �so �that �you �will �abide �in Christ and receive eternal life. Attending the Holy Mass and partaking �of �the �Holy �Mysteries �is �attending �the �supper �of the wedding of the Lamb, accompanied by joy.

"He �will �subdue �the �peoples �under �us, �and �the �nations under our feet."� �By partaking of the Divine Mysteries we receive power to overcome our enemies, both the hidden and the visible, these devils who fight us by seductions and lusts, we are victorious over our corrupt nature and evil intentions. People �who �want �to �harm �us �or �persecute �us, �we �can �bear through �love, �service �and �sacrificing �for �them. �When �we receive Holy Communion, we take Christ within us, so that we can overcome the world, "Because He who is in You is greater �than �he �who �is �in �the �world" �(John �4:4), �and,

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"They� �overcame� �him� �by� �the� �Blood� �of� �the� �Lamb"

(Revelation 12:11).

"He will choose our inheritance for us, the excellence of Jacob whom He loves."� �What a great choice for the Lord to �choose �us �to �partake �of �His �Holy �Body �and �Blood, �to abide �and �unite �with �Him �for �Eternal �Life. �The �Lord �who loved �the �spiritual �beauty �of �Jacob, �such �as �patience �in affliction,�� persistence�� in�� prayers,�� trust�� in�� God�� and humbleness, �also �loves �to �see �us �bearing �the �fruits �of �the Spirit, to be adorned by virtues, wearing the wedding clothes

and qualified to enter into the presence of the bridegroom.

"God has gone up with a shout, the Lord with the sound of a trumpet."� �The Communion of the Holy Mysteries, the disappearance �of �the �Holy �Body �and �Blood �of �Christ �after we �had �seen �them �before �us �on �the �altar, �signifies �the ascension �of �the �Lord �when �He �was �taken �from �them �and carried �up �into �heaven. �The �ascension �of �the �Lord �was accompanied� �by� �joy,� �whether� �from� �His� �disciples� �who,

"Returned �to �Jerusalem �with �great �joy" �(Luke �24:52), �or from �the �Heavenly �Hosts �who �were �calling �out, �"Lift �up your heads O you gates! and be lifted up you everlasting doors! and the King of Glory shall come in" (Psalm 24:7).

"Sing praises to God, sing praises! For God is the King of all the earth" How wonderful is this Psalm, which is full of happiness� �because� �of� �the� �great� �occasion� �of� �the� �Lord�s Ascension to Heaven it proclaims! It repeats the word �sing� five �times �in �two �versus �only. �Let �us �feel �this �great �and glorified joy, after partaking of the Holy Communion.

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�God �Sits �on �His �Holy �Throne.� �As �the �Lord �sits �on �His Holy �Throne �on �the �right �of �Glory �in �Heaven, �after �His Ascension, �He �also �sits �on �the �thrones �of �our �hearts, �when we �have �the �Holy �Communion �in �faith �and �preparedness, thus our hearts will be heavenly thrones, and our bodies will be heaven.

�The Princes of the People have Gathered Together.� The princes of the people are God�s beloved strong ones, through His �strength. �When �they �partake �of �His �Holy �Sacraments, they gain power to do virtuous deeds, thus their life becomes exalted and enlightened, and people will see their good deeds and glorify their Father who is in heaven.

The Dismissal

When the priest dismisses the congregation by the sprinkling of the water, bow your head, so that the priest might sprinkle you with the water on your forehead with his blessed hand, which just carried the Holy Sacraments a little while ago.

When distributing the Eulogia (morsel of blessing), proceed quietly, �to �take �this �holy �bread �which �was �blessed �when choosing �the �Lamb, �then �sanctified �by �attending �the �Holy Mass.

If it is a non-fasting day, kiss the Eulogia then eat it before leaving �the �church. �If �it �is �a �fasting �day, �keep �it �in �a �small plastic �bag �or �clean �handkerchief �till �you �break �your �fast, then �eat �it �at �home. �It �is �worth �mentioning �that �having Communion does not break the fast of abstinence. So, if the Mass �ends �early �on �a �fasting �day, �the �believer �should �still

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keep abstaining from food until such a time when the fasting period ends. This time should be decided with the advice of your confession father.

Leave the church quietly, and at the church�s door, make the sign of the cross on yourself and say Psalm 83: �How lovely

is Your tabernacle O Lord of hosts�� It is one of the Sixth

Hour Psalms in the Agbia.

Note:

We should not prostrate or bow after partaking of the Divine Sacraments, �because �we �are �in �a �joyous �situation, �carrying the Lord Jesus inside ourselves.

Try to keep your peace and quietness while departing. Many people involve themselves in idle conversations, thus losing the spiritual benefit of attending the Liturgy.

Go to your house, singing praises and giving thanks to God, who �granted �you �His �special �grace �on �that �day. �It �is �even preferable to keep praising all day.

Try to keep this day without sin, living in fear and pleasures of God, through His presence with you.

What� �Should� �We� �Do� �After� �Partaking� �Of� �The� �Divine

Sacrements?

His� �Grace� �Bishop� �Gregorious� �responded� �to� �a� �question regarding �what �we �should �do �after �partaking �of �the �Divine Sacraments�

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V�� First: Spiritual Practices �

�� Rejoice for the grace you have gained after partaking of the Holy Communion. Contemplate on the honour of this Divine Sacrament;

�� Concentrate your thoughts on good and pure things, and do not occupy your mind with any source of sin;

�� Stay �away �from �bad �company �or �places �that �may �cause you to stumble;

�� Avoid�� too�� much�� joking�� and�� laughter,�� because�� this quenches the flames of grace inside you, as said by one of the spiritual fathers;

�� Avoid anger and any non-spiritual excitements;

�� Try not to talk about or condemn others;

�� Try �not �to �involve �yourself �in �useless �conversations, which� �are� �not� �beneficial� �for� �your� �spiritual� �growth. Practice the virtue of silence;

�� It �is �preferable �to �spend �the �rest �of �the �day �in �spiritual readings, prayers, hymns, relaxation, or even a nap, which in turn will help calm the heart and body.

V�� Second: Bodily Practices �

�� Do �not �spit, �or �eat �fruit/food �containing �seeds, �such �as olives or grapes, for it is not permissible to take these out of your mouth, after having received Holy Communion;

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�� Do �not �shower �immediately �after �Communion; �but �wait

for at least 9 hours, or preferably, a whole day;

�� Do not brush your teeth on that day, but rather, do so the night before having Communion;

�� Do not smoke;

�� If �you �accidentally �do �any �of �the �above, �speak �to �your father in confession and receive his advice and absolution.

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CONCLUSION

My dear brothers and sisters,

After being together on this blessed trip, from the time of the raising of Vesper Incense, to the end of the holy Mass, and also discussing the practices and meditations to keep in your mind� �and� �heart� �in� �continuous� �concentration� �and� �deep spiritual �prayers, �I �doubt �it �is �too �much �for �a �person �who cares for their spiritual life and eternity to follow them and abide in them.

Let �us �all �try �to �follow �them, �so �that �we �may �benefit �from attending �the �Holy �Liturgy �and �partaking �of �the �Divine Sacraments.

Thereby, the following question will no longer be an issue in our life:

�How can we Benefit from the Holy Liturgy?�

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|| Pope Shenouda || Father Matta || Bishop Mattaous || Fr. Tadros Malaty || Bishop Moussa || Bishop Alexander || Habib Gerguis || Bishop Angealos || Metropolitan Bishoy ||