Orthodox Study 4 – The Divine Liturgy

The Divine Liturgy is much more than a service, it is a participation in the eternal worship of heaven, a journey into the Kingdom of God, and a representation of Christ’s saving work.  The congregation is not merely remembering these events but mystically participating in them.

It is a beautiful gift full of symbolism (just some of which is explored here):

From the Proskomide (service of preparation) which precedes the liturgy, representing Christ’s birth, all the way through to the resurrection and ascension.

During most services of the year, we celebrate The Divine Liturgy of St John Chrysostom. During specific celebrations, that of St Basil the Great is celebrated.

THE CHURCH

The Church is the people. The Church building itself is also important as it is the Bride of our Lord Jesus Christ, sanctified by prayer, and the only place where the Holy Sacraments can be found. The Church building represents the meeting of heaven and earth:

• The sanctuary/altar symbolises heaven and the throne of God.
• The nave (where the people stand) symbolizes the world redeemed by Christ.
• The iconostasis is not a barrier but a window into the heavenly reality, showing the communion of saints.

THE LITURGY OF THE CATECHUMANS

The Divine Liturgy begins “Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever, and to the ages of ages”, acknowledging the Holy Trinity. It is followed by the Litany of Peace.

Litany of Peace

The Litany of Peace (also called the Great Litany) is the first major prayer of the Divine Liturgy. It sets the spiritual tone for the entire service, representing humanity standing before God, seeking peace for the soul, the Church, the world, and all creation, and finally offering everything back to Christ in trust.

We pray for peace (personal peace in our hearts) that can come only from God and “for the salvation of our souls” because this is the most precious thing we have. Our prayers for peace extend to the whole world, reminding us that we should always pray for everyone and that nothing and no-one is excluded from God’s care. 

We ask for deliverance, from “all affliction, wrath, danger and constraint” acknowledging our human weakness and dependence on God’s mercy.

Then a special commemoration to “our all-holy, pure, most blessed and glorious Lady, Mother of God and Ever-Virgin Mary”, the Panagia (meaning greater than the Saints) who held God himself (who is bigger than the entire universe) in her womb.

The Litany of Peace concludes with entrusting everything to Christ (not relying on earthly solutions): “Let us commend ourselves and one another and our whole life to Christ our God.”

The Prayer of the Small Entrance

The procession with the Gospel represents Christ coming into the world and beginning His public ministry and as well, His entry in Jerusalem on Palm Sunday.

The Gospel is carried through the people because Christ comes among His people as the Word of God.

The Readings

The Epistle reading symbolises the Apostles preaching, and the Gospel, God’s revelation to humanity. As the Gospel is proclaimed, Christ Himself is understood to be speaking to the Church.

THE LITURGY OF THE FAITHFUL

Represents the Passion of our Lord.

It begins as the Priest unfolds the Epitafion representing the moment Christ is captured. Then charcoal is lit (representing the dark before Jesus) and incense lit (symbolising our prayers reaching on high).

During the Cherubic Hymn the censing represents the preparation of Christ for His sacrifice and burial (as when Mary of Bethany anointed Jesus’ feet with expensive perfume and her hair).

During the Holy Oblation when the Priest says “Take, eat; this is my body…” this is the Last Supper for which the faithful are partaking in.

The Great Entrance

When the Priest comes out with the Holy Gifts, the procession represents Jesus carrying His cross to Golgotha. At the end of the procession the Priest lifts the Gifts high and makes the sign of the cross which represents our Lord being crucified.  The Priest then enters the altar (the tomb), and the doors are closed (representing the stone being rolled in front of the tomb).

The Creed

Is a public confession of the faith and symbolises unity in the apostolic faith. During the creed, the Holy Spirit comes down and purifies the Gifts.  It also represents the second coming.

The full text of the creed and information about its history can be found HERE.

The Anaphora (Holy Oblation)

Whilst the Priest is in the altar, he completes the prayers that join Christ’s body and His blood (combining the bread and wine), representing the resurrection.

Holy Communion

Communion is the culmination of the Divine Liturgy. It symbolises our union with Christ and participation in eternal life in which we receive the blood of Christ, transforming us into Christ.

At the completion of Communion, the Priest comes out of the altar and lifts up the Gifts, representing the ascension.

The Dismissal

The Liturgy ends with the faithful being sent back into the world. It also represents the Apostles travelling and preaching around the world.

STANDING / SITTING / KNEELING

Standing:

If you are able, you should normally stand during:

• The opening blessing (“Blessed is the Kingdom…”)
• The Little Entrance procession
• The reading of the Epistle and especially the Gospel
• The Great Entrance procession
• The Creed (“I believe…”)
• The Anaphora/Eucharistic Prayer (“Let us stand with awe…”)
• The consecration of the Holy Gifts (if a Sunday or between Easter Sunday and the Pentecost)
• The Lord’s Prayer
• The Distribution of Holy Communion
• The final blessing and dismissal

Sitting:

Sitting is permitted:

• When the Priest, Deacon or Choir are chanting or doing smaller prayers and there is no procession or major liturgical action
• During some hymns such as the Antiphon, Apolytikia, Kontakion, Troparia
• During parts of the sermon/homily
• When the Priest is inside the altar fixing the Holy Gifts
• During the memorial service (if you are not commemorating anyone)

Kneeling:

Kneeling is avoided during times when we celebrate Christ’s Resurrection which includes all Sundays and all days (including weekdays) from Easter Sunday to the Pentecost.

The faithful should kneel during the consecration of the Holy Gifts at other times, such as during:

• Great Lent
• Presanctified Liturgies
• Certain penitential services
• Weekday services