Contents:

The Temple Plan. The Symbolism of the Church. Temple Illumination.

The Ecclesiastical Day. The Cycles. Movable feasts. Acolouths in Aggregation.

Tones. Sacerdotal Vestments. The Sign of the Cross and Prostrations. Prostrations During Great Lent. The Ringing of Bells. Incensing.

The Little Entrance. The Aposticha. Conclusion.

The Great Ektenia. Kathismata. Kekregarion. The Entrance. Gladsome Light. The two Ektenias. The Litia. The Aposticha. The Dismissal.

Hexapsalmos (Six psalms). Alleluia. Eulogetaria. Polyeleos. Megalynarion. Anabathmoi. The Prokoemenon. The Gospel. The Kanon. Katabasia. Ektenias During the Kanon. The Ainoi. The Doxology. The Apolytikion. The Great Doxology. Conclusion. The Great Dismissal. The First Hour.

Aposticha. Dismissal Troparia.

St. John Chrysostom. St. Basil the Great. St. Gregory Theologos. Non-liturgical days.

Weekday Preparation. Paschalion.

Incensing. Antiphons. Little Entrance. Epistle and Gospel Lessons. Ektenias. Great Entrance. Royal Doors. The Polychronion. Intercessions. Archiereical or Hierarchical Liturgy.

Prayers Before Liturgy. Prothesis. Liturgy of the Catechumens. Little Entrance. The Trisagion. Epistle and Gospel Lessons. Ektenia of Fervent Supplication. Great Entrance. The Anaphora. Receiving Holy Communion. Thanksgiving. The Dismissal.

On Sunday. During the Weekdays. In Temples Dedicated to the Mother of God. In Temples Dedicated to a Saint.

The Historical Development of the Lent. The Rules of Fasting. The Contents of the Triodion. The Inner Unity of the Triodion.

Great Monday. The Typica. Vespers with Liturgy of the Presanctified Gifts. Great Tuesday. Vespers with Presanctified Liturgy. Great Wednesday. The Typica. Vespers with Presanctified Liturgy. Great Holy Thursday. Holy Great Friday. Holy Great Saturday.

Preface. The Text of Pentecostarion. Introduction.

Mesonyctics. Orthros of Holy Pascha. The Paschal Hours. Paschal Holy Liturgy.

The Rite of Baptism and Chrismation. The Rite of Matrimony. Ordinations. The Consecration of a Bishop. Holy Unction.

The Burial of a Laymen. The Burial of a Priests. The Panikhida. The Consecration of a Church.

From the Triodion. Saturdays and Sundays of Lent. Pentecostarion. Pentecost. The Duodenary Feasts and Minor Feasts. The Prokoemena And Alleluaria For The Sunday Eight Tones. The Weekday or Daily Prokoemena. The Psalter Order for reading the Kathismata during the year.

The Typikon is the book which contains directions for the celebration of the daily cycle of divine services (Orthros, Hours, Liturgy, Vespers, Aftersupper); for the weekly cycle (Octoechos); for the monthly cycle (Menaeon); for the divine services of Holy Lent (Triodion) and the Holy Pentecostarion; and also for the various rites when combinations are necessary as the result of the coinciding of feasts, etc.

The Ecclesiastical Typicon has been accepted by the Holy Church and has been in effect for more than a thousand years. All priests and deacons at ordination take an oath to observe it All Orthodox bishops at their consecration in the rite of the "Profession of Faith" take a solemn oath in the presence of bishops, clerics, and people faithfully to observe the Church Typicon.

The Typicon acquired the strength of the law in the Church for the externals of Divine Worship of Almighty God. The Church looks upon it not as an ordinary work of man’s mind, but as a holy book, obligatory in the celebration of divine services for all Orthodox Catholic Christians. During its more than thousand year usage, the Church Typicon has not turned into useless forms or dead directives; it was constantly enriched with new services and rites. The Typicon does not merely legalize all sorts of minor peculiarities in the divine service and thus eliminate the freedom of the celebrants, as it portrays the ideal in divine service, but it also sets the model and the type of the divine service in bringing out our own involuntary desire to fulfill this ideal according to the instructions of the Church Typicon.

The main content of the Church Typicon, to a considerable extent, includes the works of the Holy Fathers and the ascetics of the Church and their prayers. For example, the prayers and canticles of Saint John Damascene, Saint Cosmas, Saints Basil the Great, Gregory the Theologian, and John Chrysostom, and their sacerdotals, rituals, rites, etc., have all been accepted and preserved by the Church and are now in force in the Church Typicon as set forth by the Jerusalem St. Sabbas the Blessed monastery, dating to the 5th century.

Prayer is the main activity in the spiritual life of an Orthodox Christian. Prayer is the necessary means for spiritual growth and the struggle with passions and is an endless need for the believer. But, prayer must be learned under the direction of those who have already achieved perfection in prayer, i.e., from the Holy Fathers, whose prayers, rites, and customs have been accepted by the whole Church and introduced into the Order of Divine Services. From here then is derived the sacred significance for the Church Typicon. The indication of the Church Typicon and the measure of its greatness, its educational significance and strength, may be seen, for example, in the Typicon for the service of the Annunciation of the All-holy Theotokos, and for the various days of Great Fast (Tessaracost or Quadragesima) and Holy Pascha.

The pious and exacting fulfillment of the Church Typicon has an immense import for pastors and for congregations, it unites all of them, preserves them in Orthodoxy, and saves them from perversion into sectarianism, Lutheranism, and Roman Catholicism. This is especially essential to remember in the peripheral dioceses of our Patriarchate. The pastors, having taken an oath to uphold the Typicon, must look upon it as a matter of common concern for all, and not only as one for the flocks (people). Therefore, the actions of those priests may not be justified who, during the divine services, leave the Holy Altar to hear confessions (sometimes even give a general confession), or spend part of the service at the Altar of Pro thesis commemorating and removing particles from the prosphora. It is not permitted, during divine services, to be occupied with private matters, such as: the reading of the akathistoi and the Office of Preparation for Holy Communion. It is not permitted willfully to change any order of services, and to introduce one’s own prayers, hymns, rituals, or rites.

For this reason then, so that we have all things done "decently and in order," according to the command of the holy Apostle Paul (1 Cor. 14:40); so that the saving and instructional significance of the Church Typicon directives be most effective and realistic.

The Typicon prescribes that Divine Services be celebrated in the temple.

The temple is an edifice consecrated to God in which faithful gather to offer common prayer to the Lord (Luke 19:46), and to receive the grace of God through Holy Communion and other holy Mysteries (Sacraments; I Cor. 11:22).

The temple is also called a church, i.e., the term which is applied to the society of believers in Jesus Christ (I Cor. 14:23; I Tim. 3:15; Acts 5:11). In the Typicon "church" most frequently refers to what is generally called the nave — the place designated for the faithful as opposed to the place set apart for catechumens. Each Orthodox temple is a temple of God, the house of the Lord (Luke 19:45-46), The Altar within the Sanctuary of the temple is the Altar, the Throne, of the Triune God.

Each temple is given its own name: one may be called Nativity of Christ, another Holy Dormition, a third SS. Peter and Paul, still another All Saints, and so forth. Temples are so named because they are erected and consecrated to God in honor of one or another event in the history of the Faith, or in honor of a Saint of God chosen to be the special intercessor before the Lord on behalf of the community — the parish.

Sometimes within a temple there may be several other ‘temples.’ One part, or the largest portion of a given temple, is known as the main temple. A second "chapel" (with an Altar) is known as the paraecclesia. The paraecclesias are also consecrated in Honor of a feast or a saint. A paraecclesia may be consecrated in honor of two (or more) saints whose feast days may even be on different days — thus, such "chapel" (the paraecclesia) may have an Altar feast day several times during the year.

The temple may be constructed in several ways: cruciform to symbolize that the Church of Christ received life and strength through the Cross; as a circular edifice to indicate the eternity of the Church for there is no beginning nor an end in a circle; as a star (octagon) to express that the Church, like stars gives off the Light of Christ; and the elongated ship-type structure shows the Church to be like a ship which takes us through the sea of life to the harbor of eternal life.

The roofs of the temples are adorned with cupolas or domes: one cupola signifies the highest head of the Church, Christ Jesus Himself; three cupolas tell us of the three hypostases of the Holy Trinity; five cupolas express our Lord Jesus Christ and the four Evangelists; seven cupolas symbolize the Seven Holy Mysteries, seven gifts of the Holy Spirit, or the seven Ecumenical Councils; nine cupolas indicate the nine ranks of angels; thirteen indicate Christ and His twelve Apostles.

The Cross, as the symbol of victory, adorns the uppermost part of the temple, the top of the cupola, or if there is no cupola or dome, the uppermost portion of the structure. There may be used the three-barred Cross or the single barred.

As the Old Testament Temple of Solomon, built by God’s direction (Exodus 25:40), was divided into three parts: the Holy of Holies, the Sanctuary and the Courtyard, so also the Christian temple incorporates three basic parts: the Sanctuary, the church proper called the temple (nave), and the narthex which is the vestibule and the porch. The Typicon calls the "inner narthex" (the vestibule) the trapeza, since in monastic temples this is normally the dining area for monastics.

The Sanctuary signifies the heavenly world where God resides in everlasting light; the earthly paradise where our original parents Adam and Eve lived; and finally, the place from where our Lord had gone forth to preach, where He had established the Mystery of the Holy Eucharist, where He suffered, died on the Cross, rose from the Dead and Ascended into Heaven. The Sanctuary is the place where only the celebrant and the assistants (priests, deacons, sub-deacons, servers — all in sacredotal vestments) serve at the Throne of the King of Glory. All others may not enter the Sanctuary (VI Ec. Council Canon 69, Laodoc. 44, etc.).

The church or temple (nave) is reserved for the Faithful, i.e., for the laity who believe in Christ and sacramentally participate in the life of the Church. The vestibule is the place of preparation for those wishing to enter the Kingdom of Grace and it is where the catechumens and penitents remain.

The Holy Sanctuary is in the eastern portion of the temple, so that all those praying face Eastward. Traditionally it is held that paradise was in the East, and our salvation took place in the East. The Lord is called The East (Orient; Zachar. 6:12, Ps. 67:34), The East (Orient) from on High (Luke 1:78), Sun of Truth (Justice; Malachias 4:2). St. Basil the Great states that Christians always turn to the East when praying. The Altar (Latin alta ara — an elevated place of sacrifice) is elevated, or is in the Sanctuary which is already elevated above the nave, so that people may easily see and look upward toward the heavenly world.

The Exterior. A Temple has sometimes a single dome, sometimes many domes. One dome serves as a symbol of the One Head of the Church, Jesus Christ. Three domes typify the three Persons of the Holy Trinity. Five are symbolical of our Lord Jesus Christ and the Four Evangelists.

Each dome — and where there is no dome the apex of the Temple — is crowned by a Cross, the emblem of victory.

Bells. A Belfry is generally constructed in connection with the church, either in a separate tower or in one of the domes. The direct use of the belfry is to summon the faithful to worship, although the rubric concerning the use of the different bells and their manner of chiming and pealing is very detailed and complicated. It is impossible to make it clear, in a foreign language, to those who are not personally acquainted with the beautiful Russian bells, which are treated in a peculiar way, wholly unknown in the Western Church. They are rung at certain points in the service, in order that the faithful who, for any reason, are not in church, may unite their prayers with those of the worshippers in the Temple at the most solemn moments. At Matins, for example, they are rung before the Gospel is read, while the lights are being kindled, and the choir is singing: Praise ye the Lord. At the Divine Liturgy one bell is rung while the Holy Gifts are being consecrated.

The Interior. The Temple is usually built in the form of a ship (the ship of salvation), or of a cross (the emblem of salvation). The Temple is divided into four parts: I. The Sanctuary (Altar), beyond the Image-screen (Ikonostas). 2. The prolongation of the Sanctuary platform outside the Image-screen, called the Solea, which consists of: (a) the Amvon, or Tribune, which is the portion immediately in front of the Holy Door, in the center of the Screen, and (b) the railed Kliros, or places for the two choirs, on either side of the Amvon. 3. The Body of the church. 4. The Porch (Pritvor).

The Sanctuary must be built, except when that is impossible, at the eastern end of the church.

The Altar (Prestol) represents the throne of God in heaven, and the Lord God Almighty himself is present thereon. It also represents the tomb of Christ, since his Body is placed thereon.

The first covering of the Altar, the white linen Sratchitza, represents the winding-sheet in which the body of our Lord was wrapped. The upper Altar-cloth (Inditia), of rich and brilliant material, represents the glory of God's throne. Both cloths cover the Altar to the ground.

On the Altar is placed the Corporal (Antimins), a silken (formerly a linen) cloth, having upon it the representation of the Deposition of Christ in 'the tomb and the four Evangelists. This is spread out only in the Divine Liturgy, at the beginning of the Liturgy of the Faithful, and is folded up again as soon as that is finished. If any accident should happen to the holy Altar, the Holy Oblation can be made upon the Corporal alone, in an unconsecrated building or suitable place. In this Corporal (Antimins), or Vice-Altar, are placed relics of the Saints. Other relics are placed under and in the Altar itself, in a specially prepared coffer; because the blood of the Martyrs, after that of Christ himself, serves as the foundation of the Church. And also because, in. the early days of Christianity, the Holy Eucharist was celebrated in the Catacombs, on the tombs of the Martyrs.

Under the Corporal, and upon the upper Altar-cloth is placed a square of fine linen or rich material called the Iliton, which symbolizes the swaddling-clothes wherein the Lord was wrapped after his birth; and also the winding-sheet wherein his body was enveloped in the tomb, as the Altar represents the gravestone.

Behind the Altar a seven-branched candelabra is usually placed (seven being the customary sacred number); and, sometimes a large Cross, for carrying in processions.

The Book of the Holy Gospels, being the Word of God, is laid upon the Altar, to denote that God himself is mystically present thereon; and the Cross stands on the Altar as upon the place where is celebrated the unbloody sacrifice offered up to God.

As the Altar represents the sepulchre of the Lord, an Ark (Kovcheg) is set thereon, being the Tabernacle in which are placed the Holy Gifts, the Body and Blood of Christ reserved for the sick, and (during the Great Fast — Lent) for the Liturgy of the Presanctified Gifts.

Upon the Altar is kept the Holy Chrism for Chrisrnation after Baptism. Tapers are placed upon the Al tar to typify the light of Christ, which illumines the world; and, at Pontifical Services, the double and triple branched candlesticks (Dikiri, Trikiri) — representing, respectively, the dual nature of Christ (human and divine) and the Holy Trinity — wherewith the Bishop bestows his blessing on the people. It is strictly forbidden to place anything whatsoever on the Altar save the objects which are here enumerated. A sponge is usually placed beside the Corporal, for the more careful brushing off of the particles from the Paten into the Chalice. In some places a Canopy (Syen) is suspended over the Altar, to represent the heavens outspread above the earth, upon which was offered up the sacrifice for the sins of the world.

Behind the Altar is the High Place (Gornoye Myesto), an elevation upon which stands the Bishop's throne. At certain times during the service the Bishop sits thereon, representing the King of Glory. On either side of the " High Place" are seats for those who celebrate with the Bishop, and represent the Apostles and their successors. At either side of the "High Place," during Pontifical services, are placed the Sacramental Fans (Ripidi), representing the six-winged Seraphim, with which the Holy Gifts are fanned to keep away insects.

The Credence (Table of Oblation — Zhertvennik) is in the northern part of the Sanctuary, and on it the Holy Gifts are prepared for consecration.

For their preparation and for communicating them the following sacred vessels and implements are used:

The Paten (Diskos), for the bread; the Star-cover (Zvyezdiza), which supports the Veil above the Paten so that it may not touch the Holy Body; the Chalice (Potir), for the wine; the Spear (Kopyo), with which the particles are taken from the Altar-breads (Prosfori), and represents the spear with which the Savior's side was pierced; the sacramental Spoon (Lshiza), with which the Holy Body and Blood are administered to the laity; the Sponge (Gubka) with which the Chalice is wiped out at the end of the Communion; three Veils (Pokrovy); two smaller, for covering the Paten and Chalice, and one which is called the Air (Vozdukh), for covering both Paten and Chalice; the Ladle (Kovsh), in which the holy tepid water and wine are offered (together with portions of the bread), to the communicants, after they have received the Holy Gifts; two salvers for the Altar-breads.

The Censer (Kadilo), which, with the incense placed therein, is symbolical of the gifts offered by the Wise Men to the infant Christ, — gold, frankincense, and myrrh, — is also necessary for most services.

The southern side of the Sanctuary is usually appointed as the Repository (Diakonnik) for the vestments, church books, and the vessels used in the divine service.

The Sanctuary is separated from the choir-place and the body of the Temple by a solid Image-screen (Ikonostas), which corresponds to the chancel-rail in the Western Church. Three doors give access through it to the different parts of the Sanctuary above mentioned.

The central opening is called the Royal Gate (Tzarskiye Vrata), because through it, at the Divine Liturgy, the King of Glory comes forth to feed his faithful people with his own Divine Body and Blood; or the Holy Door (Svyatya Vrata), because the Mystery of the Eucharist is celebrated in the Sanctuary, and through this door (or gate) the Holy Gifts are brought forth. Unordained men are not permitted to pass through it. No woman may enter the Sanctuary at any time.

The opening and closing of the Holy Door, at different points of the various services, signify several things: sometimes the opening of the gates of Paradise; sometimes the throwing open of the entrance into the Kingdom of Heaven. The Entrances and Exits through it of the clergy symbolize the progress to and from those places where the Saviour of the world abode; since the priest, at different points, represents the Saviour himself or the Angel of God proclaiming the Resurrection of Christ; while the Deacon represents the Angel of the Lord, or John the Baptist.

The Curtain inside the Holy Door is drawn or withdrawn at appointed times during divine service. The Image-screen (Ikonostas) portrays those who dwell in heaven. In the Image-screen are the Holy Pictures (Images — Ikoni) of the Lord God magnified in the Trinity; of the most holy Birth-giver of our Lord; of the Holy Angels, Prophets and Apostles, and other Saints of God; and presentments of sacred events which have happened for our salvation. The customary arrangement of the holy Images is as follows: On the right of the Holy Door is placed the image of the Saviour, and next it (or next the south door, if that be next), the Image of the Temple, or of the Patron Saint of the Temple. On the left of the Holy Door is the Image of the holy Birth-giver of God. On the leaves of the Holy Door itself (which represents the Entrance into Heaven) is the Image of the Annunciation, that being the forefront of our salvation; together with the Images of the Four Evangelists, who also, like the Archangel Gabriel, announced to the world the glad tidings of the Saviour.

Over the Holy Door is the Image (Ikona) of the Last Supper; because in the Sanctuary is celebrated the Mystery of the Eucharist, reminding us that those who wish to follow Christ and obtain entrance to the kingdom of heaven must be accounted worthy to partake of the Lord's Supper, which is prepared within the Holy Door, and offered to the laity in front of that door.

On the northern and southern doors are depicted the messengers of God, the Angels, sent to serve those who desire to follow after salvation; or holy Deacons, the types of the Angels, who have charge of those parts of the Sanctuary into which these doors lead.

At each Kliros (Choir-place) stands a holy Banner (Khorugv); that is, a holy picture mounted upon a staff, typifying the victorious Banner of Christ's Church, which wages incessant warfare with the enemies of salvation.

In large churches, in line with the Images of the Saviour and the holy Birth-giver of God in the Image-screen, are placed Images of the more especially revered Saints. Above them, in the second row, are the Images of the Feasts of our Lord, and of the holy Birth-giver of God. In the third row are the Images of those Saints who, on earth as in heaven, were deemed worthy to be nearest to the Saviour, namely: Over the Image of the Last Supper is placed the Image of Jesus Christ himself, in royal or episcopal robes, having on his right hand the holy Birth-giver of God, and on his left St. John the Baptist. This Image is called the Deisus (Prayer), the Holy Mother and St. John being turned toward the Saviour in supplication; and on either side it has the Images of the Apostles. In the next row are placed the Images of the Old Testament Saints, — the Prophets: and among them is placed the holy Birth-giver of God with the Divine Child, who is from everlasting, and who was their hope, their consolation, and the subject of their prophecies.

Images and the fittings of the Temple are used in accordance with the command of God: Exodus 25:18-20; 26:1,31.

The Body of the Church. The space extending from the Sanctuary platform (Solea) to the Porch (Pritvor) is appointed for the lay worshippers, who generally stand throughout the service, — usually in two groups, —the men on the right and the women on the left. In this part of the church, during Pontifical services, in the center there is placed a raised dais, called the Kathedra. Here the Bishop is vested, and here, also, he performs a portion of the service; and sometimes, even, the entire service, praying like a father surrounded by his children.

In spacious churches, there is also placed, close to the Sanctuary platform, the Tomb for the Winding-sheet (Plashtschanitza); and a small table for Requiem services, with the Requiem-stand (Panikhidnik), + with places for tapers and a vessel for grain.

The Vestibule (Pritvor), or inner porch, was appointed, in early times, for the Catechumens, or learners, and for penitents. Here they listened to exhortations and instruction, and here they prayed. The rubric decrees that the Office for the Reception of Converts shall be performed in this Vestibule. Several of the penitential Offices, also, are appointed to be said here, such as the Litiya (a litany of fervent supplication, with oft-repeated " Lord, have mercy" in response) at Vespers.

Attitude. Only two attitudes are recognized as befitting the house of God: standing and kneeling. There are some moments of the service when sitting is proper. But usually it is tolerated only as a concession to physical weakness. On Sundays and Feast Days, with few exceptions, the rubric of the Church does not permit kneeling; that is, reverences to the earth. From holy Easter Day until Pentecost (Trinity Sunday) no kneeling is appointed. The joy of the worshippers at that season is held to outweigh even their sense of lowly penitence for sin, which prompts to kneeling.

Lights are always used during divine service, even though it be performed in full sunlight. This is clone not only for illumination, but also to show that the Lord, who dwells in light ineffable, illumines the world with spiritual radiance; to denote that the hearts of faithful believers are warmed by a flame of love toward God and his Saints; and, also, to show forth spiritual joy and the triumph of the Church.

Wax and olive oil, as the purest of substances, and free from animal matter, are used for lighting before sacred things. Artificial light also is permitted, but only for illumination. The wax and oil are symbolical of the purity and sincerity of the gifts which provide them, made in the holy Name of God.

The lights in the Temple are kindled in accordance with the songs and services. The more vivid the joy of the Church in the Lord, the more solemn the service, the more numerous are the lights. On Great Feasts all the lights are not kindled at the beginning of the service, but at the approach of the most solemn hymns and readings. The rubrics on these points are detailed and precise. More lights are used at the Divine Liturgy than at the other services, as a rule.

It is time for us to remove from our temple the custom of the superfluous fascination for electrical light bulbs. Where only are these not placed! Icons are surrounded by them; they are inserted into the seven-branch candelabra in the Sanctuary which often becomes very unsightly; and, these often are out of proportion in giving off light; huge flood lamps illumine the venerated temple icon... The result is not lighting in the temple but a disorderly illumination. All this we may observe in showcases of stores, theatre marques, at railway terminals and in the streets. Least of all should we desire this type of illumination in temples.

When electrical lighting was becoming widespread, it was permitted in the temples only as a source of light for chandeliers, but in no case as a replacement for the sanctified traditional primordial lighting of churches by sacrificial offerings in vigil lamps and the blessed church candles.

The flickering light of the vigil lamps and the gentle light of the wax candles — this is what the pious believer wants to see as he enters the temple for concentrated prayer. The dazzling, artificial electrical light not only does not create, but dispels, the prayerful mood.

Therefore, we will allow the burning of this artificial light in the temple chandeliers only as necessary illumination, but eliminate or, in any case, drastically reduce its use in other parts of the temple, particularly in the Sanctuary. In any case, we will not border with varicolored bulbs the iconostasis, nor separate icons. Let it be darker in the temple while in the hearts of the faithful calm will prevail, and from it the inner light will burn brightly.

Much has been said about this and is being said, but in the meantime the results are not apparent.

The majority of the faithful are not experts on singing. But ask this majority what it expects from church singing and what kind of singing it wishes, and the majority will answer: give us such singing which will touch the heart; which will move us to tears of emotion; which will lift up our spirit and help us to pray. The people understand perfectly the true spirit and the appropriate tone and spirit of church singing and better than any expert distinguish church singing from theatrical singing. Why impose upon them that which their praying spirit rejects? Why impose upon them at best a ‘‘soulful" delight, worldly at that, when they search for spiritual tenderness?

In our requests upon people, from whom we expect to receive one thing or another, although respectful, and in every case we are earnest in our appeal, we must maintain these necessary qualities. Why then do we utter petitions to God and dare assume an impudent tone with frivolous theatrical outpouring which exclude every reverence?

Executing liturgical music in a shouted tone of the secular songs, or the passionate operatic arias, does not give those who are praying a chance to concentrate nor to grasp the content and meaning of the hymns.

Such singing gives only an impression to the sense of hearing but leaves no mark on the soul. Why must we pursue tasteless, from the Church’s viewpoint, imitation of secular singing when we do have the most wonderful forms of music which are strictly ecclesiastical, sanctified by time and Church traditions?

It is essential for the venerable Father Pastors to observe diligently that singing in their temples be strictly liturgical (churchly) not only in name but also in fact, and that there be no compromise by permitting music alien to the spirit of the Church just to please semi-churchmen choir directors.

Particularly, let the singing of the Creed and the Lord’s Prayer always be congregational.

It is noted that while the right choir, for the most part, seemingly prepares for feast-day divine services, the left choir somehow copes with the ektenias and other hymns relegated to it. This creates a sad impression and, of course, disturbs the solemnity of the service.

It is essential in such cases to divide the choir so that both the right and left would be uniform. If this requires additional expenditure, then for the sake of decor this ought to be done.

One more personal directive: At the archiereical entrance before the Liturgy, the choir usually in some kind of a patter and a loud noise sings "From the rising of the sun..." afterwards there is total silence, and then later the choir begins to sing "It is Truly meet..." or the "Ode," when the hierarch approaches the Soleas, whereas it often completes the singing when the hierarch is about to kiss the icons, and then the Choir is silent during the subsequent prayers when the hierarch is before the Royal Doors, or else, the choir endlessly repeats the last words of the hymn, "And are truly Theotokos, we magnify Thee."

Such pauses and repetitions disrupt the solemnity of the service.

"From the Rising of the sun" may be sung loudly and solemnly, but not in a patter. What concerns "It is Truly meet," or the "heirmos," must be begun without pause after the "From the Rising of the sun" and be executed quietly in a slow tempo so that the hierarch awaits the completion of the singing after he finishes his prayers before the Royal Doors.

It is necessary to add a few words about a custom which recently has crept into parochial use, namely, the constant decoration of the temple with flowers. Moreover, most frequently the flowers are in very poor taste, and are artificial. Besides, on solemn feasts, entire baskets of flowers are placed in the Sanctuary. Also the use of all kinds of toweling around holy icons is in poor taste. This custom must not be encouraged nor approved. Artificial flowers, because they are artificial, must not be allowed in churches. The celebrated Moscow Metropolitan Philaret, of blessed memory, spoke about artificial flowers, imitation jeweled stones, and other similar embellishments, and he said these are reprehensible in church practice not because they have little value, but because they are artificial and they thus contain within themselves a falsehood. Thus, in the present situation, it is advisable to remove completely from church practice the use of artificial flowers, which do not beautify, but, for the most part, disfigure the objects which they supposedly decorate. However, even cut or live flowers, although allowable in the temples, should not be in the kind as they are seen in churches today. These ugly, shapeless baskets, filled with earth, ridiculously banded with branches or wood, which are inappropriate even in rooms, are entirely out of place in temples and particularly in the Sanctuary.

Live flowers, however by no means in baskets, may be used to decorate holy icons, but are not to be brought into the Sanctuary (Note: Live cut flowers in vases may be placed in back of the Holy Altar or along side of the Holy Altar but never on the Holy Altar).

The ecclesiastical day begins, not at midnight, but at sunset. The time from one sunset to the next is occupied by an orderly succession of Service which collectively are called the Daily Cycle: Vespers, Aftersupper (Povecerie or Apodiepnon), Mesanyctics, Orthros, First Hour, Third Hour, Sixth Hour, Typica, and Ninth Hour. The Liturgy ordinarily comes after the Sixth Hour.

Each Service in the Daily Cycle, as performed, is a fusion of two elements: a permanent framework which is characteristic of the Service, and materials proper to the particular occasion which are built into that permanent and characteristic framework.

The permanent framework of a Service is called the Acolouth (akolouthia, posledovanie) of that Service.

The sources from which inserted material is taken are called Sequences.

Each Sequence supplies for all the Acolouths of the Daily Cycle the material required for a particular Remembrance — that is to say, the material proper to a particular day of the week, or proper to a particular date of the month, or proper to a particular day in the Seasons immediately before and after Pascha. For example, on a Sunday dated December 6, each Acolouth of the Daily Cycle must build into its framework its portion of the Resurrectional Sequence of the current Tone, because all Sundays are Remembrances of Pascha; and must also incorporate the material appointed for it in honor of St. Nicholas, the Saint of the day, which material is the Sequence for that December date. These Sequences, that of the Resurrectionals of the current Tone and that of December 6, exhibit their material in the order in which it must be used: that is to say, in the order of the Acolouths which compose the Daily Cycle, beginning with the "Lord, I call upon Thee" (Kekragarion, Gospodi Vozvaj) at Vespers, the first place in the permanent and characteristic framework of Vespers and therefore also the first place in the succession of the Acolouth of the Daily Cycle where material proper to the day and date must be inserted.

Sequences also compose Cycles, three of which are of major importance:

1. the Paschal (or Paschalion) Cycle, which extends from one Pascha to the next, counting its days from Pascha (a movable Feast) and not by the dates of the civil calendar;
2. the Menaeon Cycle, which counts its days like the civil calendar, but begins on September 1, instead of January 1;
3. the Weekly Cycle, which compresses the Paschal Cycle, together with some generalized Remembrances of the Menaeon Cycle, into the seven days of a single week: Sunday, the first day of the week, the Resurrection; Monday, the Bodiless Powers; Tuesday, the Forerunner; Wednesday, the Betrayal and the Cross; Thursday, Apostles, Hierarchs, and Wonderworkers (especially St. Nicholas); Friday, Crucifixion and the Cross; Saturday, Martyrs, Monastics, All Saints, and the Dead.

There are also the minor cycles of the Eight Tones and the Eleven Orthros Resurrectional Gospels, both dependent on the Paschalion cycle: The first Sunday after Pentecost always has Tone 8 and Orthros Gospel 1, the next Sunday has Tone 1 and Orthros Gospel 2; and so in orderly numerical succession these two cycles continue, the Tones beginning their succession anew each time after Tone 8, and the Orthros Gospels after Orthros Gospel 11, until the following Pascha.

The rules which govern the construction of Acolouths for all occasions are contained in the Typicon. The relevant sections of the Typicon are printed also with the Sequences of the Pachalion and Menaeon Cycles.

The Movable Feasts and two Fasts are regulated by the date upon which Easter falls. At times this coincides with its date in the Western Church.

The Great Fast or Lent begins on Monday; not, as in the Western Church, on Ash Wednesday. (There is no Ash Wednesday.) It lasts for forty-eight days. As a chieftain, before the battle, encourages his warriors with wise and timely words, so the Church prepares us in advance for feats of fasting and penitence, and then bids us to the performance of those feats. This preparation begins on the Sunday preceding that which is known in the Western Church as Septuagesima Sunday, and is called " The Sunday of the Publican and the Pharisee." Because pride, conceit of one's own righteousness, and scorn of his neighbor is the first and chiefest obstacle to repentance, the Church has appointed the condemnation of this sin as the theme of her hymns and readings on that day, taking the Gospel narrative of the Publican and the Pharisee as the key-note.

In like manner, the next week of preparation (coinciding with Septuagesima Sunday) is called after the Prodigal Son, and the sinner is reminded that, when he scrupulously examines his evil deeds, he will perceive how deeply he has offended God. Hence he is encouraged to repentance and confession. The Prodigal Son is made the theme of the hymns and readings for the day.

On the Saturday preceding the following Meat-fast Sunday a Requiem Liturgy is celebrated for all Orthodox believers departed this life, who are awaiting the Last Judgment. Therefore this Saturday is known as " Ancestors' Saturday."

On the Sunday corresponding to Sexagesima Sunday begins the Meat-fast Week. After this day no more meat may be eaten. The Second Coming of the Lord, founded upon the Lesson from the Gospel about the Last Judgment, is the special theme of this Sunday: in order that the sinner may not fall into carelessness concerning his salvation through too secure a trust in the ineffable loving-kindness of God, but may call to mind that the Lord God is also a righteous Judge.

After the Sunday (corresponding to Quinquagesima) on which begins the Cheese Fast, no more cheese, eggs, butter, or milk may be eaten. The services of this Sunday aim to impress upon us that only by strict abstinence can we hope to recover that Paradise which Adam lost through the lack of abstinence. Therefore Adam, fallen and banished, is the special theme of the Church. It is customary on this day to ask and accord mutual forgiveness, and to effect mutual reconciliation. This custom is founded on the words of Jesus Christ in the Gospel lesson for the day: " For if ye forgive men their trespasses, your heavenly Father will also forgive you." Hence it is generally called "Forgiveness Sunday."

More reverences to the earth are appointed for the Great Fast (Lent) than for the services at other seasons, and the penitential character of the Offices is augmented. In the songs and prayers the moan of the contrite soul, bitterly bewailing its sins, is audible. The first week is the most severe of all as to restrictions upon food and drink: and the Offices have less of a triumphal and festival character than during the remaining weeks. Hence, during the Fast the full Liturgy is celebrated only on Saturday and on Sunday, while on the remaining days the Liturgy of the Presanctified Gifts is used. The strictest fasting is prescribed, although the Orthodox Church usually prescribes abstinence during all fasts, not only from meat, but also from cheese, eggs, milk, butter, and so forth.

On the evenings of Monday, Tuesday, Wednesday, and Thursday of the first week of the Great. Fast, the Great Canon—the Penitential Canon — of St. Andrew of Crete is read.

The first Sunday in the Great Fast is known as "Orthodoxy Sunday," and thereon is celebrated the triumph of the Church over the Iconoclasts, and the reestablishment of reverence for Holy Pictures (Images — Ikoni), in the year 842; as also the victory of the Church over other heresies. In some Cathedral Churches the Office of Orthodoxy is celebrated by the Bishop before the Divine Liturgy, or near the end thereof. In this Office athletes and champions of Orthodoxy are extolled, and Anathema is proclaimed upon their opponents.

On the third Sunday, and during the week which follows, is celebrated the Adoration of the Holy Cross, which is brought forth from the Sanctuary for the refreshment and strengthening of the faithful.

On the evening of Saturday in the Fifth Week is chanted the Canticle (Akafist) of the most holy Birth-giver of God, in especial commemoration of her aid during two assaults from the Saracens upon Constantinople, in the years 673 and 716.

On the Saturday before Palm Sunday the Church commemorates the resurrection of Lazarus, wherein the Lord Jesus showed forth His divine might to the people before His suffering and death; thus assuring them of His own Resurrection, and of the universal Resurrection of all the dead. On the Eve of Lazarus's Saturday the Great Fast proper (called "the Forty Days ") comes to an end, and on the Monday next following the " Fast of Christ's Passions " begins, lasting until Easter.

On Monday after the Sunday of All Saints, which follows Pentecost, begins the Fast of St. Peter and St. Paul, ending on June 29 (July 12, N. S.). The length of this fast is regulated by the date of Easter and of Pentecost; and therefore it varies from two weeks to five weeks and five days.

The Fast which precedes the Feast of the Falling-asleep of the Holy Birth-giver of God (called "The Assumption " in the Western Church), on August 15-28, begins on August 1-14.

The Feast of the Exaltation of the Cross (the Setting-up), that of the Beheading of St. John the Forerunner, and the Eve of the Baptism of Christ (Epiphany), are reckoned as fasts. (See the Table, for the dates).

The Fast preparatory to Christmas, corresponding to Advent, is called "The Christmas Fast," and begins on November 15-28.

In addition to these Chief Fasts and the Great Fast, all Wednesdays and Fridays are fast-days, except during what are known as the " compact weeks;" from Christmas to the Eve (Fast) of the Epiphany; the Week between the Sunday of the Publican and the Pharisee and the Sunday of the Prodigal Son; Meat-fast Week, when cheese, eggs, and milk are permitted; the Bright Easter week; and the week preceding the Fast of St. Peter and St. Paul.

The second Sunday after Easter Day is called St. Thomas's Week, or "Anti-Paskha," from the Gospel Lesson for the day, and commemorates the appearance of the Lord to His disciples after the Resurrection, and the viewing of His wounds by Thomas.

The third Sunday after Easter is called after the Myrrh-bearing Women, who witnessed the burial and resurrection of Christ. And with them are commemorated Joseph of Arimathea and Nicodemus. Here, as on the Sunday which precedes and the Sundays which follow, the special title is derived from the Gospel Lesson for the day.

On the. fourth Sunday is commemorated the Impotent Man whom Christ healed at the Pool of Bethesda.

The Lesson for the fifth Sunday, about the Woman of Samaria, shows Jesus Christ as One who knows the secrets of the heart, and as the true Messiah.

The Sunday of the Blind Man (the sixth after Easter) commemorates the healing by Christ of the man who was born blind.

Ascension Day falls on the following Thursday, and, as in the Western Church, is followed, ten days later, by the Feast of Pentecost. But what is called Whit-Sunday in the Western Church is Trinity Sunday in the Eastern Church, and the next day is The Day of the Holy Spirit (or Ghost), that is Pentecost.

The seventh Sunday after Easter is the Day of the Holy Fathers of the Council of Nicaea.

The first Sunday after Pentecost is All Saints' Day.

The Acolouths of the Daily Cycle are not performed, one after the other, in unbroken succession, but generally are grouped into three aggregates. The Evening Aggregate begins the Daily Cycle shortly before sunset; the Dawn Aggregate begins shortly before daylight; and the Midday Aggregate, beginning late in the morning, completes the Cycle. For the Eves of Feasts and of Remembrances of Great Saints there is a special aggregate, which is called the "Allnight Vigil" because in monasteries it begins after sunset and continues until morning.

1.The Acolouths of the Daily Cycle, as performed, are either Lenten or non-Lenten; and this distinction influences decisively, not only the structure and content of the Acolouths, but also their grouping into aggregates.

All Daily Cycles which are Lenten agree in having Alleluia instead of the non-Lenten "God is The Lord" (Theos Kyrios) at Orthros (after the Great Ectenia which follows the Six-psalms (Hexapsalmos)). Accordingly, the form which an Acolouth or an aggregate of Acolouths is to take is always described in terms of whether Orthros on-the day in question has "God is The Lord" or replaces "God is The Lord" with Alleluia. In this connection it should be noted that neither Sundays nor Saturdays can ever have Lenten Alleluia, although Saturdays may have the non-Lenten Alleluia for the Dead.

2. If the Orthros of a given day (except a Saturday in the Great Fast) has "God is The Lord/’ but nevertheless is not aggregated with Vespers for Allnight Vigil, the structure of the Daily Cycle is as follows:

Evening Aggregate: Ninth Hour — Vespers (Daily or Great) — Little Aftersupper;

Dawn Aggregate: Mesonyctics — Orthros (Daily or Great) — First Hour;

Midday Aggregate: Third and Sixth Hours — Liturgy of St. John Chrysostom (unless that of St. Basil is appointed).

But if there is Allnight Vigil, the structure of the Daily Cycle is as follows:

Evening Aggregate: Ninth Hour — Little Vespers — Little Aftersupper (which in monasteries is suppressed);

Allnight Vigil: Great Vespers — Great Orthros — First Hour; Midday Aggregate: Third and Sixth Hours — Liturgy of St. John Chrysostom (unless that of St. Basil is appointed).

3. If the Orthros of the day has Lenten Alleluia, and if, further, the Liturgy of the Presanctified is not prescribed for the day, the structure of the Daily Cycle for weekdays except Monday is as follows:

Evening Service: Great Aftersupper;

Dawn Aggregate: Mesonyctics — Daily Orthros — First Hour;

Midday Aggregate: Third and Sixth Hours — Ninth Hour — Typica — Daily Vespers.

For Mondays the arrangement just described holds only for the Dawn and Midday Aggregates; but the Evening Aggregate has the normal non-Lenten components, Ninth Hour — Daily Vespers — Little Aftersupper.

But if the Liturgy of the Presanctified is prescribed, the structure of the Daily Cycle

follows: Evening Service and Dawn Aggregate as described above;

Midday Aggregate: Third and Sixth Hours — Ninth Hour — Typica — Vespers combined with the Liturgy of the Presanctified.

On Saturdays in the Great Fast the Daily Cycle has the following structure:

Evening Service: Great Aftersupper;

Dawn Aggregate: Mesonyctics — Daily Orthros — First Hour;

Midday Aggregate: Third and Sixth Hours — Liturgy of St. John Chrysostom.

4. The description given above of the varying structures of the Daily Cycle holds for most occasions, but the following notable exceptions occur:

Great Thursday:

Evening Service: Little Aftersupper; Dawn Aggregate, beginning at 1 A.M.: Mesonyctics — Daily Orthros — First Hour;

Midday Aggregate, beginning at 9 A.M.: Third and Sixth Hours — Ninth Hour — Typica; and then at 2 P.M. Vespers combined with the Liturgy of St. Basil.

The hours reported here for the Acolouths in Great Week are those set by the Triodion and by the Slavonic Typicon.

In Monasteries, the Mesonyctics are read by the monks in the cells from Great Thursday until the Saturday of Bright Week, inclusive. But cathedrals and parish churches have Mesonyctics in the temple, as usual.

Great Friday:

Evening Service, after Supper: Little Aftersupper;

Dawn Service, beginning at 8 P.M.: Orthros of the Twelve Gospels;

Midday Aggregate, beginning at 8 A.M.: Great Hours (First, Third, Sixth, and Ninth, and the Typica).

Evening Service, beginning at 4 P.M.: Great Vespers of Lamentation;

Dawn Aggregate, beginning at 1 A.M.: Orthros of Lamentation — First Hour;

Midday Aggregate: Third and Sixth Hours — Ninth Hour — Typica: then at 4 P.M. Vespers combined with the Liturgy of St. Basil, and at 10 P.M. a special Acolouth of Mesonyctics.

Dawn Aggregate: Paschal Orthros — Paschal First Hour;

Midday Aggregate: Paschal Third and Sixth Hours — Liturgy of St. John Chrysostom.

Evening Aggregate: Paschal Ninth Hour — Paschal Vespers — Paschal Aftersupper; Dawn Aggregate: Paschal Mesonyctics — Paschal Orthros — Paschal First Hour: Midday Aggregate: Paschal Third and Sixth Hours — Liturgy of St. John Chrysostom.

(a) If the Feast falls on a day other than Sunday and Monday:

On the Paramony (Navecerie):

Evening Aggregate: Ninth Hour — Vespers — Little Aftersupper; Dawn Aggregate: Mesonyctics — Orthros — First Hour:

Midday Aggregate; Great Hours (First, Third, Sixth, Ninth, and Typica) — Vespers combined with the Liturgy of St. Basil.

In Slavonic usage, the Evening and Dawn Aggregates are combined into Allnight Vigil, to include Great Aftersupper, Great Orthros, and First Hour. The Midday Aggregate includes the Third and Sixth Hours and the Liturgy of St. John Chrysostom.

(b) When the Feast falls on Sunday or Monday:

On the preceding Friday:

Evening Aggregate: Ninth Hour — Daily Vespers — Little Aftersupper;

Dawn Aggregate: Mesonyctics — Daily Orthros — First Hour;

Midday Aggregate: Great Hours (First, Third, Sixth, Ninth, and Typica)

The components of the aggregates for Saturday if the Feast falls on Sunday, and for both Saturday and Sunday if the Feast falls on Monday, are the same as those described (in b, above) for days which have Theos Kyrios.

On the day of the Feast:

The Evening Aggregate (which in Slavonic Use begins at 1 P.M.) includes Ninth Hour, and Great Vespers with the Great Sanctification of Waters. The Dawn and Midday Aggregates combine, to include Mesonyctics, Great Orthros, and the Liturgy of St. Basil. |

Annunciation:

When Annunciation falls on Tuesday, Wednesday, Thursday, or Friday of the Great Fast; or on Tuesday, Wednesday, or Thursday of Great Week:

The Evening and Dawn Aggregates combine into Allnight Vigil, to include Great Aftersupper, Daily Orthros, and First Hour. The Midday Aggregate includes Third and Sixth Hours, Ninth Hour, Typica, and Vespers combined with the Liturgy of St. John Chrysostom. The Liturgy of St. Basil is appointed for Great Thursday, Great Saturday and on the Sundays (except Palm) of Great Fast.

When Annunciation falls on a Monday in the Great Fast, or on Great Monday: Evening Aggregate: Ninth — Little Vespers — Little Aftersupper; Allnight Vigil: Great Vespers — Daily Orthros — First Hour;

Midday Aggregate: Third and Sixth Hours — Ninth Hour — Typica — Vespers combined with the Liturgy of St. John Chrysostom.

When Annunciation falls on a Saturday in the Great Fast:

The Evening and Dawn Aggregates combine into Allnight Vigil, to include Great Aftersupper, Great Orthros, and First Hour. The Midday Aggregate includes the Third and Sixth Hours and the Liturgy of St. John Chrysostom.

When Annunciation falls on Great Friday:

Evening Service: Little Aftersupper;

Dawn Service: Orthros of the Twelve Gospels;

Midday Aggregate: Third and Sixth Hours — Ninth Hour — Typica — Vespers combined with the Liturgy of St. John Chrysostom.

When Annunciation falls on Great Saturday:

Evening Aggregate: Great Vespers of Lamentation — Little Aftersupper;

Dawn Aggregate: Orthros of Lamentation — First Hour;

Midday Aggregate: Third and Sixth Hours — Ninth Hour — Typica — Vespers combined with the Liturgy of St. Basil.

The Acolouths and Sequences and other materials are distributed among the following Liturgical Books: we mention only those most commonly used by the Clergy:

(a) The Great Euchologion (in Greek) contains Vespers, Orthros, the three Liturgies, the Mysteries, the Burial Service, the Acolouths for professing Monks, and other Acolouths less frequently used, together with many special Prayers for particular occasions.

For convenience the contents of the Great Euchologion have in Slavonic usage been distributed as follows:

(1) the Litourgicon (Slavonic Sluzebnik) contains Vespers, Orthros, the three Liturgies, and some materials required by the Clergy in connection with these Acolouths; (2) the Archieratikon (Slavonic Cinovnik) contains the Acolouths performed by a Bishop; (3) the Euchologion (Slavonic Trebnik) omits the materials of both the Cinovnik and the Sluzebnik, and adds numerous Prayers and minor Acolouths (like those for blessing Iconostases, Holy Vessels, and Vestments).

(b) The Horologion (Slavonic Casoslov) contains the Acolouths of the Daily Cycle; the Apolytikia and Kontakia for all the days of the three secondary cycles (Menaeon, Paschal, and Weekly), with the Remembrances by dates (or Paschal reckoning) for the whole year; the Prayers for Communion, and other devotions.

(c) The Triodion (Slavonic Postnaya Triod) contains all the Acolouths of the ten weeks before Pascha, beginning with the Sunday of the Publican and Pharisee and including the Great Tessaracost (Holy Quadragesima) and Great Holy Week.

(d) The Pentecostarion (Slavonic Tsvetnaya Triod) contains all the Acolouths of the season beginning with Pascha and ending with the Sunday of all Saints.

(e) The Paracletike (Slavonic Octoech) contains all the Acolouths of the Weekly Cycle in their Eight Tones (In Greek the name Octoechos is restricted to the separately printed Sunday Acolouths of the Weekly Cycle in Eight Tones).

(f) The Menaeon contains the Acolouths of the Menaeon Cycle, usually in twelve volumes, one for each month.

(g) Two exceedingly useful Slavonic Books have no Greek equivalents: (1) the Festal Menaeon (Prazdnicnaya Mineya), which contains the Acolouths of all the Great Feasts except Pascha; and (2) the Common Menaeon (Obscaya Mineya), which supplies complete Common Acolouths for Feasts of the Lord and of the Theotokos, and for Remembrances of Saints by classes (Angels and Bodiless Powers, Prophets, Apostles, Martyrs, etc.).

(h) The "Synopsis of Feasts and Remembrances" (Anthology, Izbornik or Sbornik), supplies the Festal Propers needed at Liturgy, Vespers, Orthros throughout the year.

There are eight Plain Chants, or Tones. During the Bright Easter week the Tone changes in regular order every day. On the second Sunday after Trinity Sunday (Pentecost), and during the week which follows, the First Tone is used, with its appointed Gradual (Prokimen), Canon, Hymns (Tropari), Verses (Stikhera of the Stikhovni), Hymns to the holy Birth-giver of God (Bogorodichni, or Dogmatiki), Collect-Hymn (Kondak), and so forth. Thereafter the Tone changes on each successive Sunday, until all eight Tones have been used. On the tenth Sunday after Pentecost, the First Tone is used again; and so on, throughout the year.

Reader. A short Tunic (Felon), which barely covers the shoulders, is put upon the Reader when he is set apart by the Bishop, and (at the present time) is rarely worn except upon that day. It symbolizes his coming under the yoke of the Priesthood, and his dedication to the service of God. His usual vestment is a Dalmatic (Stikhar).

Sub-Deacon and Deacon. The Dalmatic (Stikhar) and the Stole (Orar). The Dalmatic, a long, straight vestment with wide sleeves, which covers the whole person, is called "the robe of salvation and the garment of joy. It is symbolical of a pure and tranquil conscience, a spotless life, and the spiritual joy in the Lord which flows therefrom, in him who wears it. The Stole is a long, wide band of material which is sometimes worn over the left shoulder, sometimes crossed upon the breast and back, in the case of the Deacon. The Sub-Deacon wears his Stole always crossed, for convenience in the fulfillment of his duties. But the Deacon binds his Stole about him in the form of a cross shortly before the Holy Gifts are consecrated, thus typifying the wings of the Angels who serve about the Altar, as the Deacons themselves typify the Cherubim and Seraphim. Sometimes the Angelic song, "Holy, Holy, Holy," is embroidered upon the Stole. The Stole is bound about the Sub-Deacon in the form of a cross at his Ordination, as a symbol that, through the meekness and continence of his members and the purity of his heart, he is to put upon him the robe of purity. The Deacon wears, also, the Cuffs (Poruchi), for convenience during the service, and to remind him that he must not put his trust in his own strength alone, but in the right hand of the Lord, the Almighty and merciful God, and in His strength and aid.

Priests. The Priest's stikhar, or cassock (Podriznik), has close sleeves. His Stole (Epitrakhil) consists of a long piece of stuff like the Deacon's, but broader than the latter, which passes round his neck, is joined in front for its entire length, and falls low upon his cassock. It typifies the consecrating grace of the Priesthood. The Priest, like the Deacon, can celebrate no Office without his Stole. In it, without the Chasuble, he celebrates the less solemn Offices: Lesser Vespers, ordinary Compline, Lauds (Polunochniza), the Hours (if the Gospel be not appointed to be read in them); also various Prayer-services in private dwellings, such as that at the birth of a child, and the like.

The Zone (Poyas) is sort of belt wherewith the Priest girds himself above his cassock and stole, for convenience in serving the Altar. It is symbolical of the gift of strength, wherewith God aids him in his service, and exhorts him to blamelessness of life. His Cuffs (Porutchi) typify the bonds wherewith the hands of our Lord were bound.

The Epigonation (Nabedrennik) is an oblong piece of brocade, which is suspended upon the hip of a priest, and signifies the Sword of the Spirit, which is the Word of God. It is also explained as being symbolical of the towel wherewith the Saviour girded himself to wash the disciples' feet.

The Paliza is identical with the Epigonation, except that it is suspended by one corner instead of by two corners. It is always worn on the right hip. The Epigonation is worn on the right hip; but if the Priest have also a Palitza, the Epigonation is worn on the left hip. Both the Epigonation and the Palitza are typical of profound zeal for the faith, and for the salvation of Christ's flock, and are conferred as rewards of honour.

The distinguishing vestment of the Priest is the Chasuble (Felon), a long, ample garment without sleeves, short in front and with an opening for the head, which is put on over the other vestments.

Archpriests and Priests also receive, as tokens of distinguished service, the pointed and the upright Biretta — the skufya and the kamilavka.

A Bishop wears all the vestments of a Priest, save the Chasuble and Epigonation, his biretta being perpendicular, black, and draped with the monastic veil or cowl. In place of the Chasuble a Bishop wears a Dalmatic, which closely resembles the wide-sleeved Dalmatic of the Deacon. This Dalmatic (Sakkos) is symbolical of Christ's coat without a seam, woven from top to bottom. The Bishop's Stole (Omofor—Pall) is very broad, and hangs clown in front and behind over his other vestments. His Pall typifies the wandering sheep, and the Prelate, when arrayed in this vestment, bears the image of the Saviour Christ, who, as the Good Shepherd, took upon his shoulders the wandering sheep and bare it to those who wander not; that is, to the Angels, in his Father's house. The Mitre is typical of a diadem or crown, and serves as an emblem of the power bestowed upon a minister of the Church. (The Mitre is conferred also upon Archimandrites, or Abbots, and upon certain Archpriests.) The Panagia, which is worn on his breast by a Bishop, is generally a small, circular Holy Image, or Ikona, of our Saviour and the Birth-giver of God. The Panagia (or "all-holy") reminds the Bishop that he must always bear in his heart our Lord and his holy Mother, the Intercessor with God; and, to that end his heart must be pure, and his spirit upright.

The Bishop's Mantle (Mantiya) is a monastic vestment, which covers the whole person with the exception of the head. Its freely flowing lines typify the wings of the Angels; hence it is called "the Angelic vestment." The folds of the Mantle are symbolical of the all-embracing power of God; and also of the strictness, piety and meekness of the monastic life; and that the hands and other members of a monk do not live, and are not fitted for worldly activity, but are all dead. All monks, when present at divine service, must be robed in their mantles.

The peculiarity of a Bishop's mantle is that it is not black in hue, like the monastic mantle, but of purple, or some other color; and upon it are sewn the so-called "Tables of the Law" (Skrizhali), and, in particular, the "Fountains" (Istotchniki). The Tables (squares of velvet at neck and foot) typify the Old and the New Testament, whence the ministers of God should draw their doctrine. The "Fountains" are ribbons, usually red and white in hue, sewn horizontally round the Mantle, and represent the streams of teaching which flow from the mouth of the Bishop. Small bells are attached to the Mantle of a Bishop, and to his Dalmatic, as to the upper robe of the High Priest of the Jews.

The Crozier, or Pastoral Staff (Posokh), is given to Bishops and to Archiman-drites, in token of their spiritual authority over the monasteries or cities which they rule; and as a sign that it behooves them to feed the flock of Christ.

The Eagle (Orletz] is a small circular rug, with the representation of a one-headed eagle soaring over a battlemented city. A Bishop stands on this rug during divine service, and to him alone is its use accorded. He is led upon a large "Eagle" at his Consecration, as the Office of Consecration sets forth. (See that Office.) The view of the city betokens the Prelate's rule over the city; the Eagle denotes the loftiness and purity of his teaching. Thus the Eagle-rug spread for a Bishop to stand upon signifies that he, by his life and doctrine, must resemble the eagle, which soars above all lower things, and aspires unto heaven.

The Sign of the Cross is made with the thumb and the first two fingers of the right hand joined at the tips (the third and fourth fingers being closed on the palm), as a symbol of the Trinity, by touching the brow, the breast, the right shoulder and the left shoulder: in token that every power of mind, heart, soul and strength are dedicated to the service of God. It is made, accompanied by a simple inclination of the head and body, always at the occurrence in prayers and litanies of the words: "Let us attend," "Lord, have mercy," "Grant it, O Lord," "Come, and take up thine abode in us," "Let us pray to the Lord," and so forth.

The sign of the Cross, accompanied by a reverence to the very earth, is made when the following words occur: "Let us worship and fall down;" "Let us give thanks unto the Lord; "or when the singers sing, "Meet and right is it to adore thee," "We praise thee, we bless thee;" "Our Father, who art in heaven;" and when the holy Chalice is brought forth, during the Divine Liturgy, with the words: "Always, now, and ever, and unto ages of ages; "In the fear of God and with faith draw near."

A reverence, unaccompanied by the sign of the Cross, is made when the Priest pronounces the words, "Peace be with you all," "The grace of our Lord Jesus Christ be with you all," "The blessing of the Lord be upon you; "or when he exclaims, "Bow your heads unto the Lord."

Bishops and Priests, in bestowing the Benediction, hold the fingers in such a manner as to represent the Greek letters 1C, XC — the first and last letters of Jesus Christ.

The Typicon of the Orthodox Catholic Church provides rules for making the Sign of the Cross, the Sign of the Cross with the Bowing of the Head and Knees, during divine services both for the clergy and the worshippers. These rules are found in various chapters of the Typicon, the Ordered Psalter and other liturgical books.

• in the beginning and at the end of readings from Holy Scriptures;
• at the beginning of the reading or singing of the stikhera, Troparion or psalm;
• during the words "alleluia" which are said in the middle of the Six-psalms at Orthros;
• during the reading and singing of the Creed at the words: "I believe," "in one Lord, Jesus Christ," and, "in the Holy Spirit;"
• during the Trisagion — at the beginning of Orthros, at the end of the Great Doxology, and during the Liturgy;
• at the Dismissal during the words — "Christ our true God," during the remembrance of the saints of the day, during the words "By the Power of the Precious and Life-creating Cross." Also in the deacon’s petition "O God, save..." read at the Litia (Great Vespers) and after the Gospel at Orthros.

• upon entering the temple and at the time of leaving;
• at every petition of the ektenia;
• during the ecphony of the priest or reader when giving glory to the Holy Trinity ("Glory to the Father, and to the Son, and to the Holy Spirit;" "In the name of the Father, and the Son, and the Holy Spirit," etc.);
• during the following exclamations or ecphonies of the priest or bishop during divine services:

• "Let us stand aright. Let us stand with fear..."
• "Singing the Triumphal Hymn..."
• "Take, eat..."
• "All of you drink of this..."
• "Thine own of thine own..."
• at the ending of the Creed during the words: "and the life of the world to come. Amen."

• "Come let us worship..."
• "Holy God, Holy Mighty..."
• "Alleluia" at the kathismata and after the psalms at the Hours,
• at the ending of the stichera, Troparion and psalm,
• at the mentioning of the name of the Holy Theotokos in the petition: "O God, save thy people..."
• throughout the Kanon from the 1st to the 9th Ode, at each bidding before the Troparia whether to the Lord, Theotokos or the Saint.

At Orthros during —

• the singing of the Theotokion,
• every refrain during the words "We Magnify thee..."
• the ecphony: "Glory to Thee Who has shown us the Light.,"
• "Glory to thee, Christ our God..." and after it, at the end of the Dismissal (Benediction) the exclamation "Let us pray to the Lord," and "To Saint...let us pray," preceding any kind of a prayer, particularly before the prayer of the Moleben.

When moving about the temple one must make the Sign of the Cross and bow his head towards the Royal Doors, especially if one crosses over from one side of the temple to the other (as from south to north).

• "Peace be to all"
• "The blessing of our Lord be upon you..."
• "The Grace of our Lord...be with you all,"
• "And may the mercies of our great God..."
• and also at the exclamation of the deacon: "and unto ages of ages" before the Trisagion,
• Note: When the priest incenses the people, the people simply bow their heads — (they do not make the Sign of the Cross).

The Sign of the Cross is not made by the reader during reading or singing of the psalms and stichera. This is also true for the members of the choir while singing. They simply bow the head at the time of the reading of the Holy Gospel and at the Great Entrance.

At the Great Entrance at the words: "All you Orthodox Christians may the Lord God remember in His Kingdom, always, now and ever, and unto ages of ages," they all reply by bowing their heads and saying: "thy priesthood (or archpriesthood or hieromonkhood, or hegumenhood or sacred archimandritehood or bishophood) may the Lord, God remember in His Kingdom..." (at the Patriarchal divine services: "Thy Holiness may the Lord...").

(Week days with the exception of specific days indicated below)

• At the exclamation: "Let us give thanks unto the Lord!" at the Consecration — the end of the singing of "We praise Thee... ;"
• During the singing of "Our Father;"
• During the first and second bringing forth of the Holy Gifts (for receiving of Holy Communion);
• A prostration may be made at the exclamation: "Holy* Things are for the Holy!"

According to the Typicon, Hormologion, and the Lenten Triodion, prostrations are prescribed during Great Lent (Tessaracost) at the following times:

• During the reading of the Kathismata at Orthros — 3 prostrations (at the Kathismata of the Hours and Vespers the metania is used instead of the prostration);
• During every refrain of the hymn to the Theotokos at Orthros;
• During "It is Truly meet... ;"
• Great Aftersupper, during "All-holy Sovereign Lady and Theotokos..." and during the petitions which follow;
• Vespers and the Hours during the singing of the Penitential Troparia;
• At the "Typics" during the singing of "Remember us, O Master" (3 times);
• The prayer of St. Ephraim (Ephrem) the Syrian — three (3) prostrations, and with the accompanying prayer "O God, cleanse Thou me a sinner" do 12 metanias and again one prostration after repeating St. Ephraim’s prayer in its entirety (When the Prayer of St. Ephraim the Syrian is read at certain times of the service of the 9th Hour, and the Liturgy of the Presanctified Gifts, without the accompanying prayer "O God, cleanse Thou me a sinner," then do only the three prostrations);
• From Vespers on Friday through Sunday evening Vespers during Great Lent prostrations are dispensed with except at specific times during the Liturgy of the Presanctified Gifts (if celebrated on Friday evening) at the exclamations:

a) "The Light of Christ..."

b) "Now the Powers of Heaven..."

c) "Let my prayer be set forth ..."

According to the Typicon, there are no prostrations on Sundays, and:

• From the Pre-feast of the Nativity of Christ (Dec. 20 / Jan. 2) through the Apodosis (Octave) of Theophany (Jan. 14 / Jan. 27);
• From Orthros of Great Thursday to Vespers of Pentecost (The exceptions are prostrations before the Epitaphion);
• During all Doudenary Feast days and their Apodosis, with the exception of the Feast of the Elevation of the Holy Cross, when prostrations are generally performed before the Precious Cross;
• Throughout the day when Holy Communion is received;
• Prostrations stop at Great Vespers after the "Entrance Procession" during the All night Vigil on the eve of the feast and resume after "Vouchsafe, O Lord..."at the Vespers on the Feast Day itself.

The Church Typicon forbids individual (personal) prostrations (at the whim of the individual) during public divine services, except those prostrations that are set forth, as well as it forbids prolonged standing on one’s knees, which disorganizes, disrupts, the proper order of worship. All directives of the Church Typicon have in view a definite measure of prayerful zeal by the worshipper and the celebrants of divine services and contribute to concentrated prayer in giving heed attentively to all hymns that are read and sung. These rules arrange for the order and harmony in liturgical services, and guard the celebrant from involuntary deviation toward external actions (Matt. 6:5, Luke 18:11).

The ringing of bells in the Orthodox Catholic Church is not for splendor or esthetic pleasure; but for the announcing of the beginning of Divine Services. Every daily cycle of public Divine Services starts with the ringing of bells. The order for the ringing of bells is found throughout the Typicon, starting in the first chapter and indicates various circumstances for which they are employed. The Typicon uses the following expressions for the designation of bells: beat (strike), klepat’ (hit), znamenat’ (signal), and, udarit’ (toll). The degree of the solemnity of the services distinguishes the ringing of the Little Bell, Weekday Bell, Polyeleos Bell, Sunday Bell, etc., example: at the Lesser (Small) Vespers the sexton or bell-ringer strikes the Little Bell (Typicon, Chapter 1). For the Great Vespers the sexton strikes the great "Campana" (bell) slowly, at the time of the singing of the Eulogetaria ("Blessed are Thou, O Lord...") or at the reading of the Psalm 50 (Typicon, Chapter 2).

The purpose for the ringing of bells is to call the faithful to services, to inform those absent from divine services of the various moments of the liturgical happenings in the divine services, and to call attention for concentration by the worshippers to the most sacred moments. Conforming to these aims and purposes of bell ringing, and to distinguish the various methods of bell ringing, the following terms are used:

This may be called the Announcement or Annunciation Bell. It is a slow rhythmic, unhurried striking of one bell. This is rung for the beginning of services. This bell is called Blagovest’ because the faithful are joyfully called to the temple: "I rejoiced at the things that were said to me: We shall go into the house of the Lord." (Psalm 121:1)

The Blagovest’ is used not only at the beginning of the services, but also during the important moments of the services. For instance: during the Holy Liturgy at the time of (1) The Creed (12 strikes for the 12 Articles of the Symbol of Faith); (2) before "It is Truly meet...;" (3) before the Moleben following the Liturgy; (4) Blagovest’ also introduces the following aggregates: Ninth Hour — Vespers — Aftersupper; (5) Mesonyctics — Orthros — First Hour; (6) Third Hour — Sixth Hour — Liturgy; (7) Allnight Vigil: Great Vespers-Great Orthros — First Hour (but for Allnight Vigil the Blagovest’ is followed by the Trezvon to introduce Great Vespers, a major Acolouth); (8) Third and Sixth Hours — Ninth Hour — Typica — Vespers; {9) Third and Sixth Hours — Ninth Hour — Typica — Vespers — Liturgy of the Presanctified (or Liturgy of St. Basil); (10) Great Aftersupper (Povecerie).

During the Great Fast (Tessaracost) on ordinary weekdays there is Blagovest’ at Third Hour, Sixth Hour, Ninth Hour, and Great Aftersupper, three strokes for the Third Hour, six for the Sixth Hour, nine for the Ninth and twelve for Great Aftersupper.

At the service of the Twelve Gospels (Holy Great Thursday), the bell is struck at the beginning of each Gospel reading the number of times according to the number of the Gospel (Example: before the first Gospel reading the bell is struck one time; before the second Gospel two times, etc. Also, the trezvon is rung at the conclusion of the Twelve Gospels).

At the Hours of Great Holy Friday the bell is struck before the Third Hour three times; before the Sixth Hour six times; and, before the Ninth Hour nine times.

Before the Liturgy the Blagovest’ is rung until the Hours are begun (usually a half hour before the Liturgy).

(Peal)

This is the ringing of bells in three modes, thricely repeating a musical measure with a definite harmony of many selected bells.

The Trezvon is used at the beginning of solemn (major) services: The Allnight Vigil, and during Orthros before the Six-psalms (Hexapsalmos), before the Gospel, at the end of the solemn Allnight Vigil; at the Liturgy, i.e., after the Sixth Hour and before the Liturgy begins; after the conclusion of the Liturgy; before and after the Moleben on the Temple Feast Day; after the reading of the Twelve Gospels on Great Thursday evening; and, after the Gospel reading during Liturgy on the first day of Holy Pascha.

(Chain-ringing)

This is a successive ringing of all the bells from the largest (lowest pitch) to the smallest (highest pitch), with the striking of each bell a number of times before the next bell is struck, and repeating this method several times.

The Perezvon is used before the Water blessing Molebens, before the carrying forth of the Holy Cross on the Feast of the Elevation of the Holy Cross (September 14) and the Third Sunday (Cross-veneration Sunday) of the Great Tessaracost, at the Hours before the consecration of a bishop. The Perezvon is rung with a short ringing of the Trezvon at the immersing of the Holy Cross during the Great Water Sanctification and after the carrying forth of the Holy Cross to the center of the temple.

The Perezvon is also rung during Vespers on Great Friday at the stichera for "Glory...both now...Amen, (of the aposticha) When Joseph with Nicodemus had taken Thee from the tree, Thou did clothe Thyself with light as a garment..." (before the Epitaphion is taken from the Altar to the center of the temple), and at the Great Doxology of the Orthros of Lamentation of Great Saturday. The Perezvon is followed by the Trezvon as the procession re-enters the temple. It is rung at the burial of priests, hieromonks, archimandrites and bishops.

(Toll)

This is the slow tolling of each bell, beginning with the largest (lowest pitch) to the smallest and ending with a striking of all the bells all at once.

The Perebor is used at the carrying out of the deceased from the temple for burial and is known as the burial bell or funeral toll. There is no Trezvon after this bell.

At the Pontifical (Archiereical) Liturgy the Blagovest’ is rung at the appointed time, then the Trezvon is rung at the arrival of the bishop. The Blagovest’ then continues to peal up to the time of the vesting of the bishop. The Trezvon is rung again at the Sixth Hour.

The Holy Images (Ikoni), the Holy Things, and the people who are present at the divine service, are honoured with incense. The censing before the Holy Door signifies the desire of the worshippers that their prayers shall be borne up to the throne of God, as the incense from the censer is wafted heavenward; and that their petitions shall be well-pleasing to God like fragrant incense. The censing of the people is symbolical of the grace of the Holy Spirit, which is shed abroad everywhere, upon all men. The censer (Kadilo) represents the Divine Ember, even Christ.

For the special significance of the censing at different points of the services.

The rubrics for incensing at the daily divine services are found throughout the Typicon in chapters 2, 9, 15, and 22. Besides this, as a liturgical action, incensing is also performed in conjunction with: Baptism, Holy Unction, Burial of the Dead, Parastasis or Pannychis, and the Lesser and Great Sanctification of Water.

In chapter 2 of the Typicon, rubrics are given for incensing at the Allnight Vigil. At the beginning of the Allnight Vigil the priest and the deacon do a complete incensing of the Sanctuary, Iconostasis, worshippers and the whole temple. During the stichera for "Lord, I call..." a complete incensing is also done by the deacon, if there is one, otherwise by the priest. In this same chapter the order for the procession with the incenser is found, plus incensing at the Litia, at the blessing of five loaves, and at the Eulogetaria (‘Neporocny') of Orthros.

Chapter 9 includes the information on incensing at the daily Vespers and Orthros. At Vespers — a complete incensing at "Lord, I call..." and at Orthros — incensing at the beginning of the service and at the 9th Ode of the Kanon.

Chapter 15 indicates how to incense at the Polyeleos on Saturdays and on Feast Days, with an Allnight Vigil (Great Vespers — Orthros).

Chapter 22 designates "when the priest is to incense" and repeats that which was mentioned in the preceding chapters on incensing and indicates the order for incensing.

The order for a complete incensing consists of the following: incensing the Holy Altar on all four sides, the Cross at the back of the Holy Altar, the icon above the High Place, Altar of Prothesis, (Proskomedea-Oblation), all the icons in the Sanctuary on the right side and then on the left side, the celebrant and all who are con-celebrating (if the deacon is incensing), after which the Iconostasis — starting with the Royal Doors and then the icon of Christ the Saviour, and the rest of the icons on the southern side, afterwards the icon of the Theotokos and the remaining icons on the northern side of the Iconostasis, the celebrant (provided he is outside of the Sanctuary), and finally from the Ambon all the faithful. After this, the priest or deacon descends from the Ambon and incenses the icons of the temple in a linear order, according to the arrangement in the temple, i.e., when descending the Ambon, the priest goes to his left as he looks out at the congregation (southern side of the temple), incensing the icons on the south wall area, down the left isle, then across the back of the temple and up the right isle (north side of the temple). After the incensing of the entire temple, he again comes to the Royal Doors and incenses them, the icon of the Saviour and the icon of the Theotokos, enters the Sanctuary through the southern door, incenses the front of the Holy Altar, and the con-celebrating priests (If the deacon is incensing he makes the Sign of the Cross upon himself and bows to the celebrants).

Throughout the year a complete incensing at the week-day Vespers is performed only at "Lord, I call..." At the weekday Orthros, incensing is done twice: at the beginning of Orthros and at the 9th Ode of the Kanon. For the first incensing at Orthros the rubrics specify: "The priest enters the Sanctuary, takes the incenser offering the ‘Prayer of the Incenser/ stands in front of the Holy Altar and incenses it and says: ‘Blessed is our God/ Then he incenses around the Holy Altar, the rest of the Sanctuary, and goes through the North Door and incenses the icons in the customary manner. Returning to the Sanctuary through the southern door, the priest stands in front of the Holy Altar and offers the Little Ektenia with the incenser in his hand. After the words of the reader: ‘In the name of the Lord, Father, Bless!’ he makes the Sign of the Cross with the incenser in front of the Holy Altar exclaiming: ‘Glory to the Holy Consubstantial, Life-creating and Undivided Trinity... / For the second incensing at the 8th Ode of the Kanon of Orthros, when the choir sings: "We praise, bless... /’ the priest incenses the Holy Altar, the Sanctuary, the Iconostasis, and at the icon of the Theotokos (in the Iconostasis) intones: ‘The Theotokos and Mother of Light..." and then continues to incense according to the order for a complete incensing.

A complete incensing takes place at the beginning of Great Vespers. The priest (in epitrakhelion, epimanika and phelonion, — which remain on throughout the entire service) with the incenser, and the deacon with a candle, incenses the Holy Altar and the Sanctuary (The deacon walks in front of the priest while the priest incenses). After incensing the Sanctuary, the deacon goes out through the north door to the Soleas and exclaims: "Arise! Master Bless!" then goes to the High Place and stands facing the priest. The priest, standing in front of the Holy Altar, makes the Sign of the Cross with the incenser and exclaims: "Glory to the Holy, Consubstantial, Life-creating and Undivided Trinity..." "Amen." "Come let us worship..." is sung by the celebrant, but according to custom, "Come let us worship..." is sung by all the clergy in the Sanctuary, after which the incensing of the entire temple takes place. The psalm is sung by the choir and people.

At "Lord, I call…the deacon (if there isn’t one, then the priest) performs again a complete incensing of the temple. After the conclusion of the stichera at "Both now and ever," the Procession is made with the incenser. The Royal Doors are opened (at "Both now and ever"), two candle bearers proceed out of the north door, followed by the deacon with the incenser, and the priest, who go to the soleas. The deacon approaches the Royal Doors to the right of the priest and receives the blessing for the incensing from the priest, and then he incenses the Royal Doors, the icons of the Saviour and the Theotokos, the Temple Feast Day Icon in the Iconostasis, and the priest. After this the deacon transfers the incenser from his right hand to his left, with his right hand he takes the orarion in the "petition position" and stands half-turned to the priest, saying quietly "Let us pray to the Lord." The priest quietly reads the Entrance Prayer: "In the evening and in the morning and at noonday..." The deacon points his hand with the orarion to the East and exclaims/’ "Bless Master, the holy entrance." The priest gives the blessing with his hand saying: "Blessed is the entrance of the holy ones, O Lord." Then the deacon incenses the priest, standing to the right of the priest on the soleas, and waits for the conclusion of the Theotokion. After this, the deacon stands in the middle of the Royal Doors and makes the Sign of the Cross with the incenser and exclaims: "Wisdom! Attend!" then proceeds into the Sanctuary, incenses the Holy Altar on all four sides and the High Place, gives the incenser to the Altar boy, kisses the Holy Attar, makes the Sign of the Cross upon himself facing the East (the High Place), bows to the priest, and stands to the left of the Holy Altar at the High Place facing West (toward the people). See the chapter on Great Vespers for additional detailed information on incensing.

The practice of incensing the Holy Altar and the Sanctuary during the Litia is a mistake. According to the Typicon the Royal Doors are closed for the Litia (Note: In this country the practice has been to have the Royal Doors open and make the exit from the Sanctuary through the Royal Doors). The exit for the Litia is made through the north door, which is closed after the exit, to the Vestibule and only there the deacons incense the holy icons, the presiding celebrant, and the choir according to rank. But the present customary practice is to perform the Litia at the rear of the temple, therefore the deacon incenses only the following: icons in the Iconostasis, the clergy, the choir, and the people.

At the time of the singing of the Troparion, the deacon "receives his blessing from the priest for incensing; he incenses around the analogion three times, afterwards the celebrant, and the five loaves from the front only. The deacon gives the incenser to the Altar boy, makes the Sign of the Cross, and bows to the priest." The incensing should be timed so as to coincide with the singing of the Troparion (three times) and ought to be concluded at about the same time as the singing (of the Troparion).

At the singing of the Polyeleos and the Troparia: ‘The Council of Angels....." there is a complete incensing of the temple, beginning at the Holy Altar. If there is an Exaltation (Velicanie) then at the time of the Polyeleos the clergy leave the Sanctuary and go in procession to the center of the temple, carrying the feast day icon. After the clergy sing the Exaltation, there is an incensing of the Feast Day icon on the analogion on all four sides, after which the Sanctuary and the whole temple is incensed. At the time of the incensing, the choir sings the appropriate verses, and also the Exaltation. When the incensing of the whole temple is concluded, the priest and the deacon return to the Feast Day Icon on the analogion and sing the Exaltation for the third time. The deacon then takes the incenser from the priest and incenses him, makes the Sign of the Cross, and bows to the priest.

At the 8th Ode of the Kanon of the feast, just as for the week-day Orthros, the deacon receives the blessing from the priest and incenses the Sanctuary. During the singing of the "Katabasia" (8th Ode of the 2nd Kanon or 8th Ode repeated) the deacon (the priest if there is no deacon) leaves the Sanctuary through the North Door and incenses the Royal Doors and all the icons on the right side of the Iconostasis. He stops in front of the icon of the Theotokos and after the "Katabasia" exclaims (or sings) the Ecphony: "The Theotokos and Mother of Light....." or the Feast Day refrain before the 9th Ode, or, if there isn’t any refrain, he sings (if possible) the beginning words of the Hiermos of the 9th Ode. After this he incenses the icon of the Theotokos three times three, then the left side of the Iconostasis, the faithful, and the entire temple.

• During the reading of the Hours, after the Prothesis but before the Liturgy (of the Catechumens), there is a complete incensing of the entire temple.
• The next incensing during the Liturgy takes place before the reading of the Gospel at the "Alleluarion." The deacon incenses the Holy Altar, Altar of Prothesis, the balance of the Sanctuary, only the two icons-of the Saviour and the Theotokos in the iconostasis, the clergy and the people. He returns to the Sanctuary and incenses the front of the Holy Altar, the priest, and gives the incenser to the Altar boy, makes the Sign of the Cross, and bows to the priest.
• The third incensing is at the time of the Cherubimic Hymn and is done according to the order of incensing before the reading of the Gospel (See above in 2. Note, that the incensing of the entire Iconostasis is not prescribed).
• The fourth incensing is during "Especially our Most Holy, Immaculate..." at which time the Consecrated Gifts are incensed three times three by the priest from the front of the Holy Altar. If there is a deacon, then after the priest exclaims: "Especially our Most Holy, Immaculate..." he gives the incenser to the deacon who incenses the Holy Altar, the Sanctuary, and the priest.
• The fifth incensing takes place in front of the Holy Gifts before the exclamation: "always, now and ever..." (when "We have seen the True Light..." is sung) at the Holy Altar and again when the Holy Gifts are placed on the Altar of Prothesis (Oblations).

Incensing at other times takes place at special Feast Day services such as: bringing forth of the Cross (on the eve of the Elevation of the Cross and eve of 3rd Sunday of Great Lent), the Apodosis ("leave-taking" of the feast) of the Feast of the Elevation, incensing at Great Aftersupper of the Nativity of Christ, Theophany and the Annunciation, incensing at Orthros on the 2nd, 3rd, and 4th weeks of Great Lent, incensing on the 5th week of Great Lent at the service of the Akathistos to the Theotokos, incensing on the 6th week (week of Palm Sunday), at the Orthros of the Twelve Gospels (Holy Great Thursday), at Vespers of the placing of the Epitaphion, at Orthros on Great Saturday, etc. All corresponding incensing procedures are indicated in the rubrics of those services.

According to Chapter 9 in the Typicon, it states that incensing is always performed during the Litia for the dead, as also during the Pannychis and the Burial Service. At the singing of the Troparia: "The choirs of the saints..." one must incense the Requiem analogion, the Altar, Iconostasis, the clergy and the people. At the Kontakion after the 6th Ode, "With the Saints give rest....." incense the Requiem analogion, the Iconostasis, and the faithful. The same procedure is followed at "Memory Eternal."

The celebration of the Daily Vespers takes place on all days of the year when there is no feast with Polyeleos or the Allnight Vigil prescribed.

The priest vests in the epitrachelion and phelonion (and in practise also in the epimanikia), uncovers the Holy Altar, opens the Katapetasma (curtain), kisses the edge of the Holy Altar, takes the Liturgicon, exits through the North Deacon’s door, makes three metania before the Royal Doors (if it is Tessaracost — makes three prostrations), stands upright, and intones the Ecphony of blessing for the beginning of Vespers: "Blessed is our God, always, now and ever, and unto ages of ages." The priest proceeds to read silently the Prayers of Light and after concluding them, re-enters the Sanctuary through the South Deacon’s door. The deacon comes to the place in front of the Royal Doors for the ektenia. If the priest does not have the assistance of a deacon, he remains in front of the Royal Doors to chant the Ektenia and goes into the Sanctuary after the Ecphony, kisses the adge of the Altar, and stands in front of it in the usual place.

Following the blessing, the reader says, "Amen" and proceeds to read "Glory to Thee." "0 Heavenly King..." "Holy God..." etc., "Our Father..." "Amen." "Lord, have mercy (12 times), Glory...both now...Amen. Come, let us worship..." and, Psalm 103. This is the customary beginning of Vespers if it is the first service of an aggregate, otherwise it could begin after the blessing with "Come, let us worship..." However, this "full beginning" by the reader must be done on the Eve of the Nativity of Christ, Holy Theophany, and Holy Great Friday. The reader should be vested in the sticharion and read in the center of the temple, or, position himself on the cleros near the icon of the Saviour with himself somewhat turned toward the congregation in order that every word be heard clearly. At the end of Psalm 103 the reader says: "Glory...both now...Amen. Alleluia, alleluia, alleluia, glory to Thee. O Lord" (thrice).

"During Paschal Bright Week, in place of "Come, let us worship..." "Christ is Risen..." is sung three times, and, in place of Psalm 103, the Troparion "Christ is Risen..." and the verses "Let God arise, and let His enemies be scattered..." are sung. From St. Thomas Sunday to Holy Ascension after the Ecphony of blessing, "Christ is Risen..." is sung three times in place of "Come, let us worship..." but Psalm 103 is read. The presiding celebrant and all clergy in the Sanctuary sing "Christ is Risen" two and a half times, and the third time it is completed by the singers.

The Great Ektenia is chanted in front of the Royal Doors. After the Ecphony the Kathismata is read: "Lord, have mercy (thrice), Glory...both now...Amen." The first section of the prescribed Kathismata is read, then "Glory... Alleluia alleluia, alleluia." "Glory to Thee, O God." (thrice) "Lord, have mercy." (thrice) "Glory... both now. Amen." The second set of psalms of the Kathismata is read. After the third set of psalms the reader makes a conclusion: "Glory...both now...Amen." "Alleluia, alleluia, alleluia, glory to Thee, O God" (thrice).

The Little Ektenia is said between sections of the Kathismata during Great Tessaracost, especially before the Presanctified, and after the conclusion of the Kathismata. Following the Ecphony, "Lord, I call upon Thee..." in the Tone of the stichera which are given first in the order after "Lord, I call..." and, six stichera on weekdays, during the year and Great Lent, while on Sunday evenings of Tessaracost there are ten stichera. "Glory...both now... Amen." The Theotokion or sticheron. It should be pointed out that there is a stichos read or sung before the reading or singing of each sticheron, these stichoi are found in the Horologion following "Lord, I call..."

During the course of the year, the Entrance is made only at certain feast days in the same manner as indicated in Great Vespers. The priest or deacon carry the incenser during the procession, the Holy Gospel when there is set a reading from it. The Entrance is made on Cheesefast Sunday evening, on the eve of the Proheorita of the Meeting of the Lord (February 1 — if it occurs on Cheesefast Saturday), on the 1st, 2nd, 3rd, 4th, and 5th Sunday evening of the Great Tessaracost, and on Palm Sunday evening; and also on the weekday evenings of the 2nd through the 6th weeks of Tessaracost if on any of those days is also a saint’s feast with Polyeleos.

"Wisdom! Attend!" "Gladsome Light ..." If there is no Entrance, the priest says "Wisdom! Attend!" in the Sanctuary. The Prokoemenon of the day or Alleluia on eve of Meatfast Saturday and eve of Pentecost Saturday. During the Great Tessaracost the Prokoemenon is that given before each Paremea. After the Prokoemenon the Royal Doors are closed. "Vouchsafe, O Lord to keep us this night..." is read. The Ektenia: "Let us complete our evening prayer unto the Lord..." The Ecphony: "For Thou art a good God, Who loves mankind, and to Thee we send up glory..." "Peace be to all." "And to thy spirit." "Let us bow our heads unto the Lord." The Ecphony: "Blessed and glorified be the majesty of Thy Kingdom..." It is better to chant the ektenia in front of the Royal Doors.

"Glory...both now...Amen." The Theotokion or the stichera of the Prefeast (Proheortia) or Afterfeast (Metheortia). In Holy Tessaracost the "Glory...Amen." is followed by the stichera from the Triodion.

"Now dismiss Thy servant in peace ..." The Trisagion. "Our Father." After "Amen/’ the Troparion, "Glory...both now...Amen." The Theotokion. During the Holy Tessaracost the following Troparia are sung:

The Ektenia: "Have mercy on us, O God, according to Thy great mercy ..." If it is the Great Tessaracost, instead of the ektenia, the reader, immediately after the above Troparia says: "Lord, have mercy" (40 times), "Glory...both now... Amen." "More honorable than the Cherubim..." "In the Name of the Lord, Father bless!" The priest gives the blessing: "Blessed is He Who is, Christ our God, always, now and ever, and unto ages of ages." The reader: "Amen." "O Heavenly King, make firm the faith, guide the nations, give peace to the world, and preserve this holy church. Grant repose to our departed fathers and brethren in the dwelling place of the righteous. Receive us in repentance and confession. For Thou art good and loves mankind." The priest recites the Prayer of St. Ephrem and all do the prostrations (First, the priest recites the petitions of the prayer and all do a prostration after each asking. Then, semi-audibly or silently, everyone does twelve metania saying: "God, cleanse me, a sinner" at each metania. After this, the priest once again recites all three petitions of St. Ephrem without pausing for prostrations, and all do one prostration after the priest concludes with the "Amen.") Priest: "Glory to Thee, Christ God, glory to Thee." Reader (or singers): "Glory...both now...Amen. Lord, have mercy, (thrice) father, bless!" The priest makes the Dismissal and the singers respond with the Polychronion.

Note: When the priest concludes the words of the Dismissal "...for He is good and loves mankind" the practise of responding with the word "Amen" is in error; it should not be done, rather the Polychronion should be sung immediately.

During the days of the year, other than Holy Tessaracost, after the Ektenia, "Have mercy on us..." and the Ecphony, "For Thou art a merciful God Who loves mankind..." the priest begins the order for the Dismissal by saying: "Wisdom!" Singers: "Father, bless!" Priest: "Blessed is He Who is....." Singers: "Make firm, O God, the Holy Orthodox Faith, and the Orthodox Christians, unto ages of ages." Priest: "Most holy Theotokos, save us." Singers: "More honorable than the Cherubim..." Priest: "Glory to Thee, Christ God..." Singers: "Glory...both now... Amen. Lord, have mercy, (thrice) Father, bless." The priest gives the Dismissal. The Polychronion.

Note: On the weekdays of Great Tessaracost, following the prayer of St. Ephrem (with 16 prostrations), the following is said: The Trisagion through "Our Father." "Lord, have mercy." (12) "All holy Trinity, consubstantial power, undivided kingdom, the cause of all good things, also be pleased with me the sinner. Make firm and give understanding to my heart, and take away from me all that is impure. Enlighten my thoughts, that I may forever glorify, hymn and worship Thee, and say: One is Holy, One is the Lord, Jesus Christ, to the glory of God the Father. Amen." "Blessed be the Name of the Lord, from henceforth, and forever." (thrice; The Horologion also states that three prostrations are ordered with the "Blessed be the Name ...") "Glory...both now...Amen." Psalm 33. "Wisdom." "It is Truly meet..." "Glory... both now...Amen." "Lord, have mercy." (thrice) "Father, bless." The Dismissal and the Polychronion.

At sunset the paraecclesiarchos, receives blessings from the presiding priest, slowly rings the large bell while reciting — to himself unhurriedly — Psalm 118 (Neporocny) or Psalm 50. After ringing the bell he lights the candles and vigil lamps, then rings all the bells. Having returned to the temple, he then places a lighted candle in front of the closed Royal Doors.

The priest-celebrant vests in the epitrachelion, he kisses the cross on the neck part of the epitrachelion, puts incense into the incenser and secretly recites the prayer of the incenser, proceeds to incense the Holy Altar on ‘all four sides, the Prothesis, the Sanctuary (incenses the Cross behind the Altar, the icons on the right side of the Sanctuary, turns and incenses the ‘High Place’ and the icons on the left side and the icon over the Royal Doors on the inside), opens the Royal Doors, exits through them and incenses the Iconostasis, the people, the right side of the temple, the vestibule, the left side of the temple, re-enters the Sanctuary, and, standing at the Holy Altar lifts up the incenser and with it makes the sign of the Cross and intones: "Glory to the Holy, Consubstantial, Life-creating and Undivided Trinity, always, now and ever, and unto ages of ages."* Choir: "Amen."

The celebrant and all those in the Sanctuary sing: "Come, let us worship and fall down before God our King" in a subdued voice. The second offering is somewhat louder: "Come, let us worship and fall down before Christ, our King and God."

The third is sung loudly: "Come, let us worship and fall down before the Very Christ, our King and our God." And again, "Come, let us worship and fall down before Him." The choir and people sing Psalm 103.

In cathedrals and parish churches the priest-celebrant is vested in the cassock, rason, epitrachelion, epimanikia and phelonion. The phelonion is worn during the entire service. The deacon is vested in all of his diaconal vestments.

After the last "Come, let us worship..." the Ro