Content:

Hierarchical Divine Liturgy: Notes for Deacons.

Outline for choir directors of the Hierarchical Liturgy.

Hierarchical Services (for Priests).

A Few Points About Hierarchical Services: Clarification of a Few Matters.

Episcopal eagle rugs.

Some additional explanations and tips.

Hierarchy and Laity in the Orthodox Church (John Meyendorff).

Note: These notes do not constitute an official liturgical text of the Orthodox Church but are, rather, a compilation of notes and excerpts from various sources prepared for the personal use of deacons serving at Hierarchical Divine Liturgies according to the rite used by the Russian Church. They were compiled by Christopher Sokolov and are offered on the InterNet for personal, unnoficial use.

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When the bishop enters the temple, the deacon says:

Protodn: WISDOM! More honorable than the Cherubim… Glory, now… Lord, have mercy (*3), RIGHT REVEREND MASTER, BLESS

Bishop: gives the blessing

Protodn: AMEN!

Protodn: MASTER, BLESS!

Bishop: Blessed is our God...

The protodeacon recites the entrance prayers. The bishop gives the exclamations. The bishop recites the prayer "O Lord, stretch forth Thy hand..."

When the bishop goes to the episcopal ambo, the protodeacon takes the censer from the first deacon (or server), makes a metania to the Royal Doors, turns, and says:

Protodn: BLESS, MASTER, THE INCENSE.

After the blessing, the deacon(s) read the vesting prayers.

1st Dn: LET US PRAY TO THE LORD!

Protodeacon: THY SOUL SHALL REJOICE IN THE LORD, FOR HE HATH CLOTHED THEE WITH THE GARMENT OF SALVATION, AND WITH THE ROBE OF GLADNESS HATH HE ENCOMPASSED THEE. AS A BRIDEGROOM HE HATH SET A CROWN UPON THEE, AND AS A BRIDE HATH HE ADORNED THEE WITH ORNAMENT.

As each vestment is put on, the first deacon says "Let us pray to the Lord," and the protodeacon recites each appropriate vesting prayer.

Epitrachelion: BLESSED IS GOD, WHO POURETH OUT HIS GRACE UPON HIS HIGH PRIESTS, AS OIL OF MYRRH UPON THE HEAD, WHICH RUNNETH DOWN UPON THY BEARD, UPON THE BEARD OF AARON, WHICH RUNNETH DOWN TO THE FRINGE OF HIS RAIMENT.

Zone: BLESSED IS GOD, WHO GIRDETH THEE WITH POWER AND HATH MADE THY PATH BLAMELESS, WHO HATH GUIDED THY FEET LIKE THOSE OF A HART, AND HATH SET THEE ON HIGH PLACES.

Right Epimanikion: THY RIGHT HAND, O LORD, IS GLORIFIED IN STRENGTH; THY RIGHT HAND, O LORD, HATH SHATTERED THINE ENEMIES, AND IN THE MULTITUDE OF THY GLORY HAST THOU CRUSHED THINE ADVERSARIES.

Left Epimanikion: HIS HANDS HAVE MADE AND FASHIONED THEE; MAY HE GIVE THEE UNDERSTANDING AND MAYEST THOU LEARN HIS COMMANDMENTS.

Palitsa: GIRD THY SWORD UPON THY THIGH, O MIGHTY ONE, IN THY COMELINESS AND THY BEAUTY, AND PROCEED PROSPEROUSLY, AND BE KIND BECAUSE OF TRUTH AND MEEKNESS AND RIGHTEOUSNESS; AND THY RIGHT HAND SHALL GUIDE THEE WONDROUSLY. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES. AMEN.

Sakkos: THY HIGH PRIESTS, O LORD, SHALL BE CLOTHED WITH RIGHTEOUSNESS, AND THY HOLY ONES SHALL REJOICE WITH JOY. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES. AMEN.

Omophorion: WHEN THOU DIDST TAKE UPON THY SHOULDERS HUMAN NATURE WHICH HAD GONE ASTRAY, O CHRIST, THOU DIDST BEAR IT TO HEAVEN UNTO THY GOD AND FATHER. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES. AMEN.

Pectoral Cross: WHOSOEVER WILL COME AFTER ME, LET HIM DENY HIMSELF AND TAKE UP HIS CROSS AND FOLLOW ME. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES. AMEN.

(First) Panagia: MAY GOD CREATE IN THEE A CLEAN HEART, AND RENEW A RIGHT SPIRIT WITHIN THEE. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES. AMEN.

If the bishop has the dignity of a second Panagia: THY HEART HATH POURED FORTH A GOOD WORD; THOU WILT SPEAK OF THY WORKS TO THE KING. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES. AMEN.

Mitre: THE LORD HAS SET UPON THINE HEAD A CROWN OF PRECIOUS STONES; THOU DIDST ASK LIFE OF HIM, AND HE GAVETH THEE LENGTH OF DAYS. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES.

When the bishop is ready to bless with the trikerion and dikerion:

First Dn: LET US PRAY TO THE LORD!

Protodn: MAY THY LIGHT SO SHINE BEFORE MEN, THAT THEY MAY SEE THY GOOD WORKS AND GIVE GLORY TO OUR FATHER WHO IS IN HEAVEN. ALWAYS, NOW AND EVER, AND UNTO AGES OF AGES.

During the washing of the bishop's hands, the protodeacon recites semi-audibly the prayer: I WILL WASH MY HANDS AMONG THE INNOCENT, AND I WILL COMPASS THINE ALTAR, O LORD, THAT I MAY HEAR THE VOICE OF THY PRAISE, AND DECLARE ALL THY WONDERS. LORD, I HAVE LOVED THE BEAUTY OF THINE HOUSE, AND THE PLACE OF THE ABOD OF THY GLORY. DESTROY NOT MY SOUL WITH THE IMPIOUS, NOR MY LIFE WITH MEN OF BLOOD, IN WHOSE HANDS ARE TRANSGRESSIONS AND THEIR RIGHT HAND IS FULL OF GIFTS. BUT I, I HAVE WALKED IN MINE INNOCENCE; REDEEM ME, O LORD, AND HAVE MERCY ON ME. MY FOOT HATH STOOD IN UPRIGHTNESS; IN THE CHURCHES WILL I BLESS THEE, O LORD.

Beginning of the Liturgy

Protodn: IT IS TIME FOR THE LORD TO ACT. BLESS, RIGHT REVEREND MASTER

Bishop: Blessed is our God..

Protodn: AMEN. PRAY FOR US [ME], HOLY MASTER.

Bishop: May the Lord direct your steps.

Protodn: REMEMBER US [ME], HOLY MASTER.

Bishop: May the Lord God remember you..

Deacons: AMEN.

When the singers come to the last troparion, the deacon says to the bishop, bowing his head and holding his orarion with three fingers of his right hand:

Protodn: BLESS MASTER, THE TIME OF THE THRICE-HOLY.

Bishop: For holy art Thou, O our God, and unto Thee do we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and ever.

When the troparion is finished, the deacon comes near the holy doors, and pointing with his orarion, first to the icon of Christ, he says:

Protodn: O LORD, SAVE THE PIOUS.

Choir: O Lord, save the pious.

Protodn: AND HEAR US.

Choir: And hear us.

Protodn: AND UNTO AGES OF AGES.

Choir: Amen.

After the bishop says "Among the first, remember O Lord..." the deacon stands under the arch of the Royal Doors, facing the people and proclaims:

HIS GRACE OUR RIGHT REVEREND name, BISHOP OF place, WHO OFFERS (turns and enters the sanctuary) THESE HOLY GIFTS (points to the Discarion and the Chalice) UNTO THE LORD OUR GOD (goes to the High Place, makes the Sign of the Cross, a metania, turns and bows to the Bishop, goes and stands again under the arch of the Royal Doors); FOR THE MOST REVEREND METROPOLITANS, ARCHBISHOPS AND BISHOPS, AND FOR ALL THE PRIESTHOOD AND THE DIACONATE IN CHRIST AND EVERY CLERICAL ORDER; FOR OUR DIVINELY PROTECTED COUNTRY, THE AUTHORITIES AND ARMED FORCES; FOR THE PEACE OF THE WHOLE WORLD, FOR THE GOOD ESTATE OF GOD'S HOLY CHURCHES; FOR THE SALVATION OF, AND HELP FOR THOSE, WHO DILIGENTLY LABOUR AND SERVE WITH FERVOR, AND IN THE FEAR OF GOD; FOR THE HEALING OF THE SICK; FOR THE REPOSE, THE PARDON, THE BLESSED MEMORY AND THE REMISSION OF SINS OF ALL THE ORTHODOX WHO HAVE FALLEN ASLEEP; FOR THE SALVATION OF ALL THE PEOPLE HERE PRESENT, AND FOR ALL THOSE FOR WHOM THERE ARE INTENTIONS, AND FOR ALL MANKIND.

The protodeacon then goes to the High Place, makes a metania, and returns to kiss the Bishop's hand, saying: "Is Polla Eti Despota."

Upon entering the temple, the bishop is greeted by the clergy who are gathered at the entrance doors. It is the custom in some places for the choir to sing: "From the rising to the setting of the sun, is the name of the Lord to be praised. Blessed be the name of the Lord, from henceforth and forever" in an unhurried manner. [A setting of this hymn can be found in the green liturgy book published by St. Vladimir's Seminary.] It is then the custom for the choir to pause as the church warden and pastor greet the bishop.

When the cross has been venerated by the bishop and concelebrating priests, the deacon will intone in a loud voice: "Wisdom" and in a lower voice "It is truly meet...." The choir sings "It is truly meet..." softly, melodiously, and slowly as the deacon continues to recite the entrance prayers. [If the liturgical season does not call for the singing of "It is truly meet...," then the proper zadostoinik or replacement Hymn to the Theotokos is sung instead.] The clergy proceed to the foot of the amvon. The singing of the choir of "It is truly meet..." must last through the entrance prayers, that is, until the bishop has completed his veneration of both the icon of the Savior and Theotokos and turns to bless the congregation. Often, it is necessary to repeat the secion "More honorable than the Cherubim..." once or even twice to cover the liturgical actions. However, if the tempo is slow enough, one should normally need to repeat only once. The bishop is handed his staff when he completes the entrance prayers and turns to bless the faithful. As he blesses, "Ton dhespotin" is sung by the choir. Thus, it is necessary to be prepared to sing "Ton dhespotin" immediately.

The clergy go to the kathedra to receive a blessing from the bishop to vest. The choir sings: "The prophets..." as the subdeacons receive the bishop's klobuk, chotki, panagia, and riassa to prepare for the vesting. The deacon comes out of the sanctuary with a censer, receives a blessing, and exclaims: "Let us pray to the Lord. Thy soul shall rejoice in the Lord...." The choir sings: "Thy soul shall rejoice...," but only after the deacon has begun to recite the prayer. This hymn is sung slowly during the entire vesting. In most cases, it will be necessary to repeat it several times and should be timed to end as the subdeacons are standing beside the fully vested bishop with dikiri and trikiri in hand. The deacon will then exclaim: "May thy light so shine before men that they may see thy good works and glorify our Father which is in heaven, always now and ever and unto ages of ages." The choir responds with "Ton dhespotin" and the bishop blesses the faithful.

During the reading of the Hours the choir sings nothing.

The Antiphons are sung as usual. The clergy come out of the altar during the singing of the Beatitudes to be in place for the Little Entrance. After the bishop has blessed the entrance and kissed the Gospel Book, the deacon holds the Gospel Book aloft and says: "Wisdom. Attend." The clergy then sing: "O come let us worship...." The bishop descends the kathedra and ascends the amvon. When he begins to ascend the amvon, the choir sings on a recitation tone with cadence: "O Son of God, who rose from the dead, save us who sing to Thee. Alleluia." This text may also change with the season. [Music for this may also be found in the green SVS Liturgy book.]

The bishop goes into the altar and begins to cense as the clergy continue singing: "Save us, O Son of God,...." When the clergy have finished, the choir [in Russian usage a trio] sings softly and slowly: "Eis polla eti dhespota." "Eis polla..." is then sung by the entire choir and the troparia and kontakia proper to the celebration are begun.

The choir does not sing the final theotokion [or in festal seasons kontakion]. Rather, the clergy sing "Now and ever..." and the final theotokion or kontakion. This should be coordinated with the clergy [preferably the deacon before the service begins].

The deacon leaves the altar through the royal doors and exclaims: "Let us pray to the Lord." The choir responds: "Lord, have mercy." The bishop recites the prayer "For holy art Thou..." and the deacon exclaims: "O Lord, save the pious!" The choir repeats his exclamation on a recitation tone. The deacon continues: "And hear us!" The choir also repeats, but this time with a cadential ending: "And hear us!" Do not wait for the deacon to stop singing. He will hold both "pious" and "us" and the choir should come in over him in the same key. The deacon then says as he turns about, pointing with his orarion: "And unto ages of ages!" The choir responds: "Amen" and begins the pontifical "Holy God."

The pontifical "Holy God" is sung in the following manner:

The choir melodically sings: "Holy God, Holy Mighty, Holy Immortal, have mercy on us." [The tempo need not be terribly slow.]

The clergy repeat what the choir sang.

The choir sings: "Holy God, Holy Mighty, Holy Immortal, have mercy on us," but on a reciting tone.

The bishop, having gone out to the amvon, recites the prayer: "Look down from heaven, O God,..." and a trio sings as he blesses to the West: "Holy God," to the South: "Holy Mighty," to the North: "Holy Immortal, have mercy on us."

The Bishop returns to the altar and the choir sings "Holy God..." once more the entire text but in a reciting tone as in number 3.

The clergy sing the entire text melodically as in number 2.

The choir sings: "Glory...now and ever...Holy Immortal, have mercy on us." on a reciting tone.

The choir then sings "Holy God, Holy Mighty, Holy Immortal, have mercy on us" melodically for the final time.

The rest of the liturgy of the catechumens proceeds as normal. But note that with a deacon the second litany of the faithful has extra petitions.

The choir must sing a very long and slow Cherubic Hymn as, in addition to the regular censing and prayers, the bishop's hands are washed and the bishop completes the proskomedia. If need be, the Cherubic Hymn or its final phrase may be repeated. The clergy should wait for the choir to finish and not the choir wait for the clergy to finish. "Amen" is sung twice. Once after the bishop returns the chalice to the altar table and again when he places the paten on the table. The second portion of the Cherubic Hymn is sung as usual. "Eis polla..." is sung by the choir as the bishop blesses with the dikiri and trikiri at the conclusion of the Cherubic Hymn.

The litany: "Let us complete our prayer...," the Creed, Anaphora, and Hymn to the Theotokos are as usual.

At the completion of the Hymn to the Theotokos, the deacon leaves the altar through the open royal doors and exclaims: "And all mankind!" The choir responds as usual. The bishop then says: "Among the first...." The deacon, already out on the amvon, then begins: "And our lord, the Right Revered n., bishop of (city)..." which ends "...and for all mankind." The choir repeats with a cadential formula: "And for all mankind."

The liturgy proceeds as normal up to the post-Communion sequence. After the bishop says, "O God save Thy people and bless Thine inheritance," he blesses with the dikiri and trikiri. The choir responds with: "Eis polla... We have seen the true light...."

The bishop offers the dismissal and blesses the faithful with the dikiri and trikiri once more. The choir responds with: "Eis polla...."

Should a Procession and Molieben be served on the parish feastday, it would begin at this point.

If "Many Years" is to be sung, it is done at this point. Usually on a parish feast day there are three sets: 1) "To our lord, the Most-blessed Theodosius...," 2) "To the President of the United States...," and 3) "To the rector, the priest n., the parish council...." Following sets 1 & 2, "God grant them many years" is sung only three times (that is the customary musical setting once through). After the third set, it is sung nine times (That is the customary musical setting three times through).

Some may now put great store in reversing the order of the Priests at Entrances, and in arranging accompanying sacred items before and after the Gospel and/or the Gifts, so that, for example the Dikiri goes in front and the Trikiri behind; one Fan in front, one Fan behind; and so forth. (This entails, in fact, making two processions out of one: there is the main procession of the Gospel and those accompanying it, Deacons, Subdeacons, and other servers, and then another procession, that of the Presbyters, following along behind it.) The traditional procession is one procession, hierarchically arranged, so that everything proceeding (not "processing" - that is done with meats and cheese) before the Gospel leads up to it, in ascending order: the Candle, the Crozier, the Censer, the Dikiri and Trikiri, the Fans — and everything following it follows in descending order, the most Senior Priest being closest to the Holy Gospel. And other hierarchs may very well require that every Priest get a separate blessing and kiss the Hierarch's hand before such actions as beginning the Hours or going into the Altar. Some may require that, after the Consecration, the senior Priest would wait for the serving hierarch to conclude his own "Among the first," before intoning full voice: "Among the first," naming the serving hierarch.

Throughout Hierarchical Services (and all other Services in our Church), it cannot be over-emphasized that while every person in the Temple is there to worship and serve God, those set aside and, especially, those ordained, are there to worship God and to serve God and to lead AND SERVE the Faithful. To not serve, but distract the Faithful by ineptitude; improprieties such as conversing with, or, worse, admonishing Sacred Servitors during the course of the Service; wearing "remarkable" vestments; showing restlessness, impatience, or inattention; is to sin notably against The Apostle's injunction that all would be done "decently and in order."

The Divine Eucharist when celebrated according to the Hierarchical Order is the highest realization possible of the entire life of the Diocese/Church, when it is served with reverence, propriety and Faith.

Background:

There exist several extensive guides in Russian[1], and at least one extensive guide in English[2], to the rituals accompanying the hierarchical celebration of the Divine Liturgy and other services. These all substantially agree; however, they cover almost everything and everybody and are chiefly of value to the "novice" hierarch. Moreover, these instructions usually assume a full complement of clergy — several Deacons; Subdeacons, and miscellaneous church servitors, while in most parishes in the U.S. and in the Diocese of the West there may be no Deacon at all, and the few church servitors present, some specially "conscripted" for a Hierarch's visit, may be completely inexperienced in serving at all.

General:

Priests do not stand beside Hierarchs at any services at all, including Divine Liturgy. Deacons stand beside Hierarchs, and a little to their rear. Other Hierarchs stand next to Hierarchs and face in the same direction.

Priests do not face in the same direction as Hierarchs. (Nor, at a conciliar celebration with only Priests serving together without an Hierarch, does any Priest but the 1st in rank stand in the center, facing east toward the Altar Table — all the rest are arrayed in two lines, extending to the East, facing each other north and south in opposite rows.)

The most important principle for Priests to keep in mind at a Hierarchical service is that they are not beautifully vested ornaments, they are priests: that means is that they are obligated to pray all the prayers that they pray when they are serving Divine Liturgy all alone. And just as they are obligated and required to pray from the Service Books that were given to them with the cry "Axios" at their Ordination to the Priesthood, and not pray from memory, when serving alone, so too are they obligated and required at a Hierarchical celebration. Only the Hierarch prays these prayers audibly, but all, Priest and Hierarch must pray them. [3]

One of the most important principles of serving at a Hierarchical service that applies to all servitors: Priests, Deacons, Subdeacons, Readers, etc., is that economy is exercised in the bestowing of Hierarchical blessings; that is, wherever possible (and it is often possible), the blessing of two or more persons is combined into one blessing (with both hands) by the Hierarch. Here are two examples:

When Priests come out of the Altar to stand with the Hierarch, they do not each bow separately toward the East and then bow to get their own individual blessings from him, but they all at the same time face the East, cross themselves, bow to the West and then turn and bow to the Hierarch, whereupon he blesses them all at once.

Towards the conclusion of the singing of Ton Despotin after the Hierarch has been completely vested, the Priest that is going to give the blessing for the reading of the Hours comes out from the Altar, and, at the same time, the Reader comes down from the kleros, and they both take up their positions: the Priest standing a little toward the East from the Hierarch, facing the North — the Reader standing about three or four paces to the Northeast of the Hierarch while facing Southeast, and they both wait while the Arch- or Protodeacon, with Subdeacons on either side of him holding Dikiri and Trikiri censes the Hierarch "3 times 3" (these bow three times). When they have finished that, they turn and face the East AND WITH THEM THE PRIEST AND READER TURN AND FACE THE EAST, all of them make the sign of the Cross, all of them bow to the West and all of them at the same time turn and bow to the Hierarch, who blesses them all at the same time with two hands. That is the blessing for the Archdeacon and Subdeacons to return to their places and that is the blessing for the priest to exclaim: "BLESSED IS OUR GOD..." to begin the reading of the hours. There are no other special blessings extended to the Priest and/or the Reader at that time, nor should they approach the Hierarch to kiss his hand.

Everyone that is going to serve or who hopes to serve with the Hierarch must be present in the Church upon his arrival and receive his blessing at the time he gives the Cross to be kissed.

Only the Priest who is going to do the Proskomedia and one Deacon read their Entrance Prayers before the Hierarch does so, and only they put on any sacred vestments at all before the Hierarch's arrival. The practice of putting on all vestments except the Phelonion before the Hierarch arrives and then at that time meeting him while wearing a Greek-style Rason over them, hiding them, is not to be tolerated.

How does that junior Priest do the Proskomedia? He does it only up to a certain point, and he does it incompletely. He prepares the Lamb and places particles on the Diskos as usual; however, if there are not going to be two separate Prosphora from which the Hierarch is to cut out his particles, then this Priest must take out his own commemorations and those asked for by the people from the underside, or at least the lower portion, of the fourth and fifth Prosphora, leaving the upper portion for the Hierarch. The Star-Cover, the Small cloth Covers, and the Aer are placed over the Proskomedia without any prayers and without any censing of them, Neither is the prayer, "0 God the heavenly bread," read. However the Dismissal of the Proskomedia, from "Glory to Thee, O Christ God our Hope, Glory to Thee" may be read. (The Hierarch reads the Prayer: "O God the heavenly Bread," during the Great Litany. He does the rest at the time of the Great Entrance.)

Close to the time of the Hierarch's anticipated arrival, the Altar Curtain is opened. The Priests stand at the Altar Table according to rank: the Senior Priest stands on the right (South) side of the Altar Table, facing North. Opposite him and facing him on the other side of the Altar Table is the next ranking Priest. On the right hand side of the Senior Priest is the third ranking Priest, and opposite him on the other side of the Altar is the fourth ranking Priest. On the right hand side of the third ranking Priest is the fifth ranking Priest, and so forth. They all cross themselves, bow to the East, kiss the edge of the Altar Table and go out to meet the Hierarch, those on the South side of the Altar Table go out the South Deacon's Door: those on the North side go out the North Deacon's Door. They go out according to seniority: the Senior Priest on the South side goes out the South Door first — behind him is the third ranking Priest; and so forth: the "next" ranking Priest, standing first on the North side of the Altar goes out the North Door first, followed by the fourth ranking Priest. These all go out in single files and stand near the Western entrance to the Church. If there is going to be a greeting of the Hierarch by a lay person, such as the Elder, then that takes outside the Church building, since this is a non-liturgical, non-ecclesiastical event not prescribed in any Orthodox service book. Behind these Priests, the Priest who has been doing the Proskomedia comes, carrying the Hand Cross on a Salver that is covered with a fine cloth, usually velvet or brocade. The Cross lies on the Salver with its top pointing to that Priest's right hand side, so that when the time comes the Hierarch can pick it up with his right hand alone without any unseemly contortions. The Priests array themselves exactly as they were arrayed at the Altar Table. Between the two most Senior Priests, closest to the Doors, the Priest with the Hand Cross stands, facing the Doors in anticipation of the Hierarch's arrival. (Between him and the Doors there stand the Altar Servitors (or Subdeacons, or Deacons) with the Mantiya and Liturgical Staff.)

When the Hierarch arrives, and after he has been clothed in his Mantiya and has exchanged his walking Staff for the Liturgical Staff, then the Rector of the Parish (or the Dean, if it is a Cathedral) may approach the Hierarch with a word of greeting. The Priest with the Hand Cross on the Salver then immediately steps up to the Hierarch. As the Hierarch places his hand on the Cross to lift it, that Priest kisses his hand. Each Priest in order: Senior, next, third, fourth, fifth, etc., then comes and kisses the Cross and the hand that holds it and goes back to his place. When all have kissed it, then the Priest holding the Salver comes back to the Hierarch, kisses the Cross and the Hierarch's hand again as the Hierarch returns the Cross to the tray and steps aside. (The Hierarch will now bless the Archdeacon to begin intoning his introduction to the vesting prayers.) [5]

When the Hierarch led by the Arch- or Protodeacon proceeds to the foot of the Ambo to read the Entrance Prayers, all the Priests come behind him, maintaining their formation and position. When the Hierarch reaches the foot of the Ambo, the Priests are behind him in two single files behind one another, the junior-most Priests closest to him, and all are facing East with him throughout the reading of those prayers. (The Priest that is holding the Salver, however, goes right back into the Altar and places the Cross on the Altar Table and continues taking out particles from Prosphora.)

(After the Hierarch ascends the Soleas and after he has completed his prayers, then the Choir will sing "Ton Despotin," as he blesses the entire congregation from the Soleas with his right hand and the Liturgical Staff.) When the Hierarch arrives on his vesting platform and is standing facing the East, then all the Priests cross themselves, bow to the East, and then come one by one to bow to the Hierarch and receive his blessing. They kiss his hand and go into the Altar, having thus received their blessings to get vested.

The next action involving a Priest is the reading of the Hours. It must be kept in mind that, until the rest of the Priests come forth from the Altar, the Priest leading the reading of the Hours stands on the place of the Senior Priest throughout the reading of the Hours; however, as soon as all the Priests come out of the Altar to stand at their places, that Priest moves to his own place according to his rank relative to the rest of them.

Towards the end of the reading of the Hours, [6] the Priests arrange themselves in the Altar according to rank around the Altar Table as before. When all are in place, then they cross themselves, kiss the edge of the Altar Table, bow to the East, and go out the North and South Doors as before. When they arrive at their places facing each other between the Hierarch and the Ambo, then they all cross themselves together, bow to the East together, and bow to the Hierarch.

After the Arch- or Protodeacon's bidding, "It is time to act for the Lord, bless Master," the Hierarch will say, while blessing with both hands, "Blessed is our God, always now and ever and unto the ages of ages," and the Senior Priest immediately bows to the Hierarch from the waist, and approaches him, hands extended to receive the Hierarch's hand and kiss it, whereupon he goes immediately into the Altar. No other Priests take a blessing at this time, nor, later, do any other Priests approach the Hierarch to kiss his hand prior to their entering the Altar.

By the time the Senior Priest has arrived to stand in front of the Altar Table and the Subdeacons have opened the Holy Doors, the Arch- or Protodeacon has arrived on the Ambo and is standing before the Icon of the Lord. The Senior Priest and the Arch- or Protodeacon cross themselves three times, and each time they bow from the waist towards the East, then the Priest kisses the edge of the Altar Table. They both turn together toward the Hierarch. He blesses them with both hands. They bow as he blesses them. The Priest and Arch- or Protodeacon turn back towards the East and the Priest lifts up the Holy Gospel Book, the Arch- or Protodeacon intones, "Bless, Master!" The Priest makes the sign of the Cross on the Antimension with the Holy Gospel Book, kisses the top of the Book, places it back on the Altar Table and turns to bow again to the Hierarch (as does the Arch- or Protodeacon and the Book-bearer.) The Archdeacon begins the Great Litany. [7] The Senior Priest goes immediately to his place on the South side of the Altar Table.

At the Exclamation of the Great Litany the Senior Priest crosses himself, bows to the East, kisses the edge of the Altar Table and then bows, together with the Archdeacon (and second Deacon that has arrived by then on the Ambo) to the Hierarch. Together with them and at the same time, the next ranking Priest crosses himself, bows to the East and bows to the Hierarch. The Hierarch, in line with the principle of economy, blesses all of them at the same time. The next ranking Priest does not approach him to kiss his hand, but goes immediately into the Altar through the North Door. When he arrives in the Altar, he goes to his place at the North side of the Altar Table; he crosses himself, bows to the East, kisses the edge of the Altar Table and bows to the Hierarch, who does not bless him again at this time.

No one goes through the Holy Doors to the Altar before the Hierarch has done so.

The Arkhieratikon does prescribe that the Clergy would all sing together at the petition for the Hierarchy during the Fervent Litany, "Lord, have mercy," three times.

At the Exclamation of the 1st Little Litany, the next ranking Priest performs exactly the same actions as the Senior Priest had performed at the Exclamation of the Great Litany.

Likewise, at the Exclamation of the 1st Little Litany, the 3rd ranking Priest crosses himself with the rest, bows to the East with the rest, and bows to the Hierarch with the rest before going into the Altar through the South Door. He likewise arrives a this spot, crosses himself, bows to the East, kisses the edge of the Altar Table and bows to the Hierarch.

At the Exclamation of the 2nd Little Litany, it is the 3rd Priest who makes the exclamation and does the above-described actions, while all the rest of the Priests, if any are left outside, cross themselves, bow to the East, and bow to the Hierarch as he blesses with both hands that Exclamation (together with everyone else, Deacons, Subdeacons, Book-bearer, Light-bearer, and Staff-bearer still outside the Altar at that point). All go into the Altar at this point, and all the remaining Priests go their places, cross themselves, bow to the East, kiss the edge of the Altar Table and bow to the Hierarch. If anybody is left outside the Altar at this point besides the Hierarch and his Flock, something is wrong.

For the Entrance, the Senior Priest is going to have to come in front of the Altar Table to hand over the Gospel Book to the Archdeacon, and that is the only reason he goes before the Altar Table prior to leaving the Altar. This is done sometime during the 3rd Antiphon that is prescribed on that occasion. (If it is the Beatitudes that are prescribed, as 3rd Antiphon of the Typica, and if in that parish the prescribed Troparia on the Beatitudes are sung, then this should be done some time before the Choir reaches "Glory," as the Arkhieratikon directs.) The Senior Priest, then, comes before the Altar Table. He and the Archdeacon cross themselves three times, bowing each time towards the East. They then turn and bow to the Hierarch. Then they turn back East, both kiss the edge of the Altar Table. The Senior Priest picks up the Gospel Book and hands it to the Archdeacon and proceeds immediately behind the Archdeacon around the Altar Table, through the High Place, out the North Door, down the stairs, and around behind the Hierarch (in our Diocese) to stand at his place, in front and to the right of the Hierarch, facing North. All the rest of the Priests in the Altar at their places, cross themselves, bow to the East, kiss the edge of the Altar Table, bow towards the Hierarch, from their places, and go in strict order of rank, seniors first, out the North Door behind the Senior Priest. [8] And all go to take up their places. That means that the next ranking and the 4th ranking Priest stop at their places when they come to them, and the Senior, the 3rd, and the 5th ranking Priests must go around, following the Gospel Book, behind the Hierarch to their places. When all arrive at their places, then all cross themselves and bow to the Hierarch. When the clergy singing reaches, "And fall down before Christ," the Hierarch and everybody else bow deeply. When the Hierarch blesses towards the East with the Dikiri and Trikiri, all the clergy bow.

The Priests stay at their places until the Hierarch has ascended the Ambo and blessed the people from the Ambo with Dikiri and Trikiri.

The Hierarch, going into the Altar, kisses the little Icons on both sides of the Holy Doorway, while the Priests that are going to stand on the South side of the Altar Table only kiss the little Icon on the South side of the Holy Doorway on their way int o the Altar, and those going to stand on the North side only kiss the little Icon on that side of the Holy Doorway. Priests take up their positions and should be on their spots about the time the Hierarch in his censing has reached the High Place, or at least the Table of Oblation. It is received practice for the Priests to wait before crossing themselves, bowing to the East and kissing the edge of the Altar Table until the Hierarch is through censing in the Altar and has gone outside it to cense.

At the Trisagion, the Priest standing nearest to the Hierarch on the North side of the Altar Table has to hand the hand cross to the Hierarch before the latter goes out with that hand cross and the dikiri to pray "Look down from heaven, O God..." This is done at the end of the first time that the clergy sing "Holy God..." That Priest has to pick up the cross with both hands, at the ends of it, and present it, face down, to the Hierarch, the handle or bottom end pointing toward the Hierarch.

During the Alleluiarion, the Senior Priest must go before the Altar Table with the Archdeacon. They cross themselves three times, making three reverences, kiss the front edge of the Altar Table, bow to the Hierarch, and then the Senior Priest picks up the Holy Gospel Book and hands it to the Archdeacon and goes back to his place beside the Hierarch at the High Place.

At the conclusion of the reading of the Gospel and after the Hierarch has kissed it, the Senior Priest takes it from the hands of the Archdeacon and places it upright between the Antimension and the Tabernacle.

During the "Fervent" Litany, when the Deacon reaches the petition for the Hierarch, the Senior and next ranking Priests cross themselves, bow to the East, kiss the edge of the Altar Table, open the lower third of the Antimension and bow to the Hierarch.

The exclamation of the "Fervent" Litany may be assigned to the Senior or to the 4th ranking Priest, or the Hierarch may pronounce it himself (as is prescribed in the Arkhieratikon); however, the exclamation of the 2nd Litany for the Faithful is always done by the Hierarch.

During the Litany for the Catechumens, at the petition, "That He may reveal unto them the Gospel of Righteousness," the 3rd and the 4th ranking Priests cross themselves, bow to the East, kiss the edge of the Altar Table, and open the upper third of the Antimension, and again bow, to the Hierarch.

Also during the Litany for the Catechumens, the Priest that did the Proskomedia should cross himself, bow to the East, kiss the edge of the Altar Table, bow to the Hierarch, and go to the Table of Oblation. There he must remove the Aer, small Covers, and the Star Cover, and place them aside, neatly and conveniently for the Hierarch. He must make sure the cutting plate with two prosphora on it is in front of the Chalice and Diskos, along with the small spear.

At the Great Entrance (as opposed to the Little Entrance) there is a reason for all the Priests to come before the Altar Table and bow to the people: that is to ask their forgiveness. After the Hierarch has gone to the Table of Oblation, then the Priests come by pairs before the Holy Altar Table. First come the Senior and next ranking Priest. They cross themselves, bowing each time, and kiss the edge of the Altar Table. Then they turn and bow to the people before going to line up preparatory to kissing the Hierarch's shoulder. And so do the rest of the Priests. If there is an odd number of Priests, then three of them may do this at once, so that one Priest will not have to do it alone.

For the Great Entrance, as many things as possible are borne forth. Priests should pick up the Hand Cross(es) first. When the Hierarch hands off the Chalice to the Senior Priest, he will take the Hand Cross(es) from the hands of the Priests, saying, "Thy Priesthood may the Lord God remember...." And after he has kissed it he will hold it for the Priest to kiss. The Priest will kiss it and the Hierarch's hand as the Priest receives it back, answering, "Thine Episcopate may...." The Hierarch will hand other sacred and semi-sacred items to the rest of the Priests, such as the Spear, the Spoon, the Cutting Plate, and even the Proskomedia sponge and cloth, if necessary. The actions are the same as for the Crosses. The Priests all go out the North Door and stand in rows at the foot of the Soleas, the Priest holding the Chalice in front. After the Bishop has placed the Paten on the Altar, that Priest must ascend the Amvon and hand the Chalice to the Hierarch, saying quietly, "Thine Episcopate...."

After the Consecration, while (in the Diocese of the West) the Hierarch is commemorating the Primate aloud, the 1st Priest quietly reads the same commemoration, but of the serving Hierarch. And when he has read that prayer, he kisses the Hierarch's hand, then the icon on the Hierarch's miter, then the Hierarch's hand again.

Before communing himself, the Hierarch will ordinarily pray first the confessional prayer: "O Lord, forgive, pardon, and remit my sins, both voluntary and involuntary, or word and of deed, of the mind and of the intention, during this Service, and during the day or the night: all forgive for Thou art good and lovest mankind." Then he will make a complete reverence. All the clergy should likewise make a complete reverence at their places. Next the hierarch will ask for forgiveness of the clergy. The proper answer is "Forgive us also, Rt. Reverend Master, and bless us." Next the hierarch will say, "Behold, I draw near to Christ..." And he will proceed to commune himself. When the Priests come to be communed, they must make a full reverence, kiss the edge of the Altar Table, place their hands, folded and palms up, on the Altar Table, saying "Give (or impart)..." When the Hierarch places the Holy Body in the Priest's hand, the Priest kisses the Hierarch's right hand and the Hierarch's left shoulder only, and answers "Is now and ever shall be," to the Hierarch's words. Priests do not proceed past the Hierarch and behind him to the right or South side of the Altar Table. No, they go clockwise, to the left. The 1st Priest goes all the way around the Altar Table, and the next come in order after him. At no time does anyone walk around behind anyone while holding the Holy Body in their hand; that is, between the Priest holding the Body of Christ and the Holy Altar table, there can never be any separation.

Priests that are going to preach either at this point or any other point in the Divine Liturgy must come to the Hierarch for a blessing before and after their sermon. Only when a sermon is given at the time of the clergy's Communion may servers and other clergy stay in the Altar during the Sermon. At all other times: after the Gospel, or at the end of the Liturgy, all must go out of the Altar to listen to the sermon.

Before and after the Prayer before the Ambo, the Priest doing that must cross himself, bow to the East, kiss the edge of the Altar Table, and bow to the Hierarch.

The Hierarch gives the Dismissal with Dikiri and Trikiri. All the Priests and other clergy must exit the Altar before that and stand at the foot of the Ambo, in order, for the blessing. The 1st Priest should take out the Hand Cross, in order to hand it to the Hierarch after the blessing, or at the end of any Molieben that might be served then.

Unless the Hierarch has given specific instructions to the contrary, no one unvests until the Hierarch returns to the Altar and blesses that unvesting. Likewise, after unvesting, no one leaves the Altar and Church until blessed to do so by the Hierarch.

The Hierarch should leave the temple as he arrived there. This means that, after being unvested in the Altar, his Mantiya is put on him; he exits through the Holy Doors (and they, but not the Curtain, are then closed); he takes his Crosier; he venerates the icons, and then he proceeds to the Western Doors of the Temple. The Presbytery should accompany him, wearing their Ryassas (Mantiyas, if they are monks), and line up as usual in two rows when he reaches those doors. The singers will be singing "Ton Despotin" or a prolonged arrangement of "Eis polla eti, Despota" during this time, and they will conclude their singing about the time the hierarch reaches the Western Doors. He will turn and bless with both hands, saying, "May our Lord Christ strengthen you all through His Grace and Love of mankind, always, now and ever and unto the ages of ages. Amen." Then all the Priests will get a final blessing, one by one, following the order they followed when greeting with the Hand Cross. Then the Subdeacons will remove the Mantiya and exchange the walking stick for the Crozier.

Bishops stand on a circular rug called an "eagle" (Slavonic: orlyets; Greek aetos) whenever they are in church.

Depicted on this rug is a single-headed eagle hovering over a city with embattlemented walls and towers. The city is a symbol of the bishop's see. The eagle symbolizes the dignity and divine origin of his episcopacy.

In the Roman Empire, the double-headed eagle signified the synthesis of Church and State. Ancient mosaics show emperors standing on small cushions with the double-headed eagle embroidered on them. Emperors would award patriarchs of Constantinople the right to stand on the imperial cushions. By the thirteenth century, patriarchs of Alexandria and Antioch began to use the rugs too.

In the fifteenth century, after the sack of Constantinople by the Turks, Russia assumed the role of the Orthodox Empire, and the Tsar appropriated the imperial insignia. At the same time, metropolitans in Russia adopted the custom of standing on episcopal rugs, showing an eagle with only one head. It was exclusively an ecclesiatical object, and was no longer tied to the state.

Within time, all bishops began using rugs. Rubrics in the sixteenth and seventeenth centuries mandated that bishops stand on eagle rugs when they give blessings upon entering and right before exiting the church. Through the centuries, the usage of eagle rugs has steadily grown, and today bishops stand on them throughout the divine services.

Eagle Rugs ("Orletsi"): Bishop whilst serving liturgically stand on a small circular rug whereon is depicted an Eagle flying over a City.

The Cast:

— the Server in charge of the Arkhieratikon should generally stand near the Bishops, ready to present the Book for the Bishop to read from.

— the Server with the "zhezl" (Bishop's Pastoral Staff) usually stands throughout the Liturgy on the solea facing north, in front of the Pantokrator icon.

— When Servers return to the Kathedra, they make a Reverence east (toward the High Place), then bow to the Bishop (receiving his blessing), and then bow to each other.

Greeting the Bishop at the back of the Church. As we wait for the Bishop's arrival, the Blahovyst Bell (big bass) is slowly rung. As the Bishop is arriving, the Bell Ringers should toll the Trezvon (quick ringing) on the Small bells. This cues the clergy to come to greet the Bishop. (Properly, the Bishop should be greeted outside the Temple, e.g. at the gates of the Church, where practicable.)

The deacons should already be vested when they go to meet the Bishop. The first deacon carries the Trikeri and the 2d deacon the Dikeri. They hand if off to Subdeacons when the Bishop leads the clergy to the Iconostas for the Introductory Prayers.

The Servers come with the "zhezl" (Bishop's Staff) and the Candle to greet Bishop.

The presbyters should come to greet the Bishop not yet vested. They should be wearing Pidriasnyk, Riassa, and Kamilavka/Klobuk. (The presbyters will vest at the same time that the Bishop is vested; and the Proskomidia by the junior-most presbyter & deacon thereafter.)

The presbyters line up in 2 rows, facing inward towards each other, and in order of rank (most senior closest to the Bishop {senior-most to the Bishop's right, 2d to the Bishop's left, 3d on the Bishop's right and behind the senior-most, 4th behind the 2d, etc.).

Bishop is greeted with Bread and Salt by designated representatives of the Community.

Bishop is vested with Mantiya and Pastoral Staff. Bishop hands off his Episcopal cane to the Zhezl Server (who can leave it at the back of the Temple [in a secure but easily accessible place] for the Bishop to pick up at the end of Liturgy.) [The Server can bring it back to the sacristy, but he will have to remember to bring it out at the end, when the Bishop leaves.]

Subdeacon puts down an Orlets and Bishop steps on to it.

Then the junior-most presbyter presents the Bishop with the Church hand cross on a cloth covered tray.

The Presbyters come up individually, in order of rank, and received the Bishop's blessing, kissing the Hand Cross & Bishop's hand after which they return to their places in line.

When finally the junior-most presbyter receives his blessing and venerates the Hand Cross, the Bishop returns the Hand Cross to the tray. The junior-most presbyter then returns the Hand Cross to the Holy Table when he next enters the Altar (to vest).

The clergy turn east and make a Reverence toward the High Place, turn west and bow toward the Bishop.

First Deacon proclaims: "May the Lord bless you from Zion; may you see the good of Jerusalem in your day!"

The Bishop leads the clergy to the Iconostas for the Prayers before the Iconostas. The Staffbearer now accompanies Bishop to the Ambo (helping him with the train of his Mantiya, if necessary). The Candlebearar follows the Bishop and stand below the solea, approx. 1 metre north of the 1st concelebrant who is lined up below the Theotokos icon.

The concelebrants "fish tail" following the bishop up to the front in order of rank (senior-most first), Singers: "From the rising to the setting of the sun, is the name of the Lord to be praised. Blessed be the name of the Lord, from henceforth and forevermore." and then "It is truly right to bless you..."

Subdeacon picks up the Orlets from the back/gate of the Church. Servers take the Orlets, the Trikeri/Dikeri, & the klobuk into the altar/sacristy.

Lay down 2 Eagle Rugs on the Ambo, one facing the Holy Doors and one facing west. If it is a Feast day or a Praznyk) another one before the Icon of the Feast or Temple (whether that be an Iconostas Icon or a Tetrapod icon) (as the Bishop will go there to pray the Tropar of the Feast).

Concelebrants line up facing east, in order of rank (senior-most closest to the Bishop), arranging themselves in 2 rows in line with the Pantokrator or Theotokos icons.

After the Prayers, the Server gives the Bishop his Staff, who blesses the Faithful

Singers: "Ton dhespotin..."

Bishop leads clergy back to the Kathedra, who line up in the usual 2 rows according to rank.

Bishop blesses the priests collectively so that they may to go into the Altar to vest.

Staffbearer accompanies Bishop, helping with train etc. & stands at the foot of the Ambo/solea.

Candlebearer turns westward to face Bishop but stays where he is.

The Deacons stand on the solea, facing west and incense the Bishop while he is being vested.

The 1st deacon, while incensing, solemnly and slowly, chants the vesting prayers for the Bishop, while the Subdeacons or Servers or Faithful vest the Bishop.

Two trays should be prepare:

1. An empty tray, ready to receive Bishop's panagia, klobuk, and mantiya. (The klobuk and mantiya can be taken away to the sacristy by a Server). Then Bishop's Mitra should be brought out placed on this tray — for the Bishop to put on after he puts his panagia on again.

2. A 2d tray or small table where Bishop's vestments should be laid out in the order in which he puts them on. The buttons should un UNfastened. The cross (stitched on the vestment) should be place facing up so that he can easily venerated it. And place the vestments so that they are "facing" the Bishop, i.e. in the "direction" he can easily put them on. Servers should have a couple of rehearsals, as the Big the Omophor as it can be tricky.

Servers give Bishop the Trikeri/Dikeri.

Bishop blesses with the Trikeri/Dikeri in the 4 Directions.

Singers: Many Years (Mnohaya Lita) after every Blessing

Servers (3) come to the Kathedra to help the Bishop wash his hands. One with a long towel or "rushnyk" draped over his neck & down the front & holding Ewer and Basin.

— The 1st Server pours water over Bishop hands into the basin.

— The other 2 help Bishop dry his hands by lifting the towel/rushnyk over the head of the 1st Server and holding it for Bishop. After the drying, they replace the towel/rushnyk on the neck of the 1st.

The junior presbyter, once vested, servers the Proskomidia assisted by a junior deacon if available.

The other presbyters, now vested, process back (in 2 lines & according to rank) to the Kathedra.

& 1st Deacon to begin Liturgy

— Parish Priest goes into Altar via Deacon Door,

— He opens Holy Doors

— 1st Deacon intones: "Master, give the Blessing"

— Parish Priest: "Blessed be the Kingdom..."

— at the beginning of the Great Litany, the Staffbearer and Candlebearer ascends to the solea & take their usual place before the icons of the Pantokrator & Theotokos respectively.

— Bishop sends the Priests (individually, in order of rank) into the Altar to take the Vos-hlasy.

At the "Only Begotten Son," Bishop blesses (collectively) all the remainder concelebrants to enter the Altar.

— Servers line up below the Ambo, facing west, and at the 3d Vos-hlas, bow to the Bishop (for his blessing) and enter the Altar and line up for the Little Entrance.

Clergy process out to the Kathedra (in reverse order, i.e. Senior Priest 1st {& end up closes to the Bishop}),

Servers give Bishop the Trikeri/Dikeri.

Deacon: "Wisdom" & turns toward Bishop

Clergy sing: "Come Let us Worship & fall down before Christ" [full stop] and wait for Bishop's blessing before continuing with the 2d half...

Bishop blesses with Trikeri/Dikeri & says Prayers of Hours (from the Arkhieratikon)

Clergy continue with the rest: "O Son of God..."

The 1st Deacon with Gospel leads Bishop into the Altar with concelebrants following.

 Singers: "O Son of God..." (the entire antiphon 2x)

1st deacon receives Trikeri from Bishop & leads Bishop holding the Dikeri to do the Incensation

Singers: "Eis Polla Eti Dhespota" (There is a special melody you can use)

Orlets: after Bishop leaves Kathedra for the Altar, Server takes Orlets, folds it in half and lays it on the side of the Kathedra (it will be needed at the Post Dismissal Blessing of the Servers, infra)

— before the Trisagion, Servers give Bishop the Trikeri/Dikeri.

— Bishop blesses the Holy Table.

At the Trisagion, Singers stop at the 2d Holy God (Svyatyj Bozhe).

The 3d Holy God, is sung by in Greek by the Bishop & Clergy alone

During Apostle Reading, priests greet the Bishop: kissing his hand, shoulder, & shield

In the Gospel Procession, the 2d deacon carries Bishop’s omophor in front of the 1st deacon (who has the Gospel). The 2d deacon carries the omophor out through the Holy Doors down and around the Kathedra and immediately back into the Altar via the Holy Doors, while the 1st deacon proceeds as usual with the Gospel (flanked by subdeacons with ripidia).

(Theological note: this symbolises that the Bishop is himself under the authority of the Gospel, wherefore he removes his Big Omophor at this point, which submission to the Gospel is clearly demonstrated by showing the Congregation that he has removed his omophor at this point.)

(Rubrical note: according to the Byzantine tradition, Bishop does not remove his Mitra during the Gospel reading but rather keeps it ON.)

— after the Gospel, Servers give Bishop the Trikeri/Dikeri.

— Bishop blesses with Trikeri/Dikeri

Singers: Many Years (Eis Polla...)

After the Gospel, lay down an Orlets in front of the Holy Table (not too close, about a metre way if possible).

— Orlets laid in the Holy Door entrance.

— before the Great Entrance the Bishop washes his hands at the Holy Doors

Servers (3) come to the Kathedra to help the Bishop wash his hands. One with a long towel or "rushnyk" draped over his neck & down the front & holding Ewer and Basin. The 1st Server pours water over Bishop hands into the basin. The other 2 help Bishop dry his hands by lifting the towel/rushnyk over the head of the 1st Server and holding it for Bishop. After, they replace the towel/rushnyk on the 1st.

— Servers vest Bishop in the small omophor

Bishop completes Proskomidia

— clergy (major and minor) kiss Bishop shoulder & give him their names to be commemorated

— Servers unvest the Bishop of the small omophor

— Servers bring Bishop the thurible (the kadylo)

The Great Entrance Procession

— 2d Deacon carries Arkhieratikon — with Bishop’s Omophor & Mitra on it

Servers in order:

— Candlebearer

— Staffbearer

— Trikeri Server

— who will ultimately go up on the Solea & stand just south of the Pantokrator icon

— Dikeri Server

— who will ultimately go up on the Solea & stand just north of the Theotokos icon

— Ripidia Servers

— who will ultimately go up on the Solea & stand before the Pantokrator & Theotokos icon

— etc.

— the other Servers (with Cross, candles, whatever) line up between the Kathedra & the Ambo — facing east. They stay there until they are blessed by the Bishop with the Trikeri/Dikeri. Then they re-enter the Altar.

— after the Servers, then any other junior deacons left, they process & enter the Altar immediately

— then the 1st deacon with Diskos

— then the Senior-most Presbyter with the Potir

— the the concelebrants in reverse order (senior most first)

— they line up (in the same order as for the Iconostas Prayers), in 2 rows, facing east, and aligned with the Pantokrator or Theotokos icons, senior-most closest to the Bishop.

— Bishop incensing while Gifts brought.

— 1st deacon gives Diskos to Bishop & enters Altar via Holy Doors

— the Senior-most Presbyter Commemorates the Bishop and steps back to his place in line.

— Senior Priest gives Potir to the Bishop, commemorating him, and stepping back to stand below solea facing east

— Bishop makes the Commemorations — praying for the entire Church.

— Presbyters enter the Altar via the Holy Doors.

— right after the Presbyters enter, the 2 Servers Trikeri & Dikeri switch sides — since Bishop will now be facing west to bless with the Trikeri/Dikeri.

–Servers give Bishop the Trikeri/Dikeri.

— then Bishop bless with Trikeri/Dikeri,

— Singers: Many Years (Eis Polla)

–Servers take the Trikeri/Dikeri from Bishop and re-enter the Altar. They go back to their usual sides.

— before the Creed, lay out an Orlets a metre south southwest off the southwest corner of the Holy Table for the Bishop to stand on during the Kiss of Peace.

— When the Kiss of Peace of over, move the Orlets (from the front of the Holy Table) right up to the Holy Table for the Creed. Removed the one used for the Kiss of Peace.

— during the Creed, 2 priests wave the Aer over the Bishop’s head at the Holy Table

Toward the End of the Creed, at "Who proceeds from the Father.":

— the Servers carrying Trikeri & Dikeri exit the Altar & stand on Solea

— the Servers with Candle & Bishop’s Staff go to the foot of the Ambo facing east

(They do this whenever they receive the Bishop’s blessings)

— at "Mercy of peace," Servers give Bishop the Trikeri/Dikeri.

— at "Holy, Holy, Holy," Servers vest Bishop in the small omophor

— after Epiklesis, Servers unvest Bishop of small omophor

— instead of "Among the first...," The Pastor commemorates the Bishop

— the Bishop will commemorate the other hierarchs with whom he is in Communion),

— then the 1st deacon will commemorate the Bishop with "and for our God loving Bishop (Name) who offers these Holy gifts to the Lord our God"

— as the 1st deacon is commemorating the Bishop, he goes from the Holy Table to the High Place, makes a Reverence, and returns to the Bishop for a blessing. (Historical note: This is the remnant of the Deacon’s commemoration of the living)

— at "Attend O Lord," Servers vest Bishop in the small omophor

— at "One is Holy,"

— Close Holy Doors & Curtain,

— Server who has the Candle (standing before Theotokos icon) puts it in front of Holy Doors

— Server with Staff, leans it against the Holy Door Post & enters the Altar to help with stuff

— the Ambo Prayer is made by the most junior Priest

— Bishop does: "Save Your People..." then Priest continues with rest of Ambo Prayer

After The Communion Of The Faithful

After "Lord Save Your People": Candlebearer & Staffbearer resume their places on the solea in front Pantokrator & Theotokos icons.

— the 1st deacon proclaims the Polychronion from the Solea

— then the clergy exit altar & together with the Faithful venerate the Festal icon & receive Antidoron and/or Myrovannya.

— clergy re-enter the Altar

— the Holy Doors & Curtain are closed

— Servers help unvest Bishop at the Holy Table & vest him with mantiya & klobuk & panagia

— when Bishop is ready, open Holy Doors & Curtain

— Bishop exits Altar

— Close Holy Doors behind Bishop (but do not close the Curtain yet)

— Server hands Bishop his Staff.

— Bishop takes Staff, turns east, makes 3 Reverences, turns west & blesses the Faithful

— Singers: Many Years (Eis Polla)

— Bishop goes to Kathedra

— Servers accompany Bishop to Kathedra and line up in 2 rows facing inward (like concelebrants)

— Orlets Server: Unfold orlets on Kathedra for Bishop

— Bishop goes to the Kathedra

— Servers come up to Bishop (in pairs [from 1 from each side]) & receive an individual blessing from Bishop (who thus thanks them and discharges them from their Service)

— Bishop exits the Temple (accompanied by Servers

— at the Church Doors, Servers unvest Bishop of his mantiya

— Servers returns the mantiya to Altar & closes Curtain.

The question of the interrelation of the laity and church hierarchy is one of the more vital topics for today's Orthodox consciousness. It is likewise a vital one in the Catholic Church. It is significant for the resolution of many practical problems of contemporary church life, its missionary and social activities and its witness before the world. In Russian ecclesiastical literature this question occupied a primary place in the debates in connection with the preparations for the Local Moscow Council of 1917-18. The Council brought out the well-known decisions about the participation of the laity in the ecclesiastical governance. However, the Orthodox consciousness has not rendered a final judgment upon these decisions. To date, their full acceptance has not taken place and many ask themselves: are these decisions in full accord with the nature of the Church and her Sacred Tradition?

The question of lay participation in the fullness of Church life is of primary importance for the Orthodox Churches of the East as well. Nearly all new movements aimed at the full renaissance of church life are initiated by the laity and are supported by them. The lack of internal and the intellectual preparation on the part of the clergy on the one hand and the incontestable influences of protestant methodology on the other drive many people towards counter-church anti-clericalism.

There is a dire need in contemporary Orthodoxy to discern those norms, which are formed by church tradition, in the context of which the life of the Church must flow. Just as in our "jurisdictional" arguments, the subject matter has to do with what is basically fundamental about the Church itself, about her internal and eternal laws. These laws are for the most part forgotten and at times they are replaced by other principles: Orthodoxy itself then, is transformed into "Eastern-rite Protestantism," into a "democracy," or even "Catholicism without the Pope."

The recently published [1955] book by Fr. Nicholas Afanasieff "The Ministry of the Laity in the Church" is an attempt to delve, within contemporary Russian church literature, into the depth of the problem.

In the book's first part (introduction, chapters 1 and 2) the author emphasizes and develops the New Testament teaching on the "Royal Priesthood" of all Church members (see 1 Peter ii:5; Rev. i:6; v:10; as the realization of the O.T. prophesy: Exod. xix:6).

Many specifics in the rite of Baptism likewise point to the priesthood of all Christians. The sacrament of Chrismation is nothing other than an ordination into the kingdom and the priesthood. All Christians offer the spiritual Sacrifice of the Eucharist. All are "consecrated" members of the people of God. Not everyone has the "grace to preside" at the Eucharistic Assembly, but the Head [ proistamenos in Greek] is not separated from the people, as a "priest" is from the unconsecrated, but stands as the High Priest among priests. "The 'Laic' as a member of the people, sacrifices concurrently with the Head but not in the same manner as the latter" (pg. 32).

The book's second part is devoted to service of the laity in church governance and teaching. Fr. Nicholas' basic premise is: "The service of the laity in the sphere of the priesthood is more prominent. In this sphere the faithful are co-servers along with their Heads. In the sphere of governance and teaching the people of God are governed and taught by those who ate appointed to that service. In these spheres the faithful are not co-servers with their Heads (pp 64-65)." In this way, according to the author, it is the grace for presiding, which entails the grace of governance and of teaching, and not the grace of priesthood, which belongs to all members of the people of God.

Fr. Afanasieff's book distinguishes itself by the exceptional clarity in its presentation. The author adheres to a good theological method, basing his judgments almost exclusively on the text of the New Testament and works of the early Fathers. His historical sensitivity allows him to present a number of important premises for the elucidation of the Orthodox teaching about the Church. However, it is precisely on the basis of these premises that it is possible to have a fruitful debate with the author.

It becomes obvious for us that there is a contradiction between the book's two parts and in each one, there is an one-sidedness, which does not call for a refutation but rather a completion or a corrective. By what means is it possible for all members of the people of God to "carry out their priesthood in conjunction with their Head" without participating in governance or teaching, as if the Kingdom and Truth are separate from the priesthood and thus belong to the Head alone and not to the whole Church?

Speaking of the priesthood of all Christians and correctly pointing to their co-celebration with the Head, which has been forgotten in church practice but preserved in the liturgical tradition of the Church, the author himself distinguishes that service from the High-priestly service of the Heads: "The Laic, as a member of the people co-celebrates with his Head but not like the latter" (p. 32). Fr. Nicolas does not indicate where the substance of that difference is, which is substantiated by the full Tradition of the Church.

The Scripture and the earliest Church Tradition say that the Apostles, when appointing Heads of Churches, did not endow them with the Apostolic grace (the grace, which is contingent upon a personal witness of the Lord's Resurrection and is not transferable), but made them "Apostolic successors" in the Church and for the Church. There is no Apostolic succession outside the Church, but only within the Church, and it specifically points to those who, in each Church, are called to preside and be the image of Christ Himself. It is not the Apostolic succession but their presiding among "priestly" people, which makes them High Priests, but they receive that grace for presiding from the laying on of hands by the successors of the Apostles. This particular grace, inasmuch as the Eucharist is the actualization of the Sacrifice of the Only High Priest Jesus Christ, presupposes the High Priestly service, which is distinct from the general Royal Priesthood of the people of God. (*)

As the image of Christ, the Head of the Eucharist is the Hierarch. If the Head is in the rank of a presbyter, then he receives from the bishop the assignment to preside in his place that is, to carry out the service of the Hierarch.

Therefore not only are the teaching and the governing functions endowed with a special charisma but so is the High Priesthood. All these ministries in the Church belong to the one who, according to St. Ignatius of Antioch, "presides in God's place" (Trall. vi:1 [ sic. does not match English translation]) at the Eucharistic assembly, i.e. the bishop.

But as Fr. Nicolas Afanasieff persistently and correctly points out in his book, it is only within the Church itself, and not over her that the ministries of the Spirit are possible: for the bishop to function as High Priest, Teacher and Governor, the people are essential just as he himself is essential for the people of God. The people take part in all three of the bishop's different ministries by pronouncing "Amen" and their role is identical, essential, and active. The "weighing what is said" by the people, of which St. Paul speaks (1 Cor. xiv:29, 1 Thess. v:21), is the exact confirmation of their "joint service" at the Liturgy about which Fr. Nicolas writes so well. When the Head celebrates the sacred service the people ratify his prayer with the sacramental word "Amen." When the Head teaches, the people "weigh what is said," i.e. verify, accept, or reject. When the Head governs he is not "domineering over those in [his] charge but [is] being [an] example to the flock" (1 Peter v:3.).

The Eucharist is the assembly of the Church: it is the Church itself. The role of the Head and the people's participation in the Eucharist is the norm of their interrelation, which must be preserved in every phase of Christian life, i.e. in the preservation of the Truth and in the governance of the Church.

It is historically and dogmatically correct that in ancient times the ministry of teaching and of governance and the right to participate in the councils belonged to the Heads of the Churches. For this they received and continue to receive gifts of grace. On this premise Fr. N. Afanasieff does not see the possibility of lay participation in teaching and in governance. But we already saw that the author himself reminds us of the gifts to "weigh what is said" given to all Christians. Why not recognize that this gift "to weigh" can manifest itself historically in different ways, which may include lay participation in councils? Furthermore one must never forget that the life of the church's organism presupposes a single whole. One cannot breach one norm of church structure without thus breaching the others. Therefore one cannot reinstate the norm in one phase without reinstating it in others.

The role of the laity in Church governance and in teaching is an active role. Fr. Nicolas Afanasieff is far removed from the catholic teaching about "the teaching church" and "the church which is taught" but one could draw a conclusion from his book in its favor because he writes about the "teaching charismas" but passes over rather hurriedly about the conditions when it is expressed in the Church.

The source of our ecclesiastical maladies, bringing with them a number of misunderstandings, is the loss of the consciousness of the Church as a living society within which the Holy Spirit dwells and acts, defining all ministries and proclaiming God's will. The ecclesiological directives in the Scripture, our liturgical order and all of the canonical tradition presupposes the existence of a society of faithful as the primary nucleus of church life at the head of which is the bishop. In accordance with Canon 19 of the Council in Trullo [sic] "he who is elected a bishop is one who is blameless in all things, chosen by all the people." The election of a bishop by the people is presumed in our rite of the bishop's ordination. The bishop's connection with his community is likewise seen in the canons, which forbid the transfer of bishops from one diocese to another. In the ancient Church the Christian community was a living, conciliar organism and the bishop who governed it was in the full sense "its person" and thus, the charismas, which he received for teaching and governing, could completely correspond to his High Priestly ministry and could without any hesitation be subject to the "weighing by the people."

In our days there occur some unbelievable conflicts between the Pastor and the flock! The Russian bishops during the Synodal period were in situations, which did not allow them "to know by name" not just the flocks in their diocese (which they frequently ruled for short periods of time), but they did not know all of the rectors under their care. Under such conditions it would be completely abnormal and un-church-like to expect that the bishops alone could represent their churches at the councils as was the case in the early church. (**)

However, the re-establishment of a diocese as a living church community likewise presumes the restoration of the ancient practice of reception into the Church as well as exclusion from her. Our present church masses would often be too uninformed to participate for example, in the election of bishops. This is not surprising because the slow process of the detachment of bishops from their flocks began as early as the Fourth century when the Church changed from a persecuted minority to an official establishment of the empire. But in our times when Christians once again became a minority, only a return to the eternal norms of Church structure could Church life experience a re-birth.

Everyone is aware of the attempts at church reform by the 1917-1918 Moscow Local Council. Fr. Nicolas Afanasieff's negative view towards that is partly based on the fact that the reform carried a juridical character. But can one do without laws as a foundation for protecting the nature of church life in relation to historical circumstances? The reforms of 1917-1918 should also be reviewed in their substance. Their fundamental defect lies in the acceptance, as the basic structure of the Church, not the diocese as the sacramental community of Christians headed by the bishop, but the whole national Russian Church on the one hand, and the parish on the other. Proposals for an increase in the number of dioceses and the establishment of Metropolitan districts did not receive sufficient attention at the Council and failed to be brought into being. The laity were included in all stages of church governance because of the method of representation. It is true, that only the method of representation gave the laity a voice in the life of the church as a whole because of the deficient church structure, wherein the local diocesan community on the one hand was absorbed into the massive structure of the national Church headed by the patriarch, having a direct power over all dioceses, and on the other hand was dissipated into the small parochial units enjoying broad powers of self-government. Thus Fr. Afanasieff is partly right, saying that "the Council unintentionally continued that period in the history of the Russian Church which it attempted to end" (p. 52). But one should not disparage its efforts since it was able to engender a feeling of responsibility for the Church among the laity. The 1917-1918 Council was a positive response of the Church's consciousness to the crying and the anti-canonical malfeasances of the past, but even it was unable to move away completely from the old categories of thinking. In the future it is incumbent upon church consciousness to bring about activity on the part of the laity within the framework determined by the nature of the Church. This presupposes the re-establishment of a Christian community capable of becoming an organ of the Holy Spirit in the selection of a bishop who would be capable, upon receiving Apostolic succession and being in oneness of faith with other Churches, to exercise the charismas of Teaching and Governance in imitation of Christ, doing nothing outside or contrary to the people who, together with him, constitute the Body of Christ. But as long as the Church fails to see the possibility of returning to that ancient norm, she will inevitably offer the laity other means of activity in the life of the church.

The participation of the laity in local councils and even in church preaching is not the norm. It is a heresy, if this presumes, on our part, a rejection of the charismas of the High Priesthood, Teaching and Governance, granted to the Heads of the churches. But it is a healthy reaction of church consciousness if it furthers the Royal priesthood of all Christians and their common responsibility for the truth and if it comes about due to the temporary impossibility of advancing the ministry of the "laics" in the Church or by the incapability of the Heads for governance and teaching. In the same manner, the performance of all sacraments of the Church belongs to the bishop, but the circumstances of Church life from the earliest times forced the bishops to delegate the presbyters to perform Baptisms, Chrismations (reserved to the bishop in the West), the Eucharist and other sacraments. It would be incorrect to say that all presbyters are bishops, but no one in the Church ever questioned the legitimacy of the delegation although, as any departure from the norm, it had not only positive but negative consequences (fragmentation of the community, a lessening of the ties between the bishop and his flock, etc.).

On the other hand every gift of grace presupposes a responsible ministry on the part of the one who receives it. The charisma of the Heads, inasmuch as it is in fact their personal gift, a talent allotted by God, not only gives them power but also judges their activity. The ministry to preside lies on them like a heavy cross. Thus the different ministries, of which St. Paul writes, are internally united with each other. They are all included in the one life of the Body of the Church. All are participants in the one task and fulfill each other, without distorting the internal order of the Body (see 1 Cor. xii:14-31). In this sense one should understand the joint undertaking of all members of the people of God in the one task of their salvation.

J. Meyendorff

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