Sunday, February 14, 2010

Holy Communion

Holy Communion

The central place among the Sacraments of the Orthodox Church is held by the Holy Eucharist the precious Body and Blood of our Lord Jesus Christ. In modern times the Holy Eucharist is celebrated in the Orthodox Church at the following Liturgies:

1. The Liturgy of St. John Chrysostom the usual Liturgy of Sundays and Weekdays.

2. The Liturgy of St. Basil the Great celebrated on the Sundays of Great Lent and certain Feast Days.

3. The Liturgy of St. James the Brother of the Lord celebrated on October 23 (St. James' Day) in certain places only (e.g., Jerusalem).

4. The Liturgy of the Presanctified Gifts celebrated on Weekdays of Great Lent and Holy Week. (At this Liturgy there is no consecration of the Holy Gifts, but rather Communion is given from the Gifts consecrated on the previous Sunday hence Pre-sanctified.)

The Savior Himself said, I am the bread of life; he who conies to Me shall not hunger, and he who believes in Me shall never thirst....If any one eats of this bread he will live forever; and the bread which I shall give for the life of 'the world is My flesh (John 6:35,51). At the Last Supper, Jesus took bread, and blessed, and broke it, and give it to the disciples and said, 'Take, eat; this is My body'. And He took a cup, and when He had given thanks He gave it to them, saying, 'Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins' (Matt. 26:26-28; cf. Mark 14:12-16; Luke 22:7-13; 1 Cor. 11:23-30).

This institution of the Eucharist by our Lord is the means whereby we become united with Christ and with each other as a church, for, as St. Paul says, the goal of every Christian is to grow up in every way into Him Who is the head, into Christ, from Whom the whole body, joined and knit together by every joint with which it is sup plied...makes bodily growth and up builds itself in love (Eph. 4:15-16). This is so since Christ is the head of the Church, His body, and is Himself its Savior (Eph. 5:23). We become part of the Mystical Body of Christ by our communion of the Holy Eucharist. As St. Paul says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread (1 Cor. 10:16-17).

Only by belonging to the Church, or in other words, being in communion with the very essence of Christ through the Sacrament of the Holy Eucharist, can one attain salvation unto eternal life, thus we can answer the question, Who can be regarded as a member of the Church of Christ? by saying, All those who have been properly baptized in the Name of the Father, Son and Holy Spirit, who believe in the Lord Jesus Christ as the true Son of God come in the flesh (1 John 4:2-3), and are united by the grace of the Sacraments in particular the Sacrament of the Holy Eucharist administered by the Priesthood of Apostolic Succession.

The unity of all Christian believers in the Holy Eucharist is strongly stressed by the Fathers of the Church. St. Ignatius of Antioch, in his Letter to the Ephesians reminds them that all of you to the last, without exception, through God's grace are united in common faith and in Jesus Christ..., so obey the Bishop and the Presbyters in complete harmony, breaking one bread, this remedy for immortality. Moreover, the Eucharist is not only a testament to the internal and external unity of the Church, but is also the means for strengthening this unity. Therefore St. Ignatius stresses more frequent Communion: Try to gather more often for the Eucharist and glorification of God. For if you gather together often, the forces of Satan are overthrown, and his destructive deeds are wrecked by your single-hearted faith [To the Ephesians].

The union of believers with Christ in the Eucharist is also stressed by St. Cyprian of Carthage who, speaking of the mixing of water and wine in the cup, gives an extended meaning to this mixing: The people are designated by water, the blood of Christ by wine. Mixing water and wine in the cup shows the people's union with Christ, the believers' union with Him in Whom they believe. Water and wine after mixing in the Lord's Cup are so inseparably and closely united that they cannot be separated one from another. In just this way nothing can separate from Christ the Church, that is, the people that make up the Church, firmly and unshakeably abiding in faith and joined by eternal, indivisible love [Letter to Cacaelius].

This is reaffirmed in the Liturgy of St. Basil the Great when, after the blessing of the Holy Gifts, we pray that the Heavenly Father unite us all, as many as are partakers in the one bread and one cup, one with another in communion with the One Holy Spirit. Thus we can say that whereas entrance into the Church begins with Holy Baptism, its fulfillment lies in the Holy Eucharist.

Orthodox Theology sees the Holy Eucharist as a sacrifice and this is affirmed in the words of the Priest, when he says, during the Eucharistic Canon, Thine own of Thine own we offer unto Thee on behalf of all and for all. The sacrifice offered at the Eucharist is Christ Himself, but He Who brings the sacrifice is also Christ. Christ is, at one and the same time, High Priest and Sacrifice. In the prayer before the Great Entrance, the Priest prays: For Thou art the Offerer and the Offered, the Receiver and the Received, O Christ our God.... This Eucharist is offered to God the Holy Trinity, and so if we ask the threefold question, What is offered? By Whom is it offered? To Whom is it offered? we say in answer, Christ. In addition, the sacrifice is offered on behalf of all and for all, for it is a sacrifice of redemption which is brought for the living and the dead.

According to St. Nicholas Cabasilas, a medieval Orthodox teacher, the Church's understanding of the Eucharist is, as follows: In the first place, the sacrifice is not only an enactment or a symbol, but a real sacrifice. In the second, that which is sacrificed is not bread, but the very Body of Christ. In the third place, the Lamb of God was immolated only once and for all times. The Eucharist sacrifice consists not of the real or blood sacrifice of the Lamb, but in the transformation of bread into the sacrificed Lamb [Commentary on the Divine Liturgy, 32].

According to the Orthodox Church, then, the Eucharist is not just a reminder of Christ's sacrifice or of its enactment, but it is a real sacrifice. On the other hand, however, it is not a new sacrifice, nor a repetition of the Sacrifice of the Cross upon Golgotha. The events of Christ's Sacrifice the Incarnation, the Institution of the Eucharist, the Crucifixion, Resurrection and Ascension into Heaven, are not repeated during the Eucharist, yet they become a present reality. As one Orthodox theologian has said, During the Liturgy we are projected in time to that place where eternity and time intersect, and then we become the contemporaries of these events that we are calling to mind [P. N. Evdokimov, L'Orthodoxie, p. 241]. Thus the Eucharist and all the Holy Liturgy is, in structure, a sacrificial service.

How all this takes place is a mystery. As Metropolitan Philaret of Moscow wrote in his Longer Catechism, concerning the changing of the bread and wine into the Body and Blood of Christ, this none can understand but God; but only this much is signified, that the bread truly, really and substantially becomes the very true Body of the Lord, and the wine the very Blood of the Lord. Furthermore, as St. John of Damascus states, If you enquire how this happens, it is enough for you to learn that it is through the Holy Spirit.... We know nothing more than this, that the Word of God is true, active and omnipotent, but in the manner of operation unsearchable [On the Orthodox Faith, IV, 13).

Concerning the Communion itself, in the Orthodox Church both laity and clergy always receive Communion of both the Body and Blood of Christ. The Communion is given to the laity in a spoon containing a small piece of the Holy Bread together with a portion of the wine, and it is received standing. A strict fast is observed, usually from the night before, and nothing can be eaten or drunk after waking in the morning before Communion. As a theologian of the Church has well put it, You know that those who invite the Emperor to their house, first clean their home. So you, if you want to bring god into your bodily home for the illumination of your life, must first sanctify your body by fasting [Gennadius, Hundred Chapters].

After the final blessing of the Liturgy, the faithful come up to kiss the Hand Cross held by the Priest and those who have not communed receive a small piece of bread, called the Antidoron, which, although blessed, was not consecrated, having been taken from the same bread(s) from which the Lamb was taken in the Proskomedia. This bread is given out as an expression of Christian fellowship and love (agape).

The Divine Liturgy

The Divine Liturgy has its origins in the Sacrament of the Holy Eucharist, instituted by the Lord Himself: Now on the first day of Unleavened Bread the disciples came to Jesus, saying, Where will You have us prepare for You to eat the passover? He said, Go into the city to a certain one, and 'say to him, 'The Teacher says, My time is at hand; I will keep the Passover at your house with My disciples.' And the disciples did as Jesus had directed them, and they prepared the Passover. When it was evening, He sat at table with the twelve disciples.... Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, Take, eat; this is My body. And He took a cup, and when He had given thanks He gave it to them, saying, Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins... And when they had sung a hymn, they went out to the Mount of Olives (Matt. 26:17-20; 26-28, 30). This Eucharistic Supper and the Lord's commandments concerning it were held sacred by the Apostles; for when they met together, they spent the time in prayer, in the singing of sacred hymns, and the breaking of bread in memory of Christ. That is, they celebrated the Holy Eucharist. This custom became the cornerstone of the new Christian community, and is witnessed to by St. Paul in his first letter to the Corinthians: / received from the Lord what I also delivered to you, that the Lord Jesus on the night when He was betrayed took bread, and when He had given thanks, He broke it, and said, This is My body which is broken for you. Do this in remembrance of Me. In the same way also the cup, after supper, saying, This cup is the new covenant in My blood. Do this, as often as you drink it, in remembrance of Me (1 Cor. 11:23-25).

In the course of time the Eucharistic gathering became more developed. Originally the public portion of the Liturgy (the Synaxis, or gathering), consisting of instruction, Scripture readings, etc., primarily for the Catechumens who were about to receive Baptism, and the Eucharist (a private gathering of the faithful only) were celebrated separately; but about the 4th Century they were linked together, and eventually expanded. In time, the Service of Preparation (or Proskomedia) was joined to it.

Customarily three Liturgies are celebrated by the Orthodox the Liturgy of St. John Chrysostom, the Liturgy of St. Basil the Great, and the Liturgy of the Presanctified Gifts. The first two are entitled ...of Saint John..., ...of St. Basil..., since each contains prayers undoubtedly composed by St. John and St. Basil, respectively. The Presanctified Liturgy (at which no consecration takes place, since the Holy Gifts are presanctified on the previous Sunday) probably contains prayers composed by Pope St. Gregory Dialoges, to whom this Liturgy is attributed. In addition, in a few places, such as at Jerusalem, the Liturgy of St. James the Brother of the Lord is celebrated only on the patronal feast day of St. James (Oct. 23).

The Divine Liturgy can be celebrated only by a Bishop or a Priest, and neither can celebrate more than one Liturgy in one day. This is because they must partake of the Holy Gifts, having, of necessity, prepared themselves beforehand by fasting, prayer, etc. [If the Holy Gifts would be consumed before another Liturgy, the fast would therefore be broken!] The Liturgy can be celebrated only at an Altar (Holy Table) upon which is placed an Antimension consecrated by a Bishop this constitutes his permission to serve the Liturgy although the Liturgy may be served at another place, as long as the Antimension is present. Not more than one Liturgy may be celebrated at one Altar (Holy Table), upon one Antimension, in one day.

Upon entering the church before the Divine Liturgy is to be served, the Priest (and Deacon) stand before the Holy Doors and say the Entrance Prayers. Then, after asking for and receiving in turn forgiveness of the faithful, they enter the Altar; and having made three prostrations before the Holy Table, they kiss the Holy Gospel (Priest) and the Table itself (Priest and Deacon). After this they vest with appropriate prayers and blessings the Deacon in Stikharion, Cuffs and Orarion (Stole), and the Priest in Cassock, Epitrachelion, Belt, Cuffs, Nabedrennik and Palitsa (if so awarded), as well as the Phelonion. Then both wash their hands and prepare to celebrate the Liturgy of Preparation (the Proskomedia).

Liturgy of Preparation.

The first part of the Divine Liturgy (not really part of the Liturgy proper) is the Proskomedia (Greek the bringing of gifts). In ancient times the faithful brought gifts of bread and wine and from these the Priest selected that to be used at the Holy Eucharist. At the present time, the Priest usually prepares five loaves (one loaf in the Greek tradition), in remembrance of the five loaves that fed 5,000 people in the Gospel, called Prosphora (oblations) made of wheat flour, mixed with plain water, and leavened. On the top of each loaf is a Cross with the Greek inscription IC, XC, NI, KA, in the four corners, meaning (in Greek) Jesus Christ conquers. The wine must be made from the juice of red grapes with nothing added.

From the first loaf a cube, the size of the entire seal on top, is cut out. This cube, called the Lamb, signifies Jesus Christ, the Paschal Lamb. This is placed on the center of the Paten. A Cross is incised on the top of the Lamb and with the spear the side is pierced in remembrance of the piercing of the Savior's side. At the words ...blood and water came out, wine and water are poured together into the Chalice.

From the second loaf a particle is taken out, signifying the Mother of God, and placed at the Lamb's right (the left, looking down at the paten). From the third loaf, nine particles are taken out, signifying nine classes of Saints: 1) St. John the Baptist, 2) Prophets, 3) Apostles, 4) Sainted Hierarchs, 5) Martyrs, 6) Holy Monks and Nuns, 7) Holy Unmercenaries and Physicians, 8) the Ancestors of God, Joachim and Anna, the Saint whose church it is, the Saint of the day (one particle for all), and 9) the Saint whose Liturgy it is. These are placed in three rows of three particles each, at the Lamb's left (the right, looking down).

From the fourth loaf particles are taken out for the living and placed in a row below the Lamb, and from the fifth loaf particles are taken out for the departed and placed in a row below that of the living. Thus all of the particles are arranged on the Paten around the Lamb, depicting the Church Militant and Triumphant, united in the Liturgy as in common divine service.

The Star (or Asterisk) is then placed over the particles to keep them in place, at the same time signifying the Star of Bethlehem which came over the place where the Christ Child lay. Then the Paten and Chalice are covered by veils, respectively, and both covered by a larger veil the Aer signifying that Christ was clothed in glory, that His glory covered the whole world and that He covers us also with His grace. The prepared elements are then censed by the Priest, who prays that the Lord may bless the gifts and accept them in memory of those offering them and on behalf of those for whom they were offered and also that he, the Priest, be worthy to celebrate the Holy Mystery.

Liturgy of the Catechumens.

The second part of the Divine Liturgy (the Liturgy proper) is called the Liturgy of the Catechumens (or the Liturgy of the Word). In ancient times, not only the faithful, but also the Catechumens (those preparing for Holy Baptism) and Penitents (those excluded from Holy Communion for a time) were present at this portion of the Divine Liturgy, which consists of prayers, hymns in honor of the Holy Trinity, and readings from the Word of God. This, of course, was taken over from the old Synagogue worship with which the earliest Christians were familiar. It begins with the opening of the Holy Doors, signifying the heavens opened at the Baptism of the Lord, and the exclamation of the Priest, Blessed is the Kingdom..., which is a glorification of the Kingdom of the Most-Holy Trinity, which Jesus has come to establish on earth.

The Deacon (or Priest if no Deacon; this holds true for most of the Deacon's parts) begins the Great Litany (often called the Litany of Peace because of the words, In peace let us pray to the Lord!) which consists of twelve petitions dealing with man's most pressing needs peace, seasonable weather, God's help for travelers, the sick, etc. After the Priest's exclamation at the end of the Great Litany, For unto Thee are due all glory, honor and worship..., ideally two Choirs sing the Antiphons (Greek sounding in answer responsive singing of two Choirs standing opposite each other), which are divided by the Little Litanies into three parts, in honor of the Holy Trinity.

One of three types of Antiphons are sung, depending on the importance of the day. The type most frequently sung are the Typical Antiphons (Ps. 104, 146 and the Beatitudes, Matt. 5:3-12), so-called because they form part of the typical service. These are sung on Sundays and major Feast Days. On Great Feast Days, special Antiphons are sung, consisting of prophetic verses selected from the Psalms, appropriate to the particular Feast being celebrated, to which are joined hymns relating to the Feast. For this reason, these Antiphons are commonly called the Festal Antiphons. On ordinary weekdays, if it not be a major feast, the Daily Antiphons are sung, consisting of Psalm 92, 93 and 95. To the Second Antiphon of the Typical group is joined a hymn glorifying the Incarnation of the Son of God Only-begotten Son and Immortal Word of God....

During the singing of the Third Antiphon, the Holy Doors are opened, signifying the going-out of the Savior to preach to the world. The Priest, preceded by the Deacon holding the Holy Gospels, and a Candle-Bearer, make a solemn entrance (the Little Entrance), going out through the North Deacon's Door and entering the Altar again through the opened Holy Doors. The Book of the Gospels here represents Christ Our Lord, and the candle going before signifies that Christ, represented by the teachings of the Gospels, is the Light of the World.

In ancient times, during the persecutions, the Gospel Book was borne out from a secret place (where the sacred vessels also were kept). This also marked the first entry of the Celebrant into the Sanctuary (the main body of the Church) and signaled the beginning of the Liturgy. The clergy vested in a separate room, called the Sacristy, where the Gospel and Cross were kept and then proceeded to the Sanctuary. The Catechumens were then commanded to depart and the Celebrants, headed by the Bishop, entered into the Sanctuary itself.

According to ancient rules of the Jerusalem Church of the Resurrection and the Church of St. Sophia in Constantinople, the Liturgy of the Catechumens was held in a separate place from the Liturgy of the Faithful. After the entrance into the Sanctuary, breads, etc., were selected from among those offered by the faithful and the Proskomedia performed. Later the Proskomedia was transferred to the beginning of the Liturgy, although in a room separate from the Altar; the Little Entrance was made from this room, to the Sanctuary and then into the Altar. This ancient practice is preserved somewhat in the Hierarchical Divine Liturgy, although the Proskomedia is now usually performed at the side of the Altar itself, the Procession proceeding through the North Deacon's Door.

After the Little Entrance, which is an expression of entering into the Sanctuary and joining there the Saints, the Church glorifies those Saints or the sacred event of the Feast Day by singing triumphant hymns in their honor Troparia and Kontakia. The Troparia and Kontakia are special short hymns sung in one of the Eight Tones composed in honor of the Feast or Saint (s) commemorated and express the essence of the Feast or the life and spiritual feats of the Saint (s).

The Troparia and Kontakia are similar to each other in length, literary form, etc., but each stresses a different aspect of the essence of the commemoration. While the Troparion provides us with a picture of the external side of the commemorated event, the Kontakion draws attention to the inner aspect, and vice versa. The Kontakia, however, usually reflect more fully the essence of the sacred event. This can be seen, for example, in the following Troparion and Kontakion of the Feast of Holy Pentecost:

Blessed art Thou, O Christ our God, Who hast revealed the fishermen as most wise by sending down upon them the Holy Spirit; through them Thou didst draw the world into Thy net. O Lover of Man, Glory to Thee! [Troparion]

When the Most High came down and confused the tongues, He divided the nations; but when He distributed the tongues of fire, He called all to unity. Therefore, with one voice, we glorify the All-Holy Spirit! [Kontakion]

After the Troparia and Kontakia, the Choir sings the Trisagion Hymn: Holy God! Holy Mighty! Holy Immortal, have mercy on us! According to Church Tradition, the origin of the Trisagion is as follows. At the beginning of the 5th Century there was a great earthquake in Constantinople. In connection with this, services were held in all the city churches, followed by a procession around the city. Among the worshippers was a young boy who heard the miraculous singing of the Angels: Holy God! Holy Mighty! Holy Immortal! He recounted what he had heard to all those around him, whereupon the Christians began to sing the hymn, adding the words, Have mercy on us! and the earthquake stopped. From this time, the prayer was adopted by the Holy Church.

Through the singing of this prayer, the Church arouses believers to a spiritual contemplation of the Lord of glory Whom the heavenly powers extol, to repent of their sins and turn to Him for mercy and grace bestowing aid. During the singing of the hymn, Christians recall the vision of the Prophet Isaiah, who saw the Throne of God surrounded by the holy angels, singing: Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory! Shaken by this vision, the Prophet cried: Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of people of unclean lips (Is. 6:3, 5)!

At Hierarchical services, the Trisagion is sung seven times, since, in Sacred Tradition, seven is seen to be a symbol of perfection: And on the seventh day God finished His work which He had done (Gen. 2:2). On certain Feast Days (Elevation of the Cross and the 3rd Sunday of Great Lent), the Trisagion is replaced by, Before Thy Cross, we bow down in worship, O Master.... On other Feast Days (Nativity of Christ, Theophany, Lazarus Saturday, Holy Saturday, Bright Week, Pentecost), the Trisagion is replaced by, As many as have been baptized into Christ....

Next comes the Epistle and Gospel lessons, which are preceded by special Prokeimena (Greek proceeding), which serve as an introduction to lessons from the Epistle and Gospel (the Prokeimenon before the Gospel being the Alleluia). These are usually taken from the Psalms, serving to prepare our minds to comprehend what is read, indicating in brief the significance and importance of the Scripture Lessons. In ancient times, Old Testament lessons were also read here (preserved at Festal Vespers).

During the reading of the Epistle lesson, the Deacon censes the Altar, Iconostasis, the Celebrant(s), Reader, Singers and Faithful. This is prescribed as a sign of reverence before the reading of the Gospel lesson and indicates that through the preaching of the Gospel, the grace of the Holy Spirit, which has spread to all corners of the world, fills men's hearts with the taste of life eternal (2 Cor. 2:14).

At the conclusion of the Epistle lesson, the Prokeimenon Before the Gospel is chanted (now called the Alleluia) with the threefold refrain Alleluia! Then the Gospel is brought out and the Gospel lesson is read by the Deacon. Before the Gospel is placed a lit candle as a sign of veneration for the Word of God 'and as a symbol of the Light of God which emanates from the Gospel, illumining the listeners to the attainment of saving mysteries. The Gospel is read from the Ambo (Greek anabaino I ascend), signifying an elevated spot a boat, or a hill from which the Lord preached to the people.

After the Gospel reading follows the Sermon (sometimes moved to the end of the Liturgy) and then the Litany of Fervent Supplication, since it is meet, that after hearing the Word of God, we should pray to Him with redoubled fervor for the things necessary for soul and body. On certain days this Litany is followed by the Litany for the Dead. Then follows the Litany of the Catechumens, referring to that ancient class of people the Catechumens who were being instructed in the Christian faith and prepared for Baptism. Immediately after this Litany, the Catechumens were dismissed, Depart, Catechumens! Catechumens, depart!.... The institution of the Catechumenate has now fallen into disuse, but the Litany still remains, to remind us of the vows made at Baptism and to arouse in the faithful a humble consciousness of sin. With the Dismissal of the Catechumens, who were not considered to be sufficiently prepared by the early Church to behold the Holy Mysteries without understanding them, this second part of the Divine Liturgy the Liturgy of the Catechumens ends.

Liturgy of the Faithful.

The third part of the Divine Liturgy is called the Liturgy of the Faithful, since only the Faithful in ancient times were permitted to be present for the Sacrament of the Eucharist. The Liturgy of the Faithful can be divided into four parts: 1) the final preparation of the Holy Gifts and the faithful for the Sacrament of the Eucharist; 2) the Sacrament of the Eucharist (primarily the Eucharistic Canon Anaphora); 3)the preparation for Communion and the partaking of Communion; and 4) the Thanksgiving for Communion and the conclusion of the Liturgy.

After two Little Litanies for the faithful, the Holy Doors are opened and the Cherubic Hymn is sung, so-called because we are preparing to minister at the Throne of God even as the Cherubim minister at the Heavenly Throne. During the singing of this hymn, during which the Deacon censes the Altar, Iconostasis, Clergy and Faithful, the Great Entrance is made, typifying the Lord going to His voluntary Passion and Death. The Angels are with us at Christ's going-out; for Christ, as King, is upborne invisibly by them.

In this Entrance, the Holy Gifts are borne from the Table of Oblation to the Altar, by passing out through the North Deacon's Door and then in through the Holy Doors. In the early days of the Church, during this Entrance all those who had brought or sent offerings for the use of the Church were mentioned by name. This is retained, but in expanded form, by the Russian Church. The Greeks retain only the last phrase, You and all Orthodox Christians, may the Lord God remember.... The Chalice and Paten are then placed on the Holy Table and covered with the large veil (Aer).

The removal of the Chalice and Paten from the Deacon's head symbolizes the removal of the Body of Christ from the Cross. We the faithful are present at the placing of the Body in the tomb (the Holy Table) and wrapped in linens (the Aer), which also symbolizes the stone rolled across the door of the tomb for which reason the Holy Doors are closed and the curtain drawn in the Russian tradition. At the same time, the conclusion of the Cherubic Hymn is sung, with the addition of Alleluia, followed by a Litany of Supplication, in which we ask for spiritual mercies.

After the Litany, the Clergy exchange the Kiss of Peace at the summons of the exclamation, Let us love one another.... In ancient times the faithful would also observe this Kiss of Peace, now only preserved by the Clergy. In response to the summons, the Choir sings the short confession of the Holy Trinity: Father, Son and Holy Spirit, the Trinity, One-in-Essence, and Undivided! The Deacon then intones, The Doors, the Doors..., which, in ancient times, were guarded so that no unworthy persons or pagans might enter the Sanctuary during the celebration of the Holy Eucharist. This custom is not adhered to now, but still serves to remind us to guard the doors of our soul against all evil thoughts as we prepare to confess our faith in the words of the Creed, and to give heed to the Holy Mysteries.

The Creed, which was formulated during difficult times in the Church's history, during the heretical divisions and the struggle for purity in her dogmas, is now sung. The first part of the Creed (which is discussed in more detail in a separate place in this book) is our confession of God the Father, and an extensive confession of the Son. This confession of faith is an introduction to the acceptance of our salvation and our participation in eternity.

The Eucharistic Canon (Anaphora).

Having sung the Creed together with the Congregation, the Deacon then turns to the people and intones: Let us stand aright.... These words are a summons to inner spiritual concentration, to be attentive and reverent towards the Sacrament about to be celebrated. We must bear in mind that the Holy Gifts must be offered to God in spiritual peace, as this Sacrifice is made to God not only for us, but from us; we are assisting at it as participants in the Divine Liturgy. With these words, begins the most sacred part of the Divine Liturgy the Eucharistic Canon (or Anaphora, Greek offer). The Choir responds, A mercy of peace..., signifying that the Eucharistic Sacrifice on God's part is His great mercy towards us and is the result of our reconciliation with God through Our Savior; while on our part it is our praise of God's Majesty, revealed in the Divine Economy of our salvation (Heb. 13:15; Ps. 50:14).

In keeping with ancient custom, the Priest turns to the people with St. Paul's words, The grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with all of you (2 Cor. 13:14). By this blessing the Celebrant wishes the worshippers that the highest spiritual gifts grace, love and communion be sent down from the Throne of the Holy Trinity. On behalf of the Congregation, the Choir responds to the Priest's blessing with the mutual wish for spiritual well-being, And with your spirit! that is, they wish his soul the same gifts and blessings from God the Almighty.

In order to focus the feelings of the soul upon the celebration of the Sacrament of the Holy Eucharist, the Priest summons all in the church to elevate their hearts from earth heavenwards, to the eternal and heavenly, to Our Lord God: Let us lift up our hearts! The human heart is that spiritual organ through which man perceives the spiritual world on high and enters into communion with God. As the Lord Himself says, Blessed are the pure in heart, for they shall see God (Matt. 5:8). The Congregation responds through the Choir: We lift them up unto the Lord, which affirms that their hearts and minds are striving after the heavenly, God's Throne, and God Himself.

Following the example of Christ our Savior, Who thanked God the Father at the Last Supper (Luke 22:17-19), the Priest then summons the Faithful to give thanks to God: Let us give thanks to the Lord. The Choir responds: It is meet and right..., during the singing of which the Priest reads the First Eucharistic Prayer, It is meet and right to sing of Thee..., in which is contained a thanksgiving for the Sacrifice which was offered for us by the Son, and further, for making us ascend to Heaven, concluding with the exclamation, Singing the triumphant hymn.... The Choir responds with the Song of the Seraphim, Holy, Holy, Holy, Lord of Sabaoth..., taken partly from the Prophet Isaiah and partly from the Apocalypse (Revelation) of St. John.

As the Choir sings, the Priest reads the Second Eucharistic Prayer, in which, mentally among the hosts of Angels present at the celebration of the Eucharist, he praises the Lord for the Economy of Salvation of mankind: With these blessed powers..., ending with the exclamation, Take, eat... and Drink of it, all of you..., the words of the Savior at the Last Supper, when the Holy Eucharist was instituted. The Choir sings Amen after each; and during the second Amen, the Priest reads the Prayer of Commemoration: Remembering this saving commandment.... Then as the Deacon raises the Paten and Chalice with crossed arms, the Priest exclaims, Thine own, of Thine own, we offer unto Thee, on behalf of all and for all! We note here that what is being offered is not that which belongs to us, but that which belongs to the Savior.

As the Choir sings, We praise Thee..., the Priest prays, Again we offer unto Thee this reasonable and bloodless worship, and ask Thee, and pray Thee, and supplicate Thee: Send down Thy Holy Spirit upon us and upon these Gifts here offered. Thus the Priest and worshippers fervently pray the Heavenly Father to send down the Holy Spirit both upon the worshippers and the Holy Gifts upon the worshippers to cleanse them of all evil and make them worthy to partake of Christ's Sacrifice; upon the Holy Gifts to consecrate them and make them into the precious Body and Blood of Our Lord.

This invocation of the Holy Spirit is called the Epiclesis (meaning invocation). In it the Church confesses her faith in the sanctifying power of the Holy Spirit, considering this to be the loftiest moment in the Prayer. In the Russian Church, the Troparion of the Third Hour, O Lord, Who didst send down Thy Most Holy Spirit upon Thine apostles at the third hour..., is recited thrice, and although it appears only about the 15th-16th Centuries, it well conveys the tender and penitent feelings with which the celebrants of the Eucharist accomplished the consecration of the Holy Gifts.

The next prayer is that of intercession, Again we offer unto Thee this reasonable worship..., in which the Priest commemorates the members of the Church, in whose behalf the Holy Eucharist has been offered, ending with a commemoration of the Most-Holy Theotokos, Especially for our Most-Holy, Most-Pure, Most-Blessed and Glorious Lady Theotokos and Ever-Virgin Mary. The Choir sings, It is truly meet... (or some other hymn if it be a Great Feast).

While this is being sung, the Priest continues with the commemoration of St. John the Baptist, the Departed, the Episcopate and the ruling authorities, ending with the exclamation, Among the first, remember, O Lord.... This is a prayer for the Church in her earthly activity for the life of men. And grant that with one mouth and one heart... is a Trinitarian doxology which concludes the Eucharistic Prayer. The worshippers respond with Amen, symbolizing their participation in the offering of the Sacrifice and in the commemoration of the members of the Church.

Immediately after this part of the Liturgy begins the Preparation of the Faithful for Communion. The Deacon chants the Litany of Supplication which, appropriately, is followed by the Lord's Prayer, perfectly expressing the Eucharistic sense of the petition, Give us this day our daily bread. After the exclamation, For Thine is the Kingdom..., the Priest blesses the people: Peace be unto all! The curtain is drawn, and as the Lamb is elevated by the Priest, he exclaims: The Holy Things, for the holy! a call to the Saints (the Faithful) to communion after which the Choir responds, One is Holy... and then the Communion Hymn, which relates to the memories of the day and the Lessons from the Gospel and Epistle.

Holy Communion.

Communion is preceded by the fraction of the Lamb. The Priest and concelebrating Clergy, if any, communicate from the portion XC and the portions NI and KA are for the Communion of the laity. The portion 1C is placed in the Chalice last. Hot water is poured into the Chalice after the 1C portion, symbolizing the water that poured forth from the Lord's side, showing that although He was dead, His body was not devoid of divine virtue that is, the warmth and vitality of the Holy Spirit.

After the Communion of the Clergy, the curtain is opened and the Priest comes out with the Chalice, at the exclamation, In the fear of God and with faith, draw near! Before the Communion of the Faithful, the Communion Prayer a brief Symbol of Faith in Christ is recited.


I Believe, O Lord and I confess that Thou art truly the Christ, the Son of the living God, Who earnest into the world to save sinners, of whom I am first, I Believe also that this is truly Thine own most pure Body, and that this is truly Thine own precious Blood, Therefore, I pray Thee: have mercy upon me and forgive my transgressions, both. voluntary and involuntary, of word and of deed, of knowledge and of ignorance. And make me worthy to partake wit/tout condemnation of Thy most pure Mysteries; for the remission of my sins, and unto fife everlasting. Amen.

Of Thy Mystical Supper, O Son of God, accept me today as a communicant for I will, not speak of Thy Mystery to Thine enemies; neither like Judas wilt I give Thee a kiss; But like the thief wilt I confess Thee: Remember me, O Lord, in Thy Kingdom.

May the communion of Thy holy Mysteries Be neither to my judgment, nor to my condemnation, O Lord, But to the heating of soul and Body.

All the Faithful, adults and infants, alike, are communicated, partaking of the mingled Holy Body and Blood by means of a special spoon. Infants receive Holy Communion by virtue of their having received Holy Chrismation immediately after Baptism, which makes them full members of the Church of Christ. The approaching faithful receive the Holy Gifts with arms crossed on the breast; after receiving, very gently, they kiss the edge of the Chalice, as if it were the side of Christ Himself. As the Priest communes each of the faithful, he says, The servant (handmaid) of God (name) partakes of the precious and holy Body and Blood of our Lord and God and Savior Jesus Christ, for the remission of sins and unto life everlasting. During the Communion the Choir sings, Receive the Body of Christ... (or another hymn at certain other times).

After the Communion, the Priest carries the Chalice into the Altar and places it on the Holy Table, after which he turns and blesses the people, O Lord, save Thy people..., at which the Choir sings the hymn setting forth what mercies the people have received: We have seen the True Light.... Then, taking up the Chalice, the Priest faces the people, saying quietly, Blessed is our God.../'and then aloud, Always, now and ever..., which symbolizes the Lord's Ascension into Heaven. As the Priest carries the Chalice to the Table of Oblation, the Choir sings the Hymn of Thanksgiving, Let our mouths be filled with Thy praise, O Lord.... Thus, in the Liturgy the earthly life of Jesus Christ passes before us.

The Liturgy concludes with a short Litany of Thanksgiving and the Prayer Before the Ambo, O Lord, Who blessest those who bless Thee.... The Choir responds with, Blessed be the Name of the Lord... (thrice) and (rarely done now), the first eleven verses of Psalm 34: / will bless the Lord at all times.... The final blessings are bestowed, and the Faithful come up to kiss the Handcross held by the Priest. Those who had not communed, then receive a piece of the bread which remained after the Lamb was cut out at the Proskomedia, for which reason it is called Antidoron (in place of the Gifts). The communicants remain after the Dismissal to listen to more prayers of thanksgiving for Communion. The Holy Gifts, if not consumed by a Deacon, are consumed by the Priest. The particles which had been taken out at the Proskomedia, other than the Lamb i.e., for the Theotokos, Saints, living and dead having by now been placed in the Chalice, are likewise consumed.

The Liturgy of St. Basil the Great.

The Liturgy of St. Basil differs from the usual Liturgy of St. John Chrysostom in the following particulars. The Prayers at the time of the Eucharistic Canon are substantially longer and the hymns sung at this point are sung to special melodies to accommodate the length of the Prayers. The Words of Institution, Take, eat... and Drink of it... are somewhat different and instead of It is truly meet..., the hymn, All of Creation sung. At the Proskomedia and at the final Dismissal of the Liturgy, St. Basil is commemorated rather than St. John Chrysostom.

The Liturgy of the Presanctified Gifts.

The Holy Fathers considered that it was unbefitting the contrition of Great Lent to serve the full Liturgy of St. John Chrysostom or St. Basil the Great, so that these Liturgies are allowed only on Saturdays and Sundays of the Fast, as well as on the Feast of the Annunciation and Holy Thursday. In its place, on Wednesdays and Fridays of Great Lent, as well as on Thursday of the Fifth Week and the first three days of Passion Week, the Liturgy of the Presanctified Gifts is celebrated. [If the patronal feast of a church or monastery falls on a weekday of Great Lent, or if one of a small handful of major feasts fall thereon, the Presanctified Liturgy is celebrated on that day.] This Liturgy is called Presanctified, since the Holy Gifts were presanctified (or consecrated) on the previous Sunday. This Liturgy consists of Vespers, followed by a portion of the full Liturgy, omitting the consecration of the Holy Gifts.

The structure of the Vesperal part of the Presanctified Liturgy is identical to the first half of ordinary Vespers regular beginning, Psalm 104, Great Litany, Kathisma (usually the 18th), Lord, I have called..., with ten appointed Stikhera, accompanied by a censing of the whole church, Entrance with either the censer or Gospel Book (if there will be a Gospel reading because of a Feast), O Jesus Christ, the Joyful Light..., and then the Prokeimenon. During the reading of the Kathisma, the Presanctified Gifts are solemnly transferred from the Holy Table to the Table of Oblation.

After the Prokeimenon, an appointed Old Testament Lesson is read, followed by another Prokeimenon. Then, as everyone makes a prostration, the Priest turns and faces the Faithful with a candle and censer, intoning, The Light of Christ illumines all! This signifies that the Prophets, from whose writings we have heard and shall hear were illumined by the same light (the Light of Christ) that still enlightens all men. A second Old Testament lesson is now read. At the conclusion of the second Old Testament Lesson, the moving hymn of supplication, Let my prayer arise... is sung, with the Faithful and Clergy on bended knees:

Let My Prayer Arise:

Let my prayer arise in Thy sight as incense, and let the lifting up of my hands be an evening sacrifice.

Lord, I have called to Thee, hear me! Attend to the voice of my prayer when I call to Thee!

Set a guard over my mouth, O Lord, a. secure around my lips!

Incline not my heart to words of evil, to invent excuses for my sins.

Let my prayer arise in Thy sight as incense, and let the lifting up of my hands Be an evening sacrifice.

This is followed by the Lenten Prayer of St. Ephraim the Syrian and three prostrations. If Gospel and Epistle lessons are prescribed (usually if it be a feast), they are said here. Then, whether Gospel and Epistle lessons or not, the Litany of Fervent Supplication is chanted, as well as a Litany for the Catechumens and finally their dismissal. [In the ancient Church, among the Catechumens there were some who were soon to be baptized (illumined) usually on Holy Saturday and after the mid-point of the Great Lent, a special Litany was inserted for them at this point at the Presanctified Liturgy: All catechumens, depart. Depart, catechumens. As many as are preparing for illumination, draw near. Pray, you who are preparing for illumination, etc.]

With the Dismissal of the Catechumens, the Liturgy proper begins. After two Litanies for the Faithful, as at the full Liturgy, the Choir sings the special Cherubic Hymn: Now the powers of heaven do serve invisibly with us. Lo, the King of glory enters. Lo, the mystical sacrifice is upborne, fulfilled. A Great Entrance is made from the Table of Oblation to the Altar by the Priest bearing the Presanctified Gifts, in profound silence. At this time the faithful make a prostration before Christ, Who passed before them in the Sacrament. At the conclusion of the Cherubic Hymn and the Alleluia, the Lenten Prayer of St. Ephraim is again recited with three prostrations.

The Holy Doors are now closed and the Preparation for Communion begins with the Litany of Supplication (which begins, Let us complete our evening prayer to the Lord, since this is an evening service) and the Lord's Prayer. During this the curtain is drawn only half-way, signifying that this is not the full Liturgy. After the Lord's Prayer and the usual exclamations, the Holy Gifts are not elevated, since this was done previously at the Sunday Liturgy, but the Priest only touches them, saying, The Presanctified Holy Things are for the holy! The Choir responds, One is holy..., as usual, and then the Communion Hymn, O taste and see that the Lord is good! Alleluia!

The Communion of the Clergy and Faithful take place, as usual, except that instead of Blessed is He that comes in the name of the Lord..., the Choir sings, I will bless the Lord at all times.... A special Prayer Before the Ambo, O Almighty Master, Who in wisdom hast fashioned all creation..., is said after the usual Litany of Thanksgiving and then the Dismissal is said, as usual, except that St. Gregory Dialoges, Pope of Rome, is commemorated instead of St. John Chrysostom or St. Basil the Great.


A History of the Orthodox Church

The history of the Orthodox Church actually begins in the Acts of the Holy Apostles, with the Descent of the Holy Spirit: When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance (Acts 2:1-4). As the text further tells us, on that same day, after St. Peter had preached to the gathered people, those who received his word were baptized, and there were added that day about three thousand souls (Acts 2:41), thus constituting the first Christian community at Jerusalem.

This first community of Christians, headed by St. James, the Brother of the Lord the first Bishop of the city was later scattered by the persecutions which followed the stoning of the first martyr of the Christian Church, St. Stephen: And on that day a great persecution arose against the church in Jerusalem; and they were all scattered throughout the region of Judea and Samaria, except the Apostles (Acts 8:1).

At the same time, faithful to the Lord's command to go...and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19), the Apostles went out and preached wherever they went, first to the Jews and then to the Gentiles, so that in a surprisingly short time, Christian communities had sprung up in all the main centers of the Roman world and beyond. Their exploits are recorded in the Acts, as well in the inner tradition of the Orthodox Church.

The Holy Apostles.

St. Andrew the First-Called.

St. Andrew was a Galilean fisherman of Bethsaida and was the first called of the Apostles of Christ (John 1:37-40), to whom he brought his brother Simon, called Peter. According to Church tradition, he suffered martyrdom at Patras in Achaia on an X-shaped Cross (St. Andrew's Cross). Another tradition says that he visited Russia as far as the city of Kiev (while yet another Novgorod). His Feast Day is November 30.

St. Bartholemew.

In Holy Scripture, St. Bartholemew is to be identified with the Nathanael of John 1:45-51, of whom the Lord Himself witnessed, an Israelite indeed, in whom is no guile (John 1:47). According to Church tradition, he preached the Gospel in Lycaonia, India and Armenia, where he was martyred by being flayed alive. His Feast Day is June 11.

St. James the Elder.

St. James the Elder (so-called to distinguish him from the other Apostle, St. James the Younger) and his brother, John (the Evangelist), were fishermen the sons of Zebedee. This James, along with his brother and St. Peter, were especially beloved of the Lord. According to the Acts, he was beheaded by King Agrippa in Jerusalem (Acts 12:2), after first having preached in Spain. His Feast Day is April 30.

St. James the Younger.

St. James the Younger (so-called to distinguish him from the other Apostle of the same name; sometimes called the Son of Alphaeus), was the brother of St. Matthew. In St. Mark's Gospel he is said to be the son of Mary, one of the Holy Myrrhbearing Women (Mark 16:1). According to Church tradition, he labored in Judea and then accompanied St. Andrew to Edessa, preaching the Gospel. Later he traveled to Gaza (on the southern seacoast of Palestine), and from thereto Egypt, where he was martyred by crucifixion. His Feast Day is October 9.

St. John.

St. John the Evangelist (also the Theologian or the Divine), was a son of Zebedee and brother of St. James the Elder. In Holy Scripture he is referred to as the disciple, whom Jesus loved (John 13:23), and who leaned on his Master's breast at the Last Supper. To him was entrusted the Most-Holy Theotokos by Our Lord as He was dying on the Cross (John 19:26), and it was at St. John's house that her Holy Dormition occurred. St. John occupied an important place in the Apostolic ministry and, according to St. Paul, he, together with Peter and James were seen to be pillars of the Church in Jerusalem (Gal. 2:9). According to Church tradition, he was the last of the Apostles to die, ca. 100 A.D., and while exiled on the Isle of Patmos, he wrote the Apocalypse (or Revelation). To him is also attributed the Gospel and the three Epistles that bear his name. His Feast Days are May 8 and September 26.

St. Jude.

This Apostle, the brother of James the Just (both being half-brothers or perhaps, cousins, of the Lord), is also called Thaddaeus or Lebbaeus (John 14:22; Matt. 10:3). To him is attributed the Epistle of St. Jude. According to Church tradition, he preached in Syria and Edessa, eventually being martyred in Persia with his fellow Apostle, Simeon Zealotes. His Feast Day is June 19.

St. Lebbaeus.
St. Matthew.

St. Matthew (also called Levi the son of Alphaeus (Mark 2:14)) was a brother of St. James the Younger and was a tax collector. The First Gospel is attributed to him, and, according to many scholars, was first written for the Hebrews. According to Church tradition, St. Matthew preached to the Jews first, and then traveled to Ethiopia, Macedonia, Syria and Persia, dying a natural death, according to one tradition, or by martyrdom, according to another. His Feast Day is November 16.

St. Matthias.

According to the Acts, St. Matthias was chosen by lot to fill the place among the Twelve Apostles left vacant by the Judas Iscariot (Acts 1:15-26). According to Church Tradition he is said to have preached in Ethiopia and Armenia, eventually suffering death by crucifixion. His Feast Day is August 9.

St. Nathanael.

[See St. Bartholomew].

St. Peter.

St. Peter was a brother of St. Andrew, and, together with him, was a fisherman on the Sea of Galilee. Called by the Lord to become a fisher of men (Matt. 4:19), he was originally named Simon, but later his name was changed to Peter (in Aramaic Cephas, meaning rock) by the Lord. This was in response to Peter's declaration: You are the Christ, the Son of the Living God (Matt. 16:16), for the Lord then said to him, You are Peter, and on this rock I will build My church, and the gates of Hell shall not prevail against it (Matt. 16:18). Holy Scripture amply witnesses to the fact that Peter occupied a primary place among the Apostles, although not to the extreme claimed by the Roman Catholic Church. His activities after the Resurrection are witnessed to in the Acts and, according to Church tradition, he was later martyred in Rome, being crucified upside down at his own request, since he felt himself not worthy to die in the same manner as the Lord Himself. The two Epistles of St. Peter are ascribed to him and he is celebrated, together with the other chief Apostle, St. Paul, on June 29.

St. Philip.

St. Philip, like Peter and Andrew, came from Bethsaida in Galilee (Matt. 10:3) and was called early in the Lord's earthly ministry, bringing Nathanael with him (John 1:43ff.). According to Church tradition, he was a missionary in Phrygia and died there (by martyrdom, according to some) at Hierapolis. His Feast Day is November 14, the next day being the beginning of the Nativity Fast (for which reason it is often called St. Philip's Fast).

St. Simeon Zealotes.

St. Simeon Zealotes (or the Zealot; sometimes the Canaanite), according to Church tradition, traveled through Egypt and Africa, then through Mauretania and Libya, preaching the Gospel of Christ. Later he is said to have traveled to Britain, where he was martyred by the Romans on a Cross. Another tradition says that he was martyred with St. Jude in Persia. His Feast Day is May 10.

St. Thaddaeus.

[See St. Jude].

St. Thomas.

St. Thomas, called Didymus (or the Twin, John 11:16), appears several times in St. John's Gospel, which gives a good impression of the sort of man he was: ready to die with the Master (John 11:16); skeptical about the Resurrection, yet, when the Risen Christ manifested Himself to him, is whole-hearted in his belief (John 20:24-28). According to Church tradition, St. Thomas preached in Parthia (Persia), Edessa and India, where he is held in great veneration as a founder of the Church there, eventually suffering martyrdom. According to Church tradition, his remains were buried in Edessa. His Feast Day is October 6 and also the Sunday following Holy Pascha (St. Thomas Sunday).

Judas Iscariot.

This disciple, forever a symbol of treachery, the son of Simon, was from the town of Kerioth (from Kerioth Iscariot). According to the Gospel, he stole from the common treasury of which he had charge (John 12:5-6) and ultimately betrayed his Lord for thirty pieces of silver (Matt. 26:14-15). After the Crucifixion of Jesus, in deep remorse, Judas cast the pieces of silver into the Temple before the Chief Priests and Elders, later going out and hanging himself. With the money, now considered blood money, a potter's field was bought to bury strangers in (Matt. 27:3-10).

St. Paul.

St. Paul was a strict Pharisee, having studied under the respected Rabbi Gamaliel at Jerusalem (Acts 22:3). At a young age he had learned the trade of a tent-maker (Acts 18:1-3) and had inherited Roman citizenship from his father (Acts 22:28). The young Saul (as he was known before his conversion to Christianity) was zealous for Judaism and consented to the stoning of St. Stephen, later actively joining in the persecution of the Christians (Acts 8:3). While on the way to Damascus, to persecute the Christians there, he had a sudden vision of the Lord, Who rebuked him for his persecution, and later he converted to the Christian Faith (Acts 9:1-22). After this conversion experience, St. Paul went on to become one of the greatest of the Apostles, zealously bringing the Light of Christ to the Gentiles, eventually going to Rome where he received martyrdom by beheading. During his missionary journeys, amply attested to in the Acts, he wrote letters of encouragement to various congregations and individuals along the way, and thirteen of them (fourteen, if the Epistle to the Hebrews is accepted as of Pauline origin) have been accepted as part of the New Testament. Together with St. Peter, he is commemorated on June 29.

Other Apostles.

St. Barnabas.

St. Barnabas, a good man, full of the Holy Spirit and of faith (Acts 11:24), was a Jew from Cyprus, closely associated with the work of St. Paul. It was Barnabas who was sent to the Christians at Antioch, fetching Paul from Tarsus to help him. Later, he and Paul were sent on the first missionary journey, which began on the island of Cyprus, of which Church St. Barnabas is said to have founded. According to Church tradition, he was martyred on Cyprus at Salamis. He commemorated together with St. Bartholomew on June 11.

St. James the Brother of the Lord.

St. James was a half-brother (or perhaps a cousin) of the Lord, and was the first Bishop of the Church at Jerusalem, being called by St. Paul a pillar of that Church, together with Peter and John (Gal. 2:9). At the first general Church council, the Council of Jerusalem, James is depicted as having a leading role (Acts 15:12-21). Having ruled the Church in Jerusalem wisely (for which reason he is often called the Just), St. James was martyred there. Being taken to the top of the Temple wall, he was commanded to convince the people to turn away from Christ, which he refused to do, speaking to them in quite the opposite manner. Thereupon he was thrown down from that high point to the ground, where he was stoned and beaten to death. The Epistle of St. James is attributed to him and his Feast Day is celebrated on October 23.

St. Luke.

St. Luke, the Beloved Physician (Col. 4:14), is the author of the Gospel bearing his name, as well as the Acts of the Apostles. He was a Gentile convert, probably a Greek, and was a companion of St. Paul in his later missionary journeys, concerning which he related in the Acts. According to Church tradition, St. Luke was an iconographer and wrote the first Icon of the Most-Holy Theotokos. St. Luke died, unmarried, in Greece, at the age of eighty-four, and is commemorated on October 18.

St. Mark.

The Second Gospel is attributed to this Apostle, who some say was the young man who fled away naked at the arrest of Jesus in the Garden of Gethsemane (Mark 14:51-52). In the Acts, he is called John Mark (Acts 12:12; 15:37), the son of Mary, at whose house in Jerusalem the early Christians stayed (Acts 12:12), and he was a cousin of the Apostle Barnabas (Col. 4:10). He figures several times in the Acts, at one point being the source of a temporary rift between Paul and Barnabas (Acts 15:36-40), but later he was with Paul during his first imprisonment at Rome (Col. 4:10). In his 1st Epistle, St. Peter mentions Mark as being with him, styling him my son (1 Pet. 5:13). According to Church tradition, St. Mark wrote his Gospel at the request of the brethren in Rome, who asked him to relate what he had learned from St. Peter. He is said to have preached the Gospel at Alexandria, Egypt, and was its first Bishop, being martyred there during the reign of the Emperor Trajan. His Feast Day is April 25.

The Persecutions.

After these humble beginnings, Christianity spread far and wide throughout the known world, but the Good News of Christ aroused intense opposition, and the first three centuries of the Church were characterized by sporadic, but bloody, persecutions. Church tradition is full of the lives of these early martyrs for the faith, and one cannot but admire the courage and perseverance of these heroes who willingly gave up their lives rather than denounce Christ. Among these were Ignatius, Bishop of Antioch, Polycarp, Bishop of Smyrna, burned at the stake when over eighty years old, Justin the Martyr, and Cyprian, Bishop of Carthage, as well as many other men and women martyrs, who are commemorated in the Church Calendar.

These persecutions were often local in character and of limited duration, and although there were long periods of de-facto toleration, the threat of persecution was always there. Christians knew that at any time the threat of persecution could become a very present reality and the idea of martyrdom held a central place in the spiritual outlook of these warriors for Christ. Later, when persecution and martyrdom ceased to be a major concern of the Christians, the idea, nonetheless, did not disappear, but took other forms. Chief among these was the monastic life, regarded by many as a form of martyrdom equal to bodily death.

In 312, however, a momentous event occurred, for in that year, seeing, in a vision, a Cross in the sky with the inscription, In this sign conquer, and placing the Cross on the shields of his army, the Emperor Constantine defeated a rival army and ultimately became the first Roman Emperor to embrace Christianity. In 313, Constantine and his fellow Emperor Licinius issued the Edict of Milan, which proclaimed the official toleration of the Christian faith. Fifty years later, the Emperor Theodosius carried this policy even further when he legislated Christianity as the only accepted religion of the Empire, while outlawing paganism.

In 324, Constantine moved his imperial capital from Rome to Byzantium, on the shores of the Bosporus, where he built a new capital, Constantinople (dedicated in 330). From here, in 325, he summoned to Nicea what was to be the first of the Seven Ecumenical Councils.

The Seven Councils.

The conciliar principle of deciding matters of doctrinal and disciplinary importance began with the Council of Jerusalem, described in Acts 15, where the Apostles met to decide whether Gentile converts should be subject to the Mosaic Law. (They were not!). With this Council in mind, and the various local councils which met at diverse parts of the Empire in the period prior to Nicea, the Church established an important principle: In council, the members of the Church, so to speak, can together claim an authority which individually none of them possess. The Seven Ecumenical Councils which met in the period from 325 to 787 performed two basic tasks: 1) They formulated the visible, ecclesiastical organization of the Church, setting the ranking of the Five Patriarchates; and 2) they defined, once and for all, the teachings of the Church on faith, formulating the basic dogmas concerning the Trinity and the Incarnation.

Nicea I (325).

This Council condemned the heresy of Arianism, which had contended that the Son was inferior to the Father and was, in fact, created. The Fathers here declared that the Son is one in essence (homoousios) with the Father, and formulated the first part of what eventually became the Creed the Symbol of Faith. In addition, three great Sees were singled out Rome, Alexandria and Antioch (Canon 6), and the See of Jerusalem, although still subject to the Metropolitan of Caesarea, was given the next place in honor after Antioch (Canon 7).

Constantinople I (381).

This Council expanded the Nicene Creed, developing the teachings concerning the Holy Spirit, who proceeds from the Father; Who, with the Father and Son, is worshipped and glorified..., against the heresy of the Pneumatomachi (Spiritsmashers) and the Macedonians (followers of Macedonius), who could not accept the Third Person of the Trinity as equal to the other Two. It was in this period that we see the activities of the great Cappadocian Fathers, St. Gregory Nazianzus (the Theologian), St. Basil the Great and St. Gregory of Nyssa, as well as the great Alexandrian Father, St. Athanasius the Great. The First Council of Constantinople also decreed that Constantinople, the new capital, should hold the next place of honor after Rome, since it was now the New Rome (Canon 111).

Ephesus (431).

This Council met to discuss the heresy of the Nestorians, who could not accept that God and Man had been united in one Person, Christ, refusing to call the Virgin Mary, Theotokos (or Birthgiver of God). Supported primarily by St. Cyril of Alexandria, this Council affirmed that Mary was truly Theotokos, since, as the Evangelist had proclaimed, the Word was made flesh (John 1:14), and the Virgin had borne a single and undivided Person Who is, at the same time, God and Man.

Chalcedon (451).

This Council met to discuss the heresy of the Monophysites who held that in Christ the human nature had been merged into the divine, so that there was, after the divine union, only one nature. The Bishops of this Council accepted the so-called Tome of Pope St. Leo the Great of Rome, which affirmed the belief that the one and the same son, perfect in Godhead and perfect in manhood, [is] truly God and truly man...acknowledged in two natures unconfused, unchanged, undivided and inseparable. In addition, the place of Constantinople after that of Rome was confirmed, as was that of Jerusalem in the fifth place of honor.

A tragic result of this Council (and that of Ephesus prior) was the splitting apart from the main body of a large group of Christians adhering to either the Nestorian or Monophysite view. The Nestorians were found basically in Persia and Mesopotamia, and were especially decimated by the Islamic and Turkish onslaughts, whereas the Monophysites were strong in Africa (Egypt and Ethiopia the present Coptic Church), Armenia, and India (the Jacobite Church).

Constantinople II (553).

This Council met to further reinterpret the decrees of Chalcedon, seeking to explain how the two natures of Christ unite to form a single person. It affirmed that Jesus Christ, the Son of God, is one of the Holy Trinity, one and the same divine Person (hypostasis), Who has united personally (hypostatically) in Himself the two natures of God and Man, without fusing them together and without allowing their separation. Certain teachings of Origen, including his teaching concerning the pre-existence of the soul, among other things, were also expressly condemned.

Constantinople III (681).

This Council met to condemn the Monothelite heresy which held that in the union of the two natures in Christ, the human will was merged into the divine as one will, since the two natures were united into one person. The Council, however, held that if Christ has two natures, he also has two wills human and divine.

Nicea II (787).

This Council met to affirm the belief of the Orthodox that veneration of the Holy Icons was proper and necessary for a correct understanding of the Incarnation of Christ, against those who held that Icon-veneration was idolatry and that all Icons should be destroyed (Iconoclasts). This Seventh Council was also the last of the Ecumenical Councils accepted as such by the Orthodox Church, although the possibility does exist that, in principle, more could be convened. The Iconoclast controversy did not end until after another rising of the heretics beginning in 815, which was finally suppressed by the Empress Theodora in 843. This final victory of the Holy .Icons in 843 is known as the Triumph of Orthodoxy, and is commemorated on the First Sunday of Great Lent. Thus, with the resolution of the Iconoclast controversy, the Age of the Seven Councils came to an end.

During this same period, there were two other major currents that were to have a profound effect on the Byzantine Empire and Orthodoxy. The first of these was the rise of monasticism. It began as a definite institution in Egypt in the 4th Century and rapidly spread across the Christian world. It literally began at a time when the persecutions had ended, and the Monks, with their austere life, were, in a real sense, martyrs when martyrdom of blood had virtually ceased. At a time when people were in danger of forgetting that life in the world the earthly kingdom was not the Kingdom of God, the Monks and their withdrawal from society, reminded Christians that God's Kingdom, in fact, is not of this world.

The second major current in this period was the rise and rapid spread of Islam, the most striking characteristic of which was the speed of its expansion. Within fifteen years after the death of Mohammed in 632, his followers had captured Syria, Palestine and Egypt, and in fifty years, they were already at the gates of Constantinople. Within 100 years, they had swept across North Africa and through Spain. The Byzantine Empire lost the Patriarchates of Alexandria, Antioch and Jerusalem, and until the actual fall of Constantinople in 1453, the Empire was never free from attack.

The Great Schism.

In 1054 occurred one of the greatest tragedies of the Christian world the Great Schism between the Orthodox and the Roman Catholic Churches. Officially proclaimed at Constantinople in that year by the Papal Legate, Cardinal Humbert, it was, in a sense, the culmination of a process that had been taking place for several centuries, ultimately centering on two major controversies: Papal authority and the Filioque.

Originally the two branches of Christendom had begun to drift apart because of cultural and language differences. Then, in 800, we see a political split with the proclamation of Charlemagne as the Holy Roman Emperor there were now two! The hegemony of the Arabs over the Mediterranean and their expansion into the Balkans made direct contact difficult, if not impossible, between East and West. And even in theology the two branches of Christendom began to differ in their basic approaches, with the Latins being more practical, the Greeks more speculative; the Latins more influenced by legal ideas nurtured by the basic concepts of Roman law, while the Greeks were influenced by worship and the Holy Liturgy; the Latins were more concerned with redemption, the Greeks with deification. These different approaches, practiced in greater isolation from each other, eventually led to the two main theological problems outlined earlier.

The first problem was that of Papal authority. The Greeks were willing to ascribe to the Pope of Rome a primacy of honor, considering him to be the first among equals, whereas the Pope believed his power of jurisdiction to extend to the East as well as the West, the Greeks jealously guarding the autonomy of the other Patriarchates. The Pope saw infallibility as his sole prerogative, whereas the Greeks insisted that in matters of faith, the ultimate decisions belonged to an Ecumenical Council consisting of all the Bishops of the Universal Church.

The second great problem was the Filioque (Latin and the Son), first inserted into the Creed at the Council of Toledo in Spain in 589 and later adopted by the whole Western Church. Whereas the original wording of the Creed ran, and in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father..., the Latin insertion changed it to read, and in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father and the Son__ The Orthodox objected to this insertion on two grounds: 1) the Ecumenical Councils had expressly forbidden any changes to be introduced into the Creed, and 2) this insertion disturbed the balance between the Three Persons of the Holy Trinity, leading to a false understanding of the work of the Holy Spirit in the world.

Prior to the Schism of 1054, there had been another breach, the so-called Photian Schism, in the 9th Century, but it had been officially terminated in the latter years of the reign of Patriarch Photius. The breach of 1054, however, although not universally applied at first, was never healed, even after several attempts to do so, most noticeably at the Council of Lyons in 1274 and the Council of Florence in 1438-9, when the Turks were already threatening Constantinople, but these reunion attempts were doomed to failure. Probably the deciding factor in the permanence of the Schism had been the capture and sack of Constantinople by the Latin Crusaders in 1204, which forever after remained indelibly imprinted on the consciousness of the Orthodox.

In 1453, a crucial event occurred in world Orthodoxy, with the Fall of Constantinople to the Turkish Sultan, Mohammed II. The Greek-speaking Churches fell under the heavy yoke of Islam, and for nearly 500 years labored in servitude, only emerging again with the Balkan Revolutions of the 19th Century and World War I. In the meantime, the focus of Orthodoxy shifted to the North, to the domains of the Most Pious Tsars of Russia.

Notable Fathers of the Early Period.

St. Cyprian, Bishop of Carthage ( 258).

St. Cyprian, commemorated on August 31, was Bishop of Carthage during the persecutions of the Emperor Decius (250). He died as a martyr in 258, and among his many writings concerning Church life, the most important is On the Unity of the Catholic Church, which sets forth the role of the Bishop in the ecclesiastical structure.

St. Ignatius, Bishop of Antioch ( 107).

St. Ignatius was the second Bishop of Antioch and is commemorated on December 20 and January 29. Martyred in the Arena at Rome, while on his way to martyrdom, he wrote seven letters to Christian communities, as well as to St. Polycarp, which contain valuable information on the dogmas, organization and liturgy of the early Church.

St. Irenaeus of Lyons ( 202).

St. Irenaeus, who is commemorated on August 23, was a disciple of St. Polycarp, and, as a Westerner, he succeeded St. Photinus as Bishop of Lyons. His major doctrinal work is Against Heresies, which defends Orthodoxy against the Gnostics, borrowing heavily on both human reason and Holy Scripture and Tradition, serving as an important witness to Church traditions of his time.

St. Polycarp, Bishop of Smyrna ( 167).

St. Polycarp was a disciple of St. John the Theologian and is commemorated as a martyr on February 23. The account of his martyrdom, the earliest detailed account of a martyr, gives an excellent picture of his character and the steadfastness of his Christian faith.

Notable Fathers of the Early Byzantine Period.

St. Anthony the Great ( 356).

St. Anthony, commemorated January 17, is considered to be the Father of monasticism, and The Life of St. Anthony, by St. Athanasius, presents him as a truly inspiring example of monastic ascetical perfection. During the Arian controversies, he risked his life defending the Orthodox teachings of St. Athanasius in Alexandria.

St. Athanasius the Great, Patriarch of Alexandria ( 373).

St. Athanasius, commemorated January 18 and May 2, was a great defender of the Orthodox faith during the Arian controversies and was exiled five times for his labors. Among his major writings are The Incarnation of Christ and The Life of St. Anthony, which serve as major inspirations for Orthodox theology and monastic spirituality.

St. Basil the Great, Archbishop of Caesarea in Cappadocia ( 379).

St. Basil, commemorated January 1 and January 30, was a notable theologian and spiritual writer of the 4th Century and is noted for his many writings on numerous theological and spiritual subjects, as well as commentaries on Holy Scripture. During the Sundays of Great Lent, as well as on his Feast Day (Jan. 1), the Liturgy of St. Basil the Great is served, although probably only the prayers are actually of this Saint.

St. Cyril, Patriarch of Alexandria ( 444).

St. Cyril, commemorated on January 18 and June 9, was the leader in the defense of Orthodoxy against the Nestorians, and was a firm defender of the veneration of the Virgin Mary as Theotokos. He was especially prominent in the deliberations of the Third Ecumenical Council.

St. Ephraim the Syrian ( 373-9).

St. Ephraim, commemorated January 28, was a major spiritual writer and hymnographer of the 4th Century, and is especially noted in Orthodox liturgical life for, among other things, his inspiring work, The Lenten Prayer of St. Ephraim the Syrian, which is said at all of the weekday services of Great Lent.

St. Gregory the Theologian, Archbishop of Constantinople ( 389).

St. Gregory, commemorated January 25 and 30, was a fellow student and friend of St. Basil the Great and was a leading opponent of the Arians. He has been honored by the Church with the title Theologian, being one of only three, so honored (the others being St. John the Evangelist, and St. Simeon the New Theologian), primarily because of his Five Theological Orations.

St. Gregory, Bishop of Nyssa (4th Cent.).

St. Gregory was the younger brother of St. Basil the Great and is commemorated on January 10. He is especially known for his spiritual writings, as well as various dogmatic works, including his Great Catechism.

St. John Chrysostom, Archbishop of Constantinople ( 407).

St. John Chrysostom (the Golden-mouth), commemorated January 27 and 30 and November 13, was one of the greatest preachers of his time (late 4th Century) and was known for his zeal for Orthodoxy and his passionate defense of the poor, boldly exposing the vices of his age, for which reason he was eventually deposed and exiled. The bulk of his works are sermons on Holy Scripture, especially the Epistles of St. Paul, as well as other ascetical and pastoral works, including his On the Priesthood. To St. John is attributed the usual Divine Liturgy, although, as in the case of that of St. Basil the Great, probably only certain prayers are properly his.

Notable Fathers of the Later Byzantine Period.

St. Gregory the Dialogist, Pope of Rome ( 604).

St. Gregory the Dialogist, commemorated March 12, was Pope of Rome in the 7th Century and was noted for his many literary works, including his Dialogues on the monastic Saints of Italy. To him is ascribed the writing-down of the beautiful Gregorian Chants as well as the Liturgy of the Presanctified Gifts, during which he is specially commemorated.

St. Gregory Palamas, Archbishop of Thessalonica ( ca. 1360).

St. Gregory, commemorated on November 14 and the Second Sunday of Great Lent, was a pious Monk of Mt. Athos, and later was elected to the See of Thessalonica as its Bishop. He is noted for his defense of the contemplative life of hesychasm (inner silence), teaching concerning the uncreated Light of Tabor and the Divine Energies of God, through which man can have true communion with God.

St. John of Damascus (Damascene ( 776)).

St. John, commemorated December 4, was noted for his Exact Exposition of the Orthodox Faith, a major dogmatic work, as well as his zealous defense of the Holy Icons, for which he suffered the severing of his hand (miraculously restored by the prayers of the Mother of God). He is also noted for his many sermons on Feast Days, as well as numerous hymns, extensively used in Orthodox liturgical services.

St. Mark, Archbishop of Ephesus (15th Cent.).

St. Mark, commemorated January 19, accompanied the Byzantine Emperor to the Council of Florence, and single-handedly defended the Orthodox faith against the Latins. His brilliant defense of Orthodoxy and his letters after the Council were largely responsible for the Orthodox rejection of this false Council.

St. Photius the Great, Patriarch of Constantinople ( 891).

St. Photius, commemorated February 6, was a zealous defender of Orthodoxy against the Latin error of the Filioque, for which he suffered much. He wrote on the Procession of the Holy Spirit and was responsible for the commissioning of Sts. Cyril and Methodius for the conversion of the Slavs.

St. Simeon the New Theologian ( 1021).

St. Simeon, commemorated March 12 and October 12, was noted as a brilliant spiritual writer, whose works hold a place of honor in the Phllokalia, a major monastic spiritual work. For this reason he endured persecution and also received the veneration of the Orthodox Church which honors him as the New Theologian.

The Conversion of the Slavs.

Of major importance in the history and development of Orthodoxy was the conversion of the Slavs and the shifting of the focus of the Church to the northern regions of Bulgaria, Serbia, Moravia, Romania, and then Russia. In the middle of the 9th Century, Patriarch Photius initiated large scale missionary labors in these regions by sending out the two brothers Constantine (in monasticism Cyril 1869) and Methodius (885 both are commemorated May 11), first to the Khazar State north of the Caucasus (this was largely unsuccessful) and then to Moravia (Czechoslovakia) in 863.

The Prince of Moravia, Rostislav, desired that his people hear the Word of God in their own language and the two brothers were apt missionaries in this respect as they had developed an alphabet, adapted from the Greek, which later was called Cyrillic (after St. Cyril). Using a local Macedonian dialect which they had heard near their birthplace of Thessalonica, the brothers began translating the liturgical books, Holy Scripture, etc., into this dialect, using the new alphabet which they had developed. This new liturgical language Church Slavonic became of crucial importance in the extension of the Orthodox faith into the Balkans and ultimately to Russia. This was so, since, unlike the Roman Catholic Church, which continued to insist on the use of Latin, the use of Church Slavonic allowed the new converts to hear the Gospel and the services in a language they could understand.

The Mission to Moravia was ultimately doomed to failure because of the jealousy and persecution of German missionaries working in the same area. The brothers traveled to Rome (where St. Cyril died)and placed themselves under the protection of the Pope, but this was not honored by the Germans in Moravia and after the death of St. Methodius in 885, his followers were expelled from the country.

The missionary labors of Cyril and Methodius were not in vain, however, for their disciples were successful in Serbia, Romania and Bulgaria. Led by St. Clement of Ochrid (commemorated November 25), the missionaries were successful and in 869, Tsar Boris of Bulgaria himself was baptized. The Bulgarian Church grew rapidly and about 926, under Tsar Simeon, an independent Patriarchate was established there, recognized by Constantinople in 927 (although later suppressed), and the Bulgarian Church became the first national Slavic Church.

The missionaries were likewise successful in Serbia and with the baptism of Prince Mutimir ( 891), Serbia became officially Christian. After a period of vacillation between East and West, Serbia came under the sway of Constantinople. Under St. Sava ( 1237 commemorated January 12), the Serbian Church became partially independent with his consecration in 1219 as Archbishop of Serbia, and in 1346 a Serbian Patriarchate was established with the consecration of Bishop Ioannikios, recognized by Constantinople in 1375.

Missionaries from Bulgaria traveled to the Romanian lands and by the end of the 9th Century portions of the Romanian people had been Christianized, adopting the Slavonic Liturgy, but it was not really until the rise of the Wallachian Moldavian principalities in the 14th Century that the Church actually began to thrive. In 1359 a Wallachian Metropolitan was appointed by Constantinople to the new See of Argesin the foothills of the Transylvanian Alps and in 1401, the Romanian Metropolitan of Suceava in Moldavia was recognized by Constantinople.

The missionaries had also penetrated into Croatia, Dalmatia, Illyria, Bosnia and Montenegro, but these areas were, for the most part, under the influence and control of the Latin West during this period.

The Conversion of Russia The Russian Orthodox Church.

Missionaries penetrated into Russia during this period and the Russian Princess Olga was converted to Christianity in 955, although the effective Christianization of Russia actually received its greatest impetus with the conversion of Olga's grandson, Vladimir, in 988. According to Russian tradition, Grand Prince Vladimir of Kiev decided that an official religion was necessary for his country and he was unsure which to choose: the Islam of the Volga Bulgars, the Judaism of the Khazars (on the lower Volga), the Latin Christianity of the Germans, or the Orthodox faith of the Greeks. Accordingly he sent envoys to the various regions to enquire of their faiths and to make a report to him.

The envoys fulfilled their appointed mission and then reported to Vladimir:

When we journeyed among the Bulgarians [of the Volga region], we beheld how they worship in their temple, called a mosque, while they stand ungirt. The Bulgarian bows, sits down, looks hither and thither like one possessed, and their is no happiness among them, but instead only sorrow and a dreadful stench. Their religion is not good. Then we went among the Germans, and saw them performing many ceremonies in their temples; but we beheld no glory there. Then we went on to Greece, and the Greeks led us to the edifices where they worship their God, and we knew not whether we were in heaven or on earth. For on earth there is no such splendor or such beauty, and we are at a loss how to describe it. We know only that God dwells there among men, and their service is fairer than the ceremonies of other nations.... [From the Russian Primary Chronicle].

After receiving the report of the envoys, Vladimir went to war with the Byzantine Empire and laid siege to the Greek city of Kherson. He promised to accept Christianity if he was successful in this campaign and after the capture of the city, he did, in fact, embrace Orthodoxy and was given in marriage Anna, the sister of the Byzantine Emperors Basil and Constantine. Returning to his capital of Kiev, Vladimir ordered that all pagan idols be destroyed. The people were exhorted to renounce paganism whereupon they embraced the Orthodox faith and received Baptism in 988. From this date Russia became officially Christian.

With the conversion of Vladimir (later canonized by the Russian Church commemorated July 15), Orthodoxy spread rapidly and already, within fifty years, the Russian Church had her first canonized Saints, the martyred brothers Boris and Gleb ( 1015 commemorated together on July 24). In 1051 the first Russian Monastery (The Monastery of the Caves) was founded in Kiev by St. Anthony ( 1073 commemorated July 10), later reorganized by St. Theodosius ( 1074 commemorated May 3 and August 14; he and St. Anthony are commemorated together on September 2). In 1037, Theopemptos was consecrated Metropolitan of Kiev and all but two of the Metropolitans of this period were Greeks, appointed by Constantinople. (The first Russian Metropolitan was Hilarion in 1051, and the other Clement in 1147). To this day, the Russian Church still sings in Greek the greeting to a Bishop, Eis polla eti, Despota, in recognition of the debt owed by the Russian Church to Greek Byzantium.

Disaster befell the Kievan State in 1237 with the onslaught of the Mongols, who ruled until 1480, and during this period only the Church kept alive national consciousness, much as was later done by the Greek Church under the Turkish yoke. The primary See of the Russian Church was moved from Kiev to Moscow by St. Peter, Metropolitan of Kiev ( 1326 commemorated December 21), and henceforth ceased to be the city of the chief Hierarch.

Three important Saints shone in this period: St. Alexander Nevsky, Prince of Novgorod ( 1263 commemorated August 30 and November 23), who preserved the political structure of his Principality (alone unharmed by the Mongols in their invasion) against the Swedes, Germans and Lithuanians; St. Sergius of Radonezh ( 1392 commemorated September 25 and July 5), founder of the famous Trinity St. Sergius Monastery at Sergiev Posad (Zagorsk) near Moscow, (from which Monks spread out through all of Northern Russia), probably one of Russia's greatest national figures (as was St. Sava in Serbia); and St. Stephen, Bishop of Perm ( 1396 commemorated April 26) who, in a sense, was the first of the long line of missionaries who were eventually to come to Russian America.

After the Council of Florence in 1440, Constantinople had accepted union with the Roman Catholic Church and Russia could not accept a Metropolitan from there. Finally, in 1448, a council of Russian Bishops elected their own Metropolitan and from this date the Russian Church has reckoned her independence. In 1453 Constantinople fell to the Turks and from this date the Russian Church remained the sole free branch of Orthodoxy. Men began to see Moscow as the Third Rome, and the Grand Duke of Moscow assumed the titles of the Byzantine Emperors Autocrat and Tsar the earthly protector of Orthodoxy. Accordingly, with the rising power of Russia, in 1589, the head of the Russian Church was raised to the rank of Patriarch (the first being Patriarch Job), ranking fifth after Constantinople, Alexandria, Antioch and Jerusalem.

The Russian Church was not without its own turmoils however. In 1503 came the beginnings of a split in the monastic ranks between the Non-Possessors (followers of St. Nilus of Sora ( 1508 commemorated May 7)), who argued for monastic poverty, and the Possessors (followers of St. Joseph of Volokolamsk, 1515, commemorated September 9), who defended monastic landholding. The Non-Possessors were more lenient and gentle concerning the treatment of heretics, considering it to be solely a Church matter, while the Possessors, great supporters of the idea of the Third Rome, believed in a close association between Church and State in such matters (and many others as well). In this struggle the Possessors were victorious, but recognizing the sanctity of both leaders, the Church has enrolled both Joseph and Nilus in the Calendar of Saints.

In the mid-17th Century there occurred in the Russian Church a major split due to the liturgical reforms of Patriarch Nikon (1605-1681) who attempted to correct certain corruptions in the liturgical books and liturgical practice. The result was the splitting off of the Old Believers, who resisted the changes (many of which were ill-founded), as well as their persecution, and this schism has endured to the present day. The leaders of the Old Believers, including the Archpriest Avakkum, were burned at the stake and Nikon himself suffered persecution, since the Council of

Moscow, which met in 1666-7, endorsed his reforms, but deposed him from his Patriarchal Office because of his intemperance and arrogance.

A third major event which was to have a profound effect on the Russian Church, was the abolition of the Patriarchate by Tsar Peter I (the Great) in 1721. The Patriarch had died in 1700 and Peter, wishing no more Nikons, refused to allow the appointment of a successor. Accordingly, in 1721 he issued his celebrated Spiritual Regulations, and the Russian Church was placed under an uncanonical Synodal System, whereby a Synod of twelve members, drawn from the Bishops, Abbots and secular Clergy appointed by the Government ruled the Church. However, all meetings were attended by a government functionary, the Chief Procurator, representing the Tsar, and all decisions had to be approved by the Sovereign. At the same time monasticism was severely restricted and later in the Century more than half the monasteries were closed by Empress Catherine II (the Great 1762-96) and their lands confiscated.

This Synodal Period, which lasted until 1917, was a period of spiritual low for the Church, although there were a few bright spots. Missionary activity, always a strong feature of the Russian Church, expanded throughout Siberia and Central Asia, eventually reaching Alaska. Certain monasteries were revitalized, including the famous center of Valaam, and the spiritual traditions of Mt. Athos, especially popularized by Paisius Velichkovsky and his Philokalia, reached Russia, through the efforts of Metropolitan Gabriel of Moscow and his disciple, Nazarius, Abbot of Valaam. A special system of spiritual direction, eldership (or starchestvo) developed, especially popularized at the Optino Hermitage under the Elders Leonid, Macarius, Amvrosy and Joseph, and a few Saints shone during this time, especially St. Tikhon of Zadonsk ( 1783 commemorated August 13), a revitalizer of pastoral life, and St. Seraphim of Sarov ( 1833 commemorated January 2 and July 19).

Finally, in 1917, with the Fall of the Monarchy, the Patriarchate was re-established and Tikhon, Metropolitan of Moscow, was elected Patriarch by the All-Russian Council of that year. Sadly, however, the Church was soon engulfed in the fires of the Bolshevik Revolution of that year and the unprecedented persecutions which followed. The Russian Orthodox Church since 1917 has endured sufferings without parallel, contributing a new rank of Martyrs to the Church Triumphant, yet despite the severe decimation of her faithful, clergy, and institutions, she still remains a powerful spiritual and moral force in the Orthodox world, confirming that the Church of Christ is built upon a rock, for in the words of the Savior, the gates of Hell shall not prevail against it (Matt. 16:18).