September 1, 2000

Feast of the Indiction

Teleturgical Encyclical 1

The Priests and Deacons of the Holy Diocese of Denver

Beloved in the Lord

So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter. (2 Thessalonians 2:15)

      Throughout the past eight years as presiding hierarch of the Diocese of Denver, I have endeavored to provide you, the clergy serving the faithful in our parishes, with information and guidelines concerning the celebration of the Divine Services of our holy Orthodox faith.

      My purpose has been, and continues to be, to ensure that what is done liturgically is theologically correct and true; this is my sacred obligation as a bishop and by extension it is also your most important responsibility in serving the parish. In addition,  so that all of us throughout the Diocese might proclaim the truth "with one heart and with one mind" I have provided guidelines so that both the order and language (i.e., translation) of our services might be consistent and standard from parish to parish.

      As Orthodox clergy, we are not permitted to innovate or alter the Liturgical practices of our Typikon, but rather we are to faultlessly transmit the faith and its order of worship to the faithful as presented to us through the Typikon of the Church. Alterations in liturgical practice and the use of poorly translated liturgical texts transmit erroneous or false teachings to the people of God, and we, the clergy, will be required to answer as to how we guarded the Divine Trust (Parakatathiki) on the last day.

      Accordingly, in 1993 I provided each parish of the Diocese with a standard translation of the Nicene Creed, and in 1994 I sent each priest and deacon a standard homily of Saint John Chrysostom.

      Having been asked repeatedly by the clergy and faithful to issue a standard translation of the Paschal Troparion, "Christ is risen from the dead ..." so that we might sing this central hymn of the Orthodox faith in a common manner throughout the Diocese, I directed that a correct translation be prepared, with an accompanying musical score in western notation, for distribution to all parishes in the Diocese of Denver in 1997.

      Sadly, there are still parishes that do not use the standard translation of the Nicene Creed, nor have they even obtained the laminated copies which are available from the Diocesan Office.

      Moreover, I am deeply saddened that there are some who refuse to use the standard translation and musical setting of the Paschal Troparion. How embarrassing it is for a visiting priest, or even your hierarch, to visit the parish during the Paschal season, and endure the confusion caused when he intones this hymn in a manner at variance from what the faithful and the choir are accustomed to singing!

      In view of all this, I have decided to begin writing to you a series of encyclicals dealing with teleturgics. These will be sent to each priest and deacon in the Diocese of Denver, as well as to the chanters and choir directors. You may choose to keep these in an appropriate binder for ease of use and for continuing reference.

      The teleturgical guidance I will be sending you is not optional nor are my protocols and encyclicals suggestions that you may or may not choose to follow. Each priest serves at the Holy Altar as an extension of the priestly office of a bishop. Consequently, I am expecting you to celebrate the services according to my guidance.

      My guidelines to you are not something new. I wrote on December 23, 1993 to each priest and deacon in the Diocese, enclosing a copy of two documents: "Rubrics for: Priestly Concelebration," and "Rubrics Whenever a Hierarch Officiates or Presides." Again on February 17, 1997 I reissued these in an expanded form. I trust that each of you is still using these to guide you in the services. If, per chance, you have misplaced them, I expect you to request another copy of each from my office.

With Paternal Blessings,

+ Metropolitan Isaiah

Presiding Hierarch of the Diocese of Denver

---

January 31, 2001

Teleturgical Encyclical 2

The Priests and Deacons of the Holy Diocese of Denver

Beloved in the Lord,

Let my prayer rise before You like Incense. As I visit the various parishes of this Diocese, I notice a wide variety of practices regarding the manner and order of censing during Vespers, Matins, the Divine Liturgy, and other services. There are legitimate differences in practice, for instance between the general Slavic and Greek traditions. Nonetheless, I ask all of you to conform to the following order during all services in the parishes of this Diocese.

      There are two basic schemes for censing:

      At the censing during the "Master I have cried", the deacon (or junior priest) is given the censer during the singing of "Master I have cried..." and begins censing at the words "Let my prayer rise..."

      For the entrance of Great Vespers, the deacon (or junior priest) receives the censer, and at the beginning of the Theotokion after the "Now and ever..." (or Doxastikon if there is no Theotokion) censes all four sides of the Holy Altar, the Prothesis, and exits the Holy of Holies, much like during the censing at the "Master I have cried." The remaining clergy exit behind him, in order from junior to senior. The deacon proceeds directly to the center of the solea, and stands facing the Beautiful Gate. While waiting for the hymn to be finished, he may slowly and quietly cense the episcopal throne as well as the Icons of Christ and of the Theotokos. After the chanter finishes, he raises up the censer and intones, "Wisdom! Rise!" At the words, "...we praise Father, Son..." he censes the Icons of Christ and the Theotokos (if not already done), then slowly rotating clockwise in place he censes the remaining icons and the faithful, concluding with the patronal Icon. He enters the Holy of Holies through the Beautiful Gate, censes all four sides of the Holy Altar, standing finally at the north corner of the Beautiful Gate to intone "Evening Prokeimenon," and returns the censer to the acolyte.

      At the censing during Matins, the deacon (or junior priest) is given the censer and stands just outside the entrance at the Beautiful Gate. When the chanter finishes the eighth ode of the Katavasiai (weekdays), or the "Amen" after the ekphonesis (Sundays), the deacon faces the Icon of the Theotokos, and intones, "The Theotokos and Mother of the Light..." He then turns, and begins censing the front of the Holy Altar; he does not cense the icon of the Theotokos first.

      At the censing by the celebrant during the Great Doxology and at the Cherubic Hymn, the deacon stands opposite the priest as he censes all four sides of the Holy Altar. When the priest turns to cense the Prothesis, the deacon exits the Holy of Holies through the Beautiful Gate, and stands in the middle of the solea, facing the Beautiful Gate. He remains there until the celebrant completes the censing and turns to face the altar for its last censing; at that point the deacon reenters the Holy of Holies through the Beautiful Gate and stands in his usual place to the right of the celebrant.

      The censing of the Holy Gospel during the reading of the Epistle may be done by holding the censer above the Gospel, and allowing it to quietly sway in a circular motion while reading the prayer, "Shine within our hearts..."

      At the Trisagion and Memorial services, the senior priest censes during the singing of the hymn "Among the saints give rest ...," and again at the triple singing of "Eternal memory..." At these times the table of wheat and the Icon of Christ are slowly censed in a continuous motion. The priest should not turn and cense the other icons on the iconostasion or the people. During these services we are offering prayers up to Christ for the one who has fallen asleep. Please note that the words "Eternal memory brother/sister worthy of blessedness and eternal remembrance ..." are not spoken/intoned before the singing of this hymn, except at a funeral when the body is present.

      At the Artoklasia, the senior priest censes all four sides of the table on which the bread has been placed, as the deacon stands on the opposite side, during the singing of "Theotokos Virgin...". After censing the fourth side, the priest censes the other clergy, the chanters, and the people. After this, he returns the censer to the acolyte.

      When a Hierarch is presiding at the throne, the order for censing is basically the same. No censing is done, however, by either the priest or deacon without first asking the Hierarch to bless the incense. At Vespers and Matins, the deacon (or junior priest) receives the censer from the acolyte while standing before the Holy Altar, but without censing immediately exits the Holy of Holies through the north door, stands in the middle of the solea before the Beautiful Gate, faces the Hierarch, bows his head, and asks the Hierarch to bless the incense. Similarly, should a Hierarch preside during the Divine Liturgy, the priest-celebrant stands in the Beautiful Gate, facing the Hierarch, bows, and asks him to bless the incense prior to censing the Holy Altar at the Doxology or at the Great Entrance.

      When a Hierarch is at the throne, the priest or deacon censes the throne nine times (three times three) instead of the usual three times.

      The katzion (small hand censer) is used by the deacon (or the junior priest if there is no deacon) during Holy Week as well as during the Royal Hours of the Nativity and Theophany. On weekdays in Great Lent and Holy Week, it is used at the beginning of Matins during the reading of Psalms 19 and 20. At the Royal Hours, the katzion is used during the Idiomela following the Psalms and preceding the readings at each hour. The order is exactly the same as the censing during the "Master I have cried" or "The Theotokos and Mother of the Light." Instead of swinging (as is done with the usual censer), however, the katzion is moved up and down and sideways, making the sign of the Cross before the icons and people being censed.

      According to the Typikon of the Great Church, there is no censing after the Small Entrance in the Divine Liturgy, although this may be allowed by permission of the Hierarch at cathedral churches. The censing at the Small Entrance is done only by the celebrant Hierarch at a hierarchical Divine Liturgy, or by the senior priest when a Hierarch is presiding at the throne.

      Finally, let me add that there are two basic ways that I observe censing being done: either the censer is swayed at every object that comes across the priest's path, or certain specific objects are censed with deliberation and orderliness. The former method is nothing more than "going through the motions" and does nothing more than "make smoke." I ask that in your priestly ministry you do everything with care and deliberation, mindful that every liturgical action is filled with meaning, symbolism, and significance.

With Paternal Blessings,

+ Metropolitan Isaiah

Presiding Hierarch of the Diocese of Denver

---

February 5, 2001

Teleturgical Encyclical 3

The Priests and Deacons of the Holy Diocese of Denver

Beloved in the Lord,

Among the saints give rest, O Christ, to the souls of your servants.

      There continues to be a misunderstanding among our clergy concerning the proper order for offering prayers on behalf of the departed souls, and consequently there is inconsistency from parish to parish within the Diocese regarding these services.

      I believe most of you will agree with me, that certain problems often arise between the faithful and the priest when "the priest in another parish" does things in a different way than their own priest or vice versa. Therefore I ask all of you to abide by the guidelines below so that such questions do not arise.

      First, there is a difference between a Memorial and a Trisagion Service.

      The "Memorial Service" is said when Kolyva (boiled wheat) is present. It begins with the Evlogitaria for the Deceased and the Hymn "Among Your saints ...," followed by the Troparia commencing with "Among the spirits of the righteous ..."

      The "Trisagion Service" is said if no Kolyva is prepared. It begins with the Troparion, "Among the spirits of the righteous ..." since the Evlogitaria and Hymn are not chanted.

      Also note that bread is not acceptable at either a Memorial or a Trisagion Service; boiled wheat (Kolyva) is used to commemorate the departed, whereas bread (artos) is used at the Artoklasia to commemorate the living.

      Second, although the Memorial and Trisagion Services can be served on their own, they may also be celebrated in conjunction with Vespers, Matins, or the Divine Liturgy.

      The proper place for a Memorial or Trisagion Service (incidentally, as well as for the Artoklasia) is (a) before the Aposticha at Vespers, (b) after the Doxology of Matins, or (c) after the Prayer before the Amvon during the Divine Liturgy. When not served as a separate service, the Memorial Service begins with the Evlogitaria, and the Trisagion Service begins with the Troparion: "Among the spirits of the righteous ..."

      Third, when served in the temple, the Memorial and Trisagion Services are always served in front of the Icon of Christ. The Kolyva is accordingly placed on a table set in front of the Icon of Christ when the Memorial Service is chanted. It is also acceptable for the table with the Kolyva to be placed in the middle of the solea, if the table can be moved easily to that position at the appropriate time. The proper place, however, is before the Icon of Christ at the Iconostasion.

      Obviously if the body of the deceased is present, the Trisagion is said before the casket; e.g., the night before the funeral.

      Fourth, at a Memorial Service, only four of the six Evlogitaria are sung, specifically: "The choir of saints ...," "Give rest, O God ...," "The three-fold radiance ...," and "Rejoice, O gracious Lady..." Only at a funeral, or on the four Saturdays of the Souls, however, are all six Evlogitaria sung.

      Fifth, the triple "Lord, Have mercy" is sung very simply and solemnly. It is not sung in the celebratory fashion, which is reserved for other occasions such as at the Artoklasia that is for the living. The clergy should instruct the congregation to learn the simple, triple "Lord, Have mercy."

      Sixth, the expression at the end of the service, "Eternal memory brother/sister worthy of blessedness and eternal remembrance" is said only if a body is present (e.g., during the Trisagion Service at the funeral home the night before the funeral). This phrase is never said at Memorial or Trisagion Services when no body is present (such as on a typical Sunday).

      Seventh, the hymn, "Eternal memory...," is never sung in the second person addressed to the deceased; rather, it is always sung in the third person addressed to God Who is the only One that can make anything eternal. In other words do not sing "...eternal be your memory..." but rather "...eternal be his/her/their memory..."

      Finally, it has been customary for many years now to celebrate the Trisagion the night before the funeral at a mortuary or funeral home. This replaced the earlier custom of celebrating the Trisagion in the home of the deceased. In cases, however, when a large number of individuals may be expected to pay their last respects at the Trisagion in lieu of attending the funeral, the Trisagion may be held in the temple, by permission of the Hierarch of the Diocese.

With Paternal Blessings,

+ Metropolitan Isaiah

Presiding Hierarch of the Diocese of Denver

---

February 15, 2001

Teleturgical Encyclical 4

The Priests and Deacons of the Holy Diocese of Denver

Beloved in the Lord,

"Arise, O Lord to Your resting place, You and the Ark of Your strength. Your priests shall be clothed in righteousness, and Your holy ones shall rejoice." (Psalm 132:8-9)

      I wrote the observations and guidance which you will read below to the clergy of this Diocese in a protocol letter dated February 22, 1995. A copy of it was sent out again under a cover letter dated January 24, 1996. Although most of you took these words to heart, it is human nature to become lax over time. Consequently, I believe that what is written in the following paragraphs will be as applicable today as it was few years ago.

      I ask you to please review what I have written, and to take appropriate action as necessary to ensure that the sanctuary, as well as the whole temple, of your parish is fitting for the King of Glory. This Lenten season is a good time to recruit your young adults, the children GOYA, as well as all parish organizations to help you in cleaning the temple and brightening its furnishings.

      As all of you know, I make it a point to enter the sanctuaries of the parish churches and approach to venerate the Holy Altar whenever I visit the parishes of this Diocese. Sadly, it sometimes happens that as I do so I am distracted by general disarray and an apparent lack of attention to cleanliness and order in the Altar area.

      As you know, that area behind the iconostasion is patterned directly upon the Holy of Holies that was described by the Lord to Moses when He gave regulations for worship and an earthly sanctuary in the "first covenant." This is the place where the high priest of the Old Testament entered once a year, taking blood which he offered for himself and for the errors of the people. This is the place where Christ now is enthroned in the holy tabernacle (Artoforion) as the High Priest according to the Order of Melchizedek under the New Covenant.

      The Bishop, as the living icon of that same Christ, and the priests who stand in the place of the Bishop when he is absent, enter the earthly sanctuaries of our parish churches to call upon God the Father to send down the Holy Spirit that He might change bread into the Body of Christ and wine into His redeeming Blood.

      What are we then to think, and what do our faithful parishioners come to understand, and what do our young altar boys learn, when these — the most holy, sanctifying, and sacred things — take place amidst disarray and carelessness.

      The Prophet Isaiah (45:18) tells us that when God formed the earth and made it, He did not create chaos; the Apostle Paul further points out in his first letter to the faithful in Corinth (14:33) that God is not a God of confusion but of peace.

      It has always struck me as a contradiction that the pious faithful will approach to reverence the icons on a beautiful iconostasion, while the other side which encloses the sanctuary is rough and unfinished — as though the holy icons were but a facade. Worse, in some cases the clergy have attached calendars, notes, and other miscellaneous trivia to the walls of the iconostasion.

      The Holy of Holies of the Old Testament period contained the ark of the covenant inside of which were the golden urn holding the manna, and Aaron's rod that budded, and the tables of the covenant and above which were the cherubim of glory overshadowing the mercy seat. Scripture records and indicates that this was a clean, holy, and sacred place where only the prescribed vessels were kept.

      Thus I invite each of you to search your hearts and ask yourselves whether your sanctuary is of this sacred kind.

      Is the altar Gospel torn or in need of repair? Have it repaired, or re-gilded, or replaced. Are there extraneous books, papers, religious articles, seasonal items stored in the sanctuary? Place them elsewhere; the sanctuary is not a storeroom.

      Is the sanctuary cluttered with extra furniture, such as bedroom bureaus, rickety bookcases, and antique armchairs? Remove them all and have proper church furniture to store the sacred altar coverings, the holy vessel coverings, and other religious items which are often literally stuffed in the drawers.

      Does the altar table itself have "storage space" inside it? Only the sacred relics should be enclosed in the altar — remove everything from this holy space. If you should have to keep anything there, it should only be Holy Unction and Holy Water.

      Is the sanctuary area neat and clean? There should be no dirt or dust, or any worn or torn items, nor should there be any decrepit or decaying items there.

      Are the sacred vessels clean and in good repair? If not, clean them for they will be used to hold the most precious Body and Blood of our Lord. Have them repaired or re-gilded if they are worn, or replaced if they cannot be properly renewed. I have seen too many lavidas which need to be regilded. Are your vestments clean and in good repair? Are the altar boys' vestments neat, clean, and properly mended? Remember that only ordained clergy, professed monastics, tonsured male readers, and seminarians may wear a rasson. Altar boys and other assistants in the sanctuary should be attired in altar boy or subdeacon vestments and not in choir robes which resemble the black rasson. Great scandal is caused among our Orthodox brethren from other jurisdictions when you allow lay men and women who have not been tonsured to wear the rasson. For them it symbolizes a sacred role which we should emulate.

      There is a Latin adage that is taught in theology studies: lex orandi lex credendi est. The way we pray and worship both reflects our beliefs and molds our thinking. What can one say about the priest whose sanctuary is in disarray, but that he demonstrates no genuine regard for the Lord or for things that are sacred. What can be said of the priest who maintains a sanctuary where the iconostasion is beautiful on the outside, but on the inside it looks like a cluttered storeroom?

      The beginning of Great Lent commences with "Clean Monday." I ask each of you to prepare for the resurrection that we celebrate at Pascha and every Sunday by improving and correcting the order, cleanliness and sacred beauty to your sanctuaries.

      May the Lord grant each of you the grace to faithfully discharge your sacred duties as His priests, serving before His holy altar for the salvation of His people for whom He has accepted you as His ordained stewards.

With Paternal Blessings,

+ Metropolitan Isaiah

Presiding Hierarch of the Diocese of Denver

---

February 27, 2001

Teleturgical Encyclical 5

The Priests and Deacons of the Holy Diocese of Denver

Rejoice, Bride unwedded.

Beloved in the Lord,

Small Compline, with the Akathist to the Most Holy Theotokos, is served in our parishes on the first five Friday evenings during the Great Fast.

      The Kanon of the Akathist is divided into four sections, or stanzas, one stanza being chanted on each of the first four Fridays, while all stanzas are chanted on the fifth Friday in Great Lent. As is obvious in the service book, the first section is from the letter a to the letter z, the first six letters of the Greek alphabet. The second week the stanzas run from h to m; the third from n to s, and the fourth stanza from t to w.

      In preparation for the service, an icon of the Theotokos is placed on an analogion located in the middle of the solea. It should be decorated with fresh flowers at each service.

      The priest serves the Akathist vested in his exorasson, epitrachelion, and felonion, and as the service of Small Compline begins, the priest stands before the Holy Altar.

      On the first four Fridays he exits the sanctuary through the Royal Doors after the Ninth Ode, as the Kontakion "To You the Champion ..." is being chanted, stands before the icon facing east, and censes the icon, the iconostasion, and the congregation.

      On the Fifth Friday he exits the sanctuary as the Apolitikion "Having secretly received the command ..." is being chanted.

      During the stanzas, the priest censes the icon of the Theotokos each time "Rejoice, Bride unwedded!" is being sung. He also censes when he intones "Alleluia."

      The priest reenters the sanctuary through the Royal Doors at the end of the stanza(s), as the Kontakion "To You the Champion ..." is being chanted immediately prior to the Trisagion Prayers, and stands before the Holy Altar for the remainder of Small Compline.

      Please note that the Greek word "Rejoice" is translated as "Rejoice," and not as "Hail" which some translators use.

With Paternal Blessings,

+ Metropolitan Isaiah

Presiding Hierarch of the Diocese of Denver

---

February 26, 2001

Teleturgical Encyclical 6

The Priests and Deacons of the Holy Diocese of Denver

"Let my prayer be set forth as incense before You, the lifting up of my hands as an evening sacrifice."

Beloved in the Lord,

The Presanctified Liturgy attributed to Saint Gregory the Great, the Dialogist and Pope of Rome, is customarily celebrated on Wednesdays and Fridays during the six weeks of the Great Fast (of Great and Holy Lent). It is also celebrated on Thursday of the fifth week, as well as on the first three days of Holy Week (Holy Monday, Holy Tuesday, and Holy Wednesday). In addition, it is celebrated on the following Feasts if they occur on a weekday (Monday through Friday): First and Second Finding of the Head of Saint John the Baptist, February 24; Holy Forty Martyrs of Sebaste, March 9.

      In the parishes of this Diocese, however, it is not required that the Presanctified Liturgy be celebrated on Friday if it is celebrated on Wednesday and if the parishioners will be attending the Salutations to the Blessed Virgin Mary on Friday evening.

      In regard to the order for celebrating the Presanctified Liturgy, please take note of the following points.

      First, I ask that you always celebrate the Ninth Hour immediately before beginning the Presanctified Liturgy. It is not appropriate simply to enter the church and begin the Presanctified Liturgy with "Blessed is the Kingdom..." I sent each of you copies of a booklet last year containing the Ninth Hour in both English and Greek so there should be no problem celebrating it. Be sure to inform your chanter that the Ninth Hour is read (not chanted or sung), with ekphoneses and prayers by the priest where appropriate. It should not take you much longer than 15 minutes if it is read properly and piously.

      Second, the Presanctified Liturgy is normally served only by a single priest. It is not normally concelebrated, nor does a deacon usually assist the priest.

      The priest takes kairo, and vests during the Ninth Hour. Instead of the usual Entrance Prayers, the celebrant merely makes three reverences (saying, "Lord, have mercy on me, the sinner") and then "Through the prayers of our holy fathers, Lord Jesus Christ our God have mercy on us and save us." He then approaches the icons on the iconostasion as customary, and again merely says "Through the prayers of our holy fathers..." When finished, he concludes standing before the Beautiful Gate and saying a final time, "Through the prayers of our holy fathers..."

      Similarly, the usual vesting prayers are omitted; when putting on each item, the celebrant simply says "Through the prayers of our holy fathers..." Dark vestments should be worn, usually of a purple color. The epigonation and pectoral cross, emblems of ecclesiastical offikia, are not normally worn, in deference to the very solemn and compunctionate nature of the Presanctified Liturgy.

      Third, before the beginning of the Presanctified Liturgy, the Holy Gifts, which were prepared the previous Sunday at the Divine Liturgy, are placed on the Holy Altar. At the Sunday Proskomide, two lambs are prepared and placed on the diskos. After the elevation, before the fractioning of the Lamb that will be used for Holy Communion, the Lamb to be reserved is taken reverently by the priest, and some of the Lord's most precious Blood is placed on it using the labida. This Lamb is immediately placed on a separate diskos, covered with the asterisk and veil, and censed. Then, after making three reverences, the celebrant carries the covered diskos containing the reserved Lamb to the prothesis, proceeding counter-clockwise around the Altar, preceded by the Deacon (or an acolyte) who is censing and holding a lighted candle.

      After vesting in preparation for the Presanctified Liturgy, the celebrant should reverently take the covered diskos containing the reserved Lamb from the Prothesis and place it on the Holy Altar; as he does, he should be preceded by the Deacon (or an acolyte) who is censing and holding a lighted candle.

      Fourth, the Presanctified Liturgy begins with the celebrant standing before the Holy Altar as customary. After Psalm 103 and the Litany of Peace, the Beautiful Gate is closed, and the reader begins reading the first Stasis of the 18th Kathisma. As he does, the deacon (or acolyte) brings the censer with incense in it to the celebrant and the priest blesses it. The celebrant then unfolds the Antiminsion on the Holy Altar, and goes to the oblation table where he takes the Diskos, Asterisk, and veil, and brings them to the Holy Altar, setting the Diskos upon the Antiminsion.

      The celebrant then takes the Presanctified Lamb from the Prothesis and takes it reverently to the Altar Table. He carefully places the Lamb upon the Diskos with reverence, saying in a low voice: "Through the prayers of our holy fathers..." He thereafter covers the Diskos with the Asterisk and veil, again saying in a low voice: "Through the prayers of our holy fathers..." Following this, the celebrant takes the censer, censes the Holy Gifts thrice, returns the censer to the deacon (or acolyte), and makes three reverences.

      The celebrant then lifts up the diskos above his head, and preceded by the candle-bearers and censer proceeds around the Holy Altar to the Prothesis. After placing the Diskos on the Prothesis, he pours wine and water into the Chalice saying: "Through the prayers of our holy fathers..." He covers the chalice with its veils, and then covers both the diskos and chalice with the aera. After this, he takes the censer to cense the Holy Gifts thrice saying: "Through the prayers of our holy fathers..." The celebrant then returns to the Holy Altar and censes it and the Holy of Holies. Finally, returning to the Holy Altar, the celebrant folds up the Antiminsion.

      Fifth, after the reading of the third Stasis of the 18th Kathisma, the Liturgy continues with the chanting of "Lord, I have cried..." At this point the Beautiful Gate is opened, and the customary censing, and the entrance with the intoning of "O Gladsome Light..." are as at Vespers.

      After the O Gladsome Light, the celebrant says "Evening!", and the chanter says "Prokeimenon, Tone ____" and the verses. The priest then says "Wisdom!", and the chanter says "The reading from ____". Following this, the priest says "Let us be attentive!", and the chanter reads the Old Testament pericope.

      At the end of the first reading the celebrant stands before the Holy Altar holding the censer and a lighted candle. When he finishes the first reading, the reader will read the second Prokeimenon, and then immediately says "Command!" The celebrant then makes the sign of the cross with the candle and censer before the Altar, saying: "Wisdom! Rise!" Following this, he turns and faces the icon of Christ on the Iconostasion saying, "The light of Christ...," then faces the congregation saying, "...illumines all."

      Sixth, after the reader completes the second reading, the celebrant does the censing of the "Let my prayer be set forth." The Priest stands before the Holy Altar, and censes the west side of the Holy Altar, and chants: ""Let my prayer be set forth as incense before You, the lifting up of my hands as an evening sacrifice.

      The celebrant then censes the south side of the Holy Altar, intoning: "Lord, I have cried unto You, hearken unto me; hearken unto me, O Lord; Lord, I have cried unto You, hearken unto me; attend to the voice of my supplication; when I cry unto You, hearken unto me, O Lord." and the chanter chants "Let my prayer be set forth..."

      The celebrant censes the east side of the Holy Altar, intoning: "Set, O Lord, a watch before my mouth, and a door of enclosure round about my lips." and the chanter chants "Let my prayer be set forth..."

      The celebrant censes the north side of the Holy Altar, intoning: "Incline not my heart to words of evil, to make excuse with excuses in sins." and the chanter chants "Let my prayer be set forth..."

      The celebrant censes the west (front) side of the Holy Altar, intoning: "Glory to the Father, the Son, and the Holy Spirit, now and ever, and to the ages of ages. Amen." and the chanter chants "Let my prayer be set forth..."

      The celebrant stands in the Beautiful Gate, and censes the Icon of Christ, intoning: "Let my prayer be set forth, as incense before You..." and then he censes the faithful and the Temple, while the Reader chants " the lifting up of my hands as an evening sacrifice."

      Seventh, only if it is a feast day of a Saint the Epistle and Gospel are read, or during the first three days of Holy Week the Gospel is read, after the Let my prayer be set forth.

      Eighth, the Litany of Fervent Supplication and Litany for the Catechumens are recited after the Let my prayer be set forth, (or after the Gospel).

      From the beginning of Great Lent through Tuesday of the Fourth Week of Great Lent, the exhortation to the Catechumens ("As many as are catechumens depart; catechumens depart; as many as are catechumens, depart; let none of the catechumens remain. As many as are of the faithful, again and again in peace let us pray to the Lord.") is said after the Litany for the Catechumens, followed by the Petitions for the Faithful.

      However, after the Wednesday of the Fourth Week of Great Lent through the Wednesday of Holy Week, the Litany for Those Preparing for Illumination, and the Exhortation to Those Preparing for Illumination ("As many as are ready for illumination depart; you who are ready for illumination depart; as many as are catechumens, depart; let none of the catechumens remain. As many as are of the faithful, again and again in peace let us pray to the Lord.") is said after the Litany for the Catechumens, followed by the Petitions for the Faithful.

      Ninth, after the Litany of the Faithful, the Cherubic hymn, "Now the powers of heaven..." is chanted, followed by the Great Entrance. While the chanter or choir sings the hymn, the celebrant recites the hymn ("Now the powers of heaven are invisibly worshipping with us; for behold the King of glory enters in") three times making a reverence each time. When he finishes, the deacon (or acolyte) takes the censer to him, and after blessing it, the priest censes the Holy Altar, the Prothesis, the Iconostasion and the faithful in the usual manner while reciting Psalm 50.

      At the verse "Then You shall be pleased with a sacrifice of righteousness...", the celebrant enters the Holy of Holies, stands before the Holy Altar and makes three prostrations, each time saying, "O God, cleanse me a sinner, and have mercy on me." He then goes to the prothesis and venerates the Holy Gifts, saying only: "Through the prayers of our holy fathers..."

      As the celebrant prepares to exit the Holy of Holies, he places the Aera over his head, and takes the diskos in his right hand, because the Gifts are already sanctified, and carries the chalice in his left hand; when he places them on the Holy Altar, he crosses his hands in the usual manner so that the diskos will be placed to the left of the chalice on the antiminsion.

      All chanting then ceases, and in deep silence throughout the church, the celebrant, preceded by the deacon (or acolyte) who carries a candle and the censer, exits the Holy of Holies through the north door and proceeds around the Temple, praying in a low voice: "Through the prayers of our holy fathers..." and enters the Holy of Holies through the Beautiful Gate. The celebrant places the Diskos and Chalice on the Holy Altar, crossing his hands so that the diskos will be placed to the left of the chalice; removes the veils and lays them to one side on the Holy Altar; takes the Aera, censes it, and covers the Holy Gifts; and then takes the censer and censes the Holy Gifts saying the completion of Psalm 50 in a low voice "Then shall they offer bullocks upon Your altar."

      The celebrant then kisses the Gifts and says "Through the prayers of our holy fathers..." The chanter, or choir, completes the Cherubic Hymn, singing: "Behold the mystical and perfect sacrifice is escorted in. In faith and longing let us come forth that we may become partakers of eternal life. Alleluia."

      Tenth, after the completion of the Cherubic Hymn the Beautiful Gate is closed, the Litany of Supplication is intoned, followed by the Lord's Prayer. At the time of the elevation, the celebrant make three reverences, saying "O God, cleanse me a sinner, and have mercy on me," and then with fear and trembling places his hand under the Aera, and touches the Holy Bread, intoning: "Let us be attentive! The holy Presanctified Things are for the Holy!"

      The preparation of the Gifts and the reading of the Communion Prayers is according to the customary practice, as the chanter, or choir, begins singing the hymn, "One is holy, One is Lord, Jesus Christ, to the glory of God the Father. Amen." After the celebrant communes, receiving both a portion from the Lamb, and drinking from the chalice, the Liturgy continues in the customary manner with the Beautiful Gate being opened.

      Eleventh, after the dismissal ("May Christ our true God...") the celebrant distributes the Antidoron, and consumes the Holy Gifts, while the Reader reads Psalms 33 and 144. After Psalm 144 is concluded, the celebrant intones, "Through the prayers of our holy fathers, Lord Jesus Christ our God have mercy upon us and save us." and the faithful are dismissed.

With Paternal Blessings,

  + Metropolitan Isaiah

  Presiding Hierarch of the Diocese of Denver