On Partaking of the Mysteries During Lent

The Golden-MouthSt. John Chrysostom ca. 349-407

I observe many partaking of Christ’s Body lightly and just as it happens, and rather from custom and form, than consideration and understanding. When, says a man, the holy season of Lent sets in, whatever a man may be, he partakes of the Mysteries, or, when the day of the Lord’s Epiphany comes. And yet it is not the Epiphany, nor is it Lent, that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never. For as often, 1 Cor. 11:26 says he, as you do this, you proclaim the Lord’s death, i.e., you make a remembrance of the salvation that has been wrought for you, and of the benefits which I have bestowed. Consider those who partook of the sacrifices under the old Covenant, how great abstinence did they practice? How did they not conduct themselves? What did they not perform? They were always purifying themselves. And do you, when you draw near to a sacrifice, at which the very Angels tremble, do you measure the matter by the revolutions of seasons? And how shall you present yourself before the judgment-seat of Christ, thou who presumest upon His body with polluted hands and lips? You would not presume to kiss a king with an unclean mouth, and the King of Heaven do you kiss with an unclean soul? It is an outrage. Tell me, would you choose to come to the Sacrifice with unwashen hands? No, I suppose, not. But you would rather choose not to come at all than come with soiled hands. And then, thus scrupulous as you are in this little matter, do you come with soiled soul and thus dare to touch it? And yet the hands hold it but for a time, whereas into the soul it is dissolved entirely. What, do you not see the holy vessels so thoroughly cleansed all over, so resplendent? Our souls ought to be purer than they, more holy, more brilliant. And why so? Because those vessels are made so for our sakes. They partake not of Him that is in them, they perceive Him not. But we do—yes, verily. Now then, you would not choose to make use of a soiled vessel and do you approach with a soiled soul? Observe the vast inconsistency of the thing. At the other times you come not, no, not though often you are clean; but at Easter, however flagrant an act you may have committed, you come. Oh! The force of custom and of prejudice! (Homily 3 on Ephesians)

St. Basil the Great on Headcoverings

Basil the GreatSt. Basil the Great ca. 330-379

[W]omen, who forget the fear of God and scorn the everlasting fire, on that day when they were supposed to be sitting in their homes in remembrance of the resurrection, reflecting on that day when the heavens will be opened and the Judge will appear to us out of the heavens, as well as the trumpets of God, and the resurrection of the dead, and the just judgment, and the repayment to each according to his deeds… instead of pondering these things in their mind, purifying their hearts of wicked thoughts, washing away their past sins with tears, and preparing themselves to meet Christ on that great Day of His Appearing, instead of doing these things they shook off their yoke of slavery to Christ, ripped the veils of modesty from their heads, despised God, despised His angels, acted shamelessly at the sight of every male, tousling their hair, dragging their garments in trains and at the same time tinkling with their feet… (Isa. 3:16 LXX) (On Fasting and Feasts [Popular Patristic Series Book 50, (Kindle Locations 1990-1998]. St Vladimir’s Seminary Press. Kindle Edition)

[N]o man ought to pray or prophesy with his head covered; and no woman with uncovered head. (Moralia, Rule 56)

On Sitting and Orthodox Services

Metropolitan Hilarion Alfeyev

Some people think that a characteristic difference between Orthodox churches and their Catholic and Protestant counterparts is the absence of seats. Actually, all ancient directives for serving in the church presupposed that seats were to be present in church because it is in fact proper to sit during certain parts of the services. In particular, the psalms and also the readings of the Old Testament and Epistle were heard while sitting. So were readings from the writings of the Church Fathers and also certain Christian hymns, such as kathisma hymns, whose name itself indicates that they were listened to while sitting. Standing was considered necessary only at the most important moments of the divine service, such as during the reading of the Gospel and during the eucharistic canon. Certain liturgical exclamations passed down to the present day, such as “Wisdom, aright!” [1] and “Let us stand aright, let us stand with fear!” were originally the deacon’s call to the faithful, inviting them to stand up for certain prayers, as they were sitting during the previous prayers.

The absence of seats in the church is a custom of the Russian Church but by no means is characteristic of Greek churches, where, as a rule, benches are provided for all who participate in the divine services. The absence of seats in the Russian churches surprised Greeks who visited Russia even in the seventeenth century. Paul of Aleppo was a deacon and one of the pilgrims who accompanied the Antiochian Patriarch Macarius in his travels in Russia. After attending a very long Russian service, he shared his impressions:

“On Saturday we listened to their liturgy, from which we departed no sooner than our legs were useless from standing so long, since in the churches there are no seats… You could imagine then, reader, standing in church without moving, like stones. We suffered much from tiredness, as the soul was torn apart by exhaustion and longing… Being among them, we were in amazement. We left the church, hardly feeling our legs from tiredness and ceaseless standing… Knowledgeable people told us that if someone wishes to shorten his life by fifteen years, let him go to the land of the Muscovites and live among them as an ascetic.” [2]

The author’s feelings are likewise familiar to people today who often complain about the absence of benches. But some Russian Orthodox churches have places around the periphery of the church designated for sitting. These places are intended for elderly and infirm parishioners. The custom of sitting during readings and standing only for the most important moments of the service, however, is not characteristic of most Russian Orthodox churches. It is preserved only in the monasteries where stasidi — high wooden chairs with collapsable seats and high elbow-rests and having one’s back lean against the wall. There would be nothing dishonorable if stasidi or another type of chair were to be installed in parish churches. It would make Orthodox services not only more “humane” in relation to the faithful, but it would also give rebirth to one of the elements of ancient ceremony. (Orthodox Christianity Vol. III The Architecture, Icons, and Music of the Orthodox Church, pp. 77-79)

[1] “Wisdom, aright!” is a most ancient liturgical exclamation meaning, “Wisdom, stand aright!” (that is, stand upright, for that which will be read is wisdom).

[2] Paul of Aleppo, Travels of Patriarch Macarius to Moscow in the Middle of the 17th Century (St. Petersburg, 1898, 13-14, 57-58.

On How Christians Should Be in Church

St. Nikodemos the Hagiorite 1749-1809

Therefore, since the Church is an earthly Heaven, as we have demonstrated, it follows that, just as the Angels and the Saints stand in Heaven, so too should Christians stand in the Church of Christ. The Angels and the Saints stand in Heaven with fear and trembling; Christians should stand in Church with fear and trembling. The Angels and the Saints do not think about any earthly or worldly thing in Heaven; so also Christians should not think about any earthly or worldly thing when they are in Church. The Angels and the Saints have great peace in Heaven; such peace, of body and soul, of the senses and the mind, should Christians have when standing in Church. The Angels and the Saints have love, unanimity, and concord with each other in Heaven; such love and unanimity should Christians have when in Church. The Angels and the Saints in Heaven do not chat with each other, laugh, or gaze heard and there, but look with great attentiveness and reverence only at God Who is present before them. Thus does it behoove Christians, when in Church, not to chat with one another, laugh, or gaze here and there; they should look only and solely in front of them and listen to the Divine Scriptures with attentiveness and reverence, bearing mind that they are standing before God, the Heavenly King. (On Christian Morality, p. 485)

On the Image of the Image of God

St. Theophan the Recluse 1815-1894

The husband, as the image and glory of God amongst creatures, must not cover his head in church, while the wife was taken from the husband later, created, as it were, in accordance with his image, and is therefore the image of the image, or the reflection of the glory of the husband, and must therefore cover herself in church as a sign of subjection to her husband. (Tolkovanie Poslanij sv. Apostola Pavla (Interpretation of the Epistles of the Holy Apostle Paul), Moscow, 2002, p. 179)

On the Laity

St. John Chrysostom ca. 349-407

Certain it is at least that the prayer of the churches loosed Peter from his chains, opened the mouth of Paul; their voice in no slight degree equips those that arrive unto spiritual rule. Therefore indeed it is that both he who is going to ordain calls at that time for their prayers also, and that they add their votes and assent by acclamations which the initiated know: for it is not lawful before the uninitiated to unbare all things. But there are occasions in which there is no difference at all between the priest and those under him; for instance, when we are to partake of the awful mysteries; for we are all alike counted worthy of the same things: not as under the Old Testament [when] the priest ate some things and those under him others, and it was not lawful for the people to partake of those things whereof the priest partook. But not so now, but before all one body is set and one cup. And in the prayers also, one may observe the people contributing much. For in behalf of the possessed, in behalf of those under penance, the prayers are made in common both by the priest and by them; and all say one prayer, the prayer replete with pity. Again when we exclude from the holy precincts those who are unable to partake of the holy table, it behooves that another prayer be offered, and we all alike fall upon the ground, and all alike rise up. Again, in the most awful mysteries themselves, the priest prays for the people and the people also pray for the priest; for the words, with your spirit, are nothing else than this. The offering of thanksgiving again is common: for neither does he give thanks alone, but also all the people. For having first taken their voices, next when they assent that it is meet and right so to do, then he begins the thanksgiving. And why do you marvel that the people anywhere utter anything with the priest, when indeed even with the very Cherubim, and the powers above, they send up in common those sacred hymns? Now I have said all this in order that each one of the laity also may be wary, that we may understand that we are all one body, having such difference among ourselves as members with members; and may not throw the whole upon the priests but ourselves also so care for the whole Church as for a body common to us. For this course will provide for our greater safety, and for your greater growth unto virtue. Here, at least, in the case of the Apostles, how frequently they admitted the laity to share in their decisions. For when they ordained the seven, Acts 6:2-3 they first communicated with the people; and when Peter ordained Matthias, with all that were then present, both men and women, etc. For here is no pride of rulers nor slavishness in the ruled; but a spiritual rule, in this particular usurping most, in taking on itself the greater share of the labor and of the care which is on your behalf, not in seeking larger honors. For so ought the Church to dwell as one house; as one body so to be all disposed; just as therefore there is both one Baptism, and one table, and one fountain, and one creation, and one Father. Why then are we divided, when so great things unite us; why are we torn asunder? For we are compelled again to bewail the same things, which I have lamented often. The state in which we are calls for lamentation; so widely are we severed from each other, when we ought to image the conjunction of one body. For in this way will he that is greater, be able to gain even from him that is less. For if Moses learned from his father-in-law somewhat expedient which himself had not perceived, much more in the Church may this happen. And how then came it that what he that was an unbeliever perceived, he that was spiritual perceived not? That all those of that time might understand that he was a man; and though he divide the sea, though he cleave the rock, he needs the influence of God, and that those acts were not of man’s nature, but of God’s power. And so let another rise up and speak; and so now, if such and such an one does not say expedient things, let another rise up and speak; though he be an inferior, yet if he say somewhat to the purpose, confirm his opinion; and even if he be of the very meanest, do not show him disrespect. For no one of these is at so great a distance from his neighbor, as Moses’ father-in-law was from him, yet he disdained not to listen to him, but even admitted his opinion, and was persuaded, and recorded it; and was not ashamed to hand down the circumstances to history; casting down [so] the pride of the many. Wherefore also he left this story to the world engraven as it were on a pillar, for he knew that it would be useful to many. Let us then not overlook those who give us behooveful counsel, even though they be of the meaner sort, nor insist that those counsels prevail which we have ourselves introduced; but whatever shall appear to be best, let that be approved by all. For many of duller sight have perceived things sooner than those of acute vision, by means of diligence and attention. And say not, “why do you call me to council, if you hearken not to what I say?” These accusations are not a counsellor’s, but a despot’s. For the counsellor has only power to speak his own opinion; but if something else appear more profitable, and yet he will carry his own opinion into effect, he is no longer a counsellor but a despot, as I said. Let us not, then, act in this manner; but having freed our souls from all arrogancy and pride, let us consider, not how our counsels only may stand, but how that opinion which is best may prevail, even though it may not have been brought forward by us. For no light gain will be ours, even though we should not have discovered what behooves, if ourselves accepted what has been pointed out by others; and abundant is the reward we shall receive from God, and so too shall we best attain to glory. For as he is wise that speaks that which is behooveful, so shall we that have accepted it, ourselves also reap the praise of prudence and of candor. Thus if both houses and states, thus too if the Church be ordered, she will receive a larger increase ; and so too shall we ourselves, having thus best ordered our present lives, receive the good things to come: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever. Amen. (Homilies on 2 Cor.: Homily 18.3)

 

St. John of Kronstadt’s Preparation for Confession

I, a sinful soul, confess to our Lord God and Savior Jesus Christ, all of my evil acts which I have done, said or thought from baptism even unto this present day.

I have not kept the vows of my baptism, but have made myself unwanted before the face of God.

I have sinned before the Lord by lack of faith and by doubts concerning the Orthodox Faith and the Holy Church; by ungratefulness for all of God’s great and unceasing gifts; His long-suffering and His providence for me, a sinner; by lack of love for the Lord, as well as fear, through not fulfilling the Holy Commandments of God and the canons and rules of the Church.

I have not preserved a love for God and for my neighbor nor have I made enough efforts, because of laziness and lack of care, to learn the Commandments of God and the precepts of the Holy Fathers.

I have sinned: by not praying in the morning and in the evening and in the course of the day; by not attending the services or by coming to Church only half-heartedly, lazily and carelessly; by conversing during the services, by not paying attention, letting my mind wander and by departure from the Church before the dismissal and blessing.

I have sinned by judging members of the clergy.

I have sinned by not respecting the Feasts, breaking the Fasts, and by immoderation in food and drink.

I have sinned by self-importance, disobedience, willfulness, self-righteousness, and the seeking of approval and praise.

I have sinned by unbelief, lack of faith, doubts, despair, despondency, abusive thoughts, blasphemy and swearing.

I have sinned by pride, a high opinion of my self, narcissism, vanity, conceit, envy, love of praise, love of honors, and by putting on airs.

I have sinned: by judging, malicious gossip, anger, remembering of offenses done to me, hatred and returning evil for evil; by slander, reproaches, lies, slyness, deception and hypocrisy; by prejudices, arguments, stubbornness, and an unwillingness to give way to my neighbor; by gloating, spitefulness, taunting, insults and mocking; by gossip, by speaking too much and by empty speech.

I have sinned by unnecessary and excessive laughter, by reviling and dwelling upon my previous sins, by arrogant behavior, insolence and lack of respect.

I have sinned by not keeping my physical and spiritual passions in check, by my enjoyment of impure thoughts, licentiousness and unchastity in thoughts, words and deeds.

I have sinned by lack of endurance towards my illnesses and sorrows, a devotion to the comforts of life and by being too attached to my parents, children, relatives and friends.

I have sinned by hardening my heart, having a weak will and by not forcing myself to do good.

I have sinned by miserliness, a love of money, the acquisition of unnecessary things and immoderate attachment to things.

I have sinned by self-justification, a disregard for the admonitions of my conscience and failing to confess my sins through negligence or false pride.

I have sinned many times by my Confession: belittling, justifying and keeping silent about sins.

I have sinned against the Most-holy and Life-creating Mysteries of the Body and Blood of our Lord by coming to Holy Communion without humility or the fear of God.

I have sinned in deed, word and thought, knowingly and unknowingly, willingly and unwillingly, thoughtfully and thoughtlessly, and it is impossible to enumerate all of my sins because of their multitude. But I truly repent of these and all others not mentioned by me because of my forgetfulness and I ask that they be forgiven through the abundance of the Mercy of God.