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The Divine Liturgy we have today is the product of many years of development. Even by the names we know it by, whether St. John Chrysostom, St. Basil, St. James or St. Gregory (Presanctified), imply that these services have a point in time when they were introduced. Of course, they are all based on ancient formulas, but none of them is an original source. They all hearken back to a more ancient service.
Certain of us seek to reestablish the most ancient services, and are frustrated by the lack of explicit texts. While such excavations of ancient liturgics are helpful for us in understanding our present services and their origins, 'creative anachronisms' are not necessarily healthy or necessary in terms of genuine worship or building up the faith (my apologies to the SCA). There are inscrutable reasons why the Holy Spirit has allowed our services to develop to the present day, and it is counterproductive to try to swim upstream in the midst of our present struggles with the Evil one.
The Lifting of the Panagia is a vestigial service, originating in the earliest eucharistic traditions in the Church. As you will see in the texts below, there is a definitive offertory act in the context of a eucharistic meal, holding to the description in the Synoptic Gospels:
Mt 26:26-30/Mk 14:22-26 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 covenant, which is poured out for many for the forgiveness of sins. I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." And when they had sung a hymn, they went out to the Mount of Olives.
Lk 22:15-22 And he said to them, "I have earnestly desired to eat this Passover with you before I suffer; for I tell you I shall not eat it until it is fulfilled in the kingdom of God." And he took a cup, and when he had given thanks he said, "Take this, and divide it among yourselves; for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes." And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood. But behold the hand of him who betrays me is with me on the table. For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!"
A difference between the Panagia service described in the Horologion and these is the presence of a chalice. However, it is note-worthy to mention that some ancient monasteries, such as Sinai, continue the practice of having a cup of unconsecrated wine as part of the rite. Another frequent element is the use of a censor, often used to bless the particle taken by the individual from the loaf. This is a further consecratory act in addition to the offertory, implying that this is more than a symbolic act.
The Lifting of the Panagia takes place, according to St. Symeon of Thessalonika (see below), during the 9th Ode of Matins, though the present context is in the meal directly following the Divine Liturgy. It is similar to the Litia and Artoklasia of Great Vespers, which also has an elevation but employs five loaves. Ostensibly, the Artoklasia was employed as a way of feeding the monks in anticipation of an all-night vigil. However, it took on an additional role as a consecratory service with the inclusion of wheat, wine and oil.
We can assume, based on the length of prayers and their content, the Litia and Artoklasia originates in the Lifting of the Panagia. Its lengthening can most likely be attributed to liturgical developments occurring within the regular cycle of services. Since the Lifting of the Panagia occurs outside the liturgical services (it is not mandated by the Typikon), is has remained fairly close to its origin.
The modern service begins with the entry of the worshippers into the refectory. We must call to mind monastic meals, which are an orderly affair. In a monastery or convent, there is a head table for the abbot and clergy, and it is often there that one will find a special table set for the Panagia loaf. On this table, one will find: one or more of the following: a cup of wine, a hand censor, an icon of the Theotokos, an icon of the Hospitality of Abraham (this is more of a Russian tradition).
The loaf is brought in from the church on a panagarion, which can be anything from a simple tray to a large metal platter with a lid and staff underneath to hold it high above the monks' heads. When this occurs appears to vary, but often the loaf leads the monks into the refectory.
Ancient sources describe the cutting of a triangular portion of the loaf, which is seated at the table and may also have a lamp lit before it. The particle is the prayed for and distributed at the end of the meal, and is associated with a miraculous vision of the Theotokos by the Apostles shortly after her Dormition.
This particle is not taken during the present lifting of the Panagia. I am assuming that this particle is now taken during the proskomedia rite, when a triangular portion is extracted from a prosphora. As evidenced by the archeological discoveries of ancient bread stamps, particles taken for the Theotokos appear to be a later portion of the rite. Early stamps are strictly Christological in design, and the Byzantine stamp in present use is of medieval origin. The earliest non-Byzantine stamp with a particles for the Virgin is a 13th century Jamesian stamp found at St. Katherine's of Sinai.
It is safe to assume that the triangular commemoration of the Theotokos originates in the Lifting of the Panagia, due to the rite's strong symbolic relationship with both Trinitarian dogma and the Theotokos herself. As a medieval insertion, we can imagine that reintroducing this particle to the actual eucharistic celebration would be seen as important: Islam was encroaching on the Christian world, with its denial of Trinitarian doctrine and the birth of God through the Virgin Mary.
Further evidence for the Lifting of the Panagia being integrated into the Liturgy can be found in the Greek practice of blessing the antidoron during the Holy Anaphora, after the phrase "Especially our all-holy (in Greek, panagia), immaculate most blessed and glorious Lady Theotokos and ever-Virgin Mary" during chanting of the megalynarion (Antiochian Archdiocese. Liturgicon , p. 290). As the antidoron is brought to the priest, he blesses it over the gifts by lifting it in a cross-wise manner (like the rite of the Lifting) and says the same phrase, "Great is the Name of the Holy Trinity, always, now and ever, and unto ages of ages." As my friend Youssuf Rassam (who helped me research this service)pointed out, it is unmistakably a remnant of the Lifting service. This makes sense in terms of parish life, which lacks the meal structure of the monasteries but is held to a monastic Typikon as we are presently. The antidoron became a replacement for the Panagia loaf, and the blessing was integrated into the Liturgy itself. Because of its eucharistic roots, it seemed appropriate to reinsert the rite during the Anaphora. We can speculate why at this point, between the offertory of the bread and wine and the fracture, but it may simply be a convenient pause between liturgical elements. Blessing the antidoron after the fracture would be clumbsy in terms of the distribution of particles, and priests would be loath to juggling loaves of bread while handling the Lamb.
The title "Lifting of the Panagia" also appears to have a multiple meanings. On the one hand, it describes the lifting of the bread, yet on the other it recalls the Dormition and Assumption of the Theotokos. We also must draw a parallel between the Panagia as an appellation for both the Trinity and the Virgin, both of whom are mentioned in the service.
More importantly is the connection of the lifting out of the Lamb from the prosphoron as a symbol of Christ's humanity drawn from the flesh of the Virgin. Having been lifted out ('taken up' is used in the English translation of the Liturgicon), the bread becomes blessed. The lifting out of the triangular portion, when it occurred at the beginning of the meal during which the rest of the loaf was consumed, sanctified the entire loaf.
So, the triangular particle, having been removed from the meal to the proskomedia, means that the loaf itself remains. We can only wonder if, at one time, the loaf used for this commemoration was the one brought into the refectory for the lifting. In any case, the loaf and whatever other objects are to be used are now seated at the special table.
Once the meal concludes, the offertory begins. As noted earlier, the offering itself is to the Holy Trinity, not specifically the Father or the Son. There is no lengthy anamnesis (remembrance of God's works) nor an invocation of the Holy Spirit. However, there is a rather curious act: the presiding clergyman asks for forgiveness before commencing the rite.
The again hearkens back to the eucharistic origins of the Lifting, as does the closing communion hymn ("We give thanks to Thee, O Christ our God…"). The presence of the Lord's Prayer, which is central to many other services of the Church, also appears eucharistic in its placement after the communion hymn, though it falls after the distribution.
The distribution is not described in the texts, but is carried out in a manner very different from modern communion practice: each person breaks off a piece the loaf with his right hand (often with three fingers). The piece is then dipped in the wine (if present) and then the sign of the cross is made with the particle over the censor (if present). It may be consumed as soon as received, or the assembled may wait until the last receives so that they may consume it together.
Once the final hymns and prayers are said, the meal is dismissed. Many of us outside the monastery continue this practice when we close our meals with a prayer to the Theotokos. This is a faint memory of the Lifting of the Panagia at the close of common meals.
A close reading of the service makes it clear that the bread, while it is offered, is not called anything. It is never called anything but bread. There is no issue to consubstantiation versus transubstantiation, because there is no claim as to what the bread has become. And, since there is no invocation of the Holy Spirit, we can assume that it is not a type of communion (though its origins as a rite come from early eucharistic services). This may account for why it is not mentioned in canons: if one is permitted to participate in common meals, then one may partake. This should also answer the question as to the permissibility for heterodox: if they are not permitted to participate in the feast (i.e. take communion) which the meal celebrates, then neither ought they partake in this.
So, now we arrive at the burning question, raised at the beginning of this article: why perform this rite? Allow me a moment to argue in favor of it.
In modern practice, we have drifted away from properly celebrating feasts. In recent times, it seems that fasting is becoming more prevalent in parish life, whereas a generation ago it was often characterized as the domain of monks. Yet, the idea of the communal meal in connection with the liturgy has been reduced to the coffee hour.
There is something incompatible between what we know the Eucharist to mean and how we manifest it in our actions. Rather than rejoicing in our repentance during the worship of the Divine Liturgy, we stand about and munch on mundane coffee and doughnuts.
It is high time that we start to properly celebrate feasts if we are to continue to call them such. If it is not a feast, then let us do away with our hypocrisy and delete the word from our liturgical vocabulary. If it is a feast, then we ought to feast. We should take the trouble to sit down and have a real meal, and seal it as such with prayer. This is the whole idea behind the Lifting of the Panagia.
This 'seal' is important: it reminds us as we leave of the goodness we have received (follow the prayers below) and helps us to remember not to overstuff ourselves. After all, a glutton will have no room for this final blessing.
A final note: the Lifting of the Panagia ought to be performed with pure bread, the same material one would use for prosphora. Whether prosphora itself is used is up to the community. The large number of non-eucharistic stamps that have been discovered over the years suggests that other designs could be used. Even a plain loaf, without a stamp, could be used.
Below are some Horologion translations that may help shed some light on this service. I hope that it will motivate some of you to try this service within your own communities.
THIS is a Greek word which means all-holy; but it has come to be applied to a special piece of the bread of oblations cut in triangular shape, symbolizing the Holy Trinity. It is called Panagia because when the Priest lifts it up he calls for the aid of the all-holy Theotokos.
The service of lifting up the Panagia, as explained in the Big Book of Prayers (Horologion), originated, according to church tradition, in the time of the undefiled Apostles. This is what church tradition has to say on the subject:
When our Lord and God Jesus Christ was preparing for his voluntary Passion and Death, he began to con-verse with his Disciples in his farewell discourse with them, as they sat at table for the Last Supper, at which he instituted the divine Sacrament of the Eucharist. Afterwards, when he rose from the dead, he appeared to his Disciples, and often blessed their tables and sat to eat with them. Thus he blessed the supper of the two Disciples who were going to Emmaus, and they recognized him when he took bread, blessed it, broke it, and gave them to eat (St. Lk. 24:13-31). On the same day Jesus appeared to the eleven Disciples and to those who were gathered in the Upper Room of Zion, and he asked them for food to eat. They gave him a piece of a broiled fish and a honeycomb. He took them and ate before them, then took that which was left and gave them to eat (St. Lk. 24:36-43). Likewise, Jesus appeared to his Disciples at the Lake of Tiberias. As they had worked hard all that night and had not been able to catch any fish, he commanded them to cast the net to the right side of the ship; and having cast it they caught a great quantity of fish. When they came to the beach they saw a stone with fish on it and bread. And Jesus came forward, took bread, and gave it to them, and he did likewise with the fish (St. Jn. 21:4-13).
The undefiled Apostles, therefore, in memory of the fact that Jesus before his voluntary Death and after it always blessed their tables and broke bread and ate with them, were accustomed to leave an empty space in the middle of the table where they placed a cushion. On this cushion they laid a piece of the bread they were eating for the Lord Jesus, as though he were present among them. When they had finished supper they would pray and give thanks, then take that piece of bread, and lift it high as they said, Glory to thee, our God, glory to thee. Glory to the Father, and to the Son, and to the Holy Spirit. Great is the Name of the Holy Trinity. The Lord is risen. These were the words they used from Easter to Ascension, and after Ascension they would say, Great is the Name of the Holy Trinity. O Lord Jesus Christ, help us. Thus did each Disciple wherever he happened to be, until they all came together at the falling asleep of the Lady Theotokos; for on the third day from her burial, when, as was their wont, they lifted up the piece of bread which is the Lord's, and were about to say, Great is the Name, behold, the virgin Theotokos, wrapped in a brilliant cloud and surrounded by radiant angels, appeared to them and said, Rejoice: I shall be with you unto the end of time.
The Disciples were greatly surprised at this wonderful appearance, and instead of saying, as they customarily did, O Lord Jesus Christ, they shouted spontaneously, O all-holy Theotokos, help us. Then they went to the tomb, and not finding her undefiled body there, they ascertained her resurrection from the dead on the third day after her burial.
This, therefore, according to tradition, is the origin of the Lifting of the Panagia, which is still carried out in all the monasteries of the holy mountain of Athos, and most of the monasteries of Russia, at the partaking of the dinner meal, after the Holy Mass.
This service was also performed, from time immemorial, in behalf of the health and safety of travelers by land or sea, as it is recorded in the Great Euchologia, and similarly as a service for health, safety, success, or deliverance from any sickness or affliction. On such occasions the Priest undertakes this service in the church, at the time of Matin Prayer, following the words, with songs of praise we do magnify the Theotokos and Mother of Light; or in the Divine Mass, after the Priest says, And especially for the all-holy, etc. At the conclusion of the prayer, the Priest delivers the lifted bread to those who offered the oblation. The service may be also carried out at home, when the Priest is invited to dinner, at which time he performs the service of the Lifting of the Panagia after dinner. Here, however, instead of the Priest saying, O all-holy Theotokos, help us, he says, O all-holy Theotokos, help thy servant (or servants), mentioning the name or names of those for whose benefit the service is performed.
The manner in which the service of the Panagia is carried out is as follows: After offering thanksgiving, and the recitation of the Lord's Prayer, Our Father, who art in heaven, etc., for daily bread, they all get up from the table and out of one loaf of bread they take a triangular piece, symbolizing the Trinity and Oneness of the Holy Trinity; for both the three sides and the three angles indicate the Trinity of the Holy Trinity, and each corner or angle indicates its Oneness. Thus whichever way you turn the piece of bread you find it with three angles, and this ends in a sharp point. This piece of bread, which the Fathers received by an unwritten apostolic transmission, we offer unto the one God in the Trinity, in the name of the Theotokos, through whose divine birth-giving we came to know the Holy Trinity, and the one God in the Trinity.
It is placed in a special receptacle, and after the Priest seals it with the sign of the cross, those present light a lamp which they place in front of it. Then after the usual saying of grace and dinner is over, one of the Priests, chosen for this purpose, having first sought permission of the brethren, lifts the piece of bread, crying, Great is the Name, and the rest respond, Of the Holy Trinity. Then the Priest makes the sign of the cross in the air with the bread, saying, O all-holy Theotokos, help us. And all shout in unison, Through her intercessions, O God, have mercy upon us and save us. Then immediately they sing to the Theotokos, All generations bless thee, etc; Rejoice, O Theotokos, Virgin Mary, full of grace, the Lord be with thee, etc.; and It is meet, etc. This piece of bread, therefore, because of the calling of the Name of the most Holy Trinity over it, and the making of the sign of the cross at the beginning of the service, and because through it we seek the aid of the Theotokos, is highly effective, in that it delivers us from all afflictions, fills us with blessings, and saves us at all times. And because of this, St. Simeon the Thessalonian proposed the performance of this service daily in all the churches, after the Ninth Ode in the Matin Prayer.
THE SERVICE OF THE REFECTORY
Before partaking of food, we praise the Giver.
We come into the Refectory and say: (Ps 144) Glory; both now. Lord, have mercy (thrice). Holy Father, bless.
And the priest blessing the food that is set forth, shall say the Prayer before meals:
O Christ our God, bless the food and drink of Thy servants, for Thou art holy, always, now and ever, and unto the ages of ages.
And we say: Amen.
After eating, we arise and give thanks to God, saying:
Blessed is God, Who hath mercy and nourisheth us from our youth. O Thou who givest food to all flesh, fill our hearts with joy and gladness; that always having all sufficiency, we may abound to every good work, in Christ Jesus our Lord; unto Him and Thee is due glory; dominion, honour, and worship, together with the Holy Spirit, unto the ages. Amen.
Glory to Thee, O Lord; glory to Thee, O Holy One; glory to Thee,
O King, for Thou hast given us food for our enjoyment. Fill us also with the Holy Spirit, that we might find favour before Thee and not be put to shame when Thou wilt render to every man according to his deeds.
Glory; both now. Lord, have mercy (thrice).
And making a reverence, he that is to lift up the Panagia saith: Bless, holy Fathers: forgive me a sinner.
And we say: God forgive thee and have mercy on thee.
And taking the Panagia with the tips of his fingers,* he lifteth it up a little, saying with a great voice: Great is the Name...
*-(When the priest lifts up the panagia above the panagarion and says, "Great is the Name," he forms the upright shaft of the cross. At the words "Of the Holy Trinity," the priest moves the panagia over and above the icon of the Hospitality of Abraham in order to begin the cross-piece. Saying the words All-holy Theotokos, help us," he moves the panagia over the icon of the Mother of Cod, thus completing the horizontal bar of the cross.)
And we say:Of the Holy Trinity.
And completing the sign of the Cross with it he saith: All-holy Theotokos, help us.
And we say: By her intercessions, O God, have mercy and save us.
All we the generations call thee blessed, O Virgin Theotokos, for in thee He, the Uncontainable One, Christ our God, was pleased to be contained. Blessed are we also who have thee as protection, for day and night dost thou intercede for us, and the sceptres of the kingdom are strengthened by thine entreaties, wherefore, with hymns we cry to thee: Rejoice, O Full of Grace, the Lord is with thee.
It is truly meet to call thee blest, the Theotokos, the ever-blessed and immaculate and Mother of our God. More honourable than the Cherubim, and beyond compare more glorious than the Seraphim, thee who without corruption gavest birth to God the Word, the very Theotokos, thee do we magnify.
And after all have partaken, the priest saith:
Merciful and compassionate is the Lord: He hath given food to them that fear Him; and His righteousness abideth unto ages of ages.
And we say the following: (Ps 121)
Holy God. All-holy Trinity, Our Father.
The priest: For Thine is the kingdom.
The reader: Amen.
And if it be a Feast of the Master we say the Kontakion thereof but if not, say the following:
Even as Thou camest in the midst of Thy disciples, O Saviour, and gavest them peace, come also amongst us and save us.
O God of our Fathers, ever dealing with us according to Thy gentleness: take not Thy mercy from us, but by their entreaties guideour life in peace.
By the intercession, O Lord, of all the Saints and the Theotokos, do Thou grant us Thy peace and have mercy on us, since Thou alone art compassionate.
Lord, have mercy (thrice). Holy Father, bless.
And the priest saith: Blessed is God who hath mercy and nourisheth us from His abundant gifts, by His grace and love for man, always, now and ever, and unto the ages of ages.
And we say: Amen.
ON THE PANAGIA
This bread which is lifted up with the invocation of the All-holy (Panagia) Mother of God is especially appointed to be raised up at the end of the meal of the brethren for their sanctification and to be a seal upon the food which they have eaten; moreover, it was appointed also for the special glory of the Mother of God, who for our sake gave birth to the living Heavenly Bread which ever nourishes our souls. It is also lifted up at other times for our help, whenever the need arises.
A triangular portion is cut from bread, to symbolize in every way the Holy Trinity- and His unity; for the corners are three and the sides are three, while the uptight point is one. Therefore, no matter which way this bread is turned, there will he three corners and the center will rise to one point. It is placed in a sacred vessel appointed for this purpose and a candle is lit before it.
By apostolic tradition, which from the beginning we have received from the fathers through unwritten tradition, we offer this bread to the Triune God in the name of the Theotokos as a daily custom; for it was through her divine childbirth that we came to knew the Holy Trinity and, because she gave birth in the flesh to One of the Trinity1 she is literally the Mother of God and is truly so praised.
The lifting up of the bread shows that it is offered up to God; the words "Great is the Name of the Holy Trinity" proclaim our confession of the Triune God of all, and that, in offering this bread to Him, His Name also is glorified. When the words "All-holy Theotokos, help us" are said, the incarnation of the Word is proclaimed (for this is what the term Theotokos signifies) and she also is invoked; for we believe that she also is present, ready to help. This bread is offered to her as a gift; or, better to say, to her Son through her; for He was incarnate through her and of His own will suffered the Cross for our sake; the which is represented in the cross made by him who lifts up the Panagia.
-Saint Symeon of Thessalonica, from chapters 357, 358, 359 (Patrologia Graeca 155, 66id ff.)
THE ORDER OF THE PANAGIA
After the dismissal of the Divine Liturgy, the superior goeth out, and the brethren follow after him) two by two, and they say: Psalm 144
Our Father…Glory… both now and ever, and unto the ages of ages. Amen. Lord, have mercy. thrice. Father (Master), bless.
The superior, or the assigned priest, saith:
O Christ God, bless the food and drink of Thy servants, for holy Thou, always, now and ever; and unto the ages of ages. Amen.
And a portion, or a phosphoron, which hath been offered, is put on a dish, standeth in an arranged place. And after eating; he that performeth the service saith the verse: Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy on us.
And we: Amen.
And having stood up, we say:
Blessed is God Who hath been kind, and nourished us from youth, Who giveth food to all flesh, filling our hearts with joy and gi ness; that always all will have sufficient, that we may be abundant in ev good deed, in Christ Jesus our Lord; to Whom with Thee is due glc dominion, honour, and worship, together with the Holy Spirit, unto ages. Amen.
Glory to Thee, O Lord; glory to Thee, O Holy One; glory to Thee King, for Thou hast given food in gladness: Fill us with the Holy Spirit that we may be found to be well-pleasing and unashamed before Thee when Thou shalt render to each according to his deeds. Glory to the Father, and to the Son, and to the Holy Spirit, both r and ever; and unto the ages of ages. Amen.
Lord, have mercy. thrice. Father (Master), bless.
And making a bow, he that is to lift up the Most Holy saith thus: Bless me, holy fathers, and forgive me a sinner.
And we: God forgive thee, and have mercy on thee.
And taking the particle with his finger-tips, he raiseth it a little over the icon the Holy Trinity, saying in a loud voice: Great is the name:
And the superior, or the assigned priest: Of the Holy Trinity.
And placing it over the icon of the Theotokos, he maketh the sign of the Cross, saying: O most holy Theotokos, come to our aid.
And we: Through her intercessions, O God, have mercy and save us.
And we say: In all generations we call thee blessed, O Virgin Theotokos, for in thee the uncontainable Christ our God was pleased to be contained. Blessed are we also, having thee as mediatress; for day and night pleadest thou for us, and the sceptres of kingdoms are strengthened by thine intercessions. Wherefore in hymns we cry unto thee: Rejoice! O thou who art full of grace, the Lord is with thee.
Then we chant: It is truly meet to bless thee, the Theotokos, ever-blessed and most blameless, and Mother of our God. More honourable than the Cherubim, and beyond compare more glorious than the Seraphim, who without corruption gavest birth to God the Word, the very Theotokos, thee do we magnify.
And after all have partaken, the superior or the priest saith: Unto the many prayers of our most pure Lady Theotokos and Ever-Virgin Mary. Through her intercessions, O God, have mercy and save us. Merciful and compassionate is the Lord: He hath given food to them that fear Him, and His righteousness abideth unto ages of ages.
Reader: Ps 121
Holy God, Holy Mighty, Holy Immortal, have mercy on us. Thrice. Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever; and unto the ages of ages. Amen.
O Most Holy Trinity, have mercy on us. O Lord, blot out our sins. O Master, pardon our iniquities. O Holy One, visit and heal our infirmitiesfor Thy name's sake. Lord, have mercy. Thrice.
Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.
Priest: For Thine is the kingdom, and the power, and the glory: of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen.
And we chant: We thank Thee, O Christ our God, that Thou hast satisfied us with Thine earthly gifts; deprive us not of Thy heavenly kingdom; but as Thou camest among Thy disciples, O Saviour; and gavest them peace, come to us and save us.
And it there be a feast of the Lord: Glory, both now, and the kontakion of the feast.
If not, these:
Glory to the Father, and to the Son, and to the Holy Spirit.
O God of our fathers, Who ever dealest by us according to Thy kind-ness, do not withdraw Thy mercy from us, but through their intercessions guide our life in peace. Both now and ever, and unto the ages of ages. Amen. Through the intercessions, O Lord, of all the saints and the Theotokos, grant us Thy peace, and have mercy on us, as the only Compassionate One.
Lord, have mercy. Thrice. Father (Master), bless.
Priest: Blessed is God Who is kind, and nourisheth us from His bountiful gifts, through His grace and love for mankind, always, now and ever, and unto the ages of ages. Amen.
After the awesome Resurrection of our Saviour Jesus Christ, and the coming of the Holy Spirit, and before the dispersal of the holy apostles for preaching, all the apostles were together; and when, after prayer, they reclined at dinner; they left a place at the head (of the table) empty, and placed at the head a portion of bread from which they partook as being Christ's portion. After dinner; when they had stood up and given thanks, they partook of the portion of bread which is called "the Lord's portion." Then they lifted this up, they said: "Glory to Thee, O our God, glory to Thee. Glory to the Father; and to the Son, and to the Holy Spirit." And instead of "Great is the name," "Christ is risen" until the Ascension. Thenceforth: "Great is the name of the Holy Trinity. O Lord Jesus Christ, come to our aid." This then is how things were performed. And each of them performed this wherever he happened to he, until the Dormition of the Theotokos. But when the clouds accomplished the worldwide gathering for the sake of the repose of the Lady Theotokos, who had reposed in majesty, on the third day after her burial they were having a commemora-tive meal. And after arising from dinner, and lifting up, according to custom, the portion of bread which lay in Christ's name, and saying, "Great is the name," they added, "O Wonder most glorious!" The one who had died, with a cloud and light bearing angels, appeared as alive, in the air; saying: "Rejoice! for I am with you all days," granting them this joy-creating event from her Son. The disciples, marveling at this wonder; instead of "O Lord Jesus Christ," cried out: "O most holy Theotokos, come to our aid!" Having come to her tomb and not finding her most holy body, they came to believe truly that she who had lived in the body was resurrected after three days like her Son, and she who had reposed had passed into the heavens, and reigneth with Christ unto the ages of ages. Amen.