Explanation of the Proskomedia of the Divine

Praise be Christ! Let’s begin our class by praying to the Holy Spirit for inspiration and understanding. Today we are going to give an explanation of the Proskomedia which is the service of preparation before the actual beginning of the .

Origin of the Proskomedia The name Proskomedia comes from the Greek word” proskomidzo,” which means “to bring” or” to offer.” In the , the Proskomedia is known as the . The Proskomedia is the cere- mony of offering and bringing the and wine to the table of or preparation table called the Prothesiis. Later on, at the of the Liturgy particles of bread will be changed into the Body and Blood of Jesus Christ. The origin of the Proskomedia goes back to apostolic times. It was part of the very ancient form of the Divine liturgy, although not in the same arrangement as we know it today. It developed from an old Christian custom of bringing offerings for the celebration of the Liturgy. The oldest liturgical manuscripts about the Proskomedia relates that this was a simple ceremony of bringing bread and wine for offering at the . In the eleven century, this simple ceremony grew into an enriched rite of preparation where prayers and symbolic actions were added to commemorate the sacrifice of Jesus Christ, the Holy Mother of God, the , the living and the dead. The origin of the of the living and the dead goes back to the early centuries of where the Christians of the first century prayed for each other and held their dead brethren, especially their , in great honor and respect. It was customary on the anniversary of their death to pray and offer the Eucharistic Sacrifice. The faithful brought for their offering bread from which the celebrant cut out small particles in memory of the departed and living for offering at the Divine Liturgy. Today in the rite of the Proskomedia, small particles are cut to commemorate the Holy , Mother of God, the angels, saints, the living and the dead.

The Ceremony of the Proskomedia The ceremony of the Proskomedia is considered very holy, and is treated with great respect and ho- ly manner since the acts of Christ crucifixion are vividly and profoundly recalled. Because of the august Holy Mystery of Christ Sacrifice, before the actual beginning of the Divine Liturgy, the is required to make a careful preparation of his soul and body so that he can be pure and rec- onciled with God and everyone. He is required to abstain from food and drink in accordance with legislation before celebrating the Divine Liturgy. After this private preparation, the priest enters the Church goes and stands before the to recite the prescribed preparatory prayers. These prayers consist of Introductory Prayers, three peni- tential Troparia, three prayers before the and the Prayers. The aim of these prayers is principally to remind the priest that the Divine Mystery of the he is about to celebrate be treated and approach in a most holy manner. These prayers remind the priest of his sinful- ness, and imperfections and to approach the Divine Mystery with a pure heart, enlighten mind, faith and devotion so that he may be properly disposed to offer the Holy Sacrifice in a most holy manner. Vesting of Priest After reciting the preparatory prayers, the priest enters the Holy of Holies, the , and makes three small bows before the altar and then kisses the book, the altar and the hand cross that is placed on the altar. He proceeds to the vesting room where he puts on special for the celebration of the Liturgy. All vestments for the Divine Liturgy are blessed before being used. The Church ascribes a symbolic and mystical meaning to each as the Jewish did when worshipping in the Temple of . Since the Eucharistic Sacrifice is the living rep- resentation and mystical renewal of Christ’s sacrifice on the cross, the priest who acts in the name of Jesus Christ, High priest, vests himself with different garments with which Christ was mystically clothed in His passion. When the priest vest himself in the sacristy, he makes three small bows towards the East where Je- sus was born, died, resurrected and ascended to heaven. Each time the priest blesses himself, he re- peats the words of the repentant publican: “O God, be merciful to me a sinner.”

The The priest then puts on the Sticharion which is a full length white tunic. While putting on the Sticharion, the priest recites verse 10 from Is: 61: “My soul shall rejoice in the Lord, for he has cloth me with the garment of salvation and with the robe of joy. He has covered me, as on the bride- groom he has placed on me a crown, and as a bride He has adorned me with beauty.”

The The next article of clothing he put on is the Epitrachelion which is a long and narrow scarf that de- scends in two parallel bands sewn together from the neck to below the knees and is adorned with 7 crosses. 7 crosses symbolize 7 Holy Mysteries. As he puts on the Epitrachelion the priest says a prayer taken from Psalm 132: “Blessed is God who pours out His grace upon His priests, like a pre- cious ointment on the head, which runs down the head of Aaron, upon the beard, running down to the hem of his garment.”

The or Cincture The Sticharion and the Epitrachelion are secured by a Cincture. This is a narrow sash or belt made of the same material as the Epitrachelion. While the priest himself with the cincture he re- cites the words of Psalm 17: 33-34: “Blessed is God who girds me with strength, and made my way blameless, making my feet like the feet of a male deer and setting me upon high places.”

The or Cuffs The priest then fastens the sleeves of the Sticharion with Cuffs which are narrow bands of liturgical color and ornamented with a cross. While putting the cuff on his right hand the priest recites a short passage from the Book of Exodus 15:6-7: “Your right hand, O Lord, was made glorious in power; Your right hand, O Lord, has crushed the enemies; and with the greatness of Your glory you have wiped out the adversaries.” For the left hand, he recites the verse from Psalm 118: 73: “Your hands created me, and formed me; give me the understanding that I may learn your commandments.” The The outer and chief liturgical vestment of a priest is called Phelonion. It’s a great, sleeveless vest- ment, shorter in front then in back, with openings for the hands and is marked by a large cross on the back. When putting on this vestment, the priest kisses it and recites the verse from Psalm 131: 9: “Your priests, O Lord, shall be clothed with justice, and Your saints shall exult with joy always, now and ever and forever. Amen.” The vesting prayers remind the priest of the Holy Act he is about to perform and also of his dignity and spiritual power. The vesting prayers speak eloquently of the unique distinction of the person who wears them. The time and introduction of these vesting prayers coincides with the introduction of the liturgical vestments which dates back to about the third and fourth century. The Prothesis or Table of Oblation After the priest has vested, he proceeds to the Prothesis or table of Oblation to prepare the bread and wine for Holy . This part of the Divine Liturgy is called the Proskomedia which means preparation. The Prothesis or table of Oblation or preparation is located to the left of the Al- tar. Symbolically the table of Oblation represents the cave of Bethlehem where our Lord and Sav- ior was born. The Washing of Hands The priest washes his hands before celebrating the Holy Sacrifice. Washing of hands is a symbol of purification. It is one of the oldest ceremonies that was practiced and prescribed in the Old Testa- ment before offering sacrifices or approaching the altar. The Apostolic Constitutions presents this washing of hands as a symbol of the purity of souls dedicated to God. While washing his hands the priest prays with the Psalmist: “I will wash my hands among the innocent, and I will go around your altar, O Lord, that I may hear the voice of Your praise and recount all Your wonders.” This clearly expresses the profound meaning of the Holy Sacrifice the priest is about to celebrate which requires utmost purity of heart and soul. The washing of hands has a rich symbolic and mystical meaning. Washing was always understood as a symbol of cleaning the soul, and of keeping it clean and disposing the soul to make it acceptable to God. In the mystical sense the washing of the hands symbolizes the interior purification and cleansing of the whole man from all that sullies the soul and the body. Implements of the Proskomedia The implements used in the ceremony of the Proskomedia consist of a spe- cial liturgical knife, symbolically called the that is used for cutting the Eucharistic bread call the and a for administering holy com- munion to the faithful. On the Prothesis, the Table of Oblation, is also the ho- ly for mixing the wine and water, a diskos for holding the particles of bread, special covers for the chalice, and a cruciform piece of metal called the or star that holds the covers over the Eucharistic bread and diskos. The small star that hangs from the middle of the asterisk symbolizes the star of Bethlehem. A sponge and cloth for dry- ing the chalice after the liturgy are kept here. The Prothesis is decorated in a similar manner as the altar table. Above the Prothesis various icons may be found, especially, one of Christ praying in Gethsemane. The Preparation of the for Sacrifice The rite of the Proskomedia is the preparation for the august Sacrifice of the Holy Eucharist. At the Table of Oblation, the priest makes three small bows saying: O God, be merciful to me a sinner. The triple bow is an external manifestation of repentance and hope in God’s mercy. The priest wants to be prepared spiritually to celebrate the rite of the Proskomedia and the Divine Liturgy. In order to indicate the relation of the Proskomedia to the Sacrifice of the Cross, the priest recites the of Good Friday which states: “You have redeemed us from the curse of the law with Your Precious Blood; nailed to the cross and pierced with the lance, you have gushed forth immortality unto man; glory be to you, our Savior.” Cutting of the Prosphora The priest, once again gives glory to God: “Blessed be God, always, now and ever and forever.” Then he makes the sing of the cross three times with the lance over the round Eucharistic loaf of bread called the Prosphora which means offering. He takes the Eucharistic loaf of bread which is stamped with a square seal on top consisting of a cross and the letters ” IC XC NI KA” which means Jesus Christ Con- quers. The square seal symbolizes the sacrificial lamb, Jesus Christ. The priest then thrusts the lance into the right side of the seal of the Eucharis- tic bread and while cutting lamb he recites verses from the Prophecy of and says: “He was led as a lamb to the slaughter.” Then he cuts the left side of the Lamb and continues to recite the words of the Prophet Isaiah saying: “And like a lamb without blemish, that before its shearer is dumb, so he opened not his mouth.” Then the priest cuts the upper side of the seal saying: “In his humiliation, judgment of him was taken.” Finally, while cutting the lower side of the seal, the priest says: “Who shall de- clare His generation?” After this the priest inserts the lance obliquely into the right side of the prosphora and lifts out the lamb seal, saying: “For His life is being cut off from the earth.” He then places the seal downward on the diskos and cuts into it a , saying: “The , who takes away the sin of the world, is being offered for the life and salvation of the world,” and turns it over so that the seal is upwards. After the priest places the Lamb seal on the diskos, he pierces it with the lance on the right side, repeating the words of St. John’s gospel: “One of the soldier pierced His side with a lance, and immediately there came out blood and water; and he who saw it has borne wit- ness, and his witness is true.” Once the priest, has placed the Lamb on the diskos, he pours wine into the chalice and adds wa- ter to it. The adding of water to the wine symbolizes the intimate union of the faithful with Christ. It is also a remembrance of the two elements of blood and water which flowed from the wound in the side of Christ.

The Proskomedia Commemorations After pouring the wine and water into the chalice the priest takes the second Prosphora in his hand and cutting it in form of a triangle commemorates the Holy Theotokas, Mother of God and places this particle of bread on the right side of the seal that represents Christ, the Holy Lamb of Sacrifice. While doing this, he says: “In honor and memory of our most blessed Lady, the Mother of God and ever Virgin Mary, through whose prayers, O Lord, accept this sacrifice upon your heavenly altar.” After placing the particle on the diskos in honor of the Mother of God on the right side of the Lamb, he takes the third Prosphora and cutting off 9 triangles he places them to the left of the holy bread on the diskos in three columns to honor the honorable and heavenly angelic powers, , all the glorious Prophets, the holy apos- tles Peter and Paul and all the other holy apostles, the three Holy Hierarchs: St. Basil the Great, St. the Theologian and St. and to honor St. Atha- nasius, St. Cyril of , St. Nicolas of Myra, the Wonder Worker, the Apostles of the Slaves, SS. Cyril and Methodius, the holy - Josaphat, and all holy hierarchs, the first martyr and archdeacon Stephen, the holy great martyrs Demetrius, George, Theodore the Re- cruit, and all the holy martyrs, our venerable and God-bearing fathers Anthony, Euthymius, Sabbas, , and all venerable men and women, the holy and charitable wonder-workers: Cosmas and Damian, Cyrus and John, Panteleimon and Hermolaus, and all the charitable workers, the holy and righteous Ancestors of Christ, Joachim and Anna, in memory of the holy (Name of the of the church and of the day), and all the saints through whose prayers, O God, watch over us. Then the priest takes the 4th Prosphora and places it on the diskos to honor the Pope, our Metropolitan, and Bishop, and to honor the priesthood and diaconate and the living. The fifth prosphora is for the dead. Also, at the end priest takes the fourth prosphora and put the particle for himself. Incensing After all the particles of bread are gathered together on the diskos below the holy bread represent- ing the Lamb of God, the priest takes the censor to incense the particles of Eucharistic bread and says: “Incense do we offer unto Thee, O Christ our God, as an odor of spiritual fragrance, accepting it upon Thy most heavenly alter, send thou upon us the grace of Thy Most Holy Spirit.” The priest incenses the asterisk and places it over the holy bread, saying: “And the star came and stood over where the young Child was.” He then incenses the first , and covers the holy bread and the diskos saying: “The Lord is Kind. He is clothed with strength and He has girt Himself. For He established the word which shall not be shaken. Thy is prepared of old; Thou are ever- lasting. The rivers have lifted up, O Lord, the rivers have lifted up their voices. The rivers will lift up their waves, at the voices of many waters. Wonderful are the surgings of the sea, wonderful on high is the Lord. Your testimonies are made very sure. Holiness becomes Thy house, O Lord, unto length of days. He incenses the second veil and covers the holy chalice saying: “Thy virtue has covered the heav- ens, O Christ, and the earth is full of thy praise.” Having incensed the second veil, he covers both the diskos and the holy chalice saying: “Shelter us with the shelter of thy wings and drive away from us every enemy and adversary. Make our life peaceful, O Lord, have mercy on us, and on thy world and save our souls, for thou are good and the Lover of mankind.” The priest takes the censor and incenses the prosthesis, the Table of Oblation, saying: “Blessed is our God Who is thus well pleased, glory to Thee. Always, now and ever and unto the ages of ages. Amen.” He reverently bows three times and says while incensing: “For the precious gifts offered, let us pray to the Lord. O God, our God, Who did send forth the Heavenly Bread, the food of the whole world, our Lord and God, Jesus Christ, the Savior and Redeemer and Benefactor Who bless- es and sanctifies us. Do Thou Thyself bless this offering, and accept it upon Thy most heavenly al- tar. As thou are good and the Lover of mankind, remember those that offer it, and those for whose sake it was offered; and keep us uncondemn in the ministry of Thy Devine Mysteries. For holy and glorified is Thy most honorable and majestic Name, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen.” After this prayer, the priest pronounces the saying;” Glory to Thee, O Christ God Glory to Thee. Then he incenses the holy offerings the holy table, the sanctuary and the whole temple be- fore beginning the Divine Liturgy. In our next adult class we will talk about how God reveals Himself to us through the Holy Divine Liturgy. Let us end our class with a prayer of thanksgiving to God.