Apologetics 2.3: Iconography Pt.2

In the words of my priest: “If you deny the use of icons, you deny the Incarnation of Christ.” How is this so? Because Jesus Christ, in the flesh, is the perfect Icon of the Father. 

Proof:
John 12:45 – “He who sees Me sees Him who sent Me”
John 14:6-10 – “‘Lord, show us the Father, and it is sufficient for us.’ Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? Do you not believe that I am in the Father, and the Father in Me?’”

Hebrews 1:3 – “the brightness of His glory and the express image [eikon] of His person, upholding all things by the word of His power” 

Collisions 1:15 – “He is the image [eikon] of the invisible God, the firstborn over all creation.”

The holy father St. John of Damascus teaches the following: “If the Word of God truly took flesh, He could be depicted in images … In the old days, the incorporeal and infinite God was never depicted. Now, however, when God has been seen clothed in flesh and talking with mortals, I make an image of the God whom I see. I do not worship matter; I worship the God of matter, who became matter for my sake, and deigned to inhabit matter, who worked out my salvation through matter. I will not cease from honoring that matter which works my salvation.”

The following Anathemas are taken from an 1111 edition of the Synodikon by a monk of the Monastery of Oleni in Moroea. “On every innovation and action contrary to the tradition of the Church, and the teaching and pattern of the holy and celebrated Fathers, or anything that shall be done after this: Anathema!… On those who accept with their reason the incarnate economy of God the Word, but will not allow that this can be beheld through images, and therefore affect to receive our salvation in words, but deny it in reality: Anathema!

Those who apply the sayings of the divine Scripture that are directed against idols to the august icons of Christ our God and his saints: Anathema!

Those who share the opinion of those who mock and dishonor the august icons: Anathema!

Those who say that Christians treat the icons like gods: Anathema!

Those who dare to say that the Catholic Church has accepted idols, thus over-throwing the whole mystery and mocking the faith of Christians: Anathema!”

Thus, one cannot be a Christian and reject iconography, otherwise, one would have to reject the Incarnation in which is a heretical conclusion.

‘The Liturgical Year according to The Byzantine Tradition’ by Byzantine Seminary Press

“The liturgical year is a system of yearly church celebrations by which the faithful repeatedly relive the salutary mysteries of their salvation. In the liturgical year Our Lord Jesus Christ continues to live with us, to teach us, and to lead us to our heavenly destination.

The liturgical year, like a beautifully painted iconostasis (cf. Byzantine Leaflet Series, N. 14), again and again places before our eyes Christ’s sublime work of redemption in order to keep us intimately united in our Divine Redeemer. It inspires us and gradually forms a living Christ in us “until we become perfect man” (Eph. 4:13). It is indeed “a year of grace”, a year of God’s favor.

1.

The Church follows the computation of time according to the civil calendar year. However, in the Byzantine rite, the liturgical year begins on September 1st, while the Western Churches begin their liturgical year on the first Sunday of Advent.

The Byzantine Church inaugurated the first of September as the beginning of the liturgical year in honor of the victory of Emperor Constantine the Great (d. 337 A.D.), over his adversary, Emperor Maxentinus, in 312 A.D. Prior to Constantine, Christianity was constantly exposed to persecution. But with Constantine’s victory, as attested by St. Ambrose (d. 397 A.D.), the Church began a new life.

The liturgical year in the Byzantine Church ends with the feast of the Beheading of St, John the Baptist (August 29), with whom the Old Testament also concludes. The New Testament, liturgically symbolized by the New Year, begins with the preaching of Our Lord, as indicated by the Evangelist; “After John’s arrest Jesus appeared in Galilee, proclaiming the good news: – The time has come and the Kingdom of God is at hand” (Mark 1:14-15). Hence the liturgical year is often referred to as “a year of salvation.”

The liturgical year is inaugurated by the message of the Prophet Isaiah, which Jesus applied to Himself: “The Spirit of the Lord is upon me, for He has anointed me. He has sent me to bring the good news, to announce a year of grace (favor) from the Lord” (Lk. 4:16-19). In this way the beginning of the liturgical year symbolizes the beginning of the New Testament, inaugurated by the preaching of the gospel (good news) in the Person of Jesus Christ, Anointed One of God.

2.

From the earliest Apostolic times the Christians were convinced that they must celebrate the saving work of Our Lord and Savior Jesus Christ by recalling the salutary mysteries of salvation on certain days of the year. The starting point was the weekly commemoration of Christ’s Resurrection on Sunday. Thus Sunday for Christians became – The Lord’s Day (Rev. 1:10), supplanting the Sabbath of the Old Testament. Every week on Sunday the Christians commemorated the Resurrection of Christ by the celebration of the Holy Eucharist, referred to by the Acts as “the breaking of bread” (Acts 20:7). The Teachings of the Twelve Apostles, compiled at the turn of the first century, admonished the faithful: “On the Lord’s Day, after you come together, break bread and offer the Eucharist” (14,1).

The early Church, commemorating the Resurrection of Christ every Sunday, did not neglect the yearly commemoration of the glorious event and, from the early days, celebrated the Feast of Easter with great solemnity. As a matter of fact Easter became the core of the liturgical year and was referred to as “The Feast of feasts and Solemnity of solemnities.”

3.

In the early centuries there arose a heated controversy as the date of the celebration of Easter. The question was finally resolved at the First Council of Nicea (325 A.D.) when it was determined that Easter had to be celebrated every year on the first Sunday, following the full moon after the spring of equinox. According to this rule, the earliest date upon which Easter can be celebrated is March 22, and at the latest, April 25. But it always must be on Sunday.

Since the date of Easter changes from year to year, the Sundays, the holy seasons and the festivals that depend on Easter form the so called – Cycle of the Movable Feasts. The Movable or Easter Cycle begins four weeks before Lent with the Sunday of the Publican and Pharisee, and serves as a liturgical preparation for that Holy Season.

The Great Lent, in preparation for Easter, starts on the Monday after Cheese Fare Sunday (cf. Byzantine Leaflet Series, n.13). The sixth Sunday of Lent, called Palm Sunday in commemoration of Christ’s solemn entrance into Jerusalem (Jn. 12:12-19), introduces us into the Passion or the Holy Great Week, during which we relive the sufferings and the death of our Lord, endured for our salvation. Then, on Easter Sunday, we suddenly burst into the joyous celebration of Christ’s glorious Resurrection.

On the 40th day after Easter we celebrate the Feast of the Ascension, commemorating the Ascent of our Lord to Heaven. (Lk. 24:50-53). Ten days later, i.e. on the fiftieth fay after Easter, we celebrate the Feast of Pentecost in commemoration of the descent of the Holy Spirit, when the Church was solemnly inaugurated. (cf. Byzantine Leaflet Series, n.3).

Pentecost is followed by the series of 32 Sundays, indicated by successive numbers, the first of which is called All Saints Sunday. The Easter Cycle of the movable feasts ends with the 32nd Sunday after Pentecost, known as the Sunday of Zacchaeus (Lk 19:1-10).

4.

The second cycle which influenced the formation of the liturgical year is – the Cycle of the Immovable Feasts, at the center of which we find the Feast of the Nativity of Our Lord, celebrated since the turn of the fourth century, on the 25th of December (cf. Byzantine Leaflet Series, n.5). These feasts are called – immovable because, unlike the feasts of the Easter Cycle, they fall on the same day of the month every year and their date never changes.

Eight days after Christmas, on January 1, we celebrate the Feast of the Circumcision and the naming of the Child Jesus, as indicated by Scripture (Lk. 2:21). On Febuary 2, forty days after Christ’s birth, we solemn commemorate the Presentation of Our Lord in the Temple (cf. Byzantine Leaflet Series, N. 12). The Feast of the Annunciation, known in the early days as the Conception of Our Lord, is observed nine months before Christ’s nativity, that is on the 25th of March.

One of the most ancient feasts of this cycle is celebrated on January 6, the Feast of the Epiphany, the manifestation of Christ’s Divinity at His baptism, commemorated by the solemn Blessing of the Water on that day (cf. Byzantine Leaflet Series, n.9). Then on August 6th we celebrate the Feast of the Holy Transfiguration (cf. Byzantine Leaflet Series, n.18). Finally, on the 14th of September we commemorate the finding of the instrument of our salvation by St. Helen (d. 333 A.D.), as we celebrate the Feast of the Exaltation of the Venerable Cross (cf. Byzantine Leaflet Series, n. 8).

Thus, our Church, through the annual celebration of the Lord’s feasts, repeatedly unfolds to us the riches of Christ’s merits and salutary graces.

5.

In celebrating the mysteries of our salvation we cannot exclude the Holy Mother of God (Theotokos), since she played an important role in the economy of our salvation. And we are happy to know that precisely the Byzantine Rite is characterized by its high esteem and veneration of the Blessed Virgin Mary.

Already at the beginning of the liturgical year, on September 8th, we celebrate the Feast of the Nativity of the Mother of God, sine Mary’s birth signaled “the beginning of our salvation” (cf. Sticheria of Litia). In connection with Mary’s birth, since the eighth century, we celebrate the Feast of the Conception of the Mother of God, recently referred to as the Immaculate Conception. (cf. Byzantine Leaflet Series, n. 36).

At the beginning of the 10th century the Feast of the Patronage of the Mother of God was introduced which with time became a great inspiration to the Ruthenian people in their filial devotion to the Blessed Mother of God (cf. Byzantine Leaflet Series, n. 1). Since the 8th century we also celebrate the Feast of the Presentation of the Mother of God in the Temple. (November 21st).

There are several minor feasts of the Blessed Virgin Mary, but the liturgical year ends with the oldest Marian feast, the Dormition, known in the Western Church as the Assumption. It is solemnly celebrated to the present time of the 15th of August (cf. Byzantine Leaflet Series, n. 11).

6.

The Church Fathers also included the commemoration of many Martyrs and other Saints in the liturgical year. The II Vatican Council reminds us that the Martyrs and Saints, being “raised to holiness by abundant graces of God and already in possession of their eternal salvation, sing constant praises to God in heaven and offer prayers for us” (cf. Decree on the Liturgy, n. 104). By celebrating the passage of the Saints from the earth to heaven, the Church also proposes them to us as so many examples of genuine Christian living.

The veneration of the Saints has a similar purpose. This began in the first century, first the Veneration of the Martyrs and then of the Apostles. Soon other Saints were added. Between the fourth and fifth centuries the veneration of the Saints became a general practice, ceding the first place of St. John the Baptist (after the Blessed Mother and the Angels), in view of Christ’s testimony: “There is no one greater than John!” (Lk. 7:28). The Saints usually are commemorated on the anniversary of their death, since the departure of those “that died in the Lord” (Romans 14:8) was considered by the Christians as a day of birth to a new and happy life with God.

The liturgical year is indeed a year of grace and our sanctification, keeping us in close union with Our Lord and Savior Jesus Christ. The liturgical year helps us to become more and more Christ – like, it molds Christ within us. In a word, through the liturgical year Jesus Christ continues to live among us, He continues to teach us, He continues to lead us toward our eternal salvation.”

(Byzantine Leaflet Series, No. 35 – With Ecclesiastical Approbation, August 1986 , Byzantine Seminary Press, Pittsburgh PA 15214). 

Troparion For The New Year (September 1st):

O Maker of all creation, under whose control are the seasons and the years, being Our Lord, bless the blessings of the year with abundance and, through the intercession of the Theotokos, preserve our country and the people in peace, and save us. 

Vatican II On The Liturgy:

“Holy Mother Church believes that it is her duty to celebrate the saving work of her Divine Spouse by commemorating it devoutly on certain days throughout the course of the liturgical year.” (n. 102).

The Feastdays Of Obligation:

1. The Nativity of Our Lord (Dec 25); 2. The Epiphany (Jan 6); 3. The Ascension of Our Lord; 4. The Feast of Saints Peter and Paul (June 29); and 5, The Dormition of the Blessed Theotokos (August 15). 

Apologetics 2:1 – Biblical Proof for the Liturgy

The Divine Liturgy of the Church is absolutely identical to the liturgy celebrated by the Old Testament Jews. Considering that the Old Testament was a prefiguration of the Church, it shouldn’t be surprising to see many corresponding elements.

For example, when comparing the Divine Liturgy to the Liturgy of the ancient Hebrews, it is evident by its nature that both liturgies have a Priest to celebrate a sacrifice for the remission of sins. In Leviticus 5, the Bible says:

“And he shall give them to the priest: who shall offer the first for sin, and twist back the head of it to the little pinions, so that it stick to the neck, and be not altogether broken off. And of its blood he shall sprinkle the side of the altar, and whatsoever is left, he shall let it drop at the bottom thereof, because it is for sin. And the other he shall burn for a holocaust, as is wont to be done: and the priest shall pray for him, and for his sin, and it shall be forgiven him.”

As stated above, the Old Testament was a prefiguration of the New Testament since Christ the Messiah has not yet come. This is why St Augustine, in his holy wisdom, explained it best when he stated: “The New Testament is hidden in the old, and the Old Testament is fulfilled in the New.”

Given that Jesus Christ has come to fulfill the law, (Matt 5:17) the sacrifice of animals are no longer necessary. Instead, we celebrate the sacrifice that Jesus has done for us on the Cross for the remission of our sins (Hebrews 9:12), in addition to also celebrating His Resurrection. This explains why we have an altar in our churches. The sacrifice is done when the priest says the words of consecration to change bread and wine into the Body and Blood of Jesus; also known as the Holy Eucharist. (John 6:52 , Luke 22:19-20). This was celebrated every Sunday in the early Christian Church. (Acts 20:7).

Not only do we see the continuation of a sacrifice in the New Testament Church, but we also see the continuation of the use of Incense. The use of incense symbolizes both the presence of the Holy Spirit and the rising of our prayers to heaven. (Rev 5:8, Rev 8:1-5, Psalms 141:2). This can be seen within ancient Jewish worship as well.

Leviticus 2: 1-13 mentions how one must properly make a grain offering when it says: “Now if a soul should offer a gift for a grain offering to the Lord, his gift shall be of fine flour; and he shall pour oil on it, and put frankincense of it. He shall bring it to Aaron’s sons, the priests, one of whom shall take it from his handful of fine flour and oil with all the frankincense. Then the priest shall put it on the altar as a memorial (emphasis added), a sacrifice of sweet aroma to the Lord … and when it is presented to the priest, he shall bring it to the altar …”

Other examples of this can be seen in Num 17:3-15, Tobit 8:2-4 , Songs of Solomon 4:6, WSir 39:14, Mal 1:11, & Isiah 6:1-6. Being that Jesus Christ, our Lord, is also a priest (Hebrews 4:14-16), this explains why the Magi have offered Jesus Incense as a symbol of His Divine Priesthood. (Matt 2:11).

In conclusion, we can see that the New Testament Church is the continuation of the ancient Jewish religion since Christ the Messiah has come! May Christ our Lord be Glorified unto ages of ages, amen!

Apologetics 1.9: EARLY CHURCH PAPACY

“Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. ¹⁸ And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. ¹⁹ I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Said our beloved Lord and Savior Jesus Christ to the Apostle Peter. It was from this very moment that Christ established not only his church, but the authoritative voice of his church. In modern times, there is this misconception of papal authority being an intrusive theology and practice to the Christian faith, this is no modern phenomenon. Starting from the creation of the church we’ve seen the authority of Saint Peter.

Peter was the one who generally spoke for the apostles as seen in all four gospels. It is Peter’s faith that guided his brothers (Luke 22:32) and Peter was given Christ’s flock to rule (John 21:16). He elected Matthias to replace Judas (Acts 1:13-26), and inflicted the first punishment (Acts 5:1-11), and excommunicated the first heretic (Acts 8:18-23). It was to Peter that received revelation that Gentiles were to be baptized and accepted as Christians (Acts 10:46-48), and announced the first dogmatic decision (Acts 15:7-11).

Now we move into the post apostolic era of the church. It is standard fare in the theology of Protestants and Eastern Orthodox to assert that the doctrine of the primacy of the See of Rome was an invention of the Middle Ages. The false claim of this assertion is the belief that, in the patristic era, the bishops patriarchal sees all interacted as equals with no concept of a papal primacy until the early medieval era, or during the 7-9^th centuries. Many are even Unaware of the Rock Solid Proof of papal authority not only in scriptures but also in church history, papal infallibility and supremacy being acted out on in early church, and the acknowledgement of the divine authority the office holds.

In the post apostolic era we see the Pope forcing Dionysius of Alexandria to explain his Trinitarian teachings, forced the patriarch of Antioch to not support Novationism, as Pope Clement did to force Corinth to reinstate its priests and bishops. It was the pope who overruled the Second Council of Ephesus and the Arian council of Rimini, even when a majority of bishops supported these heresies and much more.

Alluding to councils let’s say all bishops were equal, and orthodoxy was dependent on a “synodical democracy” that would mean the councils of: Antioch in 341, where about 100 Eastern bishops approved of straight Arianism, Sirmium in 351, where another 100 or so Eastern bishops espoused semi-Arianism, the Robber Council of Ephesus in 449-450 which declared Monophysitism to be orthodox doctrine, the numerous “councils” in Constantinople which included the patriarchs of Antioch, Alexandria, and Jerusalem, which declared Monophysitism to be orthodox) and the councils of Constantinople of 638 and 639 which approved of the Ecthesis, embracing Monothelitism. All these Councils would have been defined historically as “Ecumenical,” if it were not for Rome’s refusal to cooperate with them.

Which also leads what makes a council ecumenical, this also plays into the part of Papal infallibility. After each councils, the sessions would be recorded and the canons and decrees listed then, the bishops would sign it and then the Emperor proceeding. Subsequently, if the council maintained Orthodoxy then he’d accept it and elevated it to ecumenical status. In the words of St. Nicephorus, Patriarch of Constantinople (758-828) :

“Without whom (the Romans presiding in the seventh Council) a doctrine
brought forward in the Church could not, even though confirmed by
canonical decrees and by ecclesiastical usage, ever obtain full approval
or currency. For it is they (the Popes of Rome) who have had assigned
to them the rule in sacred things, and who have received into their
hands the dignity of Headship among the Apostles.” (Nicephorus,
Niceph. Cpl. pro. s. imag. c 25 [Mai N. Bibl. pp. ii. 30]).

Interesting isn’t it? Countless church fathers and councils understood the authority of the pope having not only jurisdictional authority when abuses were being committed but also in deciding orthodoxy using his papal infallibility.

In the council of Chalcedon, the bishops gathered begged the Pope to accept their decrees as the head, and that they needed to be in agreement with him:

Knowing that every success of the children rebounds to the parents, we therefore beg you to honor our decision by your assent, and as we have yielded agreement to the Head in noble things, so may the Head also fulfill what is fitting for the children. — Chalcedon to Pope Leo, Ep 98

Then came the concern of canon 28 and even with the ratification of the 28^th canon it was never accepted by the Pope. Pope Leo refused to aceept this canon and putting a “line of veto,” ordered it off from the Council documents. In this, Bishop Anatolius of Constantinople writes to Pope Leo, apologizing and explaining how the canon came to be, saying …

As for those things which the universal Council of Chalcedon recently ordained in favor of the church of Constantinople, let Your Holiness be sure that there was no fault in me, who from my youth have always loved peace and quiet, keeping myself in humility. It was the most reverend clergy of the church of Constantinople who were eager about it, and they were equally supported by the most reverend priests of those parts, who agreed about it.

Even so, the whole force of confirmation of the acts was reserved for the authority of Your Blessedness. Therefore, let Your Holiness know for certain that I did nothing to further the matter, knowing always that I held myself bound to avoid the lusts of pride and covetousness. — Patriarch Anatolius of Constantinople to Pope Leo, Ep 132 (on the subject of canon 28 of Chalcedon).

So, the matter was settled and, for the next 6 centuries all Eastern churches speak of only 27 canons of Chalcedon the 28th Canon being rendered null and void by Rome’s “line item veto.” This is supported by all the Greek historians, such as Theodore the Lector, John Skolastikas, Dionysius, etc.

 St. Theodore the Studite of Constantinople (759-826) says, writing to Pope
Leo III:

Since to great Peter Christ our Lord gave the office of Chief Shepherd
after entrusting him with the Keys of the Kingdom of Heaven, to Peter or
his successor must of necessity every novelty in the Catholic Church
be referred.” (Theodore, Bk. I. Ep. 23)

…and ….

“Let him (Patriarch Nicephorus of Constantinople) assemble a synod of
those with whom he has been at variance, if it is impossible that
representatives of the other patriarchs should be present, a thing which
might certainly be if the Emperor should wish the Western Patriarch (the
Roman Pope) to be present, to whom is given authority over an
ecumenical synod; but let him make peace and union by sending his
synodical letters to the prelate of the First See.” (Theodore the Studite,
Patr. Graec. 99, 1420)

Also, during Photius’ own time, his Byzantine contempory St. Methodius, the brother of
St. Cyril and Apostle to the Slavs (865), clearly testifies to the belief that the authority
of an Ecumenical Council depends on the authority of Rome:
“Because of his primacy, the Pontiff of Rome is not required to attend an
Ecumenical Council; but without his participation, manifested by
sending some subordinates, every Ecumenical Council is as nonexistent,
for it is he who presides over the Council.” (Methodius, in N.
Brianchaninov, The Russian Church (1931), 46; cited by Butler, Church
and Infallibility, 210) (Upon This Rock (San Francisco: Ignatius, 1999), p.
177).

It is clearly Rome’s teaching authority the very thing “Saint” Photius denied so as to foster Byzantine primacy through an untraditional bid to make the Patriarch of Constantinople “Ecumenical Patriarch” But, getting back to my point, the Orthodox have bought into a non-Ecclesial, very imperial notion of what determines orthodoxy via magisterium. Their idea that “all bishops are equal” is really rooted in the Imperial idea of polling bishops so as to see what is taught everywhere.

However, while this is sometimes a useful tool it is no replacement for a magisterium. The very non-representational Greek Democracy in other words, it doesn’t work. If it did, we would not have had all those illicit “ecumenical councils” I referred to above. And in this, we see a simple rule for defining orthodoxy:

With Rome = Legitimate Ecumenical Council

Without Rome = Illicit, Heretical Council.

Separate parts of the Byzantine Rite Liturgy

The Proskomedia (from the Greek προσκομιδή, “offering”), sometimes referred to as prothesis (from the Greek πρόϑεσις, “setting forth”) or proskomide, is the Office of Oblation celebrated by the priest prior to the Divine Liturgy during which the bread and wine are prepared for the Eucharist. 

The Proskomedia is a prerequisite for the Divine Liturgy. The priest conducts the Office of Oblation behind the Iconostasis at the Table of oblation or Table of Preparation (also Prothesis, or sometimes Proskomide) that is located to the left of the Altar Table. Proskomedia, when translated to English, means “preparation.”

The Prothesis (Table of Oblation) represents the cave of Bethlehem where our Lord and Savior was born. Originally, the Prothesis was located in the same room as the altar table, being simply a smaller table placed against the eastern wall to the north of the altar table. 

During the reign of the Emperor Justin II, the Prothesis came to occupy its own separate chamber to the north of the altar, in a separate apse, and joined to the altar by a door way. 

Another apse was added on the south side for the Diaconicon. From this time on many large Byzantine Parishes were built with three apses on the eastern end of the church building. However, most smaller churches continued to be built having only one apse containing the altar, the Prothesis and the Diaconicon.

The Chalice with the Diskos and Star

The bread and wine are prepared for the liturgy on the Prothesis. The chalice and a round plate on a stand called the diskos or paten that holds the bread are kept on this table. 

These vessels are normally decorated with iconographic engravings, Christian symbols, and the sign of the cross. The top of each loaf is impressed with a seal bearing the sign of the cross.

The Greeks usually use one large loaf for the Liturgy of Preparation, with a large round seal on it inscribed not only with the square seal (from which the Lamb will be taken), but also markings indicating where the portions for the Theotokos, the Ranks, the Living and Dead will be removed. 

Those churches which follow Slavic usage will typically use five small loaves, recalling the five loaves from which Christ fed the multitude (John 6:5-14). Normally all will be stamped with a small square seal, though special seals for the Theotokos are sometimes used.

Also on this table is a special liturgical knife, symbolically called the spear, that is used for cutting the eucharistic bread (prosphora) and a liturgical spoon for administering holy communion to the people. 

There are also special covers for the chalice and diskos and a cruciform piece of metal called the asterisk or star that holds the cover over the eucharistic bread on the diskos. A sponge and cloths for drying the chalice after the liturgy are also usually kept here. 

The Prothesis is decorated in a manner similar to that of the altar table. Above the Prothesis may be found various icons, often one of Christ praying in Gethsemene: “Let this cup pass…”

The incensation of the congregation and the iconostasis. “They will teach your people to obey your Law; They will offer sacrifices on your altar.”

‭‭Deuteronomy‬ ‭33:10

Little Entrance
The Little Entrance is the procession of the clergy to the altar led by the Book of the Gospels. It sometimes called the “Small” or “First” Entrance.

Procession

If the priest is serving the Divine Liturgy alone, without a bishop, the Little Entrance is made by the clergy circling the altar table and then to the middle of the church with the Gospel Book. Then he enters the altar through the royal doors of the iconostasis accompanied by the hymn of Entrance.

If the bishop is celebrating, the Gospel Book is brought out to him in the center of the church, in the midst of the people, where he has been standing from the beginning of the liturgy. This is led by the deacon (who holds the Gospel Book in the procession), and is followed by priests in order of rank.

Meaning

In the Little Entrance, the movement of the entire Church, through its Head Jesus Christ in the person of the celebrant (and in the Gospel Book the celebrant is holding), to the altar, which symbolizes the Kingdom of God, can be seen.

But dwelling on this “historical-representational symbolism” can lead to a separation of the clergy and the laity and a resulting misinterpretation of the two groups from full participants in the common action to performers and audience.

History

Originally, the Little Entrance marked the beginning of the service, but it is now preceded by various Litanies and Psalms. It was a way the bring the Gospel Book from where it was kept to the service.

Apostolos

The Apostolos is the liturgical book containing the various Apostolic Readings as are appointed by the lectionary (just like the daily readings in the Roman Missal).  

The letters from Apostles to Christians in the New Testament are often referred to as Epistles, such as 1 Corinthians and the book of Romans. Also in this book, are the Prokeimenon and Alleluia Verses for each reading. 

Another form of the book is the complete Acts and Epistles with an index of the readings, and with the proper introduction, such as “Brethren…” or “In those days…”.

Liturgical use
In the context of the Divine Liturgy or other liturgical service, the epistles refer more specifically to a particular passage from a New Testament epistle, or from the Acts of the Apostles, that is scheduled to be read on a certain day or at a certain occasion. The liturgical book itself often has the readings arranged in three parts according to the Byzantine liturgical year: the Pascha season, the weeks after Pentecost, and the season of pre-Lenten, Great Lent, and Holy Week.

Great Entrance:

The Great Entrance is one of the two processions in the liturgical life of the Church. Like the Little Entrance, the Great Entrance generally originated in times when functions now concentrated in the sanctuary, such as the proskomedia and the storage of liturgical vessels, were segregated into separate architectural elements and the procession was needed to bring these objects into the church.

Performance:

The Great Entrance occurs at a later point during the Divine Liturgy when the bread and wine to be offered are carried from the Table of oblation, located at the north side of the sanctuary (sometimes occupying its own apse), out the North Door and back through the Holy Doors to be placed on the altar. 
This entrance interrupts the Cherubic Hymn and is accompanied by a series of intercessions formulated according to the customs of the jurisdiction.

The Liturgy of the Presanctified Gifts, celebrated on Wednesdays and Fridays during Great Lent, and is a Vespers service combined with the distribution of Holy Communion that had been consecrated the previous Sunday. 

The Great Entrance is performed not with bread prepared for the offering but with bread that has already been consecrated, and in complete silence and subdued reverence.

Epiclesis
In the Epiclesis (or epiklesis), God’s Holy Spirit is called on to come down “upon us and upon these gifts” (the bread and wine), so that they may become “truly the Body and Blood of our Lord and Savior Jesus Christ” . A distinction is usually made between the invocation over the people (called a ‘communion’ epiclesis) and the one over the Gifts of bread and wine (called a ‘consecratory’ epiclesis). This is the main supplication in the Eucharistic Prayer.

The Divine Liturgy: 
The Catholic Church believes, that the Holy Spirit is always “everywhere present and fills all things.” The invocation of the Holy Spirit at the Divine Liturgy is the solemn affirmation that everything in life which is positive and good is accomplished by the Spirit of God.
During the Epiclesis, the people join their hearts to the words and actions of the priest as he petitions God to make these gifts holy. The bread and wine offered in remembrance of Christ, are the gifts to be changed into the Body and Blood of Christ.

The prayer:
The form of the epikleses vary from anaphora to anaphora. The consecratory epiclesis of the Divine Liturgy of St John Chrysostom is as follows:
Again we offer unto Thee this reasonable and bloodless worship, and we ask Thee, and pray Thee, and supplicate Thee: Send down Thy Holy Spirit upon us and upon these gifts here offered.
And make this bread the precious Body of Thy Christ. (Amen)
And that which is in this cup, the precious Blood of Thy Christ. (Amen)

Making the change by the Holy Spirit. (Amen, Amen, Amen )
That these gifts may be to those who partake for the purification of soul, for remission of sins, for the communion of the Holy Spirit, for the fulfillment of the Kingdom of Heaven; for boldness towards Thee, and not for judgment or condemnation. 



The Dormition of the Holy Mother of God by Byzantine Seminary Press

On November 1, 1950, Pope Pius XII solemnly proclaimed the centuries-long belief that the “Immaculate Mother of God, the ever-Virgin Mary, having completed the course of Her earthly life, was assumed body ad soul into heavenly glory” (Apost. Const. “Munificentissimus Deus,” n. 44) This Solemn proclamation of the dogma of Mary’s Assumption into Heaven fittingly describes the crowning event in the life of the Most Holy Mother of God, whose liturgical veneration originated in the East.

1.

The origin of the feast of the Dormition or the Assumption of the Blessed Virgin Mary is closely connected with her public veneration since the beginning of the fourth century.  It developed from early celebration of Christmas in which the “Theotokos,” the Mother of God our Savior, played an important role. The solemn proclamation of Mary as the “Theotokos” at the Council of Ephesus (431) greatly enhanced Her public veneration as the “Mother of God.” This is evidenced by the fact that few years later Her divine maternity was celebrated in Jerusalem as the Feast of Mary, the Mother of God, on August 15. (cf. Armenian Lectionary, 434 A.D.)

In Egypt, the same Feast of Mary was celebrated on January 18 under the influence of St. Cyril of Alexandria (d. 444) who presided at the Council of Ephesus. In Constantinople, the veneration of Mary’s divine motherhood was promoted by St. Anatolius (d. 458) who also composed the first liturgical hymns in honor of the Theotokos.

A the beginning of the sixth century, a magnificent basilica was erected over the tomb of Mary in Gethsemane. With this, the feast of Mary celebrated on August 15 took on a new meaning and became the solemn celebrated of Mary’s death and assumption into heaven under the name of the Feast of the Dormition. In some liturgical calendars of the East, the feast was referred to as the Journey of the Theotokos into Heaven, or the Deposition of Mary, i.e. the interment of Mary into Her grave.

2.

In Constantinople, the Empress St. Pulcheria (d. 433) promoted devotion to the Blessed Mother and built three churches in Her honor. Being present at the sixth session of the Council of Chalcedon (451), she asked St. Juvenal of Jerusalem (d. 458) for some relics of the Blessed Mother to be enshrined in St. Mary’s Church at Blachernae, near Constantinople. The saintly Bishop replied:

“We have received the ancient and the most reliable tradition that at the time of the glorious dormition (falling asleep) of the Mother of God, the whole company of the Apostles were brought together in Jerusalem. So, amid divine and heavenly praises, they commend Her holy soul to the hands of God and, taking Her God- conceiving body, they carried it in procession to Gethsemani and there placed it in a little tomb.

For three days a choir of Angels continued to sing above Her tomb. After the third day, when finally St. Thomas arrived, (he had been absent and desired to venerate the body that had borne Christ God), they (the Apostles) opened the tomb and found no trace of Her blessed body. Thus, taking the winding sheets, which were filled with fragrance, the Apostles closed the tomb.

Wondering at this mystery they could only think that He, Whom it had pleased to be born of Her in the flesh, the Lord of Glory, desired that after Her departure from this life, Her immaculate and all-pure body would be honored by incorruptibility, being translated (to heaven) before the universal resurrection of the dead.” (Cyril of Scythopolis, The History of St. Euthymius III, 40, written about 515)

Only July 2, the Byzantine Church commemorates the Deposition of the Venerable Mantle of Our Lady, the Mother of God at Blachernae. It seems that, instead of the holy relics requested, the imperial city had received Mary’s vestments which were found in Nazareth and brought to Constantinople in 474,i. e. after the death of Juvenal and Pulcheria.

3.

The solemn celebration of the Feast of the Dormition of the Most Holy Mother of God was extended to the entire East during the sixth century. Since the feast was celebrated on different days, it was decreed by Emperor Maurice (582-602) that, in the entire Byzantine Empire, the feast will be celebrated on August 15 under the name of Dormition (Old. Slav. “Uspenije”) which, literally translated, means the falling asleep. (1 Thess 4:14) St. Modestus of Jerusalem  tradition concerning Mary’s wondrous departure and the assumption of Her purest body to heaven. (cf. Migne, P.G. 86, 3277 ff.)

In the middle of the seventh century, the Feast of Dormition was introduced in Rome from where it gradually spread to the entire West. However, at the end of the eighth century, the Western Church changed the name of the Feast to the Assumption of the Blessed Virgin Mary into Heaven.

In the East, the celebration of the feast was enhanced by the famous homilies of St. Andrew of Crete (d. about 720), St. Germanus of Constantinople (d. 733), and especially St. John Damascene (d. 749) who became the main champion of the traditional belief in the bodily assumption of Mary. According to his testimony, the tomb, which harbored the purest body of the Mother of God for only a short time, became an object of the public veneration and the source of numerous miracles and special graces. (cf. Homily on Dormition 1,13) St. John Damascene, in the homily he delivered at the Basilica of the Dormition in Jerusalem, pointed to Mary’s tomb and said: “Her immaculate body was placed here, in this renowned and all-glorious tomb, from whence after three days it was taken up to the heavenly mansion.” (Homily on Dormition, 2:14)

4.

The liturgical hymns extolling the wondrous dormition of the Blessed Mother, most part, were composed during the eight and ninth centuries by such renowned hymnographers as St. Germanus of Constantinople (d. 733), St. John Damascene (d. 749), St. Cosmos of Maiuma (d. 760), St. Theophanes Graptos (d. 845) and others. In their hymns, these inspired writers clearly revealed the traditional belief in Mary’s “translation from earth to heaven.” (cf. 2nd Stichera of Vespers)

Through these liturgical compositions, the general belief in the bodily assumption of Mary into heaven remained well preserved and provided sufficient historical evidence for the proclamation of the dogma in 1950. The principal arguments from Byzantine tradition and liturgy in support of the dogma were collected by our Ruthenian theologian, Msgr, Nicholas Russnak, S.T.D. (1872 – 1952) and were submitted to the Holy See by Bishop Paul P. Goldich OSBM of Prjashev (1927-1960) on January 25, 1932. (cf. G. Hentrich-R. De Moos, Petitiones de Assumption Corporea B.V.M., Vatican 1942, vol 1, p.770-779)

Concerning the petition of Bishop Gojdich, the authors write: “The Importance of this petition is obvious since it comes from the Ruthenian Hierarch, well versed in the Greek and Old Slavonic liturgical texts, starting with the ninth century, are in constant use by both Catholic and Orthodox. And these texts ‘clearly and absolutely’ contain the doctrine of the bodily assumption of the Blessed Virgin Mary.” Thus, we can conclude that the dogma of the Assumption of Mary, based on the deduction from Holy Scriptures, is a logical development of the centuries-long tradition deeply rooted in the liturgical prayers and minds of the people.

5.

The Feast of the Dormition is one of the twelve Major Feasts of the Byzantine Rite and is celebrated with uncommon solemnity. In preparation for the feast, a two weeks period of fasting is prescribed for the faithful, called the Fast of Dormition. (“Uspenskij Post”), which begins on the first day of August. Since the Feast of the Transfiguration of Our Lord, popularly known as “Spasa,” fell within this time, the people in the Old Country referred to this fast as the “Spasovaka,” meaning the Savior’s Fast. Historically, the Fast of the Dormition can be traced to the ninth century but it was officially introduced into the Byzantine discipline by the Synod of Constantinople in 1166.

Liturgically speaking, the Feast has one day of pre-festivity and eight days of post-festivity during which time the mysteries of Mary’s wondrous death and Her Glorious assumption to heaven are celebrated. The Vespers of the Feast, celebrated with Litija, repeatedly implore the intercession of the Mother of God: “O Lady, do not forget the kinship with those who commemorate your all-holy Dormition with faith.” (Stichera of Litija)

Accord to an old custom, flowers and medicinal herbs are blessed after the Divine Liturgy on the Feast of the Dormition. This custom most probably originated from the traditional belief that after Mary’s glorious assumption into heaven, Her holy tomb was filled with a “heavenly fragrance” and flowers. (St Germanus, 1 Hom on Dormition.) The herbs, used by our people as natural medicine, are blessed in commemoration of the numerous healings and extraordinary graces bestowed on the pilgrims at Mary’s tomb. (St John Damascene, Hom. on Dor 1,13)

(Tomb of the Virgin Mary at Gethsemane)

The blessing of herbs on the Feast of Dormition was introduced by the Fathers to combat he superstitious incantations and charlatanism among our people. Preaching at the tomb of Mary, St. John Damascene reminded the people that: “Divine power is not circumscribed by any place and neither is the inexhaustible goodness of the Mother of God. For if the graces were restricted only to Her tomb, only a few people would gain them. Now Her graces are poured out in every place throughout the world.” (Hom. on Dom 2,19)

In his Homily on the Dormition, St. John Damascene makes the Tomb of Mary talk:

“Why do you seek in the tomb what has been assumed into heaven? Why do you exact from me an account of Her dissolution? I had no power to go against the divine command. Leaving the winding sheet, that holy and sacred body, which filled me with myrrh, sweet fragrance and holiness, has been caught up and has departed with all the power of heaven accompanying it. Now the angels keep watch over me. Now the divine grace dwells in me. I have become a well of healing for the sick,  defense against demons, a refuge to those who fly to me. Draw near in faith, you people, and you will receive grace in streams.” (Hom. on Dormition 11,17)

(Byzantine Leaflet Series No.11, August 1979, Byzantine Seminary Press)