Blessed is he whose transgression is forgiven, whose sin is covered (Psalm 32:1). Fear, confusion, weakness, infirmity and darkening of the mind are born of sin. By sin, a man provokes others against himself, confuses his own conscience, attracts demons to himself, and gives them weapons against himself. By sin, a man separates himself from God, estranges himself from his guardian angel, and walls himself off from the source of all good. The committing of sin signifies a declaration of war against God and all godly powers. This is more preposterous than if a withered autumn leaf were to declare war on the wind. And, indeed, the most preposterous thing of all occurs: a man declares war on God! This declaration alone guarantees ruin and destruction for a man if he does not quickly come to himself, repent and flee to God for mercy. The great King David was well aware of the terrible predicament of the sinner, and he himself experienced it. He felt inexpressible fear, confusion, weakness and loneliness; he felt the arrows of men and the arrows of demons. But, realizing his horrible situation, David acknowledged his sin, prostrated himself in ashes before God, soaked the ground with tears of repentance and words of anguish that burned like fire, and prayed to the merciful God to forgive him. And, when all was forgiven him, he felt inexpressible blessedness. This blessedness of the forgiven soul he could not express in words. He could only declare, confirm and assure us of the condition of sinfulness and the condition of forgiveness from God, based on his direct experience of both conditions: Blessed is he whose transgression is forgiven, whose sin is covered (Psalm 32:1). What is this blessing? Freedom, courage, indescribable joy, power, strength, clarity of thought, peace of conscience, hope in God, hymnody to God, love for one's neighbors, and meaning to one's life! In other words: light, joy and strength are the blessing. This is the blessing that one who is forgiven of sin feels here on earth. If this is so, then what is the blessing that awaits him in heaven, that eye hath not seen, nor ear heard, neither have entered into the heart of man (I Corinthians 2:9)? O Lord our God, forgive us our transgressions by Thine infinite mercy, and cover our sins! To Thee be glory and praise forever. Amen.
Be angry with yourself, brethren, and sin no more. Be angry at your sins of thoughts and deeds, and sin no more. Be angry with Satan the father of lies (John 8:44), and no longer do his will. Be angry at sin in the world and the trampling of God's holy Church by godless men, but beware that you do not cure sin by sin. Be angry with your friends when they sin; but be angry with the intention to correct them, and not to embitter them even more. The anger of a friend toward a friend, and the anger of parents toward their children-and of God toward men-is not a storm that uproots the tree but a wind that strengthens the tree, and rids it of rotten fruit so that the healthy fruit will increase in number and beauty. But let your anger have measure, so that it may be healing and not poisonous. In order to have this kind of control, keep God before you in your anger. There is no stronger containment for anger than God. All anger that is not in the name of God and God's righteousness is a sin. Do not become angry for the sake of idleness, but become angry for that at which God is angered. If your will is firmly set in God's law, you will always know when it is necessary to be angry, and how much is needed. This cannot be expressed entirely in words, nor can it even be explained to the uneducated. Anger, in its place, acts as mercy does in its place. O my brethren, do you see how various powers are placed in our souls, and man, by his free will, can utilize them for life or death? Anger toward oneself can never be recommended enough. Here is a wonderful example: the more a man learns to be angry with himself, the less he is angry with others. Carried away with anger at his own weaknesses, he either does not see the weaknesses of others, or when he does see them, he judges them kindly.
O Lord God, Thou only righteous One, implant in us the remembrance of the Day of Thy righteous anger, so that we may protect ourselves from spiritual sin. To Thee be glory and praise forever. Amen.
In Optina, during the time of Elder Macarius, there was a monk who often came to the Elder for advice, obviously with a sincere desire for correction. The Elder told him that the closest path to perfection is the unceasing practice of the Jesus Prayer.
“Why that prayer in particular, Batiushka (father)?” objected the monk. “After all, there’s nothing said about it in the Gospels.”
“And do you read the Gospels?”
“Of course – a chapter a day.”
“Well, if you read them, then you must remember the words of the Savior, ‘In My Name shall they cast out devils’.”
The monk began to practice the Jesus Prayer. Some time later he again came to Fr. Macarius with sorrow.
“Well, what is it, brother?” asked the Elder.
“I’m doing the Jesus Prayer, Father, but what kind of benefit can there be from it if I pronounce it only with my lips, not understanding what I’m saying? My mind keeps running off.”
“You may not understand,” said the Elder, “but then again, the demons understand and tremble. Be at peace, brother, and continue the Prayer according to your strength.”
A little time went by after this conversation and the monk came to see the Elder. With joy he informed him that the Jesus Prayer had revealed the mysteries of God to him.
The Elder said to him, “Don’t pay attention to it and don’t attach any importance to it.”
Soon the monk again informed Fr. Macarius about those spiritual gifts which the Jesus Prayer grants one, and again the Elder forbade him to attach any meaning to it. But to others Fr. Macarius reported what a great mercy of God the brother had been make worthy of in such a short time. They objected, “But so-and-so has been doing the Jesus Prayer for many years and has no revelations. What’s the cause of this?”
The head or chief of the virtues is prayer; their foundation is fasting. Fasting is constant moderation in food with prudent discernment in its use. Proud man! You think so much and so highly of your mind, while all the time it is in complete and constant dependence on your stomach. The law of fasting, though outwardly a law for the stomach, is essentially a law for the mind. The mind, that sovereign ruler in man, if it wishes to enter into its rights of autocracy and retain them, must first submit to the law of fasting. Only then will it be constantly alert and bright; only then can it rule over the desires of the heart and body. Only with constant vigilance and temperance can the mind learn the commandments of the Gospel and follow them. The foundation of the virtues is fasting. Newly-made man when placed in paradise was given a single commandment, a commandment concerning fasting. Of course, only one commandment was given because that was sufficient to have kept primitive man in his innocence. The commandment did not speak of the quantity of food, but only prohibited a kind or quality. Let those who recognize a fast in quantity of food only and not in quality be silent. By devoting themselves to a practical study of fasting, they will see the significance of the quality of the food.
So important was the law of fasting declared by God to man in paradise that with the commandment was pronounced a threat of punishment for breaking it. The punishment consisted in the striking of men with eternal death.
And now a sinful death continues to strike the breakers of the holy commandment of fasting. He who does not observe moderation and due discernment in food cannot preserve virginity or chastity, cannot control anger, yields to sloth, despondency and sorrow, becomes a slave of vainglory and an abode of pride which gets into a man through his carnal state, which is caused most of all by luxurious and nourishing food. The commandment to fast was renewed or confirmed by the Gospel. “Take heed to yourselves lest your hearts be weighed down with excessive eating and drinking,” said the Lord. Overeating and drinking impart corpulence or grossness not only to the body, but to the mind and heart as well; that is, they reduce a person to a carnal state of soul and body.
Fasting, on the contrary, leads a Christian to a spiritual state. A person who is purified by fasting is humble in spirit, chaste. modest, silent, refined in the feelings of his heart and mind, light in body, fit for spiritual labors and contemplation, apt to receive divine grace.
The carnal man is completely immersed in sinful pleasures. He is sensual in body, in heart and in mind He is incapable not only of spiritual joy and of receiving divine grace, but even of spiritual occupations. He is nailed to the earth, wallowing in materiality, spiritually dead while alive. “Woe to you who are full now, for you shall hunger!” (Lk. 6, 25). Such is the message of the World of God to breakers of the commandment of holy fasting. How will you nourish yourself in eternity when you have learnt here only to glut yourself with material foods and material pleasures which do not exist in heaven? What will you feed on in eternity when you have not tasted one of the good things of heaven? How can you eat and enjoy the good things of heaven when you have acquired no taste or sympathy for them, in fact have only acquired aversion for them? The daily bread of Christians is Christ. Uncloying repletion with this bread is the saving satiety and delight to which all Christians are invited. Be insatiably filled with the Word of God; be insatiably filled with the doing of Christ’s commandments; be insatiably filled with the table “prepared against those who trouble you,” and be inebriated “with the strong chalice” (Ps. 22, 5). “Where are we to begin,” says St. Macarius the Great,** “we who have never engaged in searching our hearts? Let us stand outside and knock with prayer and fasting, as the Lord commanded; ‘Knock and it will be opened to you’ ” (Mat. 7. 7). This work which is proposed to us by one of the greatest teachers of monasticism was a work of the Holy Apostles. From the midst of it they were granted to hear the Spirit’s messages. “While they were serving* the Lord and fasting,” says the writer of their acts, “the Holy Spirit said: Set apart for Me Barnabas and Saul for the work to which I have called them. Then after fasting and praying they laid their hands on them and sent them off” (Acts 13, 2). From the midst of their effort in which fasting was combined with prayer the Spirit’s command concerning the call of the Gentiles to Christianity was heard. Wonderful union of fasting with prayer! Prayer is powerless unless it is based on fasting, and fasting is fruitless unless prayer is built upon it. Fasting frees a person from fleshly passions, while prayer wrestles with the passions of the soul and, having conquered them, it penetrates and permeates the person’s whole constitution, and purifies it. Into the purified spiritual temple it introduces God. He who sows his land without working it wastes his seed and instead of wheat reaps thorns. So too if we sow seeds of prayer without refining our flesh, instead of righteousness we shall produce sin. Our prayer will be ruined and robbed by various thoughts and fantasies, it will be defiled by sensual feelings. Our flesh came from the earth and unless it is cultivated like the earth it can never produce the fruit of righteousness. On the other hand if anyone works his land with great care and at great expense but leaves it unsown, it will be covered with a thick crop of weeds. So if the body is refined by fasting but the soul is not cultivated by prayer, reading and humility, then fasting becomes the parent of numerous weeds — passions of the soul: pride, vainglory, scorn. What is the passion of gluttony and drunkenness? Having lost regularity (that is, a sense of what is right and lawful), the natural craving for food and drink demands a much greater quantity and more varied quality than is needed for the maintenance of life and the bodily powers, and becomes a passion. Excessive food acts on the bodily powers in a way that is the reverse of its natural purpose; it acts harmfully, weakening and destroying them. The craving for food is satisfied by a simple table and by refraining from excess and delight in food. First, excess and delight must be abandoned; in this way the desire for food is refined and reduced to order. But when desire becomes normal, it is satisfied with simple food. On the other hand when the craving for food is satisfied with excess and delight it is coarsened. To arouse it we resort to a variety of tasty foods and drinks. At first our desire seems satisfied; then it becomes capricious, and finally it turns into a morbid passion constantly seeking repletion and pleasure, and never satisfied. Having resolved to consecrate ourselves to the service of God, let us make fasting the foundation of our effort. The essential quality of every foundation should be an unshakable firmness; otherwise it will be impossible to construct a building on it, however solid the building itself may be. So let us never on any account, on any pretext whatever, allow ourselves to break our fast by overeating, and especially by drunkenness. The use of food once a day not to repletion is regarded by the Holy Fathers as the best fast. Such a fast does not weaken the body by prolonged abstinence or overload it with excessive food, but keeps it fit for soul-saving activity. Such a fast presents no glaring peculiarity, and therefore the person fasting has no cause for boasting, to which people are so prone on account of virtue itself, especially when it stands out sharply. Those engaged in physical labors or who are so weak in body that they cannot content themselves with the use of food once a day should eat twice. Fasting is for man, not man for fasting. But however often food is used, whether frequently or infrequently, satiety is strictly forbidden; it makes a person unfit for spiritual labours, and opens the door to other carnal passions. Immoderate fasting — that is, prolonged excessive abstinence from food — is not approved by the Holy Fathers. From inordinate fasting and the exhaustion which results from it, a person becomes unfit for spiritual labours, frequently turns to gluttony, and often falls into the passion of boasting and pride.
Very important is the quality of food. The forbidden fruit of Paradise, although it was beautiful in appearance and tasted delicious, had a fatal effect on the soul. It imparted to it a knowledge of good and evil, and thereby ruined the innocence in which our first parents were created. And now food continues to have a powerful effect on the soul, which is particularly noticeable in the use of wine. This effect of food is due to its diverse action on the flesh and blood, and to the fact that the vapors and gases produced by it rise from the stomach into the brain and affect the mind. For this reason all intoxicating drinks are forbidden to the ascetic, since they deprive the mind of soberness and vigilance, and so of victory in the war of thought. The defeated mind, especially when it has been defeated by sensual thoughts in which it has taken pleasure, is deprived of spiritual grace. What was acquired by many protracted labours is lost in a few hours, in a few minutes.
“A monk should not use wine at all,” said Saint Poemen the Great. This rule ought to be followed by every pious Christian who wishes to preserve his chastity and virginity. The Holy Fathers followed this rule, and if they did use wine, it was extremely seldom and with the greatest moderation. Heating foods should be banished from the table of the abstinent since they arouse bodily passions. Such are pepper, ginger and other spices. The most natural food is that which was assigned to man by the Creator immediately after his creation — food of the vegetable kingdom. God said to our fist parents: “Behold I have given you every seed-bearing plant, the sowing seed which is on the whole earth; and every tree which has within it the fruit of seminal seed shall be to you for food” (Gen. 1, 29). It was only after the flood that the use of meat was allowed (Gen. 9, 3). Vegetable food is the best for an ascetic. It is less heating for the blood and less fattening for the flesh. The vapors and gases it produces and which rise to the brain affect it less. Finally it is the most wholesome because it produces less mucus in the stomach. For these reasons, when vegetable food is used, it is particularly easy to preserve purity and mental alertness, and the power of the mind over the whole man; also the passions act more feebly, and the person is more capable of engaging in the labours of piety. Fish foods, especially those prepared from large sea fish, are of quite another kind. They act more perceptibly on the brain, fatten the body, heat the blood, and fill the stomach with harmful mucus, specially when they are frequently or constantly used. These effects are incomparably more violent in the case of meat. It has an extremely fattening effect on the flesh, it causes a special corpulency, and heats the blood. The vapors and gases it produces are very oppressive to the brain. For this reason it is not used at all by monks. It is the prerogative of people living in the world who are always engaged in hard physical labor. But even for them the constant use of meat is harmful. “What!” at this point would-be wiseacres exclaim, “Meat is allowed man by God, and do you forbid its use?” To this we reply in the words of the Apostle, “All things are lawful for me, but not all things are helpful. All things are lawful for me, but not all things edify” (1 Cor. 10, 23). We decline from the use of meat not because we regard it as unclean but because it produces a special corpulence in our whole constitution and hinders spiritual progress. Holy Church, by her wise rules and regulations, has allowed Christians living in the world to use meat. Yet she does not allow its constant use, but has divided the year into seasons of meat-eating and seasons of abstinence from meat in which the Christian is detached from his meat-eating. This fruit of the fasts can be discovered by experience by everyone who keeps them. For those living the monastic life the use of meat is forbidden. In its place the use of milk foods and eggs is permitted during the seasons of meat-eating. At certain times and on certain days the use of fish is permitted them. But mostly they can use only vegetable food. Vegetable food is used almost exclusively by the most zealous ascetics and exponents of piety, especially those who have felt within them the movement of the Spirit of God,* on account of the convenience mentioned above and the cheapness of this food. For drink they use only water and avoid not only heating and intoxicating beverages but even nourishing ones like all the drinks made from bread. The rules of fasting are appointed by the Church with the object of helping her children and to supply direction for the whole of Christian society. At the same time it is prescribed for everyone to examine himself with the help of an experienced and discerning spiritual father and not to. impose upon himself a fast which is beyond his strength. We repeat — fasting is for man, and not man for fasting. Food given for the support of the body should not be used to destroy it. “If you control your stomach,” said Saint Basil the Great, “you will mount to Paradise; but if you do not control it, you will be a victim of death.”* Here by the name Paradise should be understood a state of grace and prayer, and by death a passionate condition. A state of grace during our life on earth serves as a pledge of our eternal beatitude in the heavenly Eden. A fall into the power of sin and into a state of spiritual deadness serves as a pledge of our fall into the abyss of hell for eternal torment.
Glory to Thee, O God; glory to Thee, O God; glory to Thee, O God.
ANONYMOUS
I thank Thee, O Lord my God, that Thou hast not rejected me, a sinner, but hast deemed me worthy to be a communicant of Thy holy Mysteries. I thank Thee that Thou hast deemed me worthy, unworthy though I am, to partake of Thine immaculate and heavenly Gifts. But, O Master Who lovest mankind, Who didst die for us and rise again and didst grant us these Thy dread and life-creating Mysteries for the benefit and sanctification of our souls and bodies, grant also that these may be unto me for the healing of both soul and body, for the averting of everything hostile, for the enlightenment of the eyes of my heart, for the peace of the powers of my soul, for faith unashamed, for love unfeigned, for the plenitude of wisdom, for the keeping of Thy commandments, for an increase of Thy Divine Grace, and for the attainment of Thy Kingdom; that, being kept by them in Thy holiness, I may ever remember Thy Grace, and no longer live for myself, but for Thee, our Master and Benefactor. And thus, when I have passed from this life in the hope of life eternal, may I attain to everlasting rest where unceasing is the sound of those who keep high festival, and unending the delight of those who behold the ineffable beauty of Thy countenance. For Thou art the true desire and the unutterable gladness of them that love Thee, O Christ our God, and all creation praiseth Thee unto the ages. Amen.
A PRAYER OF SAINT BASIL THE GREAT
O Master, Christ God, King of the ages and Creator of all, I thank Thee for all the good things Thou hast granted me and for the participation in Thine immaculate and life-creating Mysteries. I pray Thee, therefore, O Good One Who lovest mankind, guard me under Thy shelter and in the shadow of Thy wings; and grant that with a pure conscience till my last breath I may worthily partake of Thy holy Gifts unto forgiveness of sins and life everlasting. For Thou art the Bread of life, the Well-spring of holiness, and the Giver of all that is good; and unto Thee do we send up glory, with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.
A PRAYER OF SAINT SYMEON METAPHRASTES
O Thou Who givest me willingly Thy Flesh for food, Thou Who art fire, and dost consume the unworthy, scorch me not, O my Maker, but rather pass through me for the right ordering of my members, into all my joints, my reins, and my heart. Burn up the thorns of all mine offences. Purify my soul; sanctify my mind; make firm my knees and bones; enlighten the simple unity of my five senses; nail down the whole of me with Thy fear. Ever shelter, protect, and keep me from every soul-corrupting deed and word. Purify, and cleanse, and order me aright; make me comely, give me understanding, and enlighten me. Show me forth as the habitation of the only Spirit, and no longer as a habitation of sin, that as Thine abode from the entrance in of Thy Communion every evil-doer and passion may flee from me like fire. As intercessors I bring to Thee all the sanctified: the ranks of the Incorporeal Powers, Thy Forerunner, the wise Apostles, and further, Thy pure and immaculate Mother. The prayers of these receive, O my compassionate Christ, and make of me who worship Thee a child of light. For Thou alone art our sanctification, O Good One, and the illumination of our souls; and to Thee, as to our God and Master, do we, each day, as is fitting, all send up glory.
ANONYMOUS
May Thy holy Body, O Lord Jesus Christ our God, be unto me for eternal life, and Thy precious Blood for the forgiveness of sins. And may this Eucharist be unto me for joy, health, and gladness; and in Thy dread second coming, make me, the sinner, worthy to stand at the right hand of Thy glory, by the intercessions of Thine all-immaculate Mother and of all Thy Saints. Amen.
ANONYMOUS
TO THE MOST HOLY THEOTOKOS
O All-Holy Lady Theotokos, the light of my darkened soul, my hope and protection, my refuge and consolation, and my joy, I thank thee that thou hast deemed me, the unworthy one, worthy to be a communicant of the immaculate Body and the precious Blood of thy Son. But do thou who gavest birth to the true Light, enlighten the noetic eyes of my heart. O thou who didst conceive the Source of immortality, give life to me who am dead in sin. O thou who art the compassionately loving Mother of the merciful God, have mercy on me and give me compunction and contrition of heart, humility in my reasonings, and the recall of my thoughts from their captivity. And deem me worthy, till my last breath, to receive without condemnation the sanctification of the immaculate Mysteries unto healing of both soul and body; and grant me tears of repentance and confession, that I may hymn and glorify thee all the days of my life. For blessed art thou and glorified unto the ages.
Priest: For blessed art thou and glorified unto the ages.
Reader: For blessed art thou and glorified unto the ages. Amen.
Proestos: Now lettest Thou Thy servant depart in peace, O Master, according to Thy word, for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples: a light of revelation for the nations, and the glory of Thy people Israel.
Reader: (if a Hierarch is present: Eis polla ete, Despota)
Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3x)
Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.
All-Holy Trinity, have mercy on us. Lord, be gracious unto our sins; Master, forgive our iniquities; Holy One, visit and heal our infirmities, for Thy Name’s sake.
Lord, have mercy. (3x)
Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.
Our Father, Which art in the Heavens, hallowed by Thy name, Thy Kingdom come, Thy will be done, on earth as it is in Heaven. Give us this day our daily bread, and forgive us our debts, as we forgive our debtors; and lead us not into temptation, but deliver us from the Evil One.
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.
Reader: Amen.
If the Divine Liturgy of Saint John Chrysostomos was celebrated, say:
Apolytikion
The Grace of thy mouth, shining forth like a beacon-fire, hath illumined the inhabited earth; it hath laid up for the world treasures of non-avariciousness, and hath shown us the height of humility; but as thou instructest us with thy words, O Father John Chrysostomos, intercede with Christ God, the Word, that our souls be saved.
Kontakion
From Heaven hast thou received Grace Divine, and with thy lips dost thou teach all men to adore the One God in Trinity. O John Chrysostomos, all-blessed Saint, we rightly praise thee, for thou art our Teacher, in that thou dost reveal things Divine.
But if the Divine Liturgy of Saint Basil the Great was celebrated, say:
Apolytikion
Thy sound hath gone forth into all the earth, for it hath received thy word, whereby thou hast taught the Faith in a God-befitting manner, hast made manifest the nature of existing things, and hast adorned the ways of men. O namesake of the Royal Priesthood, Holy Father Basil, intercede with Christ our God, that our souls be saved.
Kontakion
Thou hast shown thyself to be an unshakable foundation of the Church, dispensing unto all mortals an inviolate lordship, sealing it with thy dogmas, O Holy Basil, thou revealer of Heavenly things.
Lord, have mercy. (12x)
Glory to the Father, and to the Son, and to the Holy Spirit, both now and ever, and unto the ages of ages. Amen.
More honorable 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.
In the Name of the Lord, Father (Master) bless.
Priest: May Christ our true God… (Small Dismissal).
The Choir then chants the concluding hymns.
Priest: Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us.
Choir: Amen.
In Bright Week:
After “for blessed and most glorified art thou, unto the ages of ages. Amen.”
Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life. (3x)
Jesus, having risen from the grave, as He foretold, hath granted us life everlasting and great mercy.
Lord, have mercy. (3x) Bless.
Priest: May He Who arose from the dead… (Short Dismissal).
The Choir then chants the concluding hymns.
Priest: Christ is risen from the dead, tramping down death by death, and upon those in the tombs bestowing life.
In the Name of the Father and of the Son, and of the Holy Spirit. Amen. Glory to Thee, our God, glory to Thee. Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of good gifts and Giver of Life, come and abide in us, and cleanse us of all impurity, and save our souls, O Good One. Holy God, Holy Mighty, Holy Immortal One, have mercy on us. (Thrice) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen. Most Holy Trinity, have mercy on us. O Lord, wash away our sins. O Master, pardon our transgressions. O Holy One, visit and heal our infirmities for Thy Name's sake. Lord, have mercy. (Thrice) Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and to the ages of ages. Amen. Our Father, Who art in heaven, hallowed be Thy Name. Thy Kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation; but deliver us from the evil one. For Thine is the kingdom, the power and the glory, of the Father, and of the Son and of the Holy Spirit, now and ever, and to the ages of ages. Amen. Lord, have mercy. (12 times). O come let us worship God our King. O come let us worship and fall down before Christ, our King and God. O come let us worship and fall down before Christ Himself, our King and our God. Then the following Psalms: 23, 24, 116: 10-19 (King James text); 22, 23, 115 (Septuagint).
Psalm 22.
The Lord is my Shepherd, and will deny me nothing. He has settled me in a green pasture, and nourished me beside refreshing water. He has converted my soul, and led me in the paths of righteousness for His Name's sake. For even though I walk in the midst of the shadow of death, I will fear no evil, for Thou art with me. Thy rod and Thy staff have comforted me. Thou hast prepared a table before me in the face of those who trouble me. Thou hast anointed my head with oil. And Thy chalice which inebriates me, how glorious it is! And Thy mercy will follow me all the days of my life. And I shall dwell in the house of the Lord throughout the length of my days.
Psalm 23.
The earth is the Lord's and all that is in it, the world and all who dwell in it. He has set it on the seas, and prepared it on the rivers. Who will ascend the mountain of the Lord, or who will stand in His holy place? He who has clean hands and a pure heart, who has not set his mind on vanity or sworn deceitfully to his neighbour. He will receive a blessing from the Lord, and mercy from God his Saviour. These are the kind who seek the Lord, who seek the face of the God of Jacob. Lift up your gates, you princes, and be lifted up, you eternal doors, and the King of Glory will enter. Who is this King of Glory? The Lord strong and mighty, the Lord mighty in battle. Lift up your gates, you princes, and be lifted up, you eternal doors, and the King of Glory will enter. Who is this King of Glory? The Lord of Hosts, He is the King of Glory.
Psalm 115.
I believed and so I spoke; but I was deeply humiliated. I said in my madness: every man is a liar. What shall I give in return to the Lord for all that He has given me? I will receive the cup of salvation and call on the Name of the Lord. I will pay my vows to the Lord in the presence of all His people. Precious in the sight of the Lord is the death of His Saints. O Lord, I am Thy slave; I am Thy slave and son of Thy handmaid. Thou hast broken my bonds asunder. I will offer Thee the sacrifice of praise, and will pray in the Name of the Lord. I will pay my vows to the Lord in the presence of all His people, in the courts of the Lord's house, in the midst of thee, O Jerusalem. Glory to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of ages. Amen. Alleluia, Alleluia, Alleluia. Glory to Thee, O God. (Thrice) Lord, have mercy (Thrice). And then the following prayers: Overlook my faults, O Lord Who wast born of a Virgin, and purify my heart, and make it a temple for Thy spotless Body and Blood. Let me not be rejected from Thy presence, O Thou Who hast infinitely great mercy. Glory to the Father, and to the Son, and to the Holy Spirit. How can I who am unworthy dare to come to the communion of Thy Holy Things? For even if I should dare to approach Thee with those who are worthy, my garment betrays me, for it is not a festal robe, and I shall cause the condemnation of my sinful soul. Cleanse, O Lord, the pollution from my soul, and save me as the Lover of men. Now and ever, and unto the ages of ages. Amen. Great is the multitude of my sins, O Mother of God. To thee, O pure one, I flee and implore salvation. Visit my sick and feeble soul and intercede with thy Son and our God, that He may grant me forgiveness for the terrible things I have done, O thou who alone art blessed. On Holy and Great Thursday the following is read: When Thy glorious Disciples were enlightened at the Supper by the feet-washing, then impious Judas was darkened with the disease of avarice, and he delivered Thee, the Just Judge, to lawless judges. See, O lover of money, this man through money came to hang himself. Flee the insatiable desire which dared to do such things to the Master. O Lord, Who art good towards all, glory to Thee. Lord, have mercy. (40 times) Prostrations as desired. Then these prayers:
First Prayer of St. Basil the Great
O Sovereign Lord Jesus Christ our God, source of life and immortality, Who art the Author of all creation, visible and invisible, the equally everlasting and co-eternal Son of the eternal Father, Who through the excess of Thy goodness didst in the last days assume our flesh and wast crucified for us, ungrateful and ignorant as we were, and didst cause through Thy own Blood the restoration of our nature which had been marred by sin: O immortal King, accept the repentance even of me a sinner, and incline Thine ear to me and hear my words. For I have sinned, O Lord, I have sinned against heaven and before Thee, and I am not worthy to gaze on the height of Thy glory; for I have provoked Thy goodness by transgressing Thy commandments and not obeying Thy orders. But Thou, O Lord, in Thy forbearance, patience, and great mercy, hast not given me up to be destroyed with my sins, but Thou awaitest my complete conversion. For Thou, O Lover of men, hast said through Thy Prophet that Thou desirest not the death of the sinner, but that he should return to Thee and live. For Thou dost not will, O Lord, that the work of Thy hands should be destroyed, neither dost Thou delight in the destruction of men, but Thou desirest that all should be saved and come to a knowledge of the Truth. Therefore, though I am unworthy both of heaven and earth, and even of this transient life, since I have completely succumbed to sin and am a slave to pleasure and have defaced Thy image, yet being Thy work and creation, wretch that I am, even I do not despair of my salvation and dare to draw near to Thy boundless compassion. So receive even me, O Christ Lover of men, as the harlot, as the thief, as the publican, and as the prodigal; and take from me the heavy burden of my sins, Thou Who takest away the sin of the world, Who healest men's sicknesses, Who callest the weary and heavy laden to Thyself and givest them rest; for Thou camest not to call the righteous but sinners to repentance. And purify me from all defilement of flesh and spirit. Teach me to achieve perfect holiness in the fear of Thee, that with the clear witness of my conscience I may receive the portion of Thy holy Things and be united with Thy holy Body and Blood, and have Thee dwelling and remaining in me with the Father and Thy Holy Spirit. And, O Lord Jesus Christ, my God, let not the communion of Thy immaculate and life-giving Mysteries be to me for condemnation nor let it make me sick in body or soul through my partaking of them unworthily; but grant me till my last breath to receive without condemnation the portion of Thy holy Things, for communion with the Holy Spirit, as a provision for eternal life, and as an acceptable defense at Thy dread tribunal, so that I too with all Thy elect may become a partaker of Thy pure joys which Thou hast prepared for those who love Thee, O Lord, in whom Thou art glorified throughout the ages. Amen.
First Prayer
of St. John Chrysostomos
O Lord my God, I know that I am not worthy or sufficient that Thou shouldest come under the roof of the house of my soul, for all is desolate and fallen, and Thou hast not with me a place fit to lay Thy head. But as from the highest heaven Thou didst humble Thyself for our sake, so now conform Thyself to my humility. And as Thou didst consent to lie in a cave and in a manger of dumb beasts, so also consent to lie in the manger of my unspiritual soul and to enter my defiled body. And as Thou didst not disdain to enter and dine with sinners in the house of Simon the Leper, so consent also to enter the house of my humble soul which is leprous and sinful. And as Thou didst not reject the woman, who was a harlot and a sinner like me, when she approached and touched Thee, so also be compassionate with me, a sinner, as I approach and touch Thee, and let the live coal of Thy most holy Body and precious Blood be for the sanctification and enlightenment and strengthening of my humble soul and body, for a relief from the burden of my many sins, for a protection from all diabolical practices, for a restraint and a check on my evil and wicked way of life, for the mortification of passions, for the keeping of Thy commandments, for an increase of Thy divine grace, and for the advancement of Thy Kingdom. For it is not insolently that I draw near to Thee, O Christ my God, but as taking courage from Thy unspeakable goodness, and that I may not by long abstaining from Thy communion become a prey to the spiritual wolf. Therefore, I pray Thee, O Lord, Who alone art holy, sanctify my soul and body, my mind and heart, my emotions and affections, and wholly renew me. Root the fear of Thee in my members, and make Thy sanctification indelible in me. Be also my helper and defender, guide my life in peace, and make me worthy to stand on Thy right hand with Thy Saints: through the prayers and intercessions of Thy immaculate Mother, of Thy ministering Angels, of the immaculate Powers and of all the Saints who have ever been pleasing to Thee. Amen.
Prayer
of St. Symeon the Translator
O only pure and sinless Lord, Who through the ineffable compassion of Thy love for men didst assume our whole nature through the pure and virgin blood of her who supernaturally conceived Thee by the coming of the Divine Spirit and by the will of the Eternal Father; O Christ Jesus, Wisdom and Peace and Power of God, Who in Thy assumption of our nature didst suffer Thy life-giving and saving Passion - the Cross, the Nails, the Spear, and Death - mortify all the deadly passions of my body. Thou Who in Thy burial didst spoil the dominions of hell, bury with good thoughts my evil schemes and scatter the spirits of wickedness. Thou Who by Thy life-giving Resurrection on the third day didst raise up our fallen first Parent, raise me up who am sunk in sin and suggest to me ways of repentance. Thou Who by Thy glorious Ascension didst deify our nature which Thou hadst assumed and didst honor it by Thy session at the right hand of the Father, make me worthy by partaking of Thy holy Mysteries of a place at Thy right hand among those who are saved. Thou Who by the descent of the Spirit, the Paraclete, didst make Thy holy Disciples worthy vessels, make me also a recipient of His coming. Thou Who art to come again to judge the World with justice, grant me also to meet Thee on the clouds, my Maker and Creator, with all Thy Saints, that I may unendingly glorify and praise Thee with Thy Eternal Father and Thy all-holy and good and life-giving Spirit, now and ever, and to the ages of ages. Amen.
First Prayer
of St. John Damascene
O Sovereign Lord Jesus Christ our God, Who alone hast authority to forgive men their sins, overlook in Thy goodness and love for men all my offences whether committed with knowledge or in ignorance, and make me worthy to receive without condemnation Thy divine, glorious, spotless, and life-giving Mysteries, not for punishment, nor for an increase of sins, but for purification and sanctification and as a pledge of the life and kingdom to come, as a protection and help, and for the destruction of enemies, and for the blotting out of my many transgressions. For Thou art a God of mercy and compassion and love for men, and to Thee we send up the glory, with the Father and the Holy Spirit, now and ever, and to the ages of ages. Amen.
Second Prayer
of St. Basil the Great
I know, O Lord, that I partake of Thy immaculate Body and precious Blood unworthily, and that I am guilty, and eat and drink judgment to myself by not discerning the Body and Blood of Thee my Christ and God. But taking courage from Thy compassion I approach Thee, for Thou hast said: "He who eats My Flesh and drinks My Blood abides in Me and I in him." Therefore have compassion, O Lord, and do not make an example of me, a sinner, but deal with me according to Thy mercy; and let these Holy Things be for my healing and purification and enlightenment and protection and salvation and sanctification of body and soul, for the turning away of every phantasy and all evil practice and diabolical activity working subconsciously in my members, for confidence and love towards Thee, for reformation of life and security, for an increase of virtue and perfection, for fulfillment of the commandments, for communion with the Holy Spirit, as a provision for eternal life, and as an acceptable defense at Thy dread Tribunal, not for judgment or for condemnation.
Prayer
of St. Symeon the New Theologian
From sullied lips, From an abominable heart, From an unclean tongue, Out of a polluted soul, Receive my prayer, O my Christ. Reject me not, Nor my words, nor my ways, Nor even my shamelessness, But give me courage to say What I desire, my Christ. And even more, teach me What to do and say. I have sinned more than the harlot Who, on learning where Thou wast lodging, Bought myrrh, And dared to come and anoint Thy feet, my Christ, My Lord and my God. As Thou didst not repulse her When she drew near from her heart, Neither, O Word, abominate me, But grant me Thy feet To clasp and kiss, And with a flood of tears As with most precious myrrh Dare to anoint them. Wash me with my tears And purify me with them, O Word. Forgive my sins And grant me pardon. Thou knowest the multitude of my evil-doings, Thou knowest also my wounds, And Thou seest my bruises. But also Thou knowest my faith, And Thou beholdest my willingness, And Thou hearest my sighs. Nothing escapes Thee, my God, My Maker, my Redeemer, Not even a tear-drop, Nor part of a drop. Thine eyes know What I have not achieved, And in Thy book Things not yet done Are written by Thee. See my depression, See how great is my trouble, And all my sins Take from me, O God of all, That with a clean heart, Trembling mind And contrite spirit I may partake of Thy pure And all-holy Mysteries By which all who eat and drink Thee With sincerity of heart Are quickened and deified. For Thou, my Lord, hast said: "Whoever eats My Flesh And drinks My Blood Abides in Me And I in Him." Wholly true is the word Of my Lord and God. For whoever partakes of Thy divine And deifying Gifts Certainly is not alone, But is with Thee, my Christ, Light of the Triune Sun Which illumines the world. And that I may not remain alone Without Thee, the Giver of Life, My Breath, my Life, My Joy, The Salvation of the world, Therefore I have drawn near to Thee As Thou seest, with tears And with a contrite spirit. Ransom of my offences, I beseech Thee to receive me, And that I may partake without condemnation Of Thy life-giving and perfect Mysteries, That Thou mayest remain as Thou hast said With me, thrice-wretched as I am, Lest the tempter may find me Without Thy grace And craftily seize me, And having deceived me, may seduce me, From Thy deifying words. Therefore I fall at Thy feet And fervently cry to Thee: As Thou receivedst the Prodigal And the Harlot who drew near to Thee, So have compassion and receive me, The profligate and the prodigal, As with contrite spirit I now draw near to Thee. I know, O Saviour, that no other Has sinned against Thee as I, Nor has done the deeds That I have committed. But this again I know That not the greatness of my offences Nor the multitude of my sins Surpasses the great patience Of my God, And His extreme love for men. But with the oil of compassion Those who fervently repent Thou dost purify and enlighten And makest them children of the light, Sharers of Thy Divine Nature. And Thou dost act most generously, For what is strange to Angels And to the minds of men Often Thou tellest to them As to Thy true friends. These things make me bold, my Christ, These things give me wings, And I take courage from the wealth Of Thy goodness to us. And rejoicing and trembling at once, I who am straw partake of fire, And, strange wonder! I am ineffably bedewed, Like the bush of old Which burnt without being consumed. Therefore with thankful mind, And with thankful heart, And with thankfulness in all the members Of my soul and body, I worship and magnify And glorify Thee, my God, For Thou art blessed, Now and throughout the ages.
Second Prayer
of St. John Chrysostomos
I am not worthy, O Lord and Master, that Thou shouldest enter under the roof of my soul; but since Thou in Thy love for men dost will to dwell in me, I take courage and approach. Thou commandest: I will open wide the doors which Thou alone didst create, that Thou mayest enter with love as is Thy nature, enter and enlighten my darkened thought. I believe that Thou wilt do this, for Thou didst not banish the Harlot who approached Thee with tears, nor didst Thou reject the Publican who repented, nor didst Thou drive away the Thief who acknowledged Thy Kingdom, nor didst Thou leave the repentant persecutor (Paul) to himself; but all who had been brought to Thee by repentance Thou didst set in the company of Thy friends, O Thou Who alone art blessed always, now and to endless ages. Amen.
Third Prayer
of St. John Chrysostomos
Lord Jesus Christ my God, remit, forgive, absolve and pardon the sins, offences and transgressions which I, Thy sinful, useless and unworthy servant have committed from my youth, up to the present day and hour, whether with knowledge or in ignorance, whether by words or deeds or intentions or thoughts, and whether by habit or through any of my senses. And through the intercession of her who conceived Thee without seed, the immaculate and ever-virgin Mary Thy Mother, my only sure hope and protection and salvation, make me worthy without condemnation to receive Thy pure, immortal, life-giving and dread Mysteries, for forgiveness of sins and for eternal life, for sanctification and enlightenment and strength and healing and health of soul and body, and for the blotting out and complete destruction of my evil reasonings and intentions and prejudices and nocturnal fantasies of dark evil spirits. For Thine is the kingdom and the power and the glory and the honour and the worship, with the Father and the Holy Spirit, now and ever, and to the ages of ages. Amen.
Second Prayer
of St. John Damascene
I stand before the doors of Thy sanctuary, yet I do not put away my terrible thoughts. But O Christ our God, Who didst justify the Publican, and have mercy on the Canaanite woman, and didst open the gates of Paradise to the Thief, open to me the depths of Thy love for men, and as I approach and touch Thee, receive me like the Harlot and the woman with an issue of blood. For the one received healing easily by touching the hem of Thy garment, and the other by clasping Thy sacred feet obtained release from her sins. And I, in my pitiableness, dare to receive Thy whole Body. Let me not be burnt, but receive me even as these; enlighten the senses of my soul, and burn the stains of my sins: through the intercessions of her who bore Thee without seed, and of the Heavenly Powers, for Thou art blessed to the ages of ages. Amen.
Fourth Prayer
of St. John Chrysostomos
I believe, O Lord, and I confess that Thou art truly the Christ, the Son of the Living God, Who came into the world to save sinners, of whom I am the chief. And I believe that this is Thy pure Body and Thy own precious Blood. Therefore, I pray Thee, have mercy on me and forgive my transgressions, voluntary and involuntary, in word and deed, known and unknown. And grant that I may partake of Thy Holy Mysteries without condemnation, for the remission of sins and for life eternal. Amen.
Lines of St. Symeon the Translator
Behold I approach for Divine Communion. O Creator, let me not be burnt by communicating, For Thou art Fire which burns the unworthy. But purify me from every stain. Then this Prayer: Of Thy Mystical Supper, O Son of God, accept me today as a communicant; for I will not speak of the Mystery to Thy enemies; I will not give Thee a kiss like Judas; but like the Thief do I confess Thee. Remember me, O Lord, in Thy Kingdom. And again these lines: Tremble, O man, when you see the deifying Blood, For it is a coal that burns the unworthy. The Body of God both deifies and nourishes; It deifies the spirit and wondrously nourishes the mind. And these Troparia: Thou hast ravished me with longing, O Christ, and with Thy divine love Thou hast changed me. But burn up with spiritual fire my sins and make me worthy to be filled with delight in Thee, that I may leap for joy, O gracious Lord, and magnify Thy two comings. Into the splendor of Thy Saints how shall I who am unworthy enter? For if I dare to enter the bridechamber, my vesture betrays me, for it is not a wedding garment, and as a prisoner I shall be cast out by the Angels. Cleanse my soul from pollution and save me, O Lord, in Thy love for men. And this Prayer: Sovereign Lover of men, Lord Jesus my God, let not these Holy Things be to me for judgment through my being unworthy, but for the purification and sanctification of my soul and body, and as a pledge of the life and kingdom to come. For it is good for me to cling to God and to place in the Lord my hope of salvation.
