The Liturgy of the Word

Ecclesia means assembly.

Assembly of celebrants and people is the first liturgical act of the Eucharist. It is more than just the beginning of the service. It is the foundation of the Eucharist as the sacrament of unity. This is why we strive to arrive on time and refrain from constantly entering and leaving the church during the service. From the time the celebrant begins, “Blessed is the Kingdom of the Father and of the Son and of the Holy Spirit,” and the people respond, “Amen,” each individual has made a commitment to leave behind earthly cares and participate in this assembly, this eternal movement, into and in the Kingdom of God.

The Great Litany

“In peace let us pray to the Lord.”

It is only in peace that we can be united together in the Kingdom of God. This is the peace which surpasses all understanding. Phil. 4:7.

“For the peace from above and for the salvation of our souls.”

In the Church we are given the peace of Christ, which can only come from God and we are called to make this peace of Christ be the leaven sown in the world that might leaven the whole lump. I Col. 5:6.

“For the welfare of the holy churches of God … and for the union of all.”

This unity of all creation in God is the ultimate aim of this service.

“For this holy house and for those who enter with faith, reverence, and the fear of God.”

This is the condition for our genuine participation in the prayers and the sacrament.

“For the episcopate, for all the clergy and the people.”

All who manifest the body of Christ here and now.

“For this country, for this city, for the authorities, for all people, for seasonable weather, for the abundance of the fruits of the earth, for travelers by land or sea, for the sick and the suffering, for captives, for our deliverance from all affliction, danger, and necessity.”

Our prayer extends to and embraces all humankind, all life, all nature, the entire cosmos. The Church intercedes for all of creation.

“Commemorating our most holy, most pure, most blest Lady Theotokos … and all the saints.”

This last petition confirms for us that it is the whole Church with the Theotokos at her head that has now assembled together to celebrate and give thanks for this life in Christ our God.

The Great Litany is followed by three Antiphons. In the Byzantine Cathedral Rite these were sung as the people entered the Church. While these hymns are sung the priest says three prayers: The first confessing the incomprehensible glory and power of God, who made it possible for us to know and worship Him. The second affirming that this community is His people and His inheritance. The third asking God to give us in this life the knowledge of Truth and in the world to come life eternal.

In the Byzantine Cathedral Rite the clergy entered after the people had already gathered together with the singing of the Antiphons. This rite is preserved in our own pontifical liturgy when the bishop enters and is vested in the midst of the people. He does not enter the altar until the Little Entrance.

Everything that occurs between the beginning of the service and the Little Entrance; litanies, antiphons, troparia, and kontakia, serves to bring us in from the world and unite us together with Christ our Lord in His Kingdom.

At this point the deacon says to the priest:

“Master, bless the holy entrance.”

And the priest responds:

“Blessed is the entrance of you holy ones, always, now and ever and unto the ages of ages. Amen.”

The deacon then calls to the people:

“Wisdom! Let us be attentive!”

And the people respond with the hymn:

“Come let us worship and bow down before Christ, Son of God,
risen from the dead, save us who sing to you. Alleluia!”

This movement forward and upwards with Christ has now brought us into the presence of our heavenly Father. We have entered into the Kingdom of God with the Son of God and are now bowing down before Him.

As a sign of our presence in the Kingdom of God we now sing the hymn:

“Holy God, Holy Mighty, Holy Immortal.”

This is the hymn sung by the Angels at the heavenly throne. It is now that we are ready to hear the Word of God. This is the climax of the Liturgy of the Word. We hear the reading of the Epistle by a layman, the reading of the gospel by the deacon, and the sermon by the priest. In this way all orders of the Church take an active part in the Liturgy of the Word.

The Liturgy of the Word concludes with the Augmented Litany, prayers for the Catechumens, the dismissal of the Catechumens, and prayers for the faithful. Here we turn to the immediate needs of the congregation and the care of all its members and those who seek to become members. Although the Catechumens no longer leave the service, the dismissal should remind us of the high calling and privilege of being a member of the faithful and of the great responsibility this membership calls us to. We are now ready to begin the celebration of the Eucharist.