ΟΡΘΟΔΟΞΙΑ, ΙΣΤΟΡΙΚΑ ΑΡΧΕΙΑ , ΕΚΚΛΗΣΙΟΛΟΓΙΚΑ ΘΕΜΑΤΑ, ΓΟΧ, ΑΡΧΕΙΑ ΚΑΤΕΒΑΣΜΕΝΑ ΑΠΟ ΤΗΝ ΣΕΛΙΔΑ ΠΟΥ ΠΛΕΟΝ ΔΕΝ ΥΠΑΡΧΕΙ http://genuineorthodoxchurch.net . http://neataksi.blogspot.gr

1. FROM THE ANAPHORAE OF THE ANCIENT CHURCH
REGARDING “WORTHINESS” OF HOLY COMMUNION
This can also be demonstrated by the secret prayers within Divine
Liturgy. From the early Apostolic Liturgies, right down to the various
Liturgies of the Local Churches of Jerusalem, Antioch, Alexandria,
Constantinople, Rome, Gallia, Hispania, Britannia, Cappadocia, Armenia,
Persia, India and Ethiopia, in Liturgies that were once vibrant in the Orthodox
Church, prior to the Nestorian, Monophysite and Papist schisms, as well as
those Liturgies still in common use today among the Orthodox Christians
(namely, the Liturgies of St. John Chrysostom, St. Basil the Great and the
Presanctified Liturgy of St. Gregory the Dialogist), the message is quite clear
in all the mystic prayers that the clergy and the laity are referred to as entirely
unworthy, and truly they are to believe they are unworthy, and that no action
of their own can make them worthy (i.e. not even fasting), but that only the
Lord’s mercy and grace through the Gifts themselves will allow them to
receive communion without condemnation. To demonstrate this, let us begin
with the early Apostolic Liturgies, and from there work our way through as
many of the oblations used throughout history, as have been found in ancient
manuscripts, among them those still offered within Orthodoxy today.
St. James the Brother‐of‐God (+23 October, 62), First Bishop of
Jerusalem, begins his anaphora as follows: “O Sovereign Lord our God, condemn
me not, defiled with a multitude of sins: for, behold, I have come to this Thy divine
and heavenly mystery, not as being worthy; but looking only to Thy goodness, I direct
my voice to Thee: God be merciful to me, a sinner; I have sinned against Heaven,
and before Thee, and am unworthy to come into the presence of this Thy holy
and spiritual table, upon which Thy only‐begotten Son, and our Lord Jesus Christ,
is mystically set forth as a sacrifice for me, a sinner, and stained with every spot.”
Following the creed, the following prayer is read: “God and Sovereign of
all, make us, who are unworthy, worthy of this hour, lover of mankind; that
being pure from all deceit and all hypocrisy, we may be united with one
another by the bond of peace and love, being confirmed by the sanctification of
Thy divine knowledge through Thine only‐begotten Son, our Lord and Saviour Jesus
Christ, with whom Thou art blessed, together with Thy all‐holy, and good, and
quickening Spirit, now and ever, and unto the ages of ages. Amen.”
Then right before the clergy are to partake of Communion, the
following is recited: “O Lord our God, the heavenly bread, the life of the universe, I
have sinned against Heaven, and before Thee, and am not worthy to partake of
Thy pure Mysteries; but as a merciful God, make me worthy by Thy grace,

2. without condemnation to partake of Thy holy body and precious blood, for the
remission of sins, and life everlasting.”
After all the clergy and laity have received Communion, this prayer is
read: “O God, who through Thy great and unspeakable love didst condescend
to the weakness of Thy servants, and hast counted us worthy to partake of
this heavenly table, condemn not us sinners for the participation of Thy pure
Mysteries; but keep us, O good One, in the sanctification of Thy Holy Spirit, that
being made holy, we may find part and inheritance with all Thy saints that have been
well‐pleasing to Thee since the world began, in the light of Thy countenance, through
the mercy of Thy only‐begotten Son, our Lord and God and Saviour Jesus Christ,
with whom Thou art blessed, together with Thy all‐holy, and good, and quickening
Spirit: for blessed and glorified is Thy all‐precious and glorious name, Father, Son,
and Holy Spirit, now and ever, and unto the ages of ages.”
From these prayers is it not clear that no one is worthy of Holy
Communion, whether they have fasted or not, but that it is God’s mercy that
bestows worthiness upon mankind through participation in the Mystery of
Confession and receiving Holy Communion? This was most certainly the
belief of the early Christians of Jerusalem, quite contrary to Bp. Kirykos’
ideology of early Christians supposedly being “worthy of communion” because
they supposedly “fasted in the finer and broader sense.”
St. Mark the Evangelist (+25 April, 63), First Bishop of Alexandria, in
his Divine Liturgy, writes: “O Sovereign and Almighty Lord, look down from
heaven on Thy Church, on all Thy people, and on all Thy flock. Save us all, Thine
unworthy servants, the sheep of Thy fold. Give us Thy peace, Thy help, and Thy
love, and send to us the gift of Thy Holy Spirit, that with a pure heart and a good
conscience we may salute one another with an holy kiss, without hypocrisy, and
with no hostile purpose, but guileless and pure in one spirit, in the bond of peace
and love, one body and one spirit, in one faith, even as we have been called in one hope
of our calling, that we may all meet in the divine and boundless love, in Christ Jesus
our Lord, with whom Thou art blessed, with Thine all‐holy, good, and life‐creating
Spirit, now and ever, and unto the ages of ages. Amen.”
Later in the Liturgy the following is read: “Be mindful also of us, O Lord,
Thy sinful and unworthy servants, and blot out our sins in Thy goodness and
mercy.” Again we read: “O holy, highest, awe‐inspiring God, who dwellest among
the saints, sanctify us by the word of Thy grace and by the inspiration of Thy all‐
holy Spirit; for Thou hast said, O Lord our God, Be ye holy; for I am holy. O Word
of God, past finding out, consubstantial and co‐eternal with the Father and the Holy
Spirit, and sharer of their sovereignty, accept the pure song which cherubim and
seraphim, and the unworthy lips of Thy sinful and unworthy servant, sing aloud.”

3. Thus it is clear that whether he had fasted or not, St. Mark and his
clergy and flock still considered themselves unworthy. By no means did they
ever entertain the theory that “they fasted in the finer and broader sense, that is,
they were worthy of communion,” as Bp. Kirykos dares to say. On the contrary,
St. Mark and the early Christians of Alexandria believed any worthiness they
could achieve would be through partaking of the Holy Mysteries themselves.
Thus, St. Mark wrote the following prayer to be read immediately after
Communion: “O Sovereign Lord our God, we thank Thee that we have partaken of
Thy holy, pure, immortal, and heavenly Mysteries, which Thou hast given for our
good, and for the sanctification and salvation of our souls and bodies. We pray and
beseech Thee, O Lord, to grant in Thy good mercy, that by partaking of the holy
body and precious blood of Thine only‐begotten Son, we may have faith that
is not ashamed, love that is unfeigned, fullness of holiness, power to eschew
evil and keep Thy commandments, provision for eternal life, and an
acceptable defense before the awful tribunal of Thy Christ: Through whom and
with whom be glory and power to Thee, with Thine all‐holy, good, and life‐creating
Spirit, now and ever, and unto the ages of ages. Amen.”
St. Peter the Apostle (+29 June, 67), First Bishop of Antioch, and later
Bishop of Old Rome, in his Divine Liturgy, writes: “For unto Thee do I draw
nigh, and, bowing my neck, I pray Thee: Turn not Thy countenance away from me,
neither cast me out from among Thy children, but graciously vouchsafe that I, Thy
sinful and unworthy servant, may offer unto Thee these Holy Gifts.” Again we
read: “With soul defiled and lips unclean, with base hands and earthen
tongue, wholly in sins, mean and unrepentant, I beseech Thee, O Lover of
mankind, Saviour of the hopeless and Haven of those in danger, Who callest sinners
to repentance, O Lord God, loose, remit, forgive me a sinner my transgressions,
whether deliberate or unintentional, whether of word or deed, whether committed in
knowledge or in ignorance.”
St. Thomas the Apostle (+6 October, 72), Enlightener of Edessa,
Mesopotamia, Persia, Bactria, Parthia and India, and First Bishop of Maliapor
in India, in his Divine Liturgy, conveyed through his disciples, St. Thaddeus
(+21 August, 66), St. Haggai (+23 December, 87), and St. Maris (+5 August,
120), delivered the following prayer in the anaphora which is to be read while
kneeling: “O our Lord and God, look not on the multitude of our sins, and let
not Thy dignity be turned away on account of the heinousness of our
iniquities; but through Thine unspeakable grace sanctify this sacrifice of Thine,
and grant through it power and capability, so that Thou mayest forget our many
sins, and be merciful when Thou shalt appear at the end of time, in the man whom
Thou hast assumed from among us, and we may find before Thee grace and mercy,
and be rendered worthy to praise Thee with spiritual assemblies.”

4. Upon standing, the following is read: “We thank Thee, O our Lord and
God, for the abundant riches of Thy grace to us: we who were sinful and degraded,
on account of the multitude of Thy clemency, Thou hast made worthy to celebrate
the holy Mysteries of the body and blood of Thy Christ. We beg aid from Thee for the
strengthening of our souls, that in perfect love and true faith we may administer Thy
gift to us.” And again: “O our Lord and God, restrain our thoughts, that they
wander not amid the vanities of this world. O Lord our God, grant that I may be
united to the affection of Thy love, unworthy though I be. Glory to Thee, O Christ.”
The priest then reads this prayer on behalf of the faithful: “O Lord God
Almighty, accept this oblation for the whole Holy Catholic Church, and for all the
pious and righteous fathers who have been pleasing to Thee, and for all the prophets
and apostles, and for all the martyrs and confessors, and for all that mourn, that are
in straits, and are sick, and for all that are under difficulties and trials, and for all the
weak and the oppressed, and for all the dead that have gone from amongst us; then for
all that ask a prayer from our weakness, and for me, a degraded and feeble sinner.
O Lord our God, according to Thy mercies and the multitude of Thy favours, look
upon Thy people, and on me, a feeble man, not according to my sins and my
follies, but that they may become worthy of the forgiveness of their sins
through this holy body, which they receive with faith, through the grace of
Thy mercy, now and ever, and unto the ages of ages. Amen.”
The following prayer also indicates that the officiators consider
themselves unworthy but look for the reception of the Holy Mysteries to give
them remission of sins: “We, Thy degraded, weak, and feeble servants who are
congregated in Thy name, and now stand before Thee, and have received with joy the
form which is from Thee, praising, glorifying, and exalting, commemorate and
celebrate this great, awful, holy, and divine mystery of the passion, death, burial, and
resurrection of our Lord and Saviour Jesus Christ. And may Thy Holy Spirit come, O
Lord, and rest upon this oblation of Thy servants which they offer, and bless and
sanctify it; and may it be unto us, O Lord, for the propitiation of our offences and
the forgiveness of our sins, and for a grand hope of resurrection from the dead, and
for a new life in the Kingdom of the heavens, with all who have been pleasing before
Him. And on account of the whole of Thy wonderful dispensation towards us, we
shall render thanks unto Thee, and glorify Thee without ceasing in Thy Church,
redeemed by the precious blood of Thy Christ, with open mouths and joyful
countenances: Ascribing praise, honour, thanksgiving, and adoration to Thy holy,
loving, and life‐creating name, now and ever, and unto the ages of ages. Amen.”
Finally, the following petition indicates quite clearly the belief that the
officiators and entire congregation are unworthy of receiving the Mysteries:
“The clemency of Thy grace, O our Lord and God, gives us access to these
renowned, holy, life‐creating, and Divine Mysteries, unworthy though we be.”

5. St. Luke the Evangelist (+18 October, 86), Bishop of Thebes in Greece,
in his Divine Liturgy, writes: “Bless, O Lord, Thy faithful people who are bowed
down before Thee; deliver us from injuries and temptations; make us worthy to
receive these Holy Mysteries in purity and virtue, and may we be absolved
and sanctified by them. We offer Thee praise and thanksgiving and to Thine Only‐
begotten Son and to Thy Holy Spirit, now and ever, and unto the ages of ages.
Amen.”
St. Dionysius the Areopagite (+3 October, 96), Bishop of Athens, in his
Divine Liturgy, writes: “Giver of Holiness, and distributor of every good, O Lord,
Who sanctifiest every rational creature with sanctification, which is from Thee;
sanctify, through Thy Holy Spirit, us Thy servants, who bow before Thee; free us
from all servile passions of sin, from envy, treachery, deceit, hatred, enmities,
and from him, who works the same, that we may be worthy, holily to
complete the ministry of these life‐giving Mysteries, through the heavenly
Master, Jesus Christ, Thine Only‐begotten Son, through Whom, and with Whom, is
due to Thee, glory and honour, together with Thine All‐holy, Good and Life‐creating
Spirit, now and ever, and unto the ages of ages. Amen.” Thus, it is God that offers
sanctification to mankind, purifies mankind from sins, and makes mankind
worthy of the Mysteries. This worthiness is not achieved by fasting.
In the same Anaphora we read: “Essentially existing, and from all ages;
Whose nature is incomprehensible, Who art near and present to all, without any
change of Thy sublimity; Whose goodness every existing thing longs for and desires;
the intelligible indeed, and creature endowed with intelligence, through intelligence;
those endowed with sense, through their senses; Who, although Thou art One
essentially, nevertheless art present with us, and amongst us, in this hour, in which
Thou hast called and led us to these Thy holy Mysteries; and hast made us
worthy to stand before the sublime throne of Thy majesty, and to handle the sacred
vessels of Thy ministry with our impure hands: take away from us, O Lord, the
cloak of iniquity in which we are enfolded, as from Jesus, the son of Josedec the
High Priest, thou didst take away the filthy garments, and adorn us with
piety and justice, as Thou didst adorn him with a vestment of glory; that clothed
with Thee alone, as it were with a garment, and being like temples crowned with
glory, we may see Thee unveiled with a mind divinely illuminated, and may feast,
whilst we, by communicating therein, enjoy this sacrifice set before us; and
that we may render to Thee glory and praise, together with Thine Only‐begotten Son,
and Thine All‐holy, Good and Life‐creating Spirit, now and ever, and unto the ages of
ages. Amen.” Once again, worthiness derives from God and not from fasting.
In the same Liturgy we read: “I invoke Thee, O God the Father, have mercy
upon us, and wash away, through Thy grace, the uncleanness of my evil deeds;
destroy, through Thy mercy, what I have done, worthy of wrath; for I do not

6. extend my hands to Thee with presumption, for I am not able even to look to
heaven on account of the multitude of my iniquities and the filth of my
wickedness. But, strengthening my mind in Thy loving‐kindness, grace and long‐
suffering, I crave Thy Holy Spirit, That Thou wouldst send Him upon me, and upon
these oblations, here set forth, and upon Thy faithful people, who render to Thee glory
and praise, together with Thine Only‐begotten Son, and Thine All‐holy, Good and
Life‐creating Spirit, now and ever, and unto the ages of ages. Amen.”
Again we read: “Further, according to the tradition, and Divine
recommendation of those, who were eye witnesses of Thy Mysteries, and interpreters
of Thy wonderful acts, we offer this Eucharist before Thee, O Lord, and through it we
commemorate Thy charity towards us, and the universal dispensation of Thine Only‐
begotten Son, in this world, That Thou wouldst also be reminded through it of Thy
mercy, cognate and natural to Thee, which, at all hours, is shed upon Thy creatures,
and wouldst snatch us from the wrath reserved for the wicked; and from the
punishments of those who work iniquity; and from the cruel attack of demons, who
attack our souls, when we shall go hence; and wouldst make us worthy of Thy
Kingdom, and the habitations of those who have kept Thy precept; and we will render
to Thee glory and thanksgiving, together with Thine Only‐begotten Son, and Thine
All‐holy, Good and Life‐creating Spirit, now and ever, and unto the ages of ages.
Amen.” Here we read that God is asked to make the communicants worthy.
Before partaking of Holy Communion the priest reads: “Look, O Lord,
upon Thy faithful people, who bend before Thee, and await Thy gift, and contemplate
the deposit of the Mysteries of Thy Only‐begotten Son, O God the Father. Take not
away Thy grace from us, and cast us not away from Thy ministry, and from
participation in Thy Mysteries, but prepare us, that we may be pure and without
flaw, and worthy of this feast; and that, with a blameless conscience, we may
ever enjoy His immaculate Body and precious Blood; and in a life, glorious and
endless, may recline in a spiritual habitation, and may feast at the table of Thy
Kingdom, and may render to Thee glory and praise, together with Thine Only‐
begotten Son, and Thine All‐holy, Good and Life‐creating Spirit, now and ever, and
unto the ages of ages. Amen.” Here God is asked to “prepare” the communicants,
to make them “pure and without flaw, and worthy of this feast,” and to allow
them to possess within themselves a “blameless conscience.” The communicants
believe their worthiness derives from God, and does not result from fasting.
After the entire congregation has partaken of Holy Communion, the
following prayer is read: “We give thanks to Thee, O Lord, and with grateful mind
we acknowledge Thy loving‐kindness; because, from nothing, Thou hast led us forth
to that which we are, and hast made us members of Thy household, and sons
of Thy Mysteries; and hast entrusted this religious ministry to us, and hast
made us worthy of this spiritual table. Preserve in us, O Lord, the deposit of Thy

7. Divine Mysteries, that we may frame and complete our life in Thy sight, after
the fashion of the angels; that we may be secured and inseparable through the
reception of Thy Holy Mysteries; performing Thy great and perfect will, and
may be found ready for that last consummation, and to stand before Thy Majesty, and
may be made worthy of the pleasure of Thy Kingdom, through the grace, mercy and
love towards man, of Thine Only‐begotten Son, through Whom, and with Whom, is
due to Thee, glory, honour, and dominion, with Thine All‐Holy, Good and Life‐
creating Spirit, now and ever, and unto the ages of ages. Amen.” Here we see that it
is through the Mysteries themselves that man is led towards good conduct.
St. John the Theologian (+26 September, 100), Bishop of Ephesus, in
his Divine Liturgy, writes: “Bless, O Lord, by Thy grace and abundant mercies,
these who are bent before Thee and make them worthy of the life‐creating
Mysteries and of the fellowship with the company of Thy saints, so that they may
offer Thee praise and thanksgiving and to Thine Only‐begotten Son and to Thy Holy
Spirit, now and ever, and unto the ages of ages. Amen.”
St. Hippolytus (+30 January, 236), Bishop of Old Rome, in his Divine
Liturgy writes: “Therefore, remembering his death and resurrection, we offer to Thee
the bread and the chalice, giving thanks to Thee, who hast made us worthy to
stand before Thee and to serve as Thy priests. And we pray that Thou wouldst
send Thy Holy Spirit to the oblation of Thy Holy Church. In their gathering together,
give to all those who partake of Thy Holy Mysteries the fullness of the Holy
Spirit, toward the strengthening of the faith in truth, that we may praise Thee
and glorify Thee, through Thy Son Jesus Christ, through whom to Thee be glory and
honour, Father and Son, with the Holy Spirit, in Thy Holy Church, now and ever,
and unto the ages of ages. Amen.” Thus, it is God who makes the priests worthy
to officiate, and the Mysteries themselves are what grant to the faithful “the
strengthening of the faith in truth,” to wit, a God‐pleasing conduct in Christ. By
no means is fasting considered the source of “worthiness” for clergy or laity.
St. Sixtus II, also known as St. Xystus II (+6 August, 258), Bishop of
Old Rome, in his Divine Liturgy, writes: “Make us worthy, O Lord God, to eat
Thy Holy Body and drink Thine Atoning Blood and become inheritors in Thy
heavenly Kingdom with all those who pleased Thy good will, our Lord and our God,
now and ever, and unto the ages of ages. Amen.” Thus the celebrant asks for God
to grant worthiness. By no means is worthiness considered a product of one’s
own work of fasting or human works of any other kind.
St. Gregory the Wonderworker (+17 November, 270), Bishop of
Neocaesarea in Pontus, in his Divine Liturgy, writes: “O almighty God, we offer
our prayer unto Thee and supplicate Thee, because Thou has made us worthy of
this pure and holy mystery. Through Thy divinity Thou dwells in this bread which
we receive, so let it be to those who receive of it for rejoicing and gladness, for healing

8. and help and everlasting life, for the renewal of the body and cure of the spirit and
soul. Add them to Thine inheritance in Thy heavenly Kingdom: through Thine Only‐
begotten Son, through Whom to Thee with Him and with the Holy Spirit be glory and
dominion, now and ever, and unto the ages of ages. Amen.”
Later in the same Liturgy we read: “O Creator of great lights, it is Jesus
Christ alone Who divided the light from the darkness. Keep Thy people who have
bowed their head unto Thee and who wait for blessing and good hope from Thee, so
that Thou may keep and bless them and cause their children to grow; and as often as
they receive the Holy Communion, grant it to be to them for blessing: through
Jesus Christ our Lord, through Whom to Thee with Him and with the Holy Spirit be
glory and dominion, now and ever and unto the ages of ages. Amen.”
St. Gregory the Illuminator (+30 September, 331), Bishop of
Etchmiadzin in Armenia, in his Divine Liturgy, writes: “Holy God, Thou who
restest in the saints and art praised with the thrice‐holy cry of the seraphim; glorified
by the cherubim and adored by all the heavenly hosts, Thou, who hast brought all
creatures into being out of nothing, made man after Thine own image and likeness,
and hast adorned him with every grace of yours, and hast taught him to seek wisdom
and prudence, and hast not neglected the sinner, but hast laid upon him repentance
leading to salvation. Thou hast made us, Thy lowly and unworthy servants,
worthy to stand at this hour before the glory of Thy holy altar and to offer
the adoration and glory due to Thee.”
Later in the same Liturgy, we read: “I beseech Thee, who alone art good
and ready to hear, look upon me, Thy sinful and unprofitable servant, and cleanse
my soul and my mind from all the defilements of the evil one; and by the power of Thy
Holy Spirit enable me, who have been clothed with the grace of this priesthood, to
stand before this holy table and to consecrate Thy spotless Body and Thy precious
Blood. Bowing down my neck to Thee, I entreat Thee, turn not Thy face from me and
reject me not from among Thy servants; but make me worthy, Thy sinful and
unworthy servant as I am, to offer these gifts to Thee. For Thou offerest and
Thou Thyself art offered and Thou receivest and Thou givest, O Christ our God; and
we give glory to Thee, together with Thy Beginningless Father and the All‐holy, Good
and Life‐creating Spirit, now and ever, and unto the ages of ages. Amen.”
In the same Anaphora, the following prayer make it quite clear that it
is through the Holy Mysteries of the Church that worthiness is achieved: “O
Lord our God, Thou hast called us Christians after the name of Thy Only‐begotten
Son and hast granted us baptism through the spiritual font for the forgiveness of sins;
and Thou hast made us worthy to partake of the holy Body and Blood of Thy
Only‐begotten Son. And now we beseech Thee, O Lord, make us worthy to
receive this Holy Mystery for the remission of our sins, and to glorify Thee

9. thankfully together with the Son and the Holy Spirit, now and ever, and unto the ages
of ages. Amen.”
Just prior to partaking of Holy Communion, the priest reads the
following prayer: “Holy Father, Thou who hast called us by the name of Thine
Only‐begotten Son and hast enlightened us through baptism of the spiritual font,
make us worthy to receive this holy mystery for the remission of our sins.
Impress upon us the graces of Thy Holy Spirit, as Thou didst upon the holy apostles,
who tasted it and became the cleansers of the whole world. And now, O Lord,
beneficent Father, make this communion part of the supper of the disciples by
dispelling the darkness of sins. Look not upon my unworthiness and withhold
not the graces of Thy Holy Spirit, but according to Thine infinite love for
mankind grant that this communion be for the expiation of sins and the
loosing of transgressions, as our Lord Jesus Christ promised and said, Whoever
eateth my Body and drinketh my Blood shall live forever. Therefore let this be
expiation for us, so that those who shall eat and drink of this may give praise and
glory to the Father and the Son and the Holy Spirit, now and ever, and unto the ages
of ages. Amen.”
Following the reception of Holy Communion by the clergy and the
people, the priest prays: “I thank Thee, O Christ the King, who hast made me,
unworthy as I am, worthy to partake of Thy holy Body and Blood. And now I
beseech Thee, let this be to me not for condemnation but for the remission and
forgiveness of sins, for health of soul and body and for the performance of all deeds
of virtue; so that this may purify my breath and my soul and my body and make me a
temple and a habitation of the all‐holy Trinity; so that I may be worthy, together
with Thy saints, to glorify Thee with the Father and with the Holy Spirit, now and
ever, and unto the ages of ages. Amen.”
St. Julius (+12 April, 352), Bishop of Old Rome, in his Divine Liturgy,
writes: “As we thus commemorate all the success of Thy redeeming dispensation,
which Thou accomplished for our sake, O Christ our God; we offer Thee greatly
befitting glory, and we beseech Thee, that when Thou appearest in great glory and
judge men rightly, examine us not precisely, nor reward us according to our
unlawfulness for there is no one among us who has been thoroughly freed
from the defilements of sin. Therefore, as Thou forgivest all our trespasses by
Thy great and inexpressible love toward mankind, make Thy Holy Church
worthy of the eternal joy with Thee in the new and incorruptible life. On account of
all these, Thy Holy Church beseecheth Thee with a loud voice and through Thee and
with Thee to Thy Father, saying: Have mercy on us, O God, Father Almighty. We
glorify Thee, we bless Thee, we worship Thee and we beseech Thee. O Lord our God,
have compassion and mercy on us, O Good One.”

10. St. Serapion the Scholastic (+21 March, 360), Bishop of Thmuis in
Egypt, in his Divine Liturgy, writes: “Heaven is full and earth is also full of Thy
sublime glory, O Lord of hosts! Extend thy power upon this sacrifice, and grant Thy
aid to its fulfillment; for it is to Thee that we have offered this living victim, the
unbloody sacrifice. To Thee have we offered this bread, the likeness of the body of
Thine Only‐begotten Son. This bread is the image of His holy body; for the Lord Jesus
on the night in which He was betrayed, took bread, broke it, and gave it to His
disciples and said: Take and eat, this is my body, which shall be broken for you, for
the remission of sins. Therefore have we, by repeating the figure of His death,
offered the bread and pray: By this sacrifice reconcile Thyself with us all and
have mercy upon us, O God of truth. And as this bread was scattered upon the hills
and brought together into one, so do thou unite thy holy Church from every people
and every land and every city and every village and house, and build up one living
Catholic Church. We have also offered the chalice, the symbol of the blood; for the Lord
Jesus, after He had supped, took the cup and said to His disciples: Take, drink, this is
the new covenant, which is my blood, which shall be shed for the remission of sins.
Therefore have we also offered the chalice, because we have consummated the
symbol of the blood.” Thus the immaculate Body and precious Blood of Christ
are consumed “for the remission of sins” and it is “by this sacrifice” that God
“reconciles Himself with us all and has mercy upon us.” By no means are we to be
considered worthy, remitted of sins, or reconciled to God by our act of fasting.
In the same Anaphora, the following is written: “Let thy holy Word, O
God of truth, come down upon this bread, so that the bread may become the body of
the Word, and on this chalice, so that the chalice may become the blood of Truth. And
grant that all who partake of them, may receive the medicine of life, as a cure
for all sickness and as an increase and progress in virtue, not, however, as
judgment, O God of truth, nor as punishment and disgrace.” Here it is quite clearly
shown that the Mysteries are the method by which we receive “an increase and
progress in virtue,” which means that rather than the act of fasting being the
source of our supposed worthiness, it is rather the Mysteries themselves that
assist us to fast and be virtuous in every way. For these Mysteries are the
“medicine of life” and the “cure for all sickness,” both of soul and body.
St. Athanasius the Great (+2 May, 373), Archbishop of Alexandria, in
his Divine Liturgy, writes: “O Adam and Eve, it is impossible for us to blame you
as it is impossible for man to blame the tongue while speaking with it. Likewise you
are one with us and we are of one kind with you. O Adam and Eve, you became
penitent through the reproof of the merciful Lord. O Adam and Eve, you were
truly saved and you entered into your previous inheritance through the blood
of your Redeemer without hindrance. All the heretics who do not believe in your
Redeemer are not your children though they seem to be like you. But we who believe
in your only Son are the true image and likeness, got from your loins. Behold, sin has

11. consumed us, your children, like fire, and lust has burnt us, not the lust of the
soul but the lust of the flesh through which the soul is destroyed.”
That prayer is shortly followed by this one: “We have not here a proud,
swelling, and crooked city which is not straight, but we have that which is above
where the prophets and apostles have come before us. We have not here a house built
on sand against which the winds blow and the floods beat, but the free Jerusalem
which is above and into which the patriarchs, bishops, presbyters and deacons have
entered before us. And they, being clothed in the flesh like us, resembled the angels in
their lives, purified their souls, made white their garments, did not defile the abode of
their body, and their names were written in the book of life through the blood of the
Lamb. We who were born in the flesh like them, have three spiritual births: one is the
holy baptism which makes us like Christ, one is the body and blood of Christ
which forgive iniquity and sin, and one is the tears of penitence which flow
from within like Jordan and bring us in purity before God. So let us all, being
purified with water of baptism, wash our bodies with water of penitential
tears.”
In the same Liturgy, the following prayer is also read: “This bread, even
Thy body, we offer unto Thee. And this cup, even Thy blood, we offer unto Thee.
Because of our sin and iniquity and because of the folly of Thy people, Thou
did not hide the Mystery of Thy Divinity’s greatness from Thy disciples…
[The Lord saith,] As often as ye eat this bread, and drink this cup proclaim My death
and My resurrection and believe in My ascension into heaven, hoping for My second
advent in glory… As though did not hide from Thy disciples the Mystery of Thy
Divinity’s greatness, they also did not hide anything from us, and they ordained us
patriarchs, bishops, priests and deacons to serve Thy Church… And keep us through
Thy mercy, we that are persecuted for Thy name, and have been plundered by the
heretics, that we may strengthen the hearts of Thy believers.”
St. Basil the Great (+1 January, 379), Archbishop of Caesarea, in his
Divine Liturgy, writes: “O Holy God, Who restest in the saints, Who art praised
with the thrice‐holy hymn by the Seraphim, and art glorified by the Cherubim, and
art worshiped by all the heavenly hosts, Who from nonbeing has brought all things
into being, Who hast created man according to Thine image and likeness, and hast
adorned him with Thine every gift; Who givest wisdom and understanding to him
that asketh, and Who disdainest not him that sinneth, but has appointed
repentance unto salvation; Who hast vouchsafed us, Thy lowly and unworthy
servants, to stand even in this hour before the glory of Thy holy altar, and to offer the
worship and glory due unto Thee: Do Thou Thyself, O Master, accept even from the
lips of us sinners the thrice‐holy hymn, and visit us in Thy goodness. Pardon us every
sin, voluntary and involuntary; sanctify our souls and bodies, and grant us to serve
Thee in holiness all the days of our life, through the intercessions of the holy

12. Theotokos, and of all the saints, who from ages past have been pleasing unto Thee. For
holy art Thou, O our God, and unto Thee do we send up glory: to the Father and to
the Son and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.”
Later on in the same Liturgy, the first prayer of the faithful is read as
follows: “Thou, O Lord, hast shown unto us this great mystery of salvation. Thou
hast vouchsafed us, Thy humble and unworthy servants, to be ministrants of Thy
holy altar. Do Thou enable us with the power of Thy Holy Spirit for this ministry,
that standing uncondemned before Thy holy glory, we may offer unto Thee a sacrifice
of praise: For Thou art He who worketh all things in all men. Grant O Lord, also that
our sacrifice for our sins, and for the errors of the people be acceptable and well
pleasing before Thee.” This is followed by the second prayer of the faithful: “O
God, who in mercy and compassion hast visited our lowliness; Who appointed us,
Thy humble, and sinful, and unworthy servants to minister at thy holy altar in
the presence of Thy holy glory: Do Thou strengthen us by Thy Holy Spirit for this
service, and grant us speech in the opening of our mouth, with which to invoke the
grace of Thy Holy Spirit upon the gifts that we desire to offer.”
The prayer of the Cherubic hymn reads as follows: “None is worthy
among them that are bound with carnal lusts and pleasures, to approach or
to draw nigh, or to minister unto Thee, O King of glory, for to serve Thee is a
great and fearful thing even unto the heavenly hosts themselves. Yet because of Thine
ineffable and immeasurable love for mankind, without change or alteration Thou didst
become man, and didst become our High Priest, and didst deliver unto us the
ministry of this liturgical and bloodless sacrifice, for Thou art the Master of all. Thou
alone, O Lord our God, dost rule over those in heaven and those on earth, art borne
upon the throne of the Cherubim, art Lord of the Seraphim and King of Israel, Thou
alone art holy and restest in the saints. I implore Thee, therefore, Who alone art
good and inclined to listen: Look upon me Thy sinful and unprofitable servant,
and purge my soul and heart of a wicked conscience, and, by the power of thy Holy
Spirit, enable me, who am clothed with the grace of the priesthood, to stand before this
Thy Holy Table, and to perform the sacred Mystery of Thy holy and immaculate Body
and precious Blood. For unto Thee do I draw nigh, bowing my neck, and I pray Thee:
Turn not Thy countenance away from me, neither cast me out from among Thy
children, but vouchsafe that these gifts be offered unto Thee by me, Thy sinful and
unworthy servant: for Thou art He that offereth and is offered, that accepteth and is
distributed, O Christ our God, and unto Thee do we send up glory, together with
Thine Beginningless Father, and Thine All‐holy, Good, and Life‐creating Spirit, now
and ever, and unto the ages of ages. Amen.”
After the exclamations, the following prayer is read: “Therefore, O Most
holy Master, also we sinners and Thine unworthy servants, having been vouchsafed
to minister at Thy holy altar, not because of our own righteousness (for we have not

13. done that which is good upon the earth), but because of Thy mercies and Thy
compassions, which Thou hast poured out richly upon us, dare to draw nigh unto Thy
holy altar, and having presented the sacred emblems of the Body and Blood of Thy
Christ, we pray Thee and we call upon Thee, O Holy of Holies, through the favor of
Thy goodness, send Thy Holy Spirit down upon us, and upon these Gifts presented
here, and bless them, sanctify and manifest them.”
Prior to the partaking of Holy Communion, the following prayers are
read: “Remember, also, O Lord, my unworthiness, according to the multitude of
Thy bounties; pardon my every transgression, whether voluntary or involuntary, and
withhold not, because of my sins, the grace of Thy Holy Spirit from these gifts
here set forth.” And again: “O Master, Lord, the Father of compassions and the God
of all comfort: bless, sanctify, guard, strengthen, and fortify those who have bowed
their heads unto thee. Withdraw them from every evil deed; apply them to every
good work and make them worthy to partake without condemnation of these,
Thy most pure and life creating Mysteries, unto the remission of their sins,
and unto communion of the Holy Spirit.”
St. Gregory the Theologian (+25 January, 389), Bishop of Nazianzus
and Archbishop of Constantinople, in his Divine Liturgy, writes: “Blessed art
Thou, O Christ our God the Ruler of All, the Saviour of this Church, which is Thine.
O incomprehensible Logos and perceptible Man, Who through Thine incarnation,
which is beyond comprehension, hast prepared for us heavenly bread: Thy holy Body
which is mysterious and holy in its entirety. Thou mixed for us a cup from a true
grape vine, that is, Thy Divine and unblemishable side. From which, after Thou hast
given up the spirit, water and blood overflowed for us; these which have become the
means of purification for the whole world. Acquire us to Thyself, O Good One, we
who are Thine unworthy servants. Make us for Thyself a gathered people, a
Kingdom, a priesthood, a holy nation.”
Later in the same Liturgy, the priest prays: “Remember, O Lord, my own
weakness and forgive my many sins, and where transgression hath abounded, let Thy
grace be multiplied in abundance. Do not deprive Thy people of the grace of Thy
Holy Spirit on account of my own sins and the abomination of my heart.
Absolve me and absolve all Thy people. Fill us with fear in Thee, and straighten us
unto Thy holy and good will, for Thou art our God, and the glory, the honour, the
dominion, and the adoration are due to Thee, together with Thy Beginningless Father,
and Thine All‐holy, Good and Life‐creating Spirit, consubstantial with Thee, now and
ever, and unto the ages of ages. Amen.”
After the congregation has partaken of Holy Communion, the priest
recites the following prayer of thanksgiving is addressed to Christ: “We thank
Thee, O Lord Christ, our God the true Word who is of the unblemished essence of the
Holy Father. For Thou loved us in such a way and gave Thyself to the slaughter

14. because of our sins. Thou healed us by Thy stripes and we were healed through Thy
wounds. Thou granted us the gift of life through Thy holy Body and Thy
honoured Blood; these from which Thou hast granted us to receive. Therefore
we thank Thee, O God who loves man whom he hath formed. And we send up to Thee
the glory and the honour and the worship, with Thy Beginningless Father, and Thine
All‐holy, Good and Life‐creating Spirit, consubstantial with Thee, now and ever, and
unto the ages of ages. Amen.”
This is followed by a thanksgiving prayer addressed to the Father: “We
thank Thee, O our Holy Father, the Creator of all, the Benefactor of everyone; who
hast given us from the Holy food which is immortal and mysterious; who hast opened
for us the entrance of life; who hast revealed the way to ascend up the heavens; who
hast granted His servants the abundance of good things. Therefore, O Lord, the good
One and Lover‐of‐mankind, keep Thou the gift of grace within us, not for
judgment or falling into condemnation, but for an enjoyment of glory and an
acquiring of life, for a setting upright of the soul and a purifying of the body,
so that living in Thy Spirit and feeding on Thy Son, we would complete
righteousness at all times, and that Thy holy name be glorified in us. For Thou
art our God and to Thee is due all glory, with Thine Only‐begotten Son, and Thine
All‐holy, Good and Life‐creating Spirit, consubstantial with Thee, now and ever, and
unto the ages of ages. Amen.”
St. Gregory of Nyssa (+10 January, 395), Bishop of Nyssa, in his Divine
Liturgy, writes: “O my Lord, Master, Who has fellowship with the first and the last,
Thou art the living bread which came down from heaven. Send the Holy Spirit and
power on this bread and on this cup which sanctify our souls, bodies and
spirits, that we may be purified, through Him, from all our sins, and that we
may draw near to take Thy Holy Mystery, for Thine is the Kingdom, and the
power, and the glory, and the worship, with Thy Beginningless Father and Thine All‐
Holy, Good and Life‐creating Spirit, now and ever, and unto the ages of ages. Amen.”
Later in the same Liturgy we read: “We beseech Thee, O holy kind Father,
lover of good, lead us lest we wander into temptation. Let sin not have dominion over
us, rather deliver us from every evil deed and from thought of it, even its opposition,
its deceit and trouble. Destroy our tempter, send him away from us, and rebuke
the trouble which he planted into us, uproot from us the motives which thrust
us into sin, and deliver us with Thy holy power through Jesus Christ our Lord.”
At the end of the same Anaphora, the following prayer is read: “Make
us to dwell in the congregation of the saints who offer up prayers at every time and
every hour. And to us who have eaten Thy body and drunk Thy blood, let them
be for the remission of sin and for eternal life, through Thine Only‐begotten Son
through Whom to Thee, with Him and with the Holy Spirit, be glory and dominion,
now and ever, and unto the ages of ages. Amen.”

15. St. Aurelius Ambrosius, otherwise known as St. Ambrose (+4 April,
397), Bishop of Milan, in his Divine Liturgy, writes: “O God, I who presume to
invoke thy Holy Name, stand in the presence of Thy Divine Majesty: have mercy
upon me, a man: a sinner smeared by the foulness of inherent impurity; forgive the
unworthy priest in whose hand this oblation is seen offered: Spare O Lord one
polluted by sins: in faults the foremost, in comparison to all others, and do not
enter into judgment with Thy servant, for no one living is justified in Thy sight.
It is true that we are weighed down in the faults and desires of our flesh: remember, O
Lord, that we are flesh and there is no other help besides Thee. Yea, in Thy sight not
even those in Heaven are much more cleansed than we earthly humans, of
whom, the Prophet said, ʺall of our righteous acts are like unto a menstrual
rag.ʺ [Isaiah 64:6]. We are unworthy O God, but that we may be living, O Thou
Who dost not will the death of a sinner: grant forgiveness unto us who were created in
the flesh, so that by penitential acts we may come to enjoy eternal life in the Heavens;
through our Lord Jesus Christ Who reigneth with Thee and the Holy Spirit unto the
ages of ages. Amen.”
Later on in the Liturgy the following is recited: “Almighty and eternal
God, may this oblation be acceptable to Thee, though I be unworthy because of my
innumerable miserable sins. But may I receive their remission, and may the sins of
all be forgiven. Do not regard my sins, but by Thy mercy, make up for my
unworthiness: through Christ our Lord. Amen.” And again: “Let not the
partaking of Your Body and Blood, O Lord Jesus Christ, which I, though
unworthy, presume to receive, turn to my judgment and condemnation, but
through Your mercy, may it become a means of defense and healing, both of
body and of soul, who with God the Father in unity of the Holy Spirit, lives and
reigns unto the ages of ages. Amen.” And again: “Lord, I am not worthy that you
should come under my roof, but only say the word and my soul shall be healed.”
In the same Liturgy, prior to receiving the Holy Mysteries, the priest
reads the following lengthy prayer of preparation for Holy Communion:
“O Lord Jesus Christ, Who art the true High Priest and Bishop of our souls:
Who didst upon the Altar of the Cross offer Thyself to God the Father to be a pure and
undefiled sacrifice for us miserable sinners, Who hast likewise given us Thy Flesh
to eat and Thy Blood to drink: and hast established this Mystery in the power of the
Holy Spirit, saying, Do this in remembrance of me: I beseech Thee by Thy same
precious Blood, the ransom of our salvation. I beseech Thee by that wondrous and
ineffable love wherewith Thou dost vouchsafe to love us (miserable and
unworthy sinners) washing us clean from all our sins in Thine own Blood.
Teach me, Thy unworthy servant, whom among Thy manifold mercies Thou hast
vouchsafed to share in the benefits of Thy Priesthood. (And this through no merits
of my own, but only of Thine abundant mercy!)…

16. Let Thy good Spirit enter into my heart, that with voiceless utterance and
without sound of words He may speak there, all Thy truth, which same, hidden under
the veil of holiness, passeth manʹs understanding. Of Thy great mercy vouchsafe
to me to take part in this holy Mystery with purity of heart and integrity of
mind. Deliver me with the gracious and unfailing guard of Thy blessed Angels, that
by their mighty protection the enemies of good may be banished thence. By the
power of this great Mystery and by the hand of that holy Angel whom Thou
dost send me, drive far from me and from all Thy servants the spirit of
hardness of heart, the spirit of pride and vainglory, the spirit of envy and
blasphemy, the spirit of fornication and uncleanness, the spirit of doubt and
unfaithfulness. Confound them that persecute us, destroy them that make haste to
destroy us…
Grant me thus to offer unto Thee this Sacrifice of Praise and
Thanksgiving in purity of body and cleanness of heart. For who can understand
what a sorrow of heart and what a fountain of tears is needful! What reverence and
fear, what chastity of body and purity of heart is required! And yet only thus should
one draw near to assist at that divine and heavenly Sacrifice. For herein Thy Flesh is
eaten indeed and Thy Blood is drunk indeed. For herein things beneath and things
above, things earthly and things heavenly, are made one. For herein are Thy holy
Angels ever present. For herein in a wonderful and ineffable order Thou hast
constituted Thyself to be both Sacrifice and Priest.
Who can be worthy to offer this Sacrifice unless Thou, Almighty God,
dost make him worthily so to do! I know, O Lord, and know of a surety, and
to Thy goodness do I confess the same, that I am not worthy to draw near to
so great a Mystery, because of my grievous sins and my manifold negligence.
But I know, and truly believe with all my heart, and confess with my mouth,
that Thou canst make me worthily so to do, Who alone canst justify and
sanctify sinners. O my God, I pray Thee, by this Thy almighty power, that
Thou wouldest vouchsafe to me a sinner worthily to take my part in this
Sacrifice. And thereto endue me with fear and trembling, with purity of heart and a
fountain of tears, with spiritual gladness and heavenly rejoicing. Grant that my soul
may feel the sweetness of Thy blessed Presence, and the guard of Thy holy Angels
round about me.
For I, O Lord, having in devout remembrance Thy holy passion, draw near
unto Thy Altar. Although a sinner, I draw near in the Sacrifice which Thou
didst institute, and which Thou hast commanded us to offer unto Thee in Thy
memory and for our salvation. I beseech Thee, Almighty God, that Thou wouldest
receive the same for the benefit of Thy holy Church, and the people which Thou hast
purchased with Thine own Blood. And forasmuch as Thou dost vouch safe to
place Thy Priesthood upon sinful men; and to give each Priest as a mediator
between Thee and the same Thy people: I pray Thee that wherever Thou
findest not the testimony of good works in them; yet Thou wouldest not make
void the office and ministry which Thou hast committed unto their charge:

17. that the Price of their Redemption, for whom Thou hast vouchsafed to offer
Thyself to be a perfect Oblation and Satisfaction, be not lost through any of
our unworthiness. And moreover, O Lord, I lift up before Thee (if Thou wilt
vouchsafe to look favorably thereon): the tribulations of all peoples and the perils of
all nations; the sighing of all prisoners and the sorrows of the fatherless; the
necessities of them that travel, the wants of the sick, the depression of the weary; the
failing powers of all the aged, the aspirations of all young men, the resolutions of all
maidens, and the lamentations of all widows.
For Thou, O Lord, hast mercy upon all men and hatest nothing that
Thou hast made. Remember how frail is our nature, for Thou art our Father, for
Thou art our God. Be not angry with us as we have deserved, and withdraw not Thou
Thy mercy from us. For we do not present our supplications before Thee
because we are righteous, but rather because Thou art compassionate. Take
away from us our iniquities, and in Thy mercy kindle in us the fire of Thy Holy
Spirit. Take away the stony heart from us, and give us an heart of flesh; that we may
love Thee, cherish Thee, delight in Thee, follow Thee, and enjoy Thee…
I pray Thee, O Lord, of Thy mercy, that Thou wouldest send upon the bread
now to be offered unto Thee, the fullness of Thy blessing and the sanctifying powers of
Thy Godhead. Send down also, O Lord, the unseen and incomprehensible majesty of
Thy Holy Spirit, as once Thou didst send the same upon the sacrifice of the fathers:
that he may make our oblations to be indeed Thy Body and Blood. And because I am
so unworthy, teach me to approach this holy Mystery with purity of heart
and with a devout sorrow for my sins, in reverence and in awe. So shalt Thou
lovingly and graciously accept this Sacrifice at my hands for the salvation of all men,
both living and departed.
I beseech Thee also, O Lord, by this same sacred Mystery of Thy Body
and Blood whereby, in Thy holy Church, we are daily given to eat and drink;
are washed and sanctified, and made partakers in Thy one Almighty Godhead; grant
to me Thy holy virtues, that being filled therewith, I may draw near unto Thine Altar
with a good conscience; that so this heavenly Sacrament may be unto me life and
salvation. For Thou, Who art ever holy and blessed, hast said: The Bread which I will
give is my Flesh for the life of the world: I am the living Bread which came down from
heaven: If any man eat of this Bread, he shall live for ever…
O Bread, holy, pure, and living, Who didst come down from heaven and givest
life unto the world! Come into my heart, and cleanse me from all defilement
both of flesh and of spirit. Enter into my person, and heal and cleanse me
both inwardly and outwardly. Be the protection and abiding health of my body as
well as of my soul. Drive far from me all the enemies that lie in wait for me. Grant
that they may fly far off from the presence of Thy power. Grant that being in all
things defended by Thee, I may walk in a straight way into Thy Kingdom. For there
we shall no more behold Thee in a mystery as in this present time. But rather we shall
see Thee face to face, when Thou shalt deliver up the kingdom to God the Father, and
God shall be all in all. For on that day shalt Thou satisfy me with a wondrous

18. fullness, so that I shall no more hunger or thirst for ever, O Jesus. Who with the same
God the Father and the Holy Spirit livest and reignest, now and ever, and unto the
ages of ages. Amen.”
The above lengthy prayer of Blessed Ambrose of Milan proves beyond
a doubt that the Orthodox Church shuns the idea of “worthiness” of Holy
Communion by means of one’s own righteousness through one’s own works
such as “fasting.” On the contrary, it is God alone who grants this worthiness
to mankind. By no means can we become worthy of our own accord. This
very message is repeated continually throughout the above‐cited prayer.
St. Martin of Tours (+8 November, 397), Bishop of Tours in Gaul, in his
Divine Liturgy, writes: “O Lord before Thine eyes I defend myself while accused
by the witness of a guilty conscience. I do not dare to petition for others because I
am unworthy to accomplish it. However, Thou knowest, O Lord, all which has been
done among us of which we are ashamed to confess. It is because of this that we do not
fear to admit that we obey Thee in words: but we lie in our hearts. We say we are
willing; we prove we are unwilling by our acts. Spare, O Lord, the insolent; forgive
sinners; have mercy on those who call to Thee. Since in Thy Mystery my thoughts
are refuted: Grant O Lord, Who dost not receive our words with a hard heart, that,
by Thyself, Thou mayest bestow forgiveness, through our Lord Jesus Christ, Who
reigneth with Thee and the Holy Spirit throughout all ages of ages. Amen.”
St. Epiphanius of Salamis (+12 May, 403), Archbishop of Salamis in
Cyprus, in his Divine Liturgy, writes: “He [i.e., God] is the giver without
hindrance, gracious without stint, the forgiver of sin without revenge or envy…
He alone is God, the God of gods and Lord of lords. After this, when He saw that the
blood of the holy prophets, from the blood of the righteous Abel unto the
blood of Zacharias Son of Barachias, was not sufficient for the salvation of
the world, He sent unto us His Son, a Saviour and Redeemer, to save us, redeem us,
and take before Him the remembrance of the living and the dead. While He was yet
there he came and He was sent without it being noised abroad. He came down without
being moved from His throne and without being removed from His place… He was
conceived in the womb while he was filling all things, and was born without opening
the seal of virginity. He grew as an infant, and grew little by little, until he matured
as a man. At the age of thirty He was baptized in the Jordan to purify us from
sin by the washing of regeneration. He was tempted by the devil; He hungered and
thirsted; He walked and appeared preaching the gospel of the Kingdom of heaven…
Then He stretched forth His hands on the wood of the Cross for suffering to
cure the wounds of the sick by the sprinkling of His blood…”
Further down in the same Anaphora, the priest calls out: “With all our
heart, let us beseech the Lord our God that He grant unto us the good communion

19. of the Holy Spirit, now and ever…” Then the deacon continues: “…and unto the
ages of ages.” The faithful respond: “Amen.” Then the priest reads: “Grant it
together unto them that partake of it, that it may be unto them for blessing, for
remission of sins, for joy and rejoicing, for renewal of the soul, body and
spirit, and for strengthening of faith till the last breath. Amen.” Before
partaking of Holy Communion, the priest reads: “O Lord our almighty God,
make us worthy to partake of this bread, and the body of Thy Life‐creating
Son, and of this cup, the speaking blood of Thy Christ, through Whom to Thee
with Him and with the Holy Spirit be glory and dominion, now and ever and unto the
ages of ages. Amen.”
After all the clergy and the entire congregation has partaken of the
Mysteries, at the end of the Anaphora, the priest reads the following petition:
“Again we supplicate the Almighty God, Father of our Lord and Saviour Jesus Christ,
because He did neither disdain nor refuse our supplication, nor did He remove His
mercy from us, because the Lord our God is merciful. Yea Lord, Thou art the God of
all. Yea Lord Thou art the King of all. Yea Lord, Thou art the Ruler of All. Yea Lord,
Thou art the Governor of all. Yea Lord, Thou art the Saviour of all. Yea Lord, Thou
art the Judge of all. Yea Lord, Thou art the Life‐creator of all. Yea Lord, Thou art the
Keeper of all. Yea Lord, Thou art the Nourisher of all. As Thou did join the body of
Thy Son with our body, and Thou did mix the blood of Thy Christ with our blood, so
put Thy fear in our hearts and the beauty of Thy worship in our minds. We, who are
carnal, mind the things of the flesh and do the works of the flesh and walk in the way
of the flesh. But Thou taught us the work of the Spirit and makest us to understand
the law of the Spirit and leadest us in the way of the Spirit. For if Thou pity us, we
sinners, Thou will be called compassionate. Thou pitiest the righteous because of
their works and recompenses them according to their righteousness. He is higher than
all that is high. No mind and no heart can interpret the riches of Thy gift, O master,
because Thou hast hidden these things from the wise and prudent and hast revealed
them unto babes. These things which prophets and kings have desired to see but
have not seen, Thou hast granted us sinners: that we may serve and be
sanctified by them, when Thou established for us the order of Thine Only‐begotten
Son. The hidden Mystery cannot be compared to the blood of the old law or to
the righteousness of the flesh, but it is the heavenly Lamb and the sacrifice
speaking without flesh. Sanctify the lips of us who have offered this sacrifice, and
purify our hearts from being mixed with vanity, and send upon us the grace of the
Holy Spirit that we may greet one another with a holy kiss and receive of Thy holy
undying gift through Jesus Christ: through whom to Thee with Him and with The
Holy Spirit, the Life‐creator, Who is equal with Thee, be glory and dominion, now
and ever, and unto the ages of ages. Amen.”
St. John Chrysostom (+14 September, 407), Archbishop of the Imperial
City of Constantinople New Rome, in his Divine Liturgy, directs the priest to

20. pray: “O God, Who art holy, Who restest in the holies, Who with thrice‐holy voice
art hymned by the seraphim, and glorified by the cherubim, and worshipped by all the
heavenly host; Who out of nothing hast brought all things into being; Who hast
created man after thine image and likeness, and hast adorned him with thine every
gift: Who givest wisdom and understanding to him who asketh, and disdaineth not
him who sinneth, but hast appointed repentance unto salvation; Who hast counted us
worthy, thy lowly and unworthy servants, even at this hour to stand before the
glory of thy holy altar, and to offer worship and glorification due unto Thee: do Thou
Thyself, O Master, accept the thrice‐holy hymn from the mouths of us sinners
also, and visit us in thy goodness; forgive us every offence, both voluntary and
involuntary; sanctify our souls and bodies, and grant us to serve Thee in holiness all
the days of our life, through the intercessions of the holy Mother of God and of all the
Saints who from ages past have been well‐pleasing unto Thee. For holy art Thou, O
our God, and unto Thee do we send up glory, to the Father, and to the Son, and to the
Holy Spirit, now and ever…” Then the deacon says: “…and unto the ages of ages.”
Then the people respond: “Amen.”
This prayer is later read: “Again and oftentimes we fall down before Thee
and pray Thee, O Thou Who art good and the Friend of man, that giving heed to our
supplication, Thou wouldest cleanse our souls and bodies from all defilement
of flesh and spirit, and wouldst vouchsafe unto us that our standing before
thy holy altar be guiltless and without condemnation. Bestow upon those who
pray together with us, O God, furtherance in life, in faith, and in spiritual
understanding; grant unto them ever to adore Thee with fear and love, to partake of
thy Holy Mysteries without guilt and without condemnation, and to be
deemed worthy of thy heavenly Kingdom.”
In the same Liturgy, the following prayer is also read: “O Lord God
Almighty, Who alone art holy, Who acceptest the sacrifice of praise from those who
call upon Thee with their whole heart: accept also the prayer of us sinners and bear it
unto thy holy altar; and enable us to offer Thee both Gifts and spiritual sacrifices
for our sins, and for the errors of the people. And account us worthy to find
grace in thy sight, that our sacrifice may be well pleasing unto Thee, and that
the good Spirit of thy grace may tabernacle upon us, and upon these Gifts here set
forth, and upon all thy people. Through the compassions of Thine Only‐begotten Son,
with Whom Thou art blessed, together with Thine All‐holy, Good, and Life‐creating
Spirit, now and ever, and unto the ages of ages. Amen.” And again: “To Thee do we
entrust all our life and hope, O man‐befriending Master, and we beseech, and we
entreat, and we supplicate: deem us worthy to partake of this sacred and
spiritual table with a pure conscience, unto remission of sins, unto
forgiveness of offences, unto communion of the Holy Spirit, unto inheritance
of the Kingdom of heaven, unto boldness towards Thee, and not unto
judgement or unto condemnation.”

21. Prior to the reception of Holy Communion, the priest reads the
following prayer: “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 first. Moreover, I believe that this is truly Thine immaculate Body and that this
is truly Thy most precious Blood. Therefore, I pray Thee, have mercy upon me, and
forgive my transgressions, both voluntary and involuntary, in word or in deed, in
knowledge or in ignorance. And grant that I may partake of thy Holy Mysteries
without condemnation, for the remission of sins and for life everlasting. Of
Thy Mystical Supper, O Son of God, today admit me a partaker, for I will not tell of
thy Mysteries unto Thine enemies, neither will I give Thee a kiss as did Judas, but
like the thief do I confess Thee: remember me, O Lord, in Thy Kingdom; remember
me, O Master, in Thy Kingdom; remember me, O Holy One, when Thou comest into
thy Kingdom. Neither for judgement nor for condemnation be the partaking of
thy Holy Mysteries unto me, O Lord, but for healing of soul and body.”
Immediately after all the clergy and faithful have communed, the
faithful read this prayer of thanksgiving: “Amen. Amen. Amen. For the remission
of sins and for life everlasting. Let our mouths be filled with thy praise, O Lord, that
we may sing of thy glory, for Thou hast made us worthy to partake of thy holy,
divine, immortal, and life‐creating Mysteries. Keep us in thy holiness, that all
the day we may meditate upon thy righteousness. Alleluia! Alleluia! Alleluia!” The
priest later reads the following thanksgiving prayer: “We give thanks unto Thee,
O man‐befriending Master, Benefactor of our souls, that on this day also Thou hast
accounted us worthy of thy heavenly and immortal Mysteries. Make straight
our way, establish us all in awe of Thee, guard our life, make sure our steps, by the
prayers and supplications of the glorious Mother of God and Ever‐virgin Mary and of
all thy Saints. For Thou art our hallowing, and unto Thee do we send up glory, to the
Father, and to the Son, and to the Holy Spirit, now and ever, and unto the ages of
ages. Amen.”
St. Cyril of Alexandria (+9 June, 444), Archbishop of Alexandria, in his
Divine Liturgy, writes: “O Lord, Who, by Thy paternal and blessed mercies, created
us in the beginning, and found it good that we be at the sublime state of the angelic
and immaterial life, when we who, as aforetime, were nothing, became exiles from our
first estate, by Thy very eternal mercies sent Thine Only‐begotten and Holy Son for
the salvation of us sinners and offenders; and He became man corporeally and
unchangeably in order to make us more divine and to return to our first inheritance.
Even now, our God, send Thy grace for our atonement and purification and for
the acceptance and perfection of this pure and undefiled sacrifice which is
being offered to Thee on account of our sins according to the evangelic and life‐
giving teachings of Thy Christ with Whom befiteth Thee praise, honor and dominion
with Thine adorable Holy Spirit, now and ever, and unto the ages of ages. Amen.

22. St. Germanus, also known as St. Germaine (+28 May, 576), Bishop of
Paris, in his Divine Liturgy, writes: “The Lord our God, the Almighty reigns, Let
us rejoice and be glad, and let us give Him glory. For the wedding feast of the Lamb
draws near, and His Bride, the Church, is in readiness; She is arrayed in fine linen,
dazzling and pure, made ready through the virtues of the saints. Through their
prayers, O Lord, be mindful of my Bishop, of Thy people, and of me Thine unworthy
priest. Amen.” And again: “Beloved brothers and sisters, call upon the Holy Spirit
with me, that He may impart to me His ineffable power and that I, an unworthy
priest, might dare to offer the Holy oblation of our Lord Jesus Christ, because in
truth it is He Who offers and Who is offered, He Who receives and Who distributes,
He Who is co‐eternal with the Father and the Holy Spirit unto the ages of ages.”
The following prayer is then recited: “No one who is bound by the
desires and passions of the flesh is worthy to appear before Thee, to approach
Thee and to serve Thee, O King of glory, because serving Thee is great and awesome
even for the heavenly powers. Nevertheless, through Thy ineffable and immeasurable
kindness for mankind, became man without change or alteration and have become our
High‐Priest, entrusting us, O Master of all things, with the ministry of this liturgical
and bloodless sacrifice. Thou alone, O Lord our God, rule over those in the heavens
and on the earth, art borne on the throne of the Cherubim, Lord of the Seraphim, King
of Israel, Thou alone art Holy resting among the saints. It is Thou Whom I
implore Who alone are good and ready to help; cast Thy eyes upon me, a sinner
and useless servant; purify my soul and my heart of an evil conscience; by the
power of Thy Holy Spirit make me, who am clothed with the grace of priesthhood,
worthy to stand before the Holy Table and to consecrate Thy most pure and holy Body
and Thy precious Blood. I come before Thee with bowed head, and I beseech Thee: do
not turn Thy face away from me, do not cast me out from among the number of Thy
children, but make me, a sinner and unworthy servant, worthy to present these
gifts to Thee.” And again: “May the sacrifice of thanksgiving of Thine unworthy
servants be acceptable to Thee, O Holy Trinity, and through Thy infinite goodness
may it be a propitiation for us.”
St. Martin of Dumio (+20 March, 580), Archbishop of Braga in
Portugal, in his Divine Liturgy (known as the Rite of Braga), writes: “Lord
Jesus Christ I am not worthy to receive Thee: but only, I beg Thee, be propitious
to me an unworthy sinner, and grant, that this true communion of your Body
and Blood, be not to my judgement nor to my condemnation, but be for the
desired remission of all my sins, and the pious governing of my body and
soul, and a mighty introduction to eternal life: by Thy gift, our God: Who with
the Father and the Holy Spirit lives and reigns, now and ever, and unto the ages of
ages. Amen.”

23. St. Gregory the Dialogist (+12 March, 604), Pope of Old Rome, in his
Consecratory Divine Liturgy, writes: “Let not the participation of Thy Body,
O Lord Jesus Christ, which I albeit unworthy, receive, be to me for judgement
and condemnation; but by Thy goodness may it be a safeguard and remedy
both to soul and body, who with God the Father, in the unity of the Holy Spirit,
livest and reignest, God, now and ever, and unto the ages of ages. Amen.”
In his Pre‐sanctified Liturgy, the same Blessed Dialogist writes: “Lord
our God, be mindful of us sinners and Thy unprofitable servants, as we call upon Thy
holy name; and put us not to shame for having placed our hope in Thy mercy but
graciously grant us, O Lord, all the means of salvation; make us worthy to love and
fear Thee with all our heart and to accomplish Thy will in all things. For Thou art a
good God and Thou lovest mankind, and we send up glory to Thee, the Father, the
Son and the Holy spirit, now and ever and unto the ages of ages. Amen.”
In the same Pre‐sanctified Liturgy, we read: “O Holy Master, infinitely
good, we beseech Thee who art rich in mercy to have pity on us sinners and to make
us worthy of receiving Thy only Son and our God, the King of Glory. For behold, His
spotless Body and life‐creating Blood are about to make their entrance at this time,
and to be laid on this mystical table, escorted by invisible angelic hosts. Make us
receive them in blameless communion, that when the eyes of our understanding are
enlightened we may become children of light and day. Through the gift of Thy Christ
with whom Thou art blessed, together with Thine All‐holy, Good and Life‐creating
Spirit, now and ever and unto the ages of ages. Amen.”
Later on in the same Liturgy of the Blessed Dialogist, the priest recites
the following prayer: “O God of ineffable and invisible Mysteries with whom art
the hidden treasures of wisdom and knowledge, who hast revealed to us the service of
this liturgy and who, through Thy great love for mankind, hast established us
sinners for the offering of gifts and sacrifices to Thee for our sins and for the
people’s faults; O Thou, invisible King, who performest great works, inscrutable
and glorious marvels, which cannot be numbered: look upon us Thine unworthy
servants who stand, as before Thy throne of the cherubim, at this holy altar where
Thine Only‐begotten Son, our God, reposeth under these awesome Mysteries offered
here. And deliver us all and Thy faithful people from impurities; sanctify the
souls and bodies of all of us with a sanctification that cannot be taken away, so that
partaking of these Divine Mysteries with a pure conscience, faces unashamed
and enlightened hearts, and being quickened by them, we may thus be united with
Thy Christ Himself, our true God, who said: He who eateth my flesh and drinketh my
blood abideth in me and I in him. Thus, Thy Word having his abode in us and
walking in our midst, O Lord, we become the temple of Thine All‐holy and
Adorable Spirit, being delivered from every wile of the devil working in our
acts, words or thoughts, and we shall obtain the blessings Thou promised us,

24. together with all the saints who pleased Thee since time began. And make us
worthy, Master, to dare with inner confidence and without condemnation to
call Thee our Father, O God of heaven, and to say: Our Father, who 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. For
Thine is the Kingdom and the power and the glory, of the Father and of the Son and of
the Holy Spirit, now and ever, and unto the ages of ages. Amen.”
St. Leander (+13 March, 601) and St. Isidore (+4 April, 636), brothers
by birth, and both successive Bishops of Seville in Hispania, in their Divine
Liturgy (known as the Mozarabic Liturgy), write: “Father, I have sinned against
heaven and before Thee, and I am not now worthy to be called Thy son: Make me
as one of Thy hired servants.” And again: “O God, Who makest worthy of the
unworthy, righteous ones of sinners, and clean of the unclean: cleanse my heart
and my body from all the filth and consideration of sin: and make me a worthy and
striving minister to Thy holy altars: and grant that upon this altar to which I, the
unworthy one, dare to approach, I may offer Thee acceptable sacrifices for my
sins and offences and goings astray, daily and beyond number, and for the sins
of all the living, and of the faithful departed, and of them that have commended
themselves to my prayers, and may my vow be acceptable to Thee by Him Who offered
Himself a sacrifice to Thee, O God the Father, for our sakes, Who is the worker of all
works, and the only High Priest without the stains of sin: Jesus Christ Thy Son our
Lord, Who liveth and reigneth with Thee in the unity of the Holy Spirit, now and
ever, and unto the ages of ages. Amen.” And again: “By the glory of Thy name, O
Christ, Son of the living God, and by the intercession of the holy Ever‐virgin Mary,
and of blessed James, and of all thy holy ones, assist and have mercy upon Thine
unworthy servants, and be Thou in our midst, O our God: Who livest and reignest,
now and ever, and unto the ages of ages. Amen.”
Later in the same Liturgy, the following prayer is recited: “I confess to
almighty God, and the blessed Ever‐virgin Mary: and the holy Apostles Peter and
Paul, and all the Saints: and to you, brethren, I reveal that I have gravely sinned,
through pride, in the law of my God, thought, word, deed and omission,
through my fault: through my fault: through my most grievous fault.
Therefore I beseech the All‐blessed Ever‐virgin Mary, and all holy men and women,
and you, brethren, to pray for me.” Immediately after blessing the sacred gifts,
the priest reads: “Thee bestowing it, O holy Lord: for unto us Thine unworthy
servants Thou dost create exceeding good: sanctify: quicken: bless: and give us all
these things: that they may be blessed by Thee our God, now and ever, and unto the
ages of ages. Amen.”

25. St. Augustine (+26 May, 605), Archbishop of Canterbury, and St.
Cuthbert (+20 March, 687), Bishop of Lindisfarne, in their Divine Liturgy,
conveyed through Bishop Osmund of Sarum (+3 December, 1099) who in 1066
imposed it for official use throughout Britain, write: “O Lord Jesus Christ, be
merciful to me a sinner, for I am the first to stand in need of Thy mercy, and
dare to pray for my fellow Priests: for Thou only art immortal and without
sin, O Lord our God. Thou art blessed that blessest all. Thou art holy that hallowest
all. Forgive us Thine unworthy servants, for we are sinners and unworthy, we
who presume to call upon Thee at Thy holy Altar. For we have sinned before Thee,
and before Thine Angels: but grant us forgiveness of transgressions, and strengthen
Thy Holy Church in the Orthodox Faith, and teach us to do Thy will all our days:
through our Lord Jesus Christ Thy Son, Who liveth and reigneth with Thee in the
unity of the Holy Spirit, God, now and ever, and unto the ages of ages. Amen.”
It is clear from all of the Anaphorae of the Ancient Christian Church
that there is no such notion to be found of human works such as fasting being
a source of someone’s own “worthiness.” On the contrary, all of these prayers
make it quite clear that such penitential acts are performed only to obtain
God’s mercy, and that it is God’s grace that enlightens and assists us to
perform such penitential acts. As for “worthiness,” this is obtained only from
the mercy and Grace of God Himself, who through the once‐off Divine
Mysteries of Baptism and Chrism, and through the repetitive Mysteries of
Repentance and Communion, bestows worthiness upon those who earnest
call upon the Lord in faith and truth.
Every Anaphora implores the Lord in a manner bringing for the
following meaning: “Make us worthy, O Lord, for only Thou art truly worthy and
our worthiness depends on Thee, whereas our own works, no matter how great they
may be, are but a menstruous rag in Thy sight.” By no means do we find the
notion of “We are already worthy because we have fasted, but we only call ourselves
unworthy as a display of false humility.” On the contrary, councils of the Church
have condemned such a belief, for it is nothing but the heresy of Pelagianism,
the “Christian” version of Pharisaism, which the Lord rebuked unceasingly.
Let us again examine Bp. Kirykos’ notion regarding early Christians
who lived at the time the above Anaphorae were written and celebrated. Of
these early Christians, Bp. Kirykos claims: “They fasted in the fine and broader
sense, that is, they were worthy to commune.” To which doctrine does this
statement belong? Does it belong to the doctrine of Christ, or rather to the
leaven of the Pharisees? Does it belong to the teaching of the Holy Fathers, or
rather to the error of the Pelagians? Does it teach fallen man to submit to the
Risen Christ by being baptized into His death on the Cross, and communing
of His glorious Resurrection, thereby becoming truly worthy through Christ?

26. Or does it rather teach fallen man to trust in his own works, the works of
fallen man (i.e., antichrist), as a means of man’s own worthiness and
salvation? It is not very hard to detect that Bp. Kirykos’ notions are heretical.