Historical prospective of the liturgy

1. Historical Prospective
of the Liturgy-Part XV
DIVINE LITURGY OF ST. JOHN CHRYSOSTOM
THE INCENSING AND COVERING
OF THE GIFTS
Ipodiakonos Zoran j. Bobic

2. Incensing of the Gifts
 Deacon takes censer;
 Priest makes the sign of the cross and says the prayer;
 Jews used incense in the Temple;
 Pagans also used it in their holy places;
 Incense was to be burned and offered only to Yahweh;
 Look in Exodus 30;
 In NT in The Book of Revelation 8:3-4;
 It was not used in the pre-Nicene time;
 After the Peace of Constantine it resumed;

3. Incensing of the Gifts
 During the next century…became widespread in Jerusalem;
 Same in Antioch and other cities…;
 In East Syria censing was regarded as “atonement for sin”;
 “atonement for sin” = thoroughly Jewish idea;
 4th century Jerusalem: incense was burned as a mark of honor;
 Incense: for respect of Bishop and/or for the Holy Gospel?
 Incense = borrowed from secular practice;
 Incense = widely used by all churches from 5th-8th century;
 Liturgical usage came in 6th century;

4. Incensing of the Gifts
 1st reference the use of incensing during the Divine Liturgy
comes from the “Commentary” of St. Germanus (715-729);
 9th century by Anastasian;
 11th century: 3 instances of incensing during the Liturgy;
 12th century “Liturgikon of Barlaam of Khutinsk”;
 Smoke signifies prayer going up to God;
 This symbolism is found in The Book of Revelation 5:8 & 8:3-4;
 The prayer of Incense contains 3 elements:
 Offering to God
 Hope (that He will receive it in heaven) and
 Request for grace

5. The Star (Asteriskos [Greek])
 Sacred utensil;
 Purpose is practical…;
 Prayer over the “Asteriskos”;
 “Asteriskos” symbolizes star of Bethlehem;
 “Asteriskos” is referred from 11th century;
 Liturgical books mentioned “Asteriskos” in 14th century;
 In late 14th and 15th century we have in detail explanations of
liturgical usage; symbolism and etc.

6. Covering of the Gifts
 3 veils are used:
 Small veil for paten;
 Small veil for chalice;
 Large to cover both – called “air”;
 Prayer for each;
 In the begging practical usage;
 Later: they represent swaddling clothes with which the Infant
Jesus was wrapped;
 Covering , the priest contemplates the mystery of Bethlehem;
 The power of almighty Yahweh;
 More in detail in Psalm 92;

7. Covering of the Gifts
 In prayer covering…the priest praises the newborn Babe for his
limitless good works;
 Priest also asks the newborn King for protection;
 Covering of the Gifts is definitely one of the last additions to
ceremonial of the Divine Liturgy;
 Vails & Incensing the vails: No knowledge until 12th century;
 Between 12th and 14th century we see more rituals of incensing
the vails; also corresponding prayers;
 By 14th century it was standardized;
 Uniformity was achieved by the reform of Patriarch Nikon (1654);

8. Incensing of the Prothesis and the
Prayer of Offering
 When he has covered the gifts, the priest takes the censer and incenses the whole
oblation while saying :
Blessed is our God who is thus well pleased.
 And the deacon adds :
At all times, now and always and for ever and ever.
 In saying the foregoing prayer, both the priest and the deacon reverently make a
small bow. The priest returns the censer to the deacon (or he may do so after the
Prayer of Offering).
 Then the deacon says :
For the oblation of precious gifts, let us pray to the Lord.

9. Incensing of the Prothesis and the
Prayer of Offering
 The priest takes the censer and, without making any sign of blessing, says the
Prayer of Offering :
O God, our God, you have sent Jesus Christ, our Lord and God, to be our Savior,
Redeemer, and Benefactor through whom you bless and sanctify us; you sent
him to become the bread from heaven and food for the whole world. Bless this
oblation yourself and accept it on your altar in heaven. Since you are good and
love mankind, remember those who have offered it and those for whom it is
offered and preserve us from all fault in celebrating your divine mysteries. For
hallowed and glorified is the majesty of your most honored name, Father, Son
and Holy Spirit, now and always and for ever and ever. Amen.

10. The Proskomidia Dismissal
 Standing where he is by the proskomidia table, the priest begins the dismissal with
these words :
Glory be to you, Christ God, glory be to you.
 Deacon:
Glory be to the Father and to the Son, and to the Holy Spirit, now and always,
and for ever and ever. Amen. Lord, have mercy [thrice]. Bless.
Then the priest pronounces the dismissal itself :
May Christ, our true God, through the prayers of his most pure Mother, through
those of our father among the saints, John Chrysostom, Archbishop of
Constantinople, and through the prayers of all the saints, have mercy on us and
save us, for he is good and loves mankind.
 Deacon : Amen.