A Prayer of St. Dimitry of Rostov (+1709)

 

I know that my ascent is headed toward descent, my life unto its cessation, my youth toward old age. Because I live, I shall die, and, after death, I know not where I will be found. I blossom forth in youth, I dry up in old age, I rot away after death. If I am mortal, why do I live as if I never had to die? If I will die, then why does evil and sinfulness not die within me? If I shall have to return to dust and worms, to stink and evil stench, then why do I not return to what is better? If I shall be diligently tried and shall hear a firm answer, then why do I not soak all my members with tears and tremble with my whole body? For I shall go to my grave with great sorrow and affliction of heart, and there I shall see how my nature is changed, how my wretched body stinks from corruption, eaten by worms, and my bones are returned into the dust. And I shall ask my grave, and inquire diligently, “Where is the good appearance of my countenance, where is the brightness of my eyes? Where is the eloquence of sweet speech? Where are deeds most glorious? Where is that most sweet and most cheerful conversation with my friends? Where is every vain adornment and enjoyment of this world?” But I hear from my grave, “Here, here in this grave is all your comeliness: dust and ash, worm and evil stench. Look, look,” it says, “at your comeliness, look, and diligently attend, and kiss me, your grave, with a loving embrace, for you will be dwelling in me until judgment day, awaiting the righteous judgment.” When I shall stand and appear before the judgment of my unhypocritical judge and God, what shall I, the unhappy one, then say? To whom shall I flee? What shall I say for my vindication? Oh, oh! Woe, woe! Alas, alas! For if there even the righteous is scarcely saved, then I, very sinful, altogether most defiled, like a stinking dog—how shall I appear, having no wedding garment? But I, roused to attention, shall finish reading, wash my face with tears, and altogether fervently I shall entreat the most merciful God, my Creator: grant me, who am the very most sinful, the altogether most defiled, like a stinking dog, forgiveness of my sins, and, according to your ineffable goodness, to receive eternal life after my end; to be joyfully raised with body and soul together; to be counted worthy of standing at your right hand; and to praise you unto the ages without interruption, in accordance with the prayers of my irrefutable hope, our most holy Lady, the Theotokos and Ever-Virgin Mary, and all your saints. Amen.

O man! Attend,

And never forget the hour of death.

Even if someone does not remember death,

Torment does not pass from him.

A Prayer to St. Philaret the New Confessor

 

 

O holy Hierarch, our Father Philaret, chosen by God, Confessor of the latter times, First Hierarch of true Orthodoxy, leader and champion, and sure intercessor before God for all Orthodox Christians, thou who standest before the throne of God and prayest for us: beseech the all-bountiful God to grant us forgiveness of our sins, cleansing us from them through repentance. Save us by thy prayers from the snares of the godless; grant us the fear of God, and vouchsafe us to remain faithful children of the Church of Christ unto the end. Strengthen us in the confession of the Faith, that we may not fear persecutions and sufferings, but grant us to stand unshaken for the Orthodox Faith even unto death, as is meet.

We conceal not the many labors and much toil which thou hast endured for the sake of Orthodoxy, but we praise and proclaim thy good deeds: the glorification of the Royal Martyrs and the New Confessors of Russia; the imparting of apostolic succession to true Orthodox Christians throughout the whole world; the anathematizing of the pan-heresy of Ecumenism; and thy unwaveringly rightly dividing the word of Christ’s truth.

Ever seeking thy help, grace, and intercession, we beseech thy prayers and mediation for us, laying this supplication at thy feet.

Cease not to offer prayer unto God, the Lover of mankind, for the little flock of the Orthodox, that He may grant peace unto His Church, delivering her from heresy and schism; that He may deliver us from the darkness of sin and the passions, and from the hidden snares of the evil one; that we may remain unshaken unto death in the confession of holy Orthodoxy, and that we may partake of the holy Body and Blood of the Lord unto the end without condemnation. And after our departure, may we find the Lord gracious and merciful, by Whom we were created, and live, and have our being; unto Whom are due all glory, praise, honor, and worship, together with His unoriginate Father and His all-holy Spirit, now and ever, and unto the ages of ages. Amen.

 

- Closing prayer from the “Akathist to St. Philaret (Voznesensky),” composed by Nun Kassia (Senina), translated from the original Russian. 

 

 

 

The Audible Recitation of the Secret Priestly Prayers of the Divine Liturgy from an Empirical Perspective

A guest article by Pan. Papadimitriou, PhD

[Published on the prominent Roman Catholic liturgical history website, https://www.newliturgicalmovement.org/]

 

“Having shut thy door, pray to thy Father who is in secret”, Mat. 6:5–6

“While the Secret prayer is being performed” (St. Gregory of Nyssa, 4th c.)

“The first [prayer] silently/secretly”, 19^th Canon, The Council of Laodicea (364 A.D.)

A characteristic feature of the Orthodox is their adherence to Tradition. The observance of Holy Tradition is an apostolic command: “Stand fast, and hold the traditions” (2 Thess. 2, 15). “Let all things be done decently and in order” (1 Cor. 14, 40). In ministry within the Orthodox Church, each person does not simply act according to his own will; otherwise, in practice, he would be adopting a Protestant mentality. The Church is “following the Holy Fathers,” not following the personal opinions of each individual.

Why must the Tradition of the Church be observed? Holy Tradition is the secure path of the Church, the path of the Holy Fathers, the secure path of divine worship, prayer, repentance, purification, illumination, and deification.

The Tradition of the Divine Liturgy is as follows: the deacon proclaims aloud (eis epēkoon) the common prayers by way of exhortation, addressing the priest and the faithful; they, in response, pray secretly (inwardly, mentally) and individually—the priest with his own prayers, and the faithful with the silent Kyrie eleison (“Lord, have mercy”) or with their own prayers. The chanter responds aloud as the “guide” of the faithful in their prayerful responses to the deacon’s common prayer.

By the grace of God, all these prayers together ascend to God, not as separate prayers, but as one common and powerful prayer, as one common force. This means that even the smallest prayer of a spiritually negligent member of the faithful in church acquires greater boldness before God than when he prays alone at home—though home prayer must by no means be neglected—because he participates in the common prayer of the Church.

Let us not neglect prayer at home. Prayer at home strengthens our prayer in church, and prayer in church, in turn, strengthens our prayer at home. When repentance, forgiveness, guilelessness, love, and humility are also present, then our prayer acquires even greater power—always by the grace of God.

According to Ioannis Fountoulis, during his lifetime, the overwhelmingly predominant Tradition was the ancient Tradition of the prayers being recited secretly, silently, inwardly (not the modern innovation of their audible recitation): [1]

a) “A tradition extending over many centuries has, however, been formed concerning the secret reading of the prayers, and this today is the generally prevailing order throughout the entire Orthodox Church.”

b) “Quite early there prevailed the practice that the prayers of the Divine Liturgy be said secretly (μυστικῶς). Usually the priest said them at the time when the deacon was saying the synapte, in any case before the ekphonesis.”

c) “Secretly, as is well known, all the prayers of the Divine Liturgy are said today, except for the prayer Behind the Ambo [at the end].”

d) “Secretly are said the prayers which are addressed to God.” [Yet all prayers are addressed to God (!), not to men, but for men, for the world, etc.].

The audible recitation of the prayers in the Divine Liturgy was promoted in Greece mainly during approximately the last eighty years, and with particular intensity, publicity, and widespread diffusion after the repose of the late Archbishop Seraphim of Athens (+1998), by theologians, liturgists, and clergy (including Bishops) who were influenced by the preparatory developments leading up to the Second Vatican Council (1962–1965), [2] and who in turn influenced numerous clergy and laypeople, who then influenced many others, down to the present day.

Unfortunately, in our time, many people, at every opportunity, whether appropriate or inappropriate, advocate the innovative practice of priests reciting their prayers aloud during the Divine Liturgy.

They say: “The priest should pray aloud, so that the faithful may hear him.”

Here we shall attempt to respond briefly to this argument, from an empirical point of view.

Response from the Perspective of Holy Tradition

There is no evidence in the Holy Tradition of the Church, with regard to the Divine Liturgy, that the priest recited the prayers audibly for the congregation to hear. On the contrary, their secret recitation is attested, either explicitly or implicitly. [3] Indeed, even the Hieratikon published by the Apostoliki Diakonia prior to 2002/2004 explicitly prescribed that the priestly prayers of the Divine Liturgy be recited secretly.

The Holy Synod of the Church of Greece, moreover, issued not one but three (3) Synodal Encyclicals addressed to those innovators who persisted in disobedience: Prot. No. 499 / 16 February 1951, Prot. No. 1353 / 9 June 1956, and Prot. No. 1137 / 13 March 1974—to ears unwilling either to hear or to understand. [4]

The faithful heard the common prayers proclaimed by the deacon, just as the priests heard them; and, in response, both the priests and the people [5] prayed secretly, inwardly. Only the chanter responded aloud, serving, as it were, as a “guide” for the faithful in their prayerful responses to the deacon’s prayer.

Of the priestly prayers, the faithful heard only the “later” prayer behind the Ambo at the conclusion of the Liturgy. [6] This is also why it was recited aloud in the middle of the church—so that the faithful could hear it, in an age before microphones and loudspeakers—with the priest always facing east, standing before the ambo, which at that time was located in the centre of the church (or “behind the ambo,” opisthambonos, if the ambo is viewed from the direction of the sanctuary).

Likewise, the priests do not hear the secret prayers of the faithful, nor those of the monks in monasteries; nor does any Orthodox Christian pray in church audibly for the person standing beside him to hear. For this reason, when the deacon addresses the assembly, he does not say: “In peace, pray to the Lord, Father! And you, faithful people, listen to the Father as he prays aloud!” Neither does he say: “In peace, you faithful, pray to the Lord!”

What, then, does he proclaim? He proclaims: “In peace, let us pray to the Lord!”

To whom does the deacon address the words “let us pray”? Naturally, to the priest and to the faithful people. [7] [8] [9]

Response from the Perspective of the Faithful (and of Monastics in Monasteries)

The innovators argue that the faithful—and, by extension, the monks in monasteries—should hear the secret prayers of the priest.

Even if we set aside the innovative character of this position, they do not explain what, precisely, the faithful (and the monks) are expected to do while the priest is reading the secret priestly prayer aloud. Are they to listen actively (that is, to reflect upon it intellectually—or how exactly is “actively” to be defined?), passively, or to follow the priestly prayers by reading them from the latest modernist editions of the “Hieratikon for the Faithful”? If their attention wanders for a moment, and they fail to hear or read one, two, or ten sentences of the priest’s prayer—or even the entire prayer—what then becomes of their “participation”?

Can the faithful truly pray while listening to the secret prayers of the priest, or are the faithful transformed into reflective listeners, then perhaps merely hearers, and eventually into indifferent spectators? [10] Prayer is not the hearing, comprehension, or interpretation of prayers, nor is it a form of theatrical observation. The liturgical Holy Tradition of the Church does not require the faithful to be present as hearers or interpreters of the priestly prayers, nor as spectators of the priests, but rather to participate prayerfully in the common prayer of the Church. What is required is that the whole Church pray together, heeding and responding to the common prayers proclaimed by the deacon, while each person prays secretly and inwardly (“the prayers of the multitude” and “the prayers of the priests,” as St John Chrysostom says; see also St Porphyrios). [11]

What power this common prayer possesses! The secret prayers of the priest and of the faithful, are neither competing nor disconnected prayers, but one common ecclesial prayer which, by the grace of God, ascends to God.

When, however, the listening—the recitation—becomes continuous, theologically and conceptually dense, and demanding of sustained attention, it hinders the inward prayer of the faithful and turns the believer into a listening observer. Yet the deacon said, “Let us pray to the Lord,” not “Pray, Father!” The faithful, too, must pray secretly and inwardly; and when the priest prays aloud, he makes that inward prayer more difficult, whether knowingly or unknowingly—especially when microphones are used.

It is for this reason that the great practitioner of prayer, the dispassionate and watchful Saint of our own times, St Joseph the Hesychast, called out to the hieromonk: “Do not shout, Father; say them quietly, just as it is written in the Hieratikon, that they are to be said secretly.” [12] [13]

The same difficulty caused by a priest praying aloud affects not only the faithful, but also concelebrating Presbyters who wish to pray together. In earlier practice, the Tradition of priestly Concelebration was that each priest (and each Bishop) would recite the secret priestly prayers privately, [14] just as each member of the faithful (and each monastic) prays privately, in accordance with the commandment of the Lord: “shut thy door and pray to thy Father.”

Yet, although all pray individually within the Church—priests and faithful alike—responding to the common prayers proclaimed by the deacon, nevertheless one prayer, one spiritual force, ascends to God!

“Let the whole body of the Church, with one accord, offer up the supplication with one voice, the priests being present and presenting the prayers of the common multitude,” Chrysostom [PG 56, 182]; cf. [PG 48, 725]. That is: “the supplication is offered by the multitude of the faithful, by the body of the Church, with one soul, in the presence of the priests, who offer to God the prayers of the congregation.” [15] This also explains the plural forms found in the priestly prayers, which the innovators misinterpret. The plural signifies that the priest also presents the prayers of the faithful; it does not signify that the secret priestly prayers must be made audible to the faithful. [16]

Even if the faithful person wishes, or attempts, to pray while listening to the priest’s secret prayer (where it is recited aloud), his mind is drawn away from his own prayer in order to follow and understand what he is hearing, insofar as he is able to do so and insofar as his theological and spiritual formation permits. Even if the faithful person holds before him the text of the secret priestly prayer, or reads it in a Modern Greek translation, [17] he may still fall into the same—and even greater—distractions: he tries to read, to listen, not to lose his place, to study, to reflect, to comprehend intellectually the theological meanings, to notice any possible errors on the part of the priest or in the text itself, or to assess whether the priest is reading correctly and conveying the meaning properly, while at the same time attempting to … pray. If he is also reading from a mobile phone, the situation is even worse. This, however, is not prayer, but at best auditory or intellectual following. In short, the innovators bind heavy burdens and lay them on men’s shoulders.

What is prayer? “prayer is the ascent of the mind to God, or the asking of fitting things from God,” St John of Damascus [PG 94, 1089C–D, ch. 64]. [18] In the Divine Liturgy, such asking consists in the personal prayerful response directed to God in response to the common prayer proclaimed by the deacon (or in each person’s own private petitions); it does not consist in listening to the priest’s prayer. Likewise, the “ascent of the mind to God” [19] is the mind’s speaking to God, for “prayer is the mind’s speaking to God” (Evagrius/Nilus) [PG 79, 1168C, ch. 3]. There is, of course, also an ascent of the mind to God without verbal speaking. [20]

If, when speaking to a prime minister, a ruler, or someone whom we hold in high esteem, we naturally adopt an appropriate disposition, how much more should this be so in our speaking—our prayer—to God.

Metropolitan Athanasios of Limassol says: “In essence, the Saints do not think; they pray. [21] That is, discursive thought is set aside, and prayer remains—prayer which is a question addressed to God and an answer received from God. Such are perfect humans beings, those who are in Christ.” [22]

The faithful person—and especially, as is often the case, the young person—does himself a disservice when he uses a modernist “Hieratikon for the faithful” during the Divine Liturgy. He remains present throughout the service, yet in practice, because of the distractions involved, it becomes difficult for him to pray truly.

By the grace of God, you will understand the Divine Liturgy more deeply and more correctly by participating in it through your secret prayer than by reading about it—although reading is, of course, also very beneficial, provided that the book contains no errors, but this should be done outside the service and outside the church. “prayer enlightens the human person. If a person prays, then he will receive assurance from God.” [23] It is also necessary, however, to cultivate virtue, so that prayer may have power [PG 61, 398].

Of course, the priestly exclamations, blessings, the exhortations that properly belong to the Tradition of the Church—not the modernist “all together”—the readings, the troparia, and so forth, which the Church’s Tradition has wisely incorporated into the order of the Divine Liturgy, and which serve as doxology and catechesis while at the same time, by the grace of God, spiritually strengthening the faithful for more attentive prayer, these are traditionally proclaimed aloud, not secretly.

Response from the Perspective of the Priests

The priest’s audible prayer during the Divine Liturgy is not only contrary to Tradition, [24]  and contrary to the canonical order, [25] nor does it merely distract the praying faithful from their secret (inward) prayer; it also distracts the priest himself. The “[audible] recitation of the prayers for the congregation to hear requires rhetorical projection, modulation of the voice, and often a pompous style and other ‘dramatic’ abilities—elements that stand in sharp contrast to the solemn and compunctious atmosphere required for the celebration of the Mysteries of the Church.” [26]

In this respect, the audible recitation of the secret priestly prayers may transform prayer into a concern with being heard, a rhetorical performance, or a liturgical presentation. The priest runs the risk of ceasing to be a praying celebrant and becoming instead a reader.

As a praying celebrant, however, he approaches “the throne of the grace of God with boldness, with a true heart, in full assurance of faith, speaking to God and conversing alone with Him” [PG 98, 429A]. [27] We have already discussed priestly Concelebration in §B.

A characteristic rubric (instruction) found in the Euchologia states that the priest prays while bowed, [28] or, more specifically, that “the priest, inclining himself, prays,” naturally in secret. [29] This posture is, moreover, also depicted in iconography. This bowed posture of the praying priest, as a bodily expression of restraint and reverence, is not suited to the public delivery of speech before an audience, but rather to secret prayer addressed to God.

This also accords with the patristic interpretation of the Divine Liturgy, and especially of the Holy Anaphora, according to which the priest “alone to the Alone, he speaks mysteries to God, uttering them in mystery [secretly]” [30] and is “conversing alone with Him.” [31]

Thus, the priest who recites the secret priestly prayers of the Divine Liturgy aloud for the express purpose of making them heard by the people does an injustice first of all to himself; he also does an injustice to the faithful, depriving them of true prayer and making them, willingly or unwillingly, hearers of his secret prayers—something that would rightly be regarded as disorderly if the faithful or monastics themselves were to do the same by loudly voicing their own secret prayers. Most importantly, however, he does an injustice to the whole Church by diminishing the power of her prayer. The weakening of the Church’s prayer may be observed on the personal, ecclesiastical, social, national, and global levels.

At the same time, the audible recitation of the priestly prayers of the Divine Liturgy may conceal a form of clericalism. Clericalism does not consist in the secret prayer of the priests—the people also pray secretly—but, on the contrary, in their deliberate, often affected, and contrary-to-Tradition audible prayer, when it is performed for the purpose of drawing the congregation’s attention to the celebrant, with the result that the faithful are hindered from praying truly.

To God be the glory for all things.

For futher reading:

Pan. Papadimitriou, “Let Us Pray to the Lord”: Neither “Pray Thou, Father” nor “Pray Ye, Faithful” (Secret prayers), [PDF], translated from the 3rd Greek edition, 15/5/2026.

Our liturgical articles [in Greek] (available in Ἀναλόγιον [32], and in Academia [33]).

 

NOTES

1. Ioannis M. Fountoulis, Answers to Liturgical Questions, vol. V (2003), nos. 551–553, p. 201; vol. II (1994), no. 235, p. 229; vol. V (2003), nos. 551–553, p. 192; vol. V (2003), no. 558, p. 222.

2. The Second Vatican Council took place between 1962 and 1965. It was, however, based upon the corresponding publications and movements of liturgists that had developed over many years beforehand within the Western-inspired so-called liturgical renewal. It was upon these publications of Western liturgists that Trembelas relied—and by which he was influenced—when he wrote, on p. 61 of his book The Roman Liturgical Movement and the Practice of the East (Athens, 1949):

“For the immediate and active participation of the people in the celebration of the Mysteries, and especially of the Divine Eucharist, and for the restoration of the unity (sic) between the altar and the people, the Roman Catholic liturgical movement advocated, as we have said, that the celebrant should turn toward the congregation during the Anaphora and should read the prayers of the Divine Liturgy in a voice audible to the people.”

The Second Vatican Council was cautious and highly diplomatic on the question of the Prayers—in order to avoid reactions from its own “traditionalists”—and simply condensed all the innovations that had appeared in the West up to that time into the diplomatic expression “active participation” of the people, leaving its “interpretation” to a later stage. Those who came afterwards “interpreted” “active participation” in the same manner as those who had interpreted it before the Second Vatican Council (cf. Trembelas), namely, as requiring the Prayers to be recited aloud. The same term and the same interpretation are also given by our own contemporary so-called liturgical reformers.

More precisely, the Second Vatican Council states verbatim in Sacrosanctum Concilium (4 December 1963), under the heading “II. The Promotion of Liturgical Instruction and Active Participation”: “all the faithful should be led to that fully conscious, and active participation in liturgical celebrations.”

The Western-inspired liturgical mentality, and our own so-called liturgical reformers who follow it, understand the “active participation” of the people in the Liturgy as an auditory, intellectual, and theatrical participation. Hence the audible prayers; hence also the occasional anti-traditional celebration, even within Orthodoxy, of the Divine Liturgy, Memorial services, Holy Unction, the Blessing of Waters, and other services facing westward—that is, with the priest turned not eastward in prayer, but toward the people; hence also the practice of “everyone together,” and so forth.

Orthodox “active participation,” however, is pre-eminently “participation in prayer.” And prayer is secret, according to the word of the Lord (Matt. 6:5–6).

3. Pan. Papadimitriou, While the Deacon Recites the Prayer, the priest Prays the Prayer, 30 October 2022.

4. The fact that repeated and stringent Synodal interventions were deemed necessary indicates that the innovative practice was not an isolated or accidental phenomenon, but rather a persistent and organized liturgical deviation.

5. “And let all the faithful pray for them secretly (in their minds, inwardly), saying: Lord, have mercy” [PG 1, 1076–1077]. The Holy Apostles: “while all the people stand and pray quietly” [PG 1, 737]. St Clement: “Let us therefore, having gathered together in concord in one place, cry out earnestly to Him in our conscience, as though from one mouth, that we may become partakers of His great and glorious promises” [PG 1, 277]. For further discussion, see our article on Canon XIX of the Council of Laodicea, especially notes 11 and 15, concerning prayer kata dianoian (“in the mind”, secretly).

6. This Prayer was added to the Liturgy on account of certain inquisitive persons who active contended against not knowing what was taking place [St Germanos, Archbishop of Constantinople (640–740), PG 98, 452C], a type of persons that has never entirely disappeared from the life of the Church throughout the centuries. See also Presbyter G. Diamantopoulos, The Theological Basis for the Concealment of What Is Performed in the Sanctuary according to St Niketas Stethatos, paper presented at the conference of the Estia of Patristic Studies, In the Aftermath of Liturgical Renewal: Disturbances in Divine Worship, 11 June 2023.

7. Pan. Papadimitriou, “Let Us Pray to the Lord”: Neither “Pray Thou, Father” nor “Pray Ye, Faithful” (Secret Prayers), [PDF], translated from the 3rd Greek edition, 15/5/2026.

8. St John Chrysostom: “For the expression ‘Let us pray’ is addressed not only to the priests, but also to those who constitute the [faithful] people” [PG 61, 399].

9. “The expression ‘let us pray,’ just like ‘let us stand aright,’ which we hear in the Church, is addressed not only to the priests, but also to the congregation, the people,” Panagiotis G. Stamou, John Chrysostom: Prayer — The All-Powerful Weapon of the Faithful, Athens 1988, p. 34.

10. An anonymous priest wrote in a comment on a post on the Anastasios blog: “Whether the [aloud secret priestly] Prayers help toward an understanding of worship and the participation of the people is clearly shown by the manner in which Christians participate in the Mysteries of Baptism and Marriage, and in funerals, where they hear everything proclaimed aloud. No compunction, no sense of the sacred space.” (accessed 27 May 2026).

11. See Sections §B and §C of the article: Let Us Pray to the Lord: Neither “Pray, Father” nor “You, the Faithful, Pray”, 3rd ed., 15 May 2026.

12. Elder Ephraim of Philotheou, My Elder Joseph the Hesychast and Cave-Dweller (1897–1959), Monastery of St Anthony, Arizona, USA, 9th ed., 2019, p. 160.

13. Pan. Papadimitriou, Contemporary (Saintly) Elders and the Secret Prayers, 8 February 2022; Orthodoxos Typos, 13–27 January 2023, nos. 2431–2433.

14. Pan. Papadimitriou, priestly Concelebration — A Comparison of Rubrics, Hieratika, and Commentary, 21 December 2022.

15. Panagiotis G. Stamou, John Chrysostom: Prayer — The All-Powerful Weapon of the Faithful, Athens, 1988, p. 31.

16. In other words, according to the innovators’ interpretation, if the faithful pray, “Lord Jesus Christ, have mercy on the priest,” or “Lord Jesus Christ, have mercy on us,” must these prayers also be made audible to the priest and to the faithful standing nearby simply because they are expressed in the plural? Or, in the absence of a microphone for the faithful, should they approach the priest and whisper into his ear that they are now praying for him?

17. The question of rendering the texts into Modern Greek is a separate matter. Even the [Greek] New Testament [in Greece] has not been translated in a single universally accepted form, and there are numerous Modern Greek versions of it—one by Zoe, another by Soter, another by Stavros, another by the Apostoliki Diakonia, and so forth. If one turns to published global English translations and paraphrases—now approaching some 900 in number—there is, even in English, still no single official Orthodox translation.

18. See also: “Prayer is the ascent of the mind to God” (Evagrius/Nilus), [PG 79, 1173, ch. 35].

19. “For the mind is the eye and the purest part of the soul” [PG 95, 144B]. “for just as the eye is to the body, so the mind is to the soul”, [PG 94, 924B].

20. Metropolitan Hierotheos of Nafpaktos and Agios Vlasios, Empirical Dogmatics of the Orthodox Catholic Church, according to the Oral Teachings of Fr John Romanides, vol. I, 2nd ed., 2011, Holy Monastery of the Nativity of the Theotokos, p. 109.

21. “Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thess. 5:17–18). Pray without ceasing, especially during the Church services.

22. Homily on Prayer, 52:38 (First Series—lectures at the University of Cyprus, Nicosia).

23. Homily on Prayer, 52:29 (First Series—lectures at the University of Cyprus, Nicosia).

24. Ioannis Fountoulis: “A tradition regarding the secret recitation of the Prayers has, however, been established for centuries, and today this is the generally prevailing order throughout the entire Orthodox Church.”

25. Pan. Papadimitriou, Canon XIX of the Council of Laodicea (364) and the Recitation of the Liturgical Prayers, 3 April 2022.

26. Protopresbyter Alexandros K. Karapanagopoulos, The Divine Liturgy (Introduction – Text – Interpretation), Athens, 1975, p. 12.

27. Pan. Papadimitriou, The invisible of the Altar (hidden Sanctuary) …, chs. 53, 65, p. 242.

28. In earlier times, the people too bowed deeply at the reading of the Gospel and at the “Your own of Your own” (Ta Sa ek ton Son).

29. Pan. Papadimitriou, While the Deacon Recites the Prayer, the priest Prays the Prayer, 30 October 2022.

30. [PG 98, 429A]. The invisible of the Altar (hidden Sanctuary) …, chs 53, 65, p. 242.

31. In earlier times, the curtains of the sacred Ciborium over the Holy Altar were closed, with the priest praying within during the Holy Anaphora. See The invisible of the Altar (hidden Sanctuary) …, chs. 11.2, p. 117.

32. analogion.gr/typikon/liturgy-articles.

33. independent.academia.edu/ΠΔΠ/Liturgical.

 

Source: https://www.newliturgicalmovement.org/2026/09/the-audible-recitation-of-secret.html

 

Prayer to Saint Seraphim of Platina

O our holy father, blessed Seraphim, thou didst order thy life according to the commandment of Christ, denying thyself, taking up thy cross, and following him; and thus didst thou bring forth much fruit unto the harvest of God. Do thou pray unto the Lord for us, thy spiritual children, who dwell in an age of unbelief and enmity against absolute truth. Pray that Christ our God may strengthen us and grant us the wisdom and faith to endure the trials that lie before us. Pray for our families and friends, both the living and the departed. Pray that the inward eyes of our souls may be opened, that we may behold the divine and true Gospel of our Lord and God and Saviour Jesus Christ, and may acquire within ourselves the Holy Spirit. Pray that we also may one day dwell in blessedness with thee and all the saints in the Kingdom of Heaven. Beseech also the Mother of God, that she may entreat her Son to have mercy on our souls. For glorious and unending is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages. Amen.

 

Akathist in Honor of the Dormition of the Most Holy Theotokos

 

Kontakion 1

O Chosen One of all generations, Mother of God and Queen, Who went up from earth to Heaven, reverent hymns upon Thy most honorable Dormition do we Thy servants offer to Thee, O Theotokos. Having victory over death free us from every mortal danger that we may cry to Thee:

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Ekos 1

An angelic messenger was sent to announce to the Theotokos Her ascent above and the coming unto Her of Her Son and God; standing in radiance because of Her, he cried out:

Rejoice, O most joyful Mother of the King!

Rejoice, Heavenly Queen, Mother of the God and Lord of Heaven and earth!

Rejoice, Thou Who art honored by the most exalted descent unto Thee of Thy Son and God!

Rejoice, Thou Who art magnified by the message of Thy departure unto Thy Son!

Rejoice, O chosen by God of all generations! Rejoice, holy vessel of God the Word!

Rejoice, fulfillment of prophetic foretelling!

Rejoice, most honorable crown of the disciples! Rejoice, embellishment and authority of kings!

Rejoice, adornment of hierarchs and goodness of priests!

Rejoice, O elevation of divinely wise monastics to the Kingdom on high!

Rejoice, Thou Who didst open the gates of Paradise to the Christian race whoever blesseth Thee!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 2

Upon seeing the apostolic choir by an all-powerful command being presented upon clouds from the ends of the earth for Thy most honorable Dormition, O most blameless, One, the hierarchs Dionysius the heavenly initiate, Hierotheus the wondrous, Timothy, all with the majestic honor of the priesthood cried out unto God: Alleluia!

Ekos 2

All intelligent creation, the chief leaders of the angelic orders, came together with their King, Who received into His most life-giving hands the soul of His Mother, while Peter with fervent faith and abundant tears exclaimed to Her, crying out:

Rejoice, Mother of the Creator, ascending to the world on high!

Rejoice, Thou Who wast taken above the heavens, being more spacious than Heaven!

Rejoice, Thou Who didst sanctify the four elements with Thine ascent!

Rejoice, Thou Who brought gladness unto the heavenly with Thy passage above!

Rejoice, Thou Who are received into the most splendid Jerusalem on high!

Rejoice, Thou Who are entering most joyfully the temples not made with hands! Rejoice, Queen of the cherubim and seraphim!

Rejoice, Sovereign Lady of the archangels and angels!

Rejoice, refuge and deliverance of the faithful! Rejoice, help and defense of Thy inheritance!

Rejoice, O intercessor unto God for all the Christian world!

Rejoice, O all-good bestower of all that is good!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 3

By the power of the Most High was Thomas taken from India, since by the will of God he had not been brought to the most honorable Dormition of the Mother of God, and standing before Her life-bearing tomb, he stooped down to see and understood that She had ascended to Heaven in the body, and believing, he cried out: Alleluia!

Ekos 3

The disciple, having thoughts within himself, since by Divine Providence he had not been brought to the funeral procession of the Mother of God with the others, rejoiced in Her immortal Dormition, crying out to Her these things:

Rejoice, Thou Who wast taken from the earth in the hands of Thy Son!

Rejoice, Thou Who didst ascend on high to enjoy His glory!

Rejoice, Thou Who was escorted above by all the leaders of the angels!

Rejoice, Thou Who wast elevated by the cherubim to Heaven and above Heaven!

Rejoice, Thou Who wast extolled with majestic hymns at the gates of Heaven by the supreme hosts!

Rejoice, Thou Who was surrounded and blessed by all the heavenly inhabitants!

Rejoice, O earthly heaven raised up unto the tabernacle on high!

Rejoice, O throne of the Lord, Who ascended from earth into the heavenly Kingdom!

Rejoice, O our mediator and strong defense!

Rejoice, surety of sinners unto salvation!

Rejoice, Queen of Christians and after God the hope of the heavenly Kingdom!

Rejoice, Mother of Life, and after the Lord, unto us hope of life eternal!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 4

Having within himself a storm of disbelieving thoughts, the Hebrew Aphthonius, seeing the God-bearing Apostles carrying the all-venerable body of the all-honorable Mother of God, rushed to overturn it; but suddenly, with blindness in his eyes and with his hands severed, clinging and hanging from the bier, in faith he confessed Her to be the Mother of God, crying out to God: Alleluia!

Ekos 4

The initiates and eyewitnesses of the Word, having heard the angels singing loftiest hymns during the burial of the God-received body of the Mother of God, and being desirous to give honor pleasing to God, in unity hastened to chant, saying:

Rejoice, Thou Who received good tidings of Thy coming into the Kingdom on high!

Rejoice, Thou Who from Gabriel at the Annunciation received the revered prize of the Paradise of joy!

Rejoice, Thou Who didst illumine the most honored cherubic multitude!

Rejoice, Thou Who didst rejoice the most glorious seraphic nature!

Rejoice, Thou Who wast prefigured by the patriarchs!

Rejoice, Thou Who was foretold by the prophets!

Rejoice, Thou Who didst swiftly avenge the evil boldness of the Jew!

Rejoice, Thou Who didst grant healing to the same!

Rejoice, Thou Who didst turn the unbelief of Aphthonius into belief!

Rejoice, Thou Who didst receive his faithful confession!

Rejoice, Thou Who didst elevate to Heaven those who have love and faith in Thee!

Rejoice, Thou Who savest those who call upon Thy name with faith!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 5

The divinely-moving stars, the holy Apostles, scattered across the earth for the sake of the Gospel, were translated upon clouds across the breadth of the air to the burial of the Mother of the Lord, whom they escorted with chants and hymns, crying out together with the immaterial beings: Alleluia!

Ekos 5

The God-seers, having beheld their Master receiving into His hands the soul of His Mother, and knowing Him to be the Lord, hastened to sing unto Her blessed hymns of sacred psalmody:

Rejoice, O Queen, Who didst carry Him Who reigneth over all!

Rejoice, Thou Who wast thyself borne upon His filial hands!

Rejoice, O royal scepter in the right hand of Christ!

Rejoice, O branch of the dove in the hands of Noah!

Rejoice, O rod of Aaron, sprouting forth incorruption!

Rejoice, O unfading lily, flowering with immortality!

Rejoice, O God-inspired flute of David the ancestor of God!

Rejoice, O rising glory of his prophecy, psaltery and harp most beautiful!

Rejoice, O living ark of the holiness of the Lord!

Rejoice, O our life, Who didst rise into the rest of the Lord!

Rejoice, O tabernacle overshadowed by cherubim!

Rejoice, O holy of holies, spoken of by the seraphim!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 6

The God-bearing preachers, the Apostles, following the departure unto the world above of the Mother of God, when seated as accustomed at the common meal and lifting up a portion of bread as an offering in the name of the Lord, suddenly beheld the Theotokos and Queen come from above with luminous angels; and hearing Her grant them peace from the Son and God, they exclaimed: Alleluia!

Ekos 6

The Sun of Righteousness, Christ God, arose for us from Thy most pure womb, enlightening the world through the will and wise preaching of the Apostles, and He hath glorified Thee. O Mother of God from generation to generation. Wherefore, we also bless Thee, crying out:

Rejoice, Thou Who art ever-blessed from all generations unto the ages!

Rejoice, Thou Who art compassionate and merciful unto mankind!

Rejoice, Thou Who didst fulfill the promise made unto the choir of disciples!

Rejoice, Thou Who by the visitation from Thy Son and God didst grant unto them peace!

Rejoice, O all-desirable and sweet vision of the saints!

Rejoice, O all-glad rejoicing of venerable mothers and holy virgins!

Rejoice, O Thou Who didst purpose the paradisiacal dwelling of the righteous!

Rejoice, Thou Who visited all those that are in heavenly glory!

Rejoice, O beginning of man's salvation!

Rejoice, O fulfillment of all good desires!

Rejoice, O Theotokos and Queen, Who reignest after God the King!

Rejoice, O Lady and Sovereign, Who ruleset after the Lord our Master!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 7

All those who come in faith into Thy holy temple, O Theotokos, Thou ever savest, and those who glorify Thee does Thou deliver from every assault and danger; wherefore do Thou grant to Orthodox people, whoever bless Thee, victory over adversaries and every request unto salvation do Thou grant unto us who pray unto Thee, and sing unto God: Alleluia!

Ekos 7

A new creation was manifest unto us by the Lord and Creator of all, through Thee, O Theotokos; and looking with favor on us who honorably revere Thy most-honorable Dormition, do Thou receive such praises as these from those that cry out to Thee:

Rejoice, Mother of God chosen from among the earthly!

Rejoice, Thou who art higher than the earthly and the heavenly creation!

Rejoice, Thou Who didst ascend higher than the cherubim and the seraphim!

Rejoice, Thou Who didst gather the choir of disciples on clouds for Thy burial!

Rejoice, Thou Who didst bring Thomas by the power of God after Thy burial!

Rejoice, Thou Who didst convince all through him of Thy translation into Heaven bodily!

Rejoice, Thou Who art adorned with the beauty of all the virtues!

Rejoice, Thou Who wast united to Thy Son, more beautiful than all the sons of men!

Rejoice, Thou Who didst flourish like the palm tree by rising in the flesh!

Rejoice, Thou Who has multiplied like the cedars in the celestial Lebanon!

Rejoice, O tree of life, planted in the midst of the Paradise above!

Rejoice, O noetic ark, raised on the mountains above the flood of mortality!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 8

Thou art known in the highest place, O Chosen Lady, like the sun in most heavenly, inconceivable beauty and in ineffable goodness, since Thou didst go up to Thy Son and God, held mercifully in His arms; wherefore bowing down most joyfully before His life-giving right hand, we unceasingly cry out: Alleluia!

Ekos 8

Having been translated into Heaven on high and yet not abandoning those on earth, O Mother of God, Thou wast borne upon the hands of Thy Son and didst enter into the inaccessible regions, into that city, the all-radiant and most beautiful Jerusalem on high, surrounded by the cherubim with all the heavenly hosts whom Thou hearest singing:

Rejoice, Thou whose most holy soul dwelleth in the all-radiant Sion on high!

Rejoice, Thou whose incorruptible body is glorified there together with the soul!

Rejoice, Thou Who dist enter into the Royal City of the very Ruler of all!

Rejoice, Thou Who wast raised unto the most beautiful Paradise of the Husbandman on high!

Rejoice, Thou Who wast bourne into the city founded on stones all-brilliant!

Rejoice, Thou Who wast led through the embattlements of the surrounding heavenly hosts!

Rejoice, Thou wast taken into the highest heaven and the majesty of God!

Rejoice, Thou Who art honored beyond all the immaterial minds!

Rejoice, Thou Who dost offer the supplications of the faithful to Thy Son and God!

Rejoice, Thou Who dost continually intercede for all before the throne of Thy Son and God!

Rejoice, O mediatress before God Who savest the world!

Rejoice, O intercessor given by God for the Christian race!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 9

All angelic nature exalteth Thee, O Theotokos, and the whole human race glorifieth Thee as Mother of God, and we glorify Thy most honorable Dormition, O Queen, since for Thy sake the earthly are gathered together with the heavenly, harmoniously chanting to God: Alleluia!

Ekos 9

The eloquence of God-proclaimed prophetic sayings we now see coming to pass in Thee, O Theotokos, for truly God in the flesh hast Thou bourne for us. Wherefore, believing in the mystery of the oracles of God, we cry out:

Rejoice, Thou perfect fountainhead of the law and prophets!

Rejoice, O star of Jacob prophesied by Balaam!

Rejoice, O couch of the great King, spoken of by Solomon!

Rejoice, O fleece bedewed of Joshua, symbolized by Gideon!

Rejoice, O bush unburnt, foreseen by the law-giver!

Rejoice, O holy mountain, discerned by the man of desire!

Rejoice, O heavenly ladder foreseen by Jacob! Rejoice, O door impassable, foreseen by Ezekiel!

Rejoice, O sun, tabernacle of Christ, foreshown by the psalmist!

Rejoice, O complex mystery, foretold by the prophets!

Rejoice, Thou Who didst bring to fulfillment all the prophetic words forespoken of Thee!

Rejoice, Thou Who didst bring to perfection the economy of the Most High for the salvation of the world!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 10

Desiring to save the world, the Lord of all chose Thee out of the earthly race to be His Mother, and for our sake became man; He ascended from earth to Heaven, from whence He came, and took Thee with him to abide in eternal glory and to reign with Him without end. Wherefore as God He heareth from all: Alleluia!

Ekos 10

A bulwark art Thou for the faithful, O Theotokos Virgin, and intercession for all who flee to Thee; for the Creator of Heaven and earth took flesh of Thee, O Most-pure One, and brought Thee in spirit and body to the heavens in the closest mediation for all who have been taught to proclaim:

Rejoice, O city of the great King above the heavenly heights!

Rejoice, O wall and shelter Who dost not hide from our approach!

Rejoice, Thou Who givest aid to faithful kings against their enemies!

Rejoice, Thou Who gainest victory over the invasions of the Hagarenes!

Rejoice, O immovable preservation of the faith of the pious!

Rejoice, O ruination of the regiments of the heretics!

Rejoice, joy and reconciliation of the world!

Rejoice, Thou Who didst trample upon the all-destructive hades!

Rejoice, O special coronation of those warring by chastity against the flesh!

Rejoice, all-honorable glorification of martyric ascetic struggles!

Rejoice, O intercessor of monks for a blessed repose from their monastic labors!

Rejoice, O giver of eternal rejoicing to monks in blessed affliction!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 11

Our singing of every God-inspired hymn sufficeth not for the praise of Thine all-honorable Dormition, O all-praised Lady and Queen, the Theotokos; but ardently we offer Thee as the Mother of the King of all, our humble supplication, singing with the heavenly ranks to God, Who alone worthily glorifieth Thee: Alleluia!

Ekos 11

A light-receiving candle of the true Light does Thou appear to us on earth, enlightening souls and guiding unto divine understanding those who revere Thine all-honorable repose, that we may sing to Thee:

Rejoice, O torch of the inextinguishable material Fire!

Rejoice, O unfading glow of the unsetting Light!

Rejoice, O moon, gleaming from the Sun of Righteousness!

Rejoice, O light Who shinest in the darkness!

Rejoice, O lamp, placed upon the highest of candlesticks!

Rejoice, O source of Life, led from the tomb into the Light!

Rejoice, O Mother of the noetic Light, Who enlightenest the souls of the pious!

Rejoice, O Mother of the God of all, Who comfortest tormented souls!

Rejoice, Thou Who grantest an end without shame to the lives of those who hope in Thee!

Rejoice, Thou Who at the right hand of Thy Son at the Last Judgement preparest a Divine inheritance for His servants!

Rejoice, most blessed one, for we are blessed to have Thee as a helper!

Rejoice, Thou Who art most blessed from generation to generation, for the Lord is with Thee, and through Thee, with us!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 12

The intelligences on high see the Grace of the Heavenly Throne granted unto the Mother of God, Who is honored by Her place at the right hand of Her Son and God; wherefore the Thrones and Powers upraise Her, the Principalities and Authorities surround Her, the terrible Cherubim, Seraphim and Dominions bow down, and with the Archangels and Angels they sing: Alleluia!

Ekos 12

Hymning Thine all-venerable Dormition, we all extol Thine ascent to the most heavenly regions, O Queen and Mother of God; do thou sanctify, glorify, and save all who with love sing unto Thee:

Rejoice, Thou Who didst purify the earth with the footsteps of Thy most pure feet!

Rejoice, Thou Who didst sanctify the air with Thine ascent into the heavens!

Rejoice, Thou Who didst enter the heavenly sphere!

Rejoice, Thou Who didst behold all ineffable goodness!

Rejoice, Thou Who in glory didst sit upon the throne of Thy Son and God!

Rejoice, Thou Who reignest eternally with Thy Son and God!

Rejoice, O beauty at the right hand of the Lord, Who dost adorn all the heavenly dwellers who bless Thee!

Rejoice, Thou Who dost gladden all those on earth who hope in Thee!

Rejoice, Thou Who art clothed in the Sun, Who dost irradiate Grace and glory upon all the world!

Rejoice, Thou Who promisest to preserve and save all who call upon Thee beneath the heavens!

Rejoice, Thou Who art revered as the Mother of God by all Christian generations and art called the Theotokos!

Rejoice, Thou Who from the rising of the sun unto the going down thereof art glorified most gloriously and in Orthodox manner by all the pious!

Rejoice, O Joyful One, Who in Thy Dormition hast not forsaken us!

Kontakion 13

O all-hymned Mother of the immortal King of Heaven and earth, Christ our God, living even after death, accept from us the present offering for Thine all-honored Dormition, and in this life and in our mortal repose, deliver us from every assault, danger, and torment, and vouchsafe us the heavenly Kingdom, O Queen, who cry unto Thee: Alleluia! Thrice.

And again Ekos 1 and Kontakion 1.

Prayer to the Most Holy Theotokos

O Most Holy Theotokos, Virgin, Lady, Who art higher than the Angels and Archangels, and more honored than all creation, the great wonder of angels, the lofty sermon of prophets, the most glorious boast of apostles, the special saving adornment of hierarchs, the strong support of martyrs, the saving precept of monastics, the inexhaustible abstinence of fasters, the purity and glory of those in virginity, the peaceful gladness of mothers, the wisdom and learning of children, nourisher of widows and orphans, garment of the naked, health of the ailing, deliverance of the imprisoned, calm of those that sail upon the sea, stormless haven of the tempest-tossed, untiring instructress for the erring, easy passage of the travelling, good repose of laborers, quick defender of those in trouble, shelter and refuge of the wronged, hope of the despairing, helper of the needy, inexhaustible wealth of the poor, everlasting comforter of the grieving, loving humility of the hated, salvation of sinners and re-acquisition to God, firm stronghold of the right-believing, unconquerable help and intercession: through Thee, O Lady, the Invisible became visible and unto Thee, O Lady, we Thy sinful servants offer petition:

O most merciful and most wonderful Queen of noetic light, Who gave birth to Christ the King, our God and Giver of Life unto all, Who art glorified by the celestial, and praised by the earthly: the mind of angels, luminous star, most holy one of the saints, queen of queens, mistress of all creation, divinely-majestic virgin, spotless bride, palace of the Most Holy Spirit, fiery throne of the invisible King, heavenly ark, vessel of God the Word, fire-like chariot, resting-place of the living God, ineffable source of the flesh of Christ, nest of the heavenly Eagle, divinely speaking turtle-dove, meek dove, gentle and kind, child-loving mother, abyss of mercies, disperser of the cloud of the wrath of God, immeasurable depth, inexpressible mystery, incomprehensible miracle, church not-made-with-hands of the only King of all ages, fragrant censer, honorable robe of purple, divinely-woven porphyry, animate paradise, branch from the life-bearing garden, most beautiful flower that hath blossomed heavenly gladness for us, cluster of our salvation, chalice of the King of Heaven, in which is poured from the Holy Spirit the wine of inexhaustible Grace, intercessor of the Law, inception of the true Faith of Christ, unshakeable pillar, destruction of heretics, sword of the divine wrath against those inimical to God, intimidation of demons, victory of those in warfare, true preserver of all Christians, and known salvation of all the world.

O all-merciful Sovereign, Virgin, Lady, Theotokos, hearken unto us who pray unto Thee and manifest Thy mercy upon Thy people, pray unto Thy Son to deliver us from all evil and preserve our monastery (or city), and every monastery, and city, and country of the faithful and of the reverent people who flee to Thee and call upon Thy holy name, from every assault, destruction, famine, earthquake, flood, fire, and sword, invasions of enemies and civil war, from every illness, and difficulty; let not wounds, nor privation, nor plague, nor any righteous wrath of God humiliate Thy servants; but keep and save us by Thy mercy, O Sovereign Lady, and by Thy prayers grant unto us healthful, seasonable weather at the time of fruitful harvest; relieve, restore, and have mercy, O most merciful Lady, most praised Theotokos, upon those in every trouble and need.

Remember Thy servants and do not disdain our tears and sighs, and renew us with the goodness of Thy mercy that we who find in Thee a helper may be gratefully comforted.

Be compassionate, O Lady most pure, our hope, towards Thine infirm people: gather the dispersed, set upon the right path those who have strayed and bring back those who have fallen away from the pious faith of our fathers, support the aged, admonish the young, nurture the children, glorify them that glorify Thee, and especially keep the Church of Thy Son and preserve it unto length of days.

O merciful and most-merciful Queen of Heaven and earth, ever-virgin Theotokos, through Thine intercessions have mercy upon Orthodox Christians, preserving them under the protection of Thy mercy, defending them with Thy precious mantle, and pray unto Him Who was incarnate of Thee, Christ our God, that He gird us with power from above against all our enemies visible and invisible, against the foreign and domestic forces fighting against us and our Orthodox Faith.

Save and have mercy, O Lady upon our most reverend Orthodox metropolitans, archbishops, and bishops, priests and deacons, and all the Clerical orders of the Church and all right-believing people who reverence and pray before Thy precious icon.

Look down upon us all with the gaze of Thy merciful intercession; raise us up from the depths of sin and enlighten the eyes of our hearts unto the vision of salvation, be merciful unto us here and plead for us at the terrible Judgement of Thy Son, when Thy servants have departed this life in piety into eternal life, and number them with the angels and archangels and all the saints, that they may stand at the right hand of Thy Son and God: and through Thy prayers vouchsafe all Orthodox Christians to live with Christ and to enjoy the gladness of the angels in the heavenly mansions.

For Thou, O Lady, art the glory of the heavenly and hope of the earthly; Thou art the hope and protection of all who flee unto Thee and ask Thy holy help; Thou art our fervent pleader to Thy Son and our God: for Thy maternal prayers are powerful to entreat the Master, and through Thine intercession we dare to approach, even though we are unworthy, the throne of the Grace of His most holy and life-creating Mysteries.

Wherefore, beholding Thine all-honorable icon and seeing the God Who holds all things held in Thy hands, we sinners rejoice, falling down in contrition, and we kiss it with love, expecting, O Lady, through Thy prayers which are pleasing to God, to enter into everlasting, heavenly life and to stand without shame on the Day of Judgement at the right hand of Thy Son and our God, glorifying Him together with His Unoriginate Father, and the Most Holy, Good, Life-creating and Consubstantial Spirit unto the ages of ages. Amen.

 

A Canon for Confession

A Composition of Monk Euthymios, the Chancellor

Translated by Archimandrite Ephraim (Lash)

 

 

INTRODUCTORY NOTE

This little known Canon in preparation for Confession is to be found in the Greek Great Euchologion. As the concluding prayer makes clear, the Confession is in preparation for Holy Communion. The prayer might well be used as a prayer of absolution when penitents come for Confession before the Liturgy.

 

CANON OF SUPPLICATION TO THE

MOST HOLY MOTHER OF GOD AT THE CONFESSION OF A SINNER

 

Ode 1. Tone 6. Crossing the sea.

How may I lament my sordid life, Sovereign Lady, and the multitudes of my numberless evil deeds? What may I say to you, Pure Virgin? I am at a loss and I quail. But help me.

Most Holy Theotokos, save us.

From where shall I, wretch that I am, begin to tell my wicked deeds and my dreadful offences? Also what will then become of me? But, Sovereign Lady, before the end take pity on me also.

Most Holy Theotokos, save us.

I have trodden every road of sins, O Immaculate, and have in no way found the path of salvation. But I run to you, loving Lady: Do not despise me as I repent from my soul.

Glory to the Father.

I think continually on the hour of death, O All-pure, and the fearful tribunal, but by habit I am terribly a prey of evils. But help me.

Both now and ever.

The corruptor of what is good now seeing me naked, leaderless and far from God of godly virtues, is eager to swallow me down. Sovereign Lady, rescue me.

Ode 3. None is holy as you.

I have shamefully befouled my soul, Sovereign Lady, Mother of God, through numberless offences, wretch that I am. And, wholly in the grip of despair, as I am, where may I now go?

Most Holy Theotokos, save us.

Alas, I have defaced that which is according to God’s image by my proud disposition, wretch that I am! And where now may I go? But hasten, O Virgin help me.

Glory to the Father.

There is altogether none born in this life among mortals who has done the lawless deeds of dire licentiousness as I, loving Lady; for I have befouled divine Baptism.

Both now and ever.

I have reached the limit of evils, All-holy Virgin; but speedily help me; for heaven and earth bitterly cry out against my numberless outrageous acts.

Ode 4. Christ my power.

Ranks of Angels and the armies of heaven, the Powers of your Son tremble at your might, Pure Lady; while I, though despaired of, am in the grip of foolhardiness.

Most Holy Theotokos, save us.

The whole earth is amazed and trembles as it watches one who dreadfully and wickedly does outrageous deeds.

Glory to the Father.

I have wickedly befouled the temple of the body, and the Temple of Lord, which mortals enter trembling, I the prodigal, alas, enter without shame.

Both now and ever.

Do not make me, Sovereign Lady, do not make me a stranger, who have been estranged from the shelter of your Son and am utterly unworthy. But wash me clean also from the stain of my offences.

Ode 5. By your divine light, O Good One.

Adam transgressed one commandment of your Son, O Virgin, and suffered exile. But how may I lament the abyss of my offences, I, rebel and transgressor against God?

Most Holy Theotokos, save us.

Cain was revealed of old as a destroyer and murderer of his brother before he had been cursed by God. But what then shall I do who have dared all? For I have slain my soul, and now I am not ashamed.

Glory to the Father.

I have rivalled dread Esau, I have defiled soul and body by gluttony and pleasure, befouling my life with drunkenness and lechery. Who would not weep at me, wretch that I am.

Both now and ever.

By your divine light, O Good One, heal the passions of the soul, which the Corrupter has sown in me. Deliver me from his bitter captivity. For he laughs as he sees me leaderless.

Ode 6. Watching life’s sea.

My life is dissolute, my soul filthy and my life utterly wretched, while I have defiled my whole body by wicked deeds. Therefore hasten, O Virgin and help me.

Most Holy Theotokos, save us.

The end is upon me and I cannot endure, loving Lady. My conscience reproves me, for it sets before me my wicked deeds and the disorder of my life; and I quake with fear at the tribunal of your Son, pure Virgin.

Glory to the Father.

Truly, O all-pure, the fearful and unquenchable river of fire and the unsleeping worm await the burning fever of my flesh. But deliver me from them by your prayers.

Both now and ever.

I am in the grip of terror and I quail before the assaults of the foe, loving Lady; for before the end the Corruptor grinds his teeth at me, seizing me as a prisoner stripped bare of virtues.

Ode 7. An Angel made the furnace.

The Crafty One has heated the flame of my passions sevenfold and with adulteries of the heart has slain me utterly. But with the streams of my tears water me, Mother of God, and do not reject me.

Most Holy Theotokos, save us.

Sovereign Lady, do not let me be drowned in the mire of my offences; for the most evil foe, seeing me in despair, loving Lady, laughs at me. But with your mighty hand raise me up again.

Most Holy Theotokos, save us.

My wretched and unfeeling soul, fearful is the judgement and terrifying and unending the punishment; but nonetheless fall down now before the Mother of your Judge and God, and why did you despair of yourself?

Glory to the Father.

All my hope, Sovereign Lady, I the prodigal have placed in you. Do not turn your face away from me; do not shut your compassionate heart against me, Mother of God, but help me.

Both now and ever.

Wretch that I am, I have become dark by the multitude of my numberless evils, and changed for the worse in the eye and the mind of my soul. Bring me swiftly therefore with the beams of your light to the sweetness of dispassion.

Ode 8. From the flame you made dew well up.

Virgin Mother, who gave birth to God, one of the Trinity, and carried him in your arms, quench the fiercely flaming furnace of the passions and wash my soul with streams of tears.

Most Holy Theotokos, save us.

I tremble at death’s coming, O all-pure, and do not wholly fear that judgement; while I do not wholly cease from doing evils. Take pity and save me by your prayers before the end.

Most Holy Theotokos, save us.

Grant me never silent groans and a fount of tears, Sovereign Lady, that I may wash away my many faults and incurable wounds, so that I may reach eternal life.

Glory to the Father.

I have declared to you the multitudes of my evils, for no one else in the world has angered God, your Son and Lord, as I, Sovereign Lady. Reconcile me to him speedily by your prayers.

Both now and ever.

Master, compassionate by nature, do not stand me with the condemned at the hour of judgement, but at the prayers of your Mother, have mercy and place me with the sheep at your right hand.

Ode 9. It is impossible for humans to see God.

See, I approach you, O all-pure, with great fear and love, for I, your servant, know the strength of your fervent prayer. For the supplication of a Mother, O all-blessed, has great strength with her Son. For he is moved by compassion.

Most Holy Theotokos, save us.

Take with you the Choirs of Archangels and the multitude of the hosts on high, the Forerunner, the companies of Apostles, the Prophets, Martyrs and Ascetics, and Martyr Bishops, and make intercession for me, pure Virgin, to God.

Most Holy Theotokos, save us.

May I find your help, pure Virgin, both now and at the moment when my spirit departs. Speedily rescue me from the demons and deliver me from their tyranny, O all-immaculate, and do not let me, loving Lady, be handed over to them.

Glory to the Father.

I await a compassionate Judge who loves mankind, your Son, pure Virgin. Do not disdain me, but make him merciful to me, to stand me then at the right hand of his most pure tribunal, O all-praised; for in you have I hoped.

Both now and ever.

Principalities, Archangels, Dominions and Seraphim, Powers, Authorities and Angels, Thrones with the many-eyed Cherubim as they and we now honour your Offspring, Virgin Mother, we all devoutly glorify you.

Then:

It is truly meet…

Then:

A reading from the Gospel according to Mark:

The Lord said: Have faith in God, for Amen I say to you, if anyone tells this mountain, ‘Be taken up and thrown into the sea’, and does not doubt in their heart, but believes that it will happen, it will be done for them. So I tell you, whatever you ask for in prayer, believe that you are receiving it, and it will be yours. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father in heaven may also forgive you your offences. But if you do not forgive, neither will your Father in heaven forgive you your offences.

Then:

Lord, have mercy (12x)

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us. Amen.

A Prayer of St. John of Damascus

O Master, Lord Jesus Christ our God, who alone have authority to forgive sins, as you are good and love humankind, overlook all the offences of me, your servant N., both in knowledge and in ignorance, voluntary and involuntary, in deed and word and by thought, and count me worthy to partake of your divine, holy, immaculate and immortal Mysteries; not for burdensome misery and punishment and increase of sins, but for sanctification, illumination, purification, support, a pledge of eternal life and your heavenly Kingdom; for a wall and help and a warding off of every foe, for the wiping away his/her offences and for the glory of your might. By the prayers of our most holy Lady, Mother of God, of the honored, heavenly, spiritual, immaterial, bodiless Powers and of all the Saints, who have been well-pleasing to you from every age.

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us. Amen.