Encountering the Divine Liturgy Part 21: “Again and oftentimes we fall down before Thee…” — The Second Prayer of the Faithful

 

I. Liturgical Placement and Continuity

The Second Prayer of the Faithful comes just before the Great Entrance, marking the final threshold of preparation before the Eucharistic offering begins in earnest. The first prayer was a thanksgiving and plea for worthiness; this second prayer intensifies the supplication, focusing on purification, divine protection, and worthy participation in the “dread mysteries” soon to be revealed.

During this time, the Litany of the Faithful is again intoned, usually invoking peace, mercy, and spiritual readiness for all gathered.

II. Text of the Prayer (abridged)

“Again and oftentimes we fall down before Thee and beseech Thee, O Good One who lovest mankind: that looking down upon our supplication, Thou wouldst cleanse our souls and bodies from every defilement of flesh and spirit, and grant us to stand guiltless and without condemnation before Thy holy altar. Grant also to those who pray with us, O God, growth in life and faith and spiritual understanding…”

III. Theological Significance

1. Humility and Repetition in Prayer

The opening line—“Again and oftentimes we fall down before Thee”—signals the spiritual posture of ongoing humility and need. The Church never presumes that its prior prayer was sufficient. Like the publican in the temple (Luke 18:13), the faithful continue to beg for mercy with bowed heads and contrite hearts.

This repeated falling down before God echoes the unceasing prayer encouraged by the Apostle Paul (1 Thessalonians 5:17), and the persistence in prayer taught by Christ Himself (Luke 18:1–8).

“God does not tire of being asked, but we tire of asking. Yet in perseverance is our purification.”
— St. John Climacus

2. Purification of Soul and Body

The prayer emphasizes the holistic purification of both “souls and bodies”—not only inward spiritual renewal, but the sanctification of the whole person. This reflects the Orthodox understanding that human beings are ensouled bodies, and that liturgical participation involves our total being—thoughts, movements, gestures, and voice.

The goal is to stand “guiltless and without condemnation before Thy holy altar,” echoing Paul’s exhortation:

“Let a man examine himself, and so let him eat of the bread and drink of the cup.”
— 1 Corinthians 11:28

This purification is not moralism, but an encounter with divine holiness—a readiness to approach God “with fear and faith” as the priest will later call out at the time of Communion.

3. Intercession for the Assembly

The prayer is not individualistic. It widens in scope: “Grant also to those who pray with us…” This is a petition for the entire Church—visible and invisible, present and absent—that they may grow in “life and faith and spiritual understanding.” These are the fruits of participation in the Eucharist, not its prerequisites.

St. Gregory the Theologian notes:

“None is perfected alone. We are saved together, as one Body, with Christ as the Head.”

The faithful are not spectators awaiting a gift—they are being formed, moment by moment, into living members of the Eucharistic Body.

4. Ministerial Invocation

The priest concludes by asking that “always worshipping Thee with fear and love,” the faithful may be made worthy of communion with the holy things soon to be offered. This theme of worthiness is not based on merit, but on grace-filled readiness, shaped by repentance and love.

IV. Patristic Reflections

St. Cyril of Jerusalem, in his Mystagogical Catecheses, instructs the newly baptized:

“Lift up your hearts to God. Forget not the terrible moment which draws near. The angels are present; the Spirit hovers. Prepare yourselves, for soon you shall taste immortality.”

St. Basil the Great reminds us that every priestly prayer is not uttered in isolation:

“The priest speaks on behalf of all, and the people respond not only with their voices but with the assent of their hearts.”

St. Symeon the New Theologian describes this moment in the Liturgy as a mirror of the soul’s journey toward theosis:

“To stand before the altar is to stand within the burning bush: one is not consumed, but changed.”

V. Conclusion: The Final Ascent Before the Mystery

The Second Prayer of the Faithful is the final spiritual ascent before the curtain is drawn back to reveal the mystery of the Eucharist. With profound humility and persistent intercession, the faithful plead for cleansing, growth, and the grace to “stand guiltless” before the throne of God.

It reflects:

• The unceasing humility of the Church as it approaches the Holy.
  
  

• The interconnectedness of personal and communal salvation.
  
  

• The desire for transformation, not merely ritual participation.
  
  

At this moment, the Liturgy shifts fully into sacrificial offering—not only of the gifts, but of the faithful themselves, made ready through prayer, repentance, and grace.

Encountering the Divine Liturgy Part 20: “We Thank Thee, O God of Hosts…” — The First Prayer of the Faithful

 

I. Liturgical Placement: A Transition of the Heart

Following the dismissal of the catechumens, the Divine Liturgy enters a new stage. The Church now turns to address those who are baptized, chrismated, and communicant members of the Body of Christ—those who will participate in the Eucharist. It is at this point that the First Prayer of the Faithful is offered silently by the priest, while the deacon intones the corresponding Litany of the Faithful.

This prayer is not merely a perfunctory pause, but a profound moment of spiritual recalibration, preparing the souls of the faithful to receive the divine mysteries “with a pure conscience and an undefiled heart.”

II. Text of the Prayer (abridged)

“We thank Thee, O God of Hosts, who hast accounted us worthy to stand even now before Thy holy altar and to fall down before Thy compassions for our sins and the ignorances of the people. Accept, O God, our supplication; make us worthy to offer unto Thee prayers and supplications and unbloody sacrifices for all Thy people; and enable us, whom Thou hast placed in this Thy ministry, by the power of Thy Holy Spirit, blamelessly and without offense, in the pure witness of our conscience, to call upon Thee at all times and in every place…”

III. Theological Significance

1. Eucharistic Gratitude and Fearful Boldness

The prayer begins with thanksgiving: “We thank Thee, O God of Hosts…” This echoes the Eucharistic posture of the Church, where gratitude (eucharistia) is the basis of all worship. But this gratitude is not sentimental—it is grounded in awe at being allowed to “stand even now before Thy holy altar,” recalling Hebrews 12:28:

“Let us offer to God acceptable worship with reverence and awe, for our God is a consuming fire.”
The faithful are not passive observers of the Eucharist. Rather, they are now co-offerers with the priest, lifting up prayers and spiritual sacrifices in unity with Christ’s eternal offering.

2. The Role of the Royal Priesthood

The faithful are “accounted worthy” to participate in this ministry—not only the clergy, but all baptized Christians who share in Christ’s royal priesthood (1 Peter 2:9). This moment makes clear that the Liturgy is not a spectacle performed on behalf of the people; it is the corporate act of the Body, offered through Christ the Head.

Patristic voices support this view:

“We are all priests when we offer our own prayers with purity and love.”

— St. John Chrysostom

“The faithful offer incense not only through the deacon’s hand, but through the fragrance of their pure hearts.”

— St. Cyril of Jerusalem

The “unbloody sacrifice” referenced in the prayer recalls the mystery of the Eucharist, which re-presents—not repeats—the once-for-all sacrifice of Christ (Hebrews 10:10). The people’s intercession for one another becomes a participation in that offering.

3. A Prayer for Worthiness and Illumination

The priest pleads that those who minister (clergy and people) be enabled to do so “blamelessly and without offense,” not presumptuously. This humility acknowledges human weakness and the need for purification of heart, a theme emphasized throughout the Eastern liturgical tradition.

St. Isaac the Syrian writes:

“The mysteries are given only to those who have inward peace, for the fire of the altar will consume the unrepentant.”

This links the prayer with the beatitudes, already sung earlier, and the continuing ascetic ethos of the Orthodox Church: divine grace does not bypass human cooperation. The faithful must prepare inwardly to approach the Holy of Holies.

4. The Unity of Time and Eternity

The phrase “at all times and in every place” expands the prayer beyond the confines of chronological time. The faithful join in a liturgy that is cosmic and eternal, transcending place and historical moment. This recalls the eschatological nature of the Eucharist, where the Kingdom breaks into the now:

“For we have here no lasting city, but we seek the one to come.”
— Hebrews 13:14

IV. Patristic Reflections

St. Maximus the Confessor, commenting on this phase of the Liturgy, notes:

“The faithful are not merely observers; they become through prayer and repentance living sacrifices themselves, temples of the Holy Spirit, participating in the mystery they behold.”

St. Basil the Great, whose anaphora is used on major feast days, writes:

“Let each one prepare himself for the Sacrament as for fire, lest he offer it in unclean hands or with a divided heart. Let us stand with fear and trembling before the altar, for the angels themselves veil their faces.”

V. Conclusion: The First Prayer as a Call to Participation and Purity
The First Prayer of the Faithful reveals that the liturgy is not a spectacle, nor merely a remembrance—but an offering of the entire Church, both clergy and laity, in union with Christ. It is a moment of deep gratitude, serious preparation, and spiritual responsibility.

• Stand worthily before God in thanksgiving.

• Intercede for one another and the world.

• Offer their hearts as altars, purified by grace and truth

The faithful are called to:

This prayer functions as both a liturgical turning point and a spiritual checkpoint: it prepares the people to go from hearing the Word of God to becoming partakers of the Word made Flesh, in the Eucharist.

Encountering the Divine Liturgy Part 19: The Litany of the Catechumens: A Prayer for Illumination and Transformation

Introduction: The Church as a Community of Ongoing Conversion

The Litany of the Catechumens occupies a unique place in the structure of the Divine Liturgy. It signals a transition from the Liturgy of the Word to the Liturgy of the Faithful—the part of the service reserved for baptized, communicant members of the Church. In praying for the catechumens, the Church not only remembers those preparing for baptism, but also affirms that the entire community must remain in a posture of repentance, spiritual formation, and growth in the truth of the Gospel.

Form of the Litany

The Litany of the Catechumens follows the Trisagion Hymn and often appears in this structure:

• Petitions for the Catechumens, such as:

  
  

• "Let us, the faithful, pray for the catechumens..."

• "That the Lord may illumine them with the Gospel of righteousness..."

• "That He may unite them to His Holy, Catholic, and Apostolic Church..."

  
  

• Response by the choir or faithful: "Kyrie eleison" (Lord, have mercy), repeated after each petition.

  
  

• Dismissal of the Catechumens, culminating in the command:

  
  

  “Catechumens, depart! Let none of the catechumens remain!”

This dismissal marks the formal boundary between the Liturgy of the Word (which catechumens could attend) and the Mystical Liturgy or Eucharist (reserved for the baptized).

Function: Preparing the Heart for Illumination

In the early Church, catechumens were adults undergoing a rigorous process of formation (catechesis) before being received through baptism, chrismation, and the Eucharist, often at Pascha. The prayers in the litany reflect their spiritual condition as in process—not yet fully initiated, but earnestly seeking union with Christ.

The Church asks God to:

• Teach them the word of truth.
• Reveal the Gospel to them clearly.
• Strengthen them in spiritual struggle.
• Enable them to become full members of the Eucharistic community.

This liturgical intercession shows that catechesis is not only intellectual or doctrinal, but a transformative spiritual journey. The whole Church participates in the catechumens’ conversion through these prayers, demonstrating the communal and intercessory nature of salvation.

Theological Significance

1. Conversion as a Process

The litany reflects the Orthodox understanding of salvation as theosis (divinization), a gradual and lifelong journey. Catechumens are not simply "learning about the faith" intellectually—they are being formed by the Church, in the Church, into the likeness of Christ. St. Gregory of Nyssa writes:
“He who is becoming God must become a disciple of God; and this is the aim of catechesis: to train the soul to desire the divine.”
— Catechetical Oration

2. Illumination by the Word

The prayer that God will "illumine them with the Gospel of righteousness" invokes both biblical and sacramental imagery. Illumination is both an inner enlightenment of the heart and mind (cf. Ephesians 1:18) and a reference to baptism, which was often called photismos (illumination) in the early Church.
“The God of our fathers has illumined our minds for understanding the truth... May the catechumen be cleansed from error and brought to the light of Christ.”
— St. John Chrysostom

3. Ecclesiology and Eucharistic Boundaries

The command to “let none of the catechumens remain” expresses an ecclesiological truth: baptism is the door to the Eucharist. Though it may seem exclusionary to modern sensibilities, this moment teaches that full participation in the mysteries of the Church requires commitment and transformation.

This boundary also reflects early Christian discipline when Eucharistic worship was kept hidden from outsiders (the "disciplina arcani", or discipline of the secret). It affirms that the Liturgy is not a performance or public event, but the mystical participation of the baptized Body in Christ’s eternal offering.

Patristic Commentary

St. Cyril of Jerusalem

“You have been called a catechumen. You are still only listening to the mysteries from the outside. But already the Church is praying for you, that you may be deemed worthy of full initiation.”
— Procatechesis 1

St. Ambrose of Milan

“You who are not yet baptized, the Church embraces you in her prayer. She asks for you what you cannot yet ask for yourself: the gift of faith, the grace of baptism, the power to renounce darkness.”
— De Mysteriis, II

Conclusion: A Church Always in Catechesis

While the Litany of the Catechumens historically served a practical function—to pray for and dismiss those preparing for baptism—it endures in the Liturgy as a theological signpost. It reminds the faithful that we are all perpetual catechumens, ever in need of being illumined anew by the Gospel, repenting, and growing in Christ.
In this way, the Church's prayer for the catechumens becomes a mirror for the baptized, calling us to remember our own baptismal promises, to repent daily, and to seek deeper communion with God. The words may be addressed to the unbaptized, but their spirit speaks to all:
“Be transformed by the renewing of your mind, that you may prove what is the will of God—what is good and acceptable and perfect.” (Romans 12:2)

Encountering the Divine Liturgy Part 18: The Litany of the Departed: A Prayer of Ecclesial Memory and Eschatological Hope

 

Introduction: The Church as One Body, Living and Departed
The Litany of the Departed is an intercessory prayer offered by the Church for those who have "fallen asleep in the Lord." Rooted in the Church's unbroken memory of the dead and her profound faith in the resurrection, this litany is a powerful expression of the communion of saints—the unity of the Church militant on earth and the Church triumphant in Christ.
As St. Paul affirms, "Whether we live or whether we die, we are the Lord’s" (Romans 14:8). In praying for the departed, the Church does not pray as if they were absent or forgotten, but as members still present within the Body of Christ, journeying toward the fulfillment of all things in the Kingdom.


Form and Placement of the Litany
In many traditional Orthodox settings, the Litany of the Departed may occur in one of two main places during the Divine Liturgy:
Before the dismissal of the catechumens, as a separate litany following the Litany of Fervent Supplication.


After the Gospel reading and before the Cherubic Hymn, especially during liturgies for the departed or memorial Saturdays.

The form of the litany includes petitions such as:
“Again we pray for the repose of the souls of the servants of God…”


“That the Lord God will place their souls where the righteous rest…”


“That they will be granted mercy, life everlasting, and a good defense before the dread Judgment Seat of Christ…”

The responses by the choir or people remain “Kyrie eleison” (Lord, have mercy), emphasizing God’s mercy as the final hope of all.


Theological Foundations
1. The Communion of Saints
The Church does not believe death severs a believer from the Body of Christ. As Christ says, "He is not the God of the dead, but of the living, for all live to Him" (Luke 20:38). The departed continue to exist in the life of God, and we continue to commune with them in prayer and love. The Litany of the Departed is the Church's living bond with her faithful who have fallen asleep, acknowledging that they are still part of the ecclesial family.
2. The Reality of Particular Judgment
While final judgment will occur at the end of time, Orthodox theology affirms a particular judgment at the time of death. The prayers in the litany, such as “a good defense before the dread Judgment Seat of Christ,” reflect this awareness. The Church does not presume the fate of any soul but entrusts them to the mercy of Christ, praying that they be granted peace and rest in His presence.
3. Resurrection and Eschatological Expectation
The Litany of the Departed looks beyond death toward the resurrection of the dead and life of the world to come. It is eschatological—full of hope in the Second Coming of Christ and the renewal of all things. As St. Paul wrote, “We do not grieve as those who have no hope” (1 Thessalonians 4:13). The prayers for rest and peace are not expressions of finality, but of confident waiting for the general resurrection.


Patristic Commentary
St. Cyril of Jerusalem
“We mention those who have fallen asleep, first the patriarchs, prophets, apostles, and martyrs… then all who have died in the hope of resurrection… we pray for them, though they are not with us in the body, that God may be merciful to them.”
— Catechetical Lecture XXIII, 9
St. John Chrysostom
“Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation?”
— Homily on Philippians 3
Chrysostom affirms that almsgiving, prayers, and the Eucharistic offering made in memory of the departed have real spiritual benefit for the souls of the faithful who have fallen asleep.


Spiritual and Pastoral Meaning
The Litany of the Departed gives the faithful a way to process grief liturgically. Rather than being left to mourn in isolation, the Church absorbs the sorrow of her children into her sacred rhythm of prayer, memory, and resurrectional hope. These prayers are acts of love, offered not out of desperation but from trust in God's mercy.
It also teaches the living to reflect on their mortality and prepare for their own death, as the Church asks repeatedly in the liturgy:
“A Christian ending to our life: painless, blameless, and peaceful, and a good defense before the dread Judgment Seat of Christ, let us ask of the Lord.”

Conclusion: Memory Eternal and the Hope of Glory
In the Litany of the Departed, the Church bears witness to the truth that death is not the end, but a transition to the age to come. Through intercession, she affirms the unbroken communion of love between the living and the dead in Christ. She stands at the graves of her children—not in despair—but in faith, praying: “May their memory be eternal,” knowing that their names are inscribed in the Book of Life.
This litany is not only prayer for the departed, but prayer with them, as the Church on earth and the Church in heaven together await the final trumpet and the joyful cry:

“Christ is risen, trampling down death by death!”

Encountering the Divine Liturgy Part 17: The Litany After the Gospel Reading: Response to the Word of God

Introduction: From Hearing to Responding
In the Divine Liturgy, after the proclamation of the Gospel, the Church does not move on abruptly to the next act of worship. Instead, there is a deliberate pause—a moment of spiritual response. This takes the form of a litany, often called the Litany of Fervent Supplication, in which the Church, having heard the living voice of Christ in the Gospel, turns to pray with boldness and faith.
This litany is not a mere formality or intermission. It is the Church’s corporate act of obedience to the Word just received. In hearing, we are called to act—and the first and highest act is prayer.

Biblical and Theological Basis

The pattern of hearing the Word and responding with intercession is deeply rooted in Scripture. In the Book of Nehemiah, for instance, the people stood and listened to the reading of the Law, and then responded with worship and repentance (Nehemiah 8:5–9). Similarly, after St. Peter’s sermon on Pentecost, the people were “cut to the heart” and asked, “What shall we do?” (Acts 2:37). The reading of the Word calls forth a response from the heart of the Church.
Theologically, the litany affirms that the Word of God is not static information, but a living encounter that calls us into communion, transformation, and mission. Having received Christ’s teaching, we now join in prayer for the Church, the world, the sick, the suffering, the faithful departed, and all humanity. It is a moment when the entire Body of Christ speaks back to the Word it has just received.

Structure of the Litany

The petitions in this post-Gospel litany may vary slightly depending on the day, season, or local custom, but typically include:

• Prayers for the faithful and catechumens
• Petitions for health, peace, and protection
• Supplications for those in authority
• Prayers for the sick, travelers, captives, and those in need
• Commemorations of the Theotokos and the saints

This is sometimes followed by the Litany for the Departed or other special intercessions.

Patristic Commentary

St. John Chrysostom

Chrysostom, a master liturgist and homilist, speaks frequently of the connection between hearing the Gospel and turning to prayer. He writes:

“If you listen to the Gospel without applying it, it is like burying a seed and never watering it. But prayer is the water of the soul, and by it the Word grows.”
— Homily on Matthew 13 (PG 57.23)

St. Cyril of Jerusalem

Cyril, in his catechetical lectures, affirms that the liturgical response to the Word should be an act of communal faith:

“When the Word is read aloud, it is God who speaks to you. Do not let it pass in vain, but respond in prayer and thanksgiving, that it may bear fruit in your heart.”
— Catechetical Lecture VI, 24 (PG 33.553)

St. Nicholas Cabasilas

In his work The Life in Christ, Cabasilas describes the Liturgy as a spiritual ascent, where each part builds on the previous. Regarding the litanies, he writes:

“These supplications draw together the faithful, uniting them in love, and joining their voices as one before the throne of God.”
— The Life in Christ, Book VI

Conclusion: The Word Becomes Prayer

The Litany following the Gospel is a sacred bridge—from proclamation to intercession, from receiving to offering, from listening to living. It is the Church’s immediate response to the living voice of Christ: not silence, but supplication. It is the moment when the people of God, having heard the Word, now turn to the Father, through the Son, in the Holy Spirit, and offer the world to God in love.

In doing so, the Church reflects the very rhythm of the divine life: Word and Response, Revelation and Communion, Gift and Offering. Thus, this seemingly modest portion of the liturgy becomes a profound moment of ecclesial unity, pastoral care, and liturgical obedience to the Gospel.