Encountering the Divine Liturgy Part 25: The Prayer of the Prothesis

 

O Lord God Almighty, who alone art holy, who dost accept the sacrifice of praise from those that call upon thee with their whole heart, accept also the prayer of us sinners, and bring it to thy holy Altar, and enable us to offer unto thee both gifts and spiritual sacrifices for our sins and for the ignorance of the people, and vouchsafe that we may find grace before thee, that our sacrifice may be acceptable unto thee, and that the good Spirit of thy grace may abide in us and upon these Gifts set forth, and upon all thy people.

This prayer, often referred to as the Prayer of the Prothesis or Prayer of the Offering, is recited immediately after the Setting of the Holy Table, once the sacred Gifts have been placed upon the altar and covered. It serves as a theological and spiritual bridge between the symbolic burial of Christ (represented in the veiling of the Gifts) and the forthcoming Anaphora, the central Eucharistic prayer in which the transformation of the Gifts occurs. Let us explore this prayer’s structure, biblical roots, and theological depth, sentence by sentence:

“O Lord God Almighty, who alone art holy…”

The prayer opens with a direct address to God as Pantokrator—the Almighty, echoing scriptural titles (cf. Revelation 4:8, Isaiah 6:3). The phrase “who alone art holy” recalls the angelic hymn “Holy, holy, holy” and acknowledges that God’s holiness is unique and uncreated, unlike any creature’s derived or imitative holiness. This sets the proper posture: one of humility, awe, and dependence.

“…who dost accept the sacrifice of praise from those that call upon thee with their whole heart…”

This line paraphrases Psalm 50(51):17, where David declares, “A broken and contrite heart, O God, thou wilt not despise.” The “sacrifice of praise” (θυσία αἰνέσεως) recalls Hebrews 13:15, where the Apostle exhorts believers to “continually offer up a sacrifice of praise to God.” In Orthodox theology, the liturgy is the praise of the heart made manifest through word, gesture, song, and offering. This line establishes that the inner disposition of the worshiper is as important as the external rite.

“Accept also the prayer of us sinners…”

The celebrant identifies himself (and by extension all the clergy and faithful) as sinners. This is no generic confession, but a liturgical realism—a humble admission that those offering the gifts are unworthy in themselves. This echoes the prayer of the tax collector in Luke 18:13, “God, be merciful to me, a sinner.”

“…and bring it to thy holy Altar…”

Here, the Holy Altar is understood both earthly and heavenly. The Church’s altar is not isolated—it mystically participates in the heavenly altar, as described in Revelation 8:3–4, where the prayers of the saints rise with incense before God. This line invokes the reality that our prayers ascend beyond time and space when offered in the Eucharist.

“…and enable us to offer unto thee both gifts and spiritual sacrifices…”

This reflects the dual nature of Orthodox worship: physical gifts (bread and wine) and inner sacrifices—faith, repentance, thanksgiving. Romans 12:1 comes to mind: “Offer your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” The Church doesn’t discard the material but transfigures it through the Spirit.

“…for our sins and for the ignorance of the people…”

This line echoes the high priestly function described in Hebrews 5:1–2, where the priest offers “gifts and sacrifices for sins” and deals gently with the ignorant and wayward. The liturgy is thus not a private devotion—it is intercessory, offered on behalf of all: clergy, laity, repentant, and even those who do not yet know the fullness of the faith.

“…and vouchsafe that we may find grace before thee…”

The term "vouchsafe" (καταξίωσον) implies divine condescension—we are not entitled to grace, but plead to be deemed worthy. This reflects a proper Eucharistic theology, where grace is gift, not reward. See Luke 1:30 (“You have found favor with God”) and Hebrews 4:16 (“Let us then with confidence draw near to the throne of grace”).

“…that our sacrifice may be acceptable unto thee…”

This line again echoes Genesis 4:4–5, contrasting Abel’s acceptable offering with Cain’s. To be “acceptable” is not merely formal—it means the offering is aligned with faith, obedience, and divine will. The Church’s sacrifice, which is ultimately Christ Himself, must be received by God as the pleasing aroma of salvation (cf. Ephesians 5:2).

“…and that the good Spirit of thy grace may abide in us and upon these Gifts set forth, and upon all thy people.”

This is a prelude to the Epiclesis, the invocation of the Holy Spirit. The celebrant now asks that the Holy Spirit, the “good Spirit of grace,” may abide (ἐπιμεῖναι)—not temporarily visit, but dwell:

• “In us” – for the sanctification of the clergy and people.

• “Upon these Gifts set forth” – anticipating the transformation into the Body and Blood of Christ.

• “Upon all thy people” – so that the Eucharist may be communion, not in isolation, but in the mystical unity of the Church.
  
  

Conclusion: A Priesthood of Intercession and Praise

This prayer crystallizes the Orthodox understanding of the priesthood—both ministerial and royal (cf. 1 Peter 2:9). The Church, through the celebrant, offers in humility, intercedes for all in love, and seeks the grace of the Spirit that sanctifies both the gifts and the givers.

As St. John Chrysostom remarks:

“It is not man who causes the things offered to become the Body and Blood of Christ, but Christ Himself… The priest only lends his voice.”
— Homily on the Treachery of Judas

This prayer sets the tone for what is to come: not man’s doing, but God's work among us, offered through the hands of frail yet consecrated men, for the life of the world.