feast of the Annunciation (March 25). Because liturgies are always a celebration, they are deemed inappropriate in Lent except on days on which we celebrate the Resurrection (Saturdays and Sundays) or a great feast like the Annunciation. In order that Christians may receive Communion more frequently during the period of Lent, we have the Liturgy of the Presanctified Gifts on Wednesdays and Fridays. This is a more somber service than other liturgies. It is called the Liturgy of the Presanctified Gifts because there is no consecration of the bread and wine. Instead, a portion of the Eucharist from the Sunday Liturgy is kept aside for these weekday services. Hence the term Presanctified Gifts, meaning that the holy gifts—that is, the bread and wine of the Eucharist—are from the very beginning of the service the Body and Blood of Christ, having been sanctified already at a previous Liturgy.
Journey to the Kingdom is not a work of scholarship. It is not a formal study of worship or liturgical history, nor is it a comprehensive commentary on the Divine Liturgy of the Orthodox Church. The purpose of this book is to explain the meaning of our worship, what happens at the service of the Divine Liturgy throughout the world, and the part that every Orthodox Christian plays in it.
By “Eastern Orthodox Church” we mean the family of Christian churches that traces its origins to Jesus Christ, acknowledges the authority of seven Ecumenical Councils, and is in communion with the ancient patriarchates of Constantinople, Alexandria, Antioch, and Jerusalem. These churches are defined by a strong sense not of being a denomination but of the continuing Christian Church that emerged in Jerusalem some two thousand years ago, as well as their adherence—despite their varied origins, liturgical practices, and customs—to what we refer to as the Byzantine rite.
When Vladimir the Great (958–1015) sent envoys around the world to study different religions so that he could decide which one to embrace, they did not inquire about doctrines or moral rules. Instead they watched those various religions at prayer, and it was the Divine Liturgy that they attended at the Church of Hagia Sophia in Constantinople that won them over. The best introduction to Orthodox Christianity is its primary act of worship. Of course, this book is no substitute for the real thing—it serves only as a guide and informant to enrich and shed light on that experience. But the Liturgy is not just prayer and song—it is rich with theology. What follows, therefore, is not only a guide to the Liturgy but also an introduction to Orthodoxy through the Liturgy.
The Blessing and Litany of Peace
Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.
—MATT. 25:34, NKJV
Our Divine Liturgy can be understood as a journey, and before we begin any journey, we need to know where we are going. Thus the Liturgy begins1 with the announcement of our destination: “Blessed is the Kingdom of the Father and of the Son and of the Holy Spirit, now and forever, and to the ages of ages.”
It is true: our destination is none other than the Kingdom of God, the Kingdom of the Trinity. But our journey really begins the moment we leave the house. Without this sacrificial act of leaving the comfort of our beds and homes and coming to church, there can be no liturgy, and whether we have to travel many miles or just walk a few yards down the street, a sacrificial act of worship has already begun.
We come to church not simply to add a spiritual and religious dimension to our secular lives, nor simply to meet our fellow Christians and to socialize, but above all to become the Church, to become the Kingdom of God. The biblical word for Church, ekklesia, means “gathering,” or “assembly,” and for the early Christians, this is precisely what Church meant. We begin our participation in worship before we even arrive at the church—simply by making the decision to come. By all means, come!
The gathering at the Divine Liturgy is also what we refer to as Eucharistic. In other words, its purpose and fulfillment is to participate in the Eucharist, the most essential aspect of the Liturgy, in which the Lord’s Supper is accomplished. This cannot happen, under normal circumstances, at home. And it is the most important kind of meal—in fact, the only kind of meal—Christians are instructed to eat together in church. In his first epistle to the Corinthians, St. Paul admonishes the Christians of Corinth for partaking of a meal other than the Eucharist while they were gathered together (1 Cor. 11:20–22).
There are many reasons to come to Church, but there is only one good reason: to meet Christ—to pray, to be in the presence of God, and to worship Him. This is the unique, incredible opportunity that we have with the Eucharist, and this is how and why the social life and every other activity of the Church flows from the Liturgy. We gather together to reveal the true nature of the Church—to become what we are: the Body of Christ. The Liturgy reveals the Kingdom of God because in it Christ Himself becomes physically present in the Eucharist. Thus we gather together to become what we refer to as the Eucharistic assembly.
Blessed Is the Kingdom
Before we gather together, we are part of the natural world, we are individuals and natural families; but when we come together in one place, we become something greater than what we are as individuals. We join together with the greater spiritual family that is the Church. We leave our individual world behind us and enter into God’s Kingdom.
The Liturgy therefore really begins with a separation from the world. This is something that Christians easily forget. In our attempt to make Christianity understandable and approachable to modern people, we often forget that Christ is not of this world, and therefore the Church, although in the world, is not of the world either. As the Lord said to the Apostles: “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world” (John 15:19, NIV). Christianity can really only be understood from within. In other words, one must become a Christian to understand Christianity. Christ said as much to His Apostles: “To you has been given to know the mysteries of the Kingdom, but to others I speak in parables” (Lk. 8:10, VP). Admittedly, this makes it difficult to debate with nonbelievers about the value of faith, or the validity of belief in God, but we should accept this natural limitation. It is also a profound blessing! Those who come in will see why.
The Divine Liturgy, like the gospel itself, is one of the mysteries of the Faith. It is, in fact, the “Mystery of Mysteries.” The Liturgy is, then, in a profound sense, not a public thing. You cannot grasp its meaning and importance from simply reading a written account of it any more than you could understand the love of a husband and wife for each other by viewing what they once wrote to each other. It expresses not human society, not our own individual personalities, concerns, and interests; rather, it reveals the heavenly Kingdom. It is, above all, the Kingdom of Heaven on earth. Therefore, it is for those who have, in a sense, already become a part of God’s Kingdom through baptism. And if Christians are to bear effective witness to Christ, they must remember that they are called to point beyond this world to the Kingdom of God, to lead and guide people to that Kingdom of the Trinity.
Thus the Liturgy begins: “Blessed is the Kingdom of the Father and of the Son and of the Holy Spirit.” To bless something is to rejoice in it—to receive it in love, praise, and thanksgiving—to recognize it as a means of communion with God.
The Kingdom of God is the goal of our life and of our Liturgy. The acceptance of this truth, the assent of the whole Church to the blessing and acclamation of the Kingdom made by the priest, is then proclaimed by the people with one simple word, Amen.
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