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62-538: The entrance prayers are the preliminary portion of the Liturgy of Preparation which is done quietly and precedes the public part of the Divine Liturgy (see also kairon ). The rubric states that the priest and deacon who wish to celebrate the Divine Liturgy, must be free of moral sin, continent, and must fast from the night before. In addition, they are required to have performed the devotions required by

124-504: A prosphoron and blesses it three times, making the sign of the cross over it with the liturgical spear . Then, cutting on all four sides of the square seal on the prosphoron, he removes a cube (the Lamb), taking from both layers of the loaf, and places it in the center of the diskos . He then cuts the underside of the Lamb, making a cross, then turns the Lamb right side up and pierces it with

186-566: A cross and the Greek letters IC (an abbreviation in Greek for "Jesus") XC ("Christ") and NIKA ("Conquers"). The portion of the loaf that is cut out along this seal is the Lamb (Host), from which all are communicated, and therefore must be proportionately large for the number of communicants. Prosphora must be made using only the finest wheat flour, water, salt, and yeast. It should be freshly baked and without blemish. The Greeks use one large loaf for

248-403: Is placed a blessing cross . The protodeacon carries the censer . Other servers carry the dikirion and trikirion , the bishop's crozier and a standing candlestick . The bishop enters the church clothed in his monastic habit and klobuk , and carrying his walking stick . As he enters the narthex , a server takes his walking stick and the subdeacons place the episcopal mandyas on him as

310-672: Is the name given in the Eastern Orthodox Church to the act of preparing the bread and wine for the Eucharist . Only very specific elements may be offered at the Divine Liturgy : The bread used for the Liturgy is referred to as prosphora . A prosphoron is a round loaf of leavened bread baked in two layers to represent the two natures of Christ. It has a square seal on the top side which has inscribed on it

372-1005: Is the same, except that the usual beginning is entirely replaced by Paschal hymns. At a Hierarchical celebration of the Paschal Divine Liturgy Axion Estin is replaced by the Irmos of the Ninth Ode of the Paschal Canon : Shine! Shine! O new Jerusalem! The glory of the Lorth hath shown on thee. Exult now and be glad, O Zion. Be radiant, O pure Theotokos, in the Resurrection of thy Son. Liturgy of Preparation The Liturgy of Preparation , also Prothesis ( ‹See Tfd› Greek : Πρόθεσις , lit.  "a setting forth") or Proskomedia ( Προσκομιδή Proskomidē 'an offering, an oblation'),

434-633: The Amice : Impone, Domine, galeam salutis in capite meo, ad expugnandas omnes diabolicas fraudes, inimicorum omnium versutias superando. Impose, O Lord, the helmet of salvation upon my head, to overthrow all diabolic (of the devil) deceits, overcoming the savagery of all my enemies.' At the Alb : Dealba me, Domine, et a delicto meo munda me; ut cum his, qui stolas suas dealbaverunt in sanguine Agni, gaudiis perfruar sempiternis. 'Wash me, O Lord, and cleanse my heart, that with them that have washed their robes in

496-719: The Cappa magna : Exue me, Domine, veterem hominem cum moribus et actibus suis: et indue me novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis. "Take off of me, O Lord, the old man with his manners and deeds: and put on me the new man, who according to God is created in justice, and the holiness of truth." (Ephesians IV, XXII and XXIV) He washes his hands, saying: Da, Domine, virtutem manibus meis ad abstergendam omnem maculam immundam; ut sine pollutione mentis et corporis valeam tibi servire. "Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body." At

558-657: The Chasuble : Domine, qui dixisti: Jugum meum suave est, et onus meum leve: fac, ut illud portare sic valeam, quod possim consequi tuam gratiam. "O Lord, Who said: My yoke is sweet, and My burden light: grant that I may be able so to bear it, so that I may be able to obtain Thy grace." (St. Matthew XI, XXX) At the Mitre : Mitram, Domine, et salutis galeam impone capiti meo; ut contra antiqui hostis omniumque inimicorum meorum insidias inoffensus evadeam. "Place upon my head, O Lord,

620-844: The Dalmatic : Indue me, Domine, indumento salutis et vestimento laetitiae; et dalmatica justitiae circumda me semper. 'Endow me, O Lord, with the garment of salvation, the vestment of joy, and with the dalmatic of justice ever encompass me.' At the Episcopal gloves : Circumda, Domine, manus mea munditia novi hominis, qui de caelo descendit; ut, quemadmodum Iacob dilectus tuus pelliculis hoedorum opertis manibus, paternam benedictionem, oblato patri cibo potuque gratissimo, impetravit; sic et oblata per manus nostras salutaris hostia, gratiae tuae benedictionem mereatur. Per Dominum nostrum Jesum Christum Filium tuum, qui in similitudinem carnis peccati pro nobis obtulit semetipsum. "Place upon my hands, Lord,

682-610: The Eucharistic discipline and have celebrated (or at least attended) Vespers and Matins for that day. They should keep themselves in a state of spiritual calm and reverence as they prepare to celebrate the Sacred Mysteries . When it comes time for the service, the priest and deacon enter the temple, clothed in choir dress : podryasnik (inner cassock) and riassa (outer cassock). If they are monks they wear klobuks and mandyas ; if either of them has been granted

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744-639: The Holy Doors of the Iconostasis ). There they make three more metanias, the priest gives the opening blessing , "Blessed is our God, always, now and ever, and unto the ages of ages." The deacon responds, "Amen", and continues with the usual beginning (a series of prayers which includes the Trisagion and the Lord's Prayer ). At the conclusion of the usual beginning, the priest and deacon step up onto

806-616: The Liturgy of Preparation during which the bread and wine are prepared for the Eucharist. About half an hour before the Liturgy is scheduled to begin, the priest gives the blessing for the Little Hours (normally the Third Hour and Sixth Hour ) to begin. When a bishop will be celebrating the Divine Liturgy (which, in that case is called a " Hierarchical Divine Liturgy"), his entrance prayers are much more solemn. Instead of

868-907: The Maniple : Merear, precor, Domine, manipulum portare mente flebili; ut cum exsultatione portionem accipiam cum justis. "I pray Thee , O Lord, that I may merit to bear the maniple in lamentation; that with joyfulness I may receive a portion amongst the just. (Psalm CXXV, LXVII) The Bishop says, as he takes off the Cope: Exue me, Domine, veterem hominem cum moribus et actibus suis: et indue me novum hominem, qui secundum Deum creatus est in justitia, et sanctitate veritatis. He washes his hands, saying: Da, Domine, virtutem manibus meis ad abstergendam omnem maculam immundam; ut sine pollutione mentis et corporis valeam tibi servire. 'Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body.' At

930-466: The Pectoral cross , saying: Munire digneris me, Domine Jesu Christe, ab omnibus insidiis inimicorum omnium, signo sanctissimae Crucis tuae: ac concedere digneris mihi indigno servo tuo, ut sicut hanc Crucem, Sanctorum tuorum reliquiis refertam, ante pectus meum teneo, sic semper mente retineam at memoriam passionis, et sanctorum victorias Martyrum. "Deign Thou, O Lord Jesus Christ, to guard me from all

992-429: The holy doors of the iconostasis , venerate the icons , and say special entrance prayers before they enter into the altar. At the end of these prayers, they bow to the throne of the bishop who oversees the church, or, if it is a monastery, the abbot , acknowledging the authority of their spiritual superiors, without whose permission they may not celebrate the divine services. Next The priests and deacons venerate

1054-414: The kamilavka he wears it. If the priest has been granted the pectoral cross he wears it. After venerating the icon in the narthex they enter the nave and make three metanias (bows at the waist) or prostrations , depending upon the day. They may venerate other icons in the nave, and then they proceed to the front of the temple and stand just in front of the ambon (an elevated area in front of

1116-463: The sanctuary , as depends on the particular liturgical rite or use which is being observed. At the Buskins : Calcea, Domine, pedes meos in praeparationem evangelii pacis, et protege me in velamento alarum tuarum. "Shod my feet, Lord, unto the preparation of the gospel of peace, and protect me under the cover of thy wings." (Ephesians VI, XV and Psalm LX, V) The Bishop says, as he takes off

1178-646: The Amice: Impone, Domine, galeam salutis in capite meo , ad expugnandas omnes diabolicas fraudes, inimicorum omnium versutias superando. 'Place upon my head, O Lord, the helmet of salvation, for fighting and overcoming all the wiles of the Devil: and for overcoming the savagery of all my enemies.' At the Alb: Dealba me, Domine, et a delicto meo munda me; ut cum his, qui stolas suas dealbaverunt in sanguine Agni, gaudiis perfruar sempiternis. At

1240-689: The Cincture: Praecinge me, Domine, cingulo fidei et virtute castitatis lumbos meos, et extingue in eis humorem libidinis; ut jugiter maneat in me vigor totius castitatis. He takes the Pectoral Cross, saying: Munire digneris me, Domine Jesu Christe, ab omnibus insidiis inimicorum omnium, signo sanctissimae Crucis tuae: ac concedere digneris mihi indigno servo tuo, ut sicut hanc Crucem, Sanctorum tuorum reliquiis refertam, ante pectus meum teneo, sic semper mente retineam at memoriam passionis, et sanctorum victorias Martyrum. At

1302-463: The Divine Liturgy, the priest must be reconciled to all men, keep his heart from evil thoughts, and be fasting since midnight. The same rules apply to the deacon. The beginning of the Liturgy of Preparation should be timed so that it is concluded slightly before the Reader finishes reading the Third Hour and Sixth Hour . The priests and deacons celebrating the liturgy stand together in front of

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1364-462: The Holy Doors, he says: Stretch forth Thy hand, O Lord, from thy holy dwelling-place on high, and strengthen me for this, Thine appointed service; that standing uncondemned before Thy dread Throne , I may fulfill the sacred, bloodless sacrifice. They then make three metanias in front of the Holy Doors, bow to each other, and then to either side of the nave and enter the altar (sanctuary) by

1426-400: The Liturgy of Preparation is performed as normal with a few omissions which are later performed by the bishop: the other clergy who are serving are not commemorated, the concluding Prayer of Offering is not said, and the offerings are not censed. When the liturgy neither immediately follows matins nor is in conjunction with vespers, the reading of the hours generally does not commence until after

1488-560: The Liturgy of Preparation, with a large round seal on it inscribed not only with the square seal mentioned above (from which the Lamb is taken), but also markings indicating where the portions for the Theotokos , the Ranks, the Living and Dead are removed (see Proskomedie , below). Those churches which follow Slavic usage use five small loaves, recalling the five loaves from which Christ fed

1550-475: The Slavic peoples, it is customary for the laity to offer small prosphora in commemoration of those living and the departed whom they would like to have prayed for during the Liturgy. These often are smaller than the five prosphora used by the priest. They hand these to the priest together with their list of names, and he takes particles out (living from the top of the loaf, departed from the bottom) and place them on

1612-580: The Stole: Redde mihi, Domine, obsecro, stolam immortalitatis, quam perdidi in praevaricatione primi parentis; et, quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta, ut in eodem in perpetuum merear laetari. 'Restore unto me, I beseech You, O Lord, the stole of immortality, which I lost through the collusion of our first parents, and inasmuch as I presume to draw near to Your holy Mystery with this adornment, unworthy though I be, grant that I may be worthy to rejoice in

1674-630: The ambon and venerate the icons of Christ and the Theotokos (Virgin Mary). For this purpose, there are often smaller "kissing icons" hung on doorposts of Holy Doors (on the picture above, they can be seen as two small gold squares to either side of the Holy Doors). If there are no "kissing icons" they will venerate the major icons of Christ and the Theotokos on the Iconostasis. As they venerate

1736-438: The amice, which he first puts on his head, and then over his shoulders: Impone, Domine, capiti meo galeam salutis, ad expugnandos diabolicos incursus. 'Place upon me, O Lord, the helmet of salvation, that I may overcome the assaults of the devil.' At the alb: Dealba me, Domine, et munda cor meum; ut, in sanguine Agni dealbatus, gaudiis perfruar sempiternis. 'Purify me, Lord, and cleanse my heart so that, washed in

1798-657: The arrival of the bishop. When it is time, the bishop enters formally into the church and the deacons recite the Entrance Prayers and he is then vested by the subdeacons while the deacons read the Vesting Prayers. Then the Reader begins the Little Hours or vespers commences or matins conclude, as the case may be. During the great litany the bishop himself recites the Prayer of Offering omitted earlier from

1860-481: The blood of the Lamb, I may eternally rejoice.' At the Cincture : Praecinge me, Domine, cingulo fidei et virtute castitatis lumbos meos, et extingue in eis humorem libidinis; ut jugiter maneat in me vigor totius castitatis. "Gird me, O Lord, with the belt of faith, my loins with the virtue of chastity, and extinguish in them the humour of lust; that the strength of all chastity may ever abide in me." He takes

1922-571: The choir chants Axion Estin (or, if it is one of the Great Feasts , the Ninth Irmos of the canon of the feast). The bishop kisses the blessing cross and holds it for each of the priests to kiss. The last to kiss the cross is the youngest priest, who receives it again on the tray. The bishop is then handed his crozier and the clergy go in procession to the ambon in front of the iconostasis . Instead of saying his own vesting prayers,

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1984-487: The church is located). He then takes out smaller particles in commemoration of others among the living. He must always commemorate the Bishop who ordained him (if he is still among the living), the clergy who are concelebrating with him, and any living Orthodox Christian whom he wishes. Churches and monasteries often have diptychs (memorial books) of the living and departed who should be commemorated at every Liturgy. Among

2046-464: The cleanliness of the new man, that came down from heaven; that, just as Jacob Thy beloved, covering his hands with the skins of goats, and offering to his father most pleasing food and drink, obtained his father's blessing, so also may the saving victim offered by our hands, merit the blessing of Thy grace. Through our Lord Jesus Christ, Thy Son, Who in the likeness of sinful flesh offered Himself for us." (Genesis XXVII, VI-XXIX and Romans VIII, III) At

2108-426: The conclusion, any concelebrating priests who would like to make their own commemorations of the living and the departed may do so. For the last commemoration, the priest takes out a particle for himself, saying: "Remember, O Lord, mine unworthy self, and pardon me every transgression, whether voluntary or involuntary." The deacon places incense in the censer and holds it up for the priest to bless. The priest blesses

2170-467: The diskos. The loaves are returned to the faithful. All of the particles for the living are placed in a line below the Lamb and the particles for the Theotokos and saints. Only Orthodox Christians may be commemorated on the diskos at the Proskomedia. From the prosphoron of the departed the priest takes a larger particle as a general memorial of the departed hierarchs , rulers and the founders of

2232-433: The entrance prayers with the deacons in the manner prescribed above, vest, and begin the Liturgy of Preparation; the other priests remain in choir dress. The bishop is formally received in the church before the Little Hours . The bells ring as the bishop approaches the church, and the clergy come out of the altar (sanctuary). The priest who celebrated the Liturgy of Preparation carries a tray covered with an aër on which

2294-535: The entry of the clergy, vesting and preparing the Gifts of bread and wine, accompanied by appropriate prayers. Vesting prayers Vesting prayers are prayers which are spoken while a cleric puts on vestments as part of a liturgy , in both the Eastern and Western churches. They feature as part of the liturgy in question itself, and take place either before or after a liturgical procession or entrance to

2356-498: The holy table and vest . For each vestment, the priest blesses it, kisses the cross on it, and dons it reciting a Biblical verse, usually from the Psalms . The deacon brings his vestments to the priest to bless, kisses the priest's hand, and likewise for each vestment kisses the cross on it and dons it, but only for the sticharion recites a verse, the same verse for it as does the priest. Each subdeacon , reader , and server vests in

2418-483: The icon of Christ, the deacon says the following troparion : We venerate Thy most pure icon, O Pure One, asking the forgiveness of our transgressions, O Christ God. For of Thine own will Thou was well-pleased to ascend the Cross, that Thou mightest deliver from bondage to the enemy them whom Thou didst fashion. Wherefore, we cry to The thankfully: Thou didst fill all things with joy, O our Saviour, when Thou camest to save

2480-517: The incense saying the Prayer of the Censer. Next, the priest takes the Asterisk (star cover), holds it over the censer and then places it on the diskos, saying: "And the star came and stood over the place where the young child was." He then holds each of the smaller veils over the censer and places them on the discos and the chalice, respectively, saying appropriate prayers for each. Then he takes

2542-450: The larger veil, called the Aër , wraps it around the censer and then covers the chalice and diskos together. Finally, he takes the censer from the deacon and censes the covered Gifts. He then says the concluding Prayer of Offering (unless a bishop is celebrating; see below). Afterwards, the deacon performs a full censing of the prothesis, the holy table, the sanctuary, the entire church and

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2604-573: The left of the Lamb (i.e., to the priest's right, as he looks down on the diskos). Then the priest takes up the prosphoron for the Living. He takes out a larger particle in commemoration of the Patriarch (or Synod of Bishops), and a second larger particle in commemoration of the Ruler (in former times, this would have been the Emperor, but nowadays it reflects the government of the local nation in which

2666-400: The local church or monastery. He then takes out smaller particles in commemoration of departed Orthodox Christians. He commemorates the bishop who ordained him (if he is departed) and any of the departed whom he will, as well as the names in the diptychs and those presented by the faithful. All of the particles for the departed are placed in a line below the particles for the living. Before

2728-498: The mitre and helmet of salvation; that I may go forth unhindered against the snares of the ancient foe, and of all my enemies." (Ephesians VI, XVII) At the Ecclesiastical ring : Cordis et corporis mei, Domine, digitos virtute decora, et septiformis Spiritus sanctificatione circumda. "Adorn with virtue, Lord, the fingers of my body and of my heart, and with the sanctification of the sevenfold Spirit encompass them." At

2790-438: The most junior— celebrates the Proskomedia. Others may assist in taking out particles for the living and the dead. In the Greek traditions (Constantinople, Antioch, etc.) all particles are frequently taken from one large prosphoron which is stamped with a seal that serves as a template, but in the Slavic traditions there are several (usually five) prosphora, from which particles are taken as described below. The priest takes

2852-525: The multitude ( John 6:5–14 ). Normally all are stamped with a small square seal, though special seals for the Theotokos are sometimes used. The wine used must be red grape wine, and it must be fermented. Orthodox tend to favor altar wine that is somewhat sweet, though this is not a requirement. These elements are referred to collectively as the "Gifts", both before and after the Consecration. The Priest's Service Book states that, before celebrating

2914-620: The offerings. During Great Lent it is not permitted to celebrate the Divine Liturgy on weekdays. However, on Wednesdays and Fridays the faithful may receive Holy Communion from the reserved Mysteries (Sacrament) at the Liturgy of the Presanctified Gifts . In order to provide for these services, on the Sunday before, the priest must cut out extra Lambs for each Presanctified Liturgy that there will be during that week. During Bright Week (The week following Easter Sunday) most of

2976-721: The people while he recites the following hymn and Psalm 50 quietly to himself: In the Tomb with the body, and in Hades with the soul, in Paradise with the thief , and on the Throne with the Father and the Spirit , wast thou, O Christ, who art everywhere present and fillest all things. When a bishop is serving the divine liturgy, one of the priests and the deacons and lower clergy vest and

3038-412: The prayers are recited aloud for him by the protodeacon , and the bishop venerates the icons. He then turns and blesses as the choir sings Ton Despotin . He then stands on the kathedra (a platform in the center of the temple) and the priests each come to him, receive a blessing, and return to the altar to vest. The subdeacons remove the bishop's mandyas and place his episcopal vestments on him. When

3100-493: The priest and deacon say their entrance prayers before the Paschal Vigil , they say them standing before the epitaphios (winding sheet). The order is the same as normal, except that in the usual beginning they do not say the prayer, "O Heavenly King...". This prayer is a hymn of Pentecost , and so will not be said again until that feast day. During Bright Week —the week beginning on Pascha (Easter Sunday)—the ritual

3162-418: The ritual being done quietly, it takes place publicly, with the congregation assembled and the choir chanting hymns. All of the other clergy arrive early, before the bishop. The deacons and servers receive blessings and vest in the manner described above. However, only the priest who will be performing the Liturgy of Preparation (traditionally, the youngest priest in terms of the date of his ordination ) will say

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3224-563: The same manner as a deacon, except for not reciting anything. If a bishop who is not celebrating is present, he, rather than the priest, may bless their vestments. After vesting, the priest and deacon wash their hands, saying the Prayer of the Washing of Hands (Psalm 26:6-12) They then go to the Prothesis (Table of Oblation) where the Gifts are to be prepared. If there are several priests concelebrating, usually only one—traditionally,

3286-909: The same unto eternity.' At the Chasuble: Domine, qui dixisti: Jugum meum suave est, et onus meum leve: fac, ut illud portare sic valeam, quod possim consequi tuam gratiam. 'O Lord, Who said: My yoke is easy and My burden light: grant that I may bear it well and follow after You with thanksgiving.' At the Maniple: Merear, precor, Domine, manipulum portare mente flebili; ut cum exsultatione portionem accipiam cum justis. The Celebrant first says, whilst washing his hands: Da, Domine, virtutem manibus meis ad abstergendam omnem maculam ut sine pollutione mentis et corporis valeam tibi servire. 'Give virtue to my hands, O Lord, that being cleansed from all stain I might serve you with purity of mind and body.' Then whilst putting on

3348-543: The second prosphoron, blesses it with the spear, and cuts a large, triangular particle from it, which he places on the diskos next to the Lamb in commemoration of the Theotokos. This loaf (if it is a separate loaf) is sometimes sealed with an icon of the Mother of God, or with her monogram. Next, the priest takes up the prosphoron of the Nine Ranks. From this loaf are taken smaller triangular particles in commemoration of

3410-408: The services are quite radically different than during the rest of the year. However, at the Liturgy of Preparation, only the Entrance Prayers change; everything else remains the same. The various Oriental Orthodox Churches also have Liturgies of Preparation before the commencement of the public portion of the Divine Liturgy. `Some of these are very simple, and some are more complex. They all involve

3472-692: The snares of every enemy, by the sign of Thy most holy Cross: and deign Thou to grant to me, Thy unworthy servant, that as I hold before my breast this Cross with the relics of Thy Saints within it, so may I ever keep in mind the memory of the Passion, and the holy victorious Martyrs." At the Stole : Redde mihi, Domine, obsecro, stolam immortalitatis, quam perdidi in praevaricatione primi parentis; et, quamvis indignus accedere praesumo ad tuum sacrum mysterium cum hoc ornamento, praesta, ut in eodem in perpetuum merear laetari. "Restore unto me, O Lord, I beseech Thee,

3534-471: The spear, saying the words from the Gospel ( John 19:34–35 ). (See Lamb for more details). The deacon mingles a little water with the wine that is poured in the chalice and presents it to the priest for him to bless. The deacon then pours the wine and water into the chalice, as the priest says, "Blessed be the union of Thy holy things, now and ever, and unto the ages of ages. Amen." Next the priest takes up

3596-481: The stole of immortality, which I lost through the transgression of our first parents, and unworthy though I be, inasmuch as I presume to draw near to Thy holy Mystery with this adornment, grant that I may be worthy to rejoice in the same unto eternity." At the Tunicle : Tunica jucunditatis, et indumento laetitiae induat me Dominus. "In the tunicle of delight, and the garment of rejoicing, clothe me O Lord." At

3658-674: The two side doors ("Deacon's Doors") of the iconostasis. Then, standing in front of the Holy Table (altar table) they venerate it, making prostrations if it is a weekday, or metanias if it is Sunday. The priest kisses the Gospel Book and the front edge of the Holy Table, the deacon kisses the blessing cross and the right (south) edge of the Holy Table. The deacon then receives the priest's blessing and they both say their vesting prayers , put on their sacred vestments , and begin

3720-462: The usual order of the prothesis. Just before the Great Entrance , the bishop commemorates those whom he wishes, taking out particles from a special prosphoron that has been prepared for him. Then each priest, deacon, and server approaches the bishop and kissing the bishop's right shoulder says his own name, by which the bishop takes out a particle commemorating him. Finally, the bishop censes

3782-536: The various ranks of saints . There are some differences between the Greek and the Slavic texts as to which particular saints are named, but the intent is that all of the saints are included. Saint John the Forerunner and the Patron Saint of the church or monastery are always named. The number nine was chosen because that is the traditional number of the ranks of angels . These nine particles are placed to

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3844-534: The world. As they venerate the icon of the Theotokos, the deacon says: O Theotokos, in that thou art a well-spring of loving-kindness, vouchsafe unto us thy compassion. Look upon the people who have sinned. Manifest thy power as ever; for trusting in thee we cry aloud unto thee: Hail! as afforetime did Gabriel , Chief Captain of the Bodiless Powers . The priest then removes his klobuk or kamilavka, bows his head, and gesturing with his right hand towards

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