Questions and Answers on the Presanctified Liturgy - Part 3 (St. Symeon of Thessaloniki)

By St. Symeon, Archbishop of Thessaloniki
 
Question 57

Do the Presanctified Holy Gifts receive anything through the prayers that are said?

Answer

The most holy Presanctified Gifts receive nothing from the prayers that follow, for they are already perfect. The prayers recited during the Liturgy itself bear witness to this: they are prayers of supplication and propitiation offered on our behalf, through the dread Mysteries set forth — namely, the Body and Blood of the Only-Begotten — beseeching God the Father to be merciful to us and rendering us worthy to partake of the Communion of Christ.

As for the Entrances: the first belongs to Vespers, while the second takes place for the transfer of the Gifts onto the Holy Table, so that, beholding and venerating them, we may be sanctified through their vision and grace. What these Entrances symbolize has been explained elsewhere.

Questions and Answers on the Presanctified Liturgy - Part 2 (St. Symeon of Thessaloniki)

By St. Symeon, Archbishop of Thessaloniki
 
Question 56

Why are the Presanctified Liturgies not celebrated during the other fasting periods?

Answer

The Presanctified Liturgies are not celebrated during the other fasts because this fast, above all others, remains first and pre-eminent — it is the Fast of the Lord Himself. During it alone, on the five weekdays, this practice has been handed down to be performed, since our spiritual struggle is then greater.

Because the most dread and sacred rite — the saving mystery for the whole world — is absolutely necessary above all things, it was not considered right that throughout Great Lent it should entirely cease. Therefore, the Fathers ordained that on Saturdays and Sundays we celebrate the sacred and complete Sacrifice, fulfilling the Lord’s command when He said: “Do this in remembrance of Me,” continually. But on the five weekdays they appointed the celebration of the Presanctified Liturgy, and they did not legislate that the bloodless and life-giving sacrifice be celebrated on any other days — except on two days of Cheesefare Week, Wednesday and Friday, and on Great Friday.

Venerable Papa-Tychon and the Grandeur of the Divine Liturgy

By the late Metropolitan Kosmas of Aetolia and Acarnania

Forgive me, I do not wish to speak about my personal moments. But since I was asked to mention some of my personal experiences from my contact with Saint Paisios, I will simply recount a few events, solely for the benefit of us all....

As a young priest I approached the Sacred Cell of the Honorable Cross of Kapsala on Mount Athos, where Fr. Paisios was practicing asceticism before settling at Panagouda. With much fear I went to meet him, but also to lay before him my problems. Within myself I had formed an image of an imposing monk who would impress us and instruct us.

When we entered the cell and Saint Paisios received us, we encountered not an imposing monk, but a simple, humble, modest, though neatly kept, yet poorly dressed monk, who shone with the grace of God, radiated love, and whose words were seasoned and Spirit-bearing. He received us with his spiritual embrace wide open and gave us rest.

Saint Joseph Samakos and the Liturgical Offering Bread

 

Saint Joseph Samakos, also known as Saint Joseph the Sanctified, was a revered 16th-century Orthodox hieromonk from Crete, celebrated for his sanctity. He was a monk in the Monastery of the Holy Apostle and Evangelist John the Theologian or Dermatanos, as many called it, which was located in a seaside location in Heraklion, Crete. He reposed around 1511, and his relics, found incorrupt and fragrant, led to his veneration, with churches built in his honor in Crete and Zakynthos. He is celebrated annually on January 22nd.

It happened at one time on the feast of Saint John the Theologian that the Christians offered candles and incense and many other things in the temple, but no offering bread (or prosphoron) for the Divine Eucharist; therefore, when the time for the Divine Liturgy arrived, the appointed servant, seeing that they had no offering bread with which to perform the Divine Mystagogy, went to Saint Joseph Samakos and said to him:

“Honorable Father, the time for the service has arrived and there is no offering; therefore, order me what I should do.”

Homilies on the Books of Holy Scripture: The Apocalypse of John (Metropolitan Hierotheos of Nafpaktos)

Homilies on the Books of Holy Scripture 

The Apocalypse of John

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

(Sunday, August 31, 2025)

So far, in the sermons for the months of July and August, a brief presentation has been made of the books of the Old and New Testaments, which are called the Holy Scriptures or the Bible, and now reference will be made to the last book of the Holy Scriptures, which is called the Apocalypse of John (or the Book of Revelation), with which the entire Holy Scripture ends. The first book of the Holy Bible, as we have seen, is the book called Genesis, in which the revelation of God to the Prophet Moses is recorded, and He revealed to him how the world and man were created, and how man sinned and left Paradise, and his life was difficult. The last book of the Holy Bible, titled the Apocalypse of John, records the journey of the Church towards the Kingdom of God, towards the end of the world and the beginning of new life, the Heavenly Kingdom. Therefore, we have the beginning and the end of the world, but also the beginning and endless life in the Kingdom of God.

Saint Eumenios and the Myrrhgushing Conch of the Sanctuary Wall

The late Elder Father Eumenios Saridakis (1931–5/23/1999) was a modern clairvoyant and wonderworking saint, who worked with great love and self-denial at the Anti-Leprosy Station of Agia Varvara in Athens, where he stood constantly beside human suffering. He himself was a disciple and for years a supporter of another Saint of our Church, Saint Nikephoros the Leper (1887–1/4/1964). Saint Nikephoros was sent into the responsible hands of the love and ministry of Elder Eumenios by another modern saint, Saint Anthimos (Bagianos) of Chios (1869–1960), with a personal letter of recommendation from him.

The Elder, as a liturgist who served in the Church of the Holy Unmercenaries, did not let anyone into the sanctuary. The Divine Liturgies of this Holy Elder were accompanied by the extremely rare and extraordinary “sign” of the blessing and favor of our Holy God: the fragrant and abundant myrrhgushing of the wall of the conch of the sanctuary, where he officiated. The sanctuary apse has its own vault, known as a conch (κόγχη) due to its resemblance with the shell of a snail.

The Sarantaleiturgo of Christmas (Forty Consecutive Days of the Divine Liturgy on Behalf of the Reposed)

The Sarantaleiturgo is forty consecutive Divine Liturgies that start from November 15th and end on December 25th, Christmas Day. Every morning the priest recites thousands of names of the deceased, or as many have been submitted to him, during the Divine Liturgy. It is especially for those Christians who did not live a pious and devoted life close to the Church, and perhaps encountered death with no time for repentance. Since the Orthodox Church firmly believes there is no repentance in Hades, it is up to the persistent appeal of the Church to help those lost souls find rest and salvation, whether we offer alms in their name or have their names commemorated by priests during the bloodless sacrifice of the Divine Liturgy.

Below is a story told by Metropolitan Neophytos of Morphou that highlights the importance of this practice of celebrating forty consecutive liturgies during the Nativity season, which is the traditional period to do them:

Questions and Answers on the Presanctified Liturgy - Part 4 (St. Symeon of Thessaloniki)

 

 

By St. Symeon, Archbishop of Thessaloniki

 

Question 58

 

At the time of the Presanctified Liturgy, do we offer a portion of the divine bread or the whole?

 

Answer

 

The bread must not be a portion, but a complete bread, so that after being cut according to custom and broken, it can be given. It remains from the completed liturgy, and zeon is poured into the cup, not to complete anything - this is not why it is poured into the completed liturgy - but so that the dread cup may become lukewarm, and by this is meant, that with the death of Christ His life-giving body was inseparable and undivided from the divinity, as well as from the divine soul, and filled with the energies of the Holy Spirit. The warmth signifies that the life-giving Spirit did not depart from the life-giving body of Christ, nor was His divinity separated. And the water is an image of the Spirit, who is sometimes called water, and the warmth is an image of the fire of divinity, for it is said: "Our God is a consuming fire" (Heb. 12:29). That is why is added: “The warmth of the Holy Spirit. Amen.” So the divine gifts, being complete, do not receive more grace, but are intended only for us, so that we can be sanctified by them and by prayers.

 

 

Questions and Answers on the Presanctified Liturgy - Part 5 (St. Symeon of Thessaloniki)

By St. Symeon, Archbishop of Thessaloniki

 

Question 59

 

Why is the Presanctified Liturgy not celebrated on other days of the year?

 

Answer

 

Presanctified should not be celebrated on days other than those established, because this has not been handed down to us. He who does contrary to what has been handed down is subject to the rule. “Keep,” says Paul, “the traditions which you were taught, whether by word or our epistle” (2 Thessalonians 2:15). The same must be observed regarding everything that has been handed down to us since the beginning.

 

 

Questions and Answers on the Presanctified Liturgy - Part 1 (St. Symeon of Thessaloniki)

 

By St. Symeon, Archbishop of Thessaloniki

 

Question 55

From where comes the tradition of the Presanctified Liturgy? And why is it imperfect? And how is it that it is not performed during the other fasts? As some say, it was not handed down to us from the other fasts.

Answer

The Presanctified Liturgy has come to us from the successors of the apostles, as both ancient prayers and tradition testify. And we take it for certain that it owes its origin to the Apostles, having first been compiled for the sake of this fasting period, so that in the days of mourning we could mourn and not celebrate, as was said before by others. On the other hand, it was accepted by the Fathers so that we could receive grace and not be left completely without communion of the Mysteries of Christ, and through it the sacred propitiatory prayers. We perform this rite around the ninth hour, observing the rule of fasting, which prescribes eating once, in the evening. We are sanctified by it by looking with our eyes, together with our minds, on the Lord, who is held by the priests, and offered as propitiation for us and given to those worthy of His communion. At the same time, we must eagerly fall to the ground before Him, ask for forgiveness of our errors and remember all believers - that is, during the entrance, when the priest holds the Lord at his head, since these are already completed Mysteries and the true body and blood of Christ. If before they are perfected the gifts are worthy of honor, since they are a type and dedicated to God, then much more so after they are perfected at the Liturgy by divine grace through the ritual, and have truly become the body and blood of Christ.

Source: "Answers to Gabriel of Pentapolis". Translated by John Sanidopoulos.

 

 

Homily on the Dormition of the Theotokos: The Glory and Honor of our Mother the Panagia (Metr. Hierotheos of Nafpaktos)

 

 Homily on the Dormition of the Theotokos: 

The Glory and Honor of our Mother the Panagia

 

 By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

(Delivered in 2001)

After Christ, the Panagia has great honor and glory, because, as our holy Fathers say, the Panagia is the border between the uncreated and the created nature, that is, she is the border between God who is uncreated and all creation which is created. The Panagia is the most beautiful gift that God gave to man, but also the best fruit of creation, given by creation to God.

We see this glory of our Panagia in all the troparia we chant these days in the Church, but especially today, the feast of the Dormition of the Theotokos. But of course, we see the glory and honor of our Panagia every time the Divine Liturgy is celebrated. Because immediately after the transformation of the bread and wine into the Body and Blood of Christ, we remember all the Saints, for whom we offer the sacrifice and finally the liturgist says aloud: "Especially for our Panagia, the immaculate, most blessed, and glorious Lady the Theotokos and ever-virgin Mary." That is to say, if we offer the Divine Liturgy to honor the Saints, we do so "especially" for our Panagia, who is immaculate, most blessed, glorious, the Lady Theotokos and Ever-Virgin Mary. And immediately after, the chanter chants "Axion estin", which refers to the Panagia, or some other Theometoric hymn, as today we chant "All generations bless the only Theotokos."

Homilies on the Symbol of Faith (The Nicene Creed) - The Future Age (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

The Future Age

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

In the twelfth article of the Symbol of Faith, which is also the last article, we confess our faith in the future age. We confess: "And the life of the age to come, Amen," that is, we expect the resurrection of the dead and the life of the age to come. In other words, we confess that we await the day when our bodies will be resurrected, we will see Christ, the judgment of people will take place and the future life will begin.

It is magnificent to recite in the Symbol of Faith our faith in the future life while we are still alive. When we believe this consciously, then in reality we transcend the present life, we transcend death, we have absolute certainty in Christ, we desire to meet Him and we want to participate in eternal life in the glory of God.

Homilies on the Symbol of Faith (The Nicene Creed) - Holy Baptism (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

Holy Baptism

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

In the tenth article of the Symbol of Faith, the confession about Baptism is given: "I confess one baptism for the remission of sins," that is, we confess that there is one Baptism, by which sins are forgiven.

First of all, it must be clarified what exactly sin is. The Apostle Paul writes: "All have sinned and fall short of the glory of God" (Rom. 3:23), that is, the sin committed by the First-formed is a deprivation of the glory of God.

This means that before sin, Adam and Eve saw in Paradise the glory of God, the Light of God, that is, they had communion with God. After the sin, they lost the vision of the divine Light, that is, they ceased to have communion with God. And the descendants of Adam lived in this sin, they did not have communion with God, only the Righteous in the Old Testament and the Prophets saw the pre-incarnate Word. But even these, due to the entry of death into their existence, when their soul left the body, went to Hades, that is, to the state of death, from which Christ freed them with His descent into Hades. Therefore, the forgiveness of sins is considered as the return of man to communion with God, to the illumination of the nous and the vision of the glory of God.

Homilies on the Symbol of Faith (The Nicene Creed) - Our Holy Church (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

Our Holy Church

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

In the ninth article of the Symbol of Faith, which was established by the Second Ecumenical Synod, we confess: "And in One, Holy, Catholic and Apostolic Church," that is, I believe that the Church is one, holy, catholic and apostolic. This is an ecclesiological article, which refers to the Church as the Body of Christ. Having previously spoken about the Triune God, the creation of the world by God, and the incarnation of Christ, the Creed then refers to the Church.

According to the teaching of the Apostle Paul, which is the fruit of revelation, the Church is the Body of Christ and Christ is the Head of the Church. The Son and Word of God, with His incarnation, took on a perfect human nature from the Most Holy Theotokos and deified it immediately upon taking it on. This human nature was extremely pure, but suffering and mortal, since Christ, with His incarnation, voluntarily took on suffering and mortality, in order to defeat the devil, sin and death in His flesh. After His Resurrection, Christ cast off all the blameless passions and thus human nature participates in the glory of the Triune God. At Pentecost, both the Disciples and those who believed in Christ became members of this glorious Body of Christ. Thus, now the Church is the Body of Christ: that which Christ assumed and deified and the Body which is found during the Mystery of the Divine Eucharist at the Holy Altar. Therefore, we too, as members of the Church, partake of the Body and Blood of Christ.

Homilies on the Symbol of Faith (The Nicene Creed) - The Divinity of the Holy Spirit (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

The Divinity of the Holy Spirit

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

In the Symbol of Faith, drawn up by the First Ecumenical Synod, a small reference was made to the Holy Spirit. It said: "And in the Holy Spirit." However, after this Synod, a new heresy appeared, which claimed that the Holy Spirit is not God. They are the so-called Pneumatomachi. For this reason, among others, the Second Ecumenical Synod decided to supplement this article:

"And to the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father. Who together with the Father and Son is worshiped and glorified, who spoke through the Prophets."

This article summarizes all the teaching of the Church about the Holy Spirit, the Third Person of the Holy Trinity. Three points will be noted.

Homilies on the Symbol of Faith (The Nicene Creed) - The Second Coming of Christ (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

The Second Coming of Christ

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

In the seventh article of the Symbol of Faith there is talk of the second coming of Christ, to judge people.

We confess:

"He will come again with glory to judge the living and dead. His Kingdom shall have no end," that is, "Christ will come again in glory, to judge the living and the dead and His Kingdom will be eternal, it will have no end."

In this article of the Symbol of Faith three great truths are recorded and confessed:

The first truth is that Christ will come again to the world, as He Himself said: "When the Son of Man comes in His glory, and all the holy angels with Him..." (Matt. 20:31 ). The same was confirmed by the angels on the day of Christ's Ascension: "Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven" (Acts 1:11).

Homilies on the Symbol of Faith (The Nicene Creed) - The Incarnation of the Son and Word of God (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

The Incarnation of the Son and Word of God

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

In the Symbol of Faith, after the first two articles, three more articles follow, which refer to the incarnation of the Son and Word of God, His Passion, His Cross, His Resurrection, His Ascension to Heaven and the Enthronement at the right hand of the Father.

We confess:

"Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man. He was crucified for us under Pontius Pilate, and suffered and was buried; and He rose on the third day, according to the Scriptures. And He ascended into heaven and is seated at the right hand of the Father."

Homilies on the Symbol of Faith (The Nicene Creed) - The Divinity of the Word (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

The Divinity of the Word

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

In the fourth century, after the cessation of the persecutions, a great disturbance broke out in the Church due to the heresy of Arius, who was a presbyter of the Church of Alexandria and taught that Christ is not true God, but a creation, the first creation of God.

In fact, this heresy came from theologians who preceded Arius, who, using Greek philosophy, tried to reconcile how God is one and at the same time three. One cannot accept this with logic, but only with faith from vision and faith from hearing.

When this theological problem arose, there was a great discussion, Arius was condemned by the Synod in Alexandria and then he was also condemned by the First Ecumenical Synod in 325 in Nicaea of Bithynia. Therefore, the second article of the Symbol of Faith was drawn up, which reads as follows:

Homilies on the Symbol of Faith (The Nicene Creed) - Faith in God the Creator (Metr. Hierotheos of Nafpaktos)

On the Symbol of Faith (The Nicene Creed)

 

Faith in God the Creator

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

This year in the short Sunday sermons I will refer to the interpretation of the "Symbol of Faith". It is a confessional text, which is read in the Mystery of Baptism, the Mystery of the Divine Liturgy, in every church service and in every prayer. It is our faith, that is why it is referred to as the "I Believe", from the first verb of its text.

Since the ancient Church, when someone was preparing to be baptized, they confessed their faith in God and the Church. They are the so-called baptismal symbols for catechumens. Because, however, many heretics also appeared among the Christians, that is why the Fathers defined the Symbol of Faith to be recited by the baptized and in general by all Christians, so that they remain steadfast in the right faith.

Homilies on the Litany of Completion of the Divine Liturgy - Grant This, O Lord (Metr. Hierotheos of Nafpaktos)

The Litany of Completion of the Divine Liturgy 

 

Grant This, O Lord

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

 

The "completions", namely the entreaties we address to God during the Divine Liturgy and other services, are said by the Priest or the Deacon. And the people each time respond with the phrase: "Grant this, O Lord", that is, Lord, we beg you to give us what we beseech.

The people at the Divine Liturgy and in every service, to the entreaties of the Priest, sometimes respond with "Lord have mercy", that is, have mercy on us, Lord, and sometimes with "Grant this, O Lord", that is, Lord, we beg you to give this to us. We ask for God's mercy, His compassion and His gift. We are like beggars, who understand our poverty on the one hand, and God's love and philanthropy on the other. We feel that we are very poor and small, but we have a rich and great God, we are sick, but we have near us the true Physician. Thus, we ask for His help.