The Priest and the Spirituality of the Rites
The Priest and the Spirituality of the Rites
The Priest and the Spirituality of the Rites
The spirituality of the rite leaves an effect on the soul. Therefore, even if the priest does not give a sermon during the Liturgy, his spirituality alone in performing the rite leaves its influence on the souls of those present in the church.
His prayer from the depth of his heart affects hearts more than a sermon.
I admire what was said about Elijah the Prophet: “He prayed earnestly that it might not rain; and it rained not.” (James 5:17). If his prayer had such power in heaven, how much more power would it have on earth! He prayed a prayer—not mere words. A prayer in the full meaning of the word “prayer.” A prayer that carries the meaning of connection with God, filled with depth, understanding, and intention.
Even the priest’s movements in the church have their own effect.
His manner of walking, bowing, prostrating, lifting his hands upward, his tone of voice in prayer—all have influence. A priest who enters the church in reverence, in fear of God, kneels before the altar in awe saying: “But as for me, I will come into Thy house in the multitude of Thy mercy; and in Thy fear will I worship toward Thy holy temple.” (Psalm 5:7). Then he opens the veil praying, kneels before the altar in humility, stands and bows, kissing the altar, and begins his prayer.
The priest’s movement while raising incense among the people also has its impact.
When he says with all his heart: “The blessing of the morning incense… the blessing of the Pauline incense… be with you all,” the people feel the blessing and power of the incense and long for it. For the priest lifts the incense just as he lifts prayer. In the Old Testament, there was an altar called the Altar of Incense, overlaid with gold (Exodus 37:25, 16). The incense offered on it was considered a sacrifice presented to God on behalf of the people.
Thus, the priest raises incense confident in its power and effect—
Just as Aaron raised incense and the plague that struck the people ceased, and the wrath of God stopped (Numbers 16:44–50). This incense is the same one mentioned in Revelation, where it says: “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” (Revelation 8:3–4).
Yes, this incense which God commanded to be “a perfume pure and holy” (Exodus 30:35; 37:29), its sweet aroma ascends before the Lord.
How reverent is the priest as he raises the incense?
And how confident is he in its effect as he offers it?
According to this measure is his spiritual influence while raising incense—and likewise his influence while offering it before the icons, asking the intercession of the saints before whom he censes. With what depth does he do this? With what spirit?
The problem is that some priests think that censing is merely a duty to be performed, just a church regulation without entering its spiritual depth—whether during the litanies, before the icons, or before the Gospel!
Likewise, the way the priest prays—does he pray quickly or slowly, plainly or with chant? With understanding and depth, or without?
Often the priest is in a hurry, wanting to finish the Liturgy quickly, praying only to finish at the time he wants, without meaning what he says, and his haste causes the deacons and chanters to hurry too.
There are even phrases he says but perhaps does not mean or carry out!
For example, in the Gospel Litany he says: “Remember, O Lord, those who have commanded us to remember them in our prayers and supplications which we offer unto Thee.” Does he at that moment remember in his mind those who asked him to pray for them? He also says in the same litany: “Heal the sick. Repose the souls of those who have fallen asleep, O Lord.” Does he, while saying this, recall before God some names of the sick or the departed?
The priest must realize his responsibility for the people during the Liturgy:
He does not pray only for himself, as anyone might in private prayer; rather, he prays primarily for his whole congregation and the entire Church. As the Apostle Paul said: “Ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards that a man be found faithful.” (1 Corinthians 4:1–2).
What then is the priest’s work as a steward during his liturgical prayers?
He is a steward of God before the people, and a steward of the people before God.
People have entrusted him to lift their prayers and petitions before God—everyone, in every need. He offers prayers for them generally and specifically. As some say to the priest, “Remember me, Father, in the Liturgy. Remember my problem or my case.” Here, as a steward of the people, he must remember all in their needs.
So we ask: How faithful is the priest in presenting the people’s needs before God?
How often does the priest forget persons who depend greatly on his prayers! They think he cares about their problems as deeply as they do. Some even trust that he struggles with God on their behalf! Does he disappoint them?
The prayer of the Liturgy is the holiest prayer of the Church. It is good for the priest to gather the people’s petitions and present them before God during the Liturgy, with depth and devotion, and to follow them up in his private prayers as well.
Another point in the prayers of the rite is the humility of the priest.
This appears from the beginning in the “Prayer of Preparation,” where he says: “You, O Lord, know that I am unworthy and unprepared and undeserving of this holy service of Yours, and I have no boldness to stand and open my mouth. But through the multitude of Your mercies, forgive me, the sinner, and grant that I may find grace and mercy at this hour.”
Is this truly the priest’s feeling from the beginning of the Liturgy? And does he maintain this feeling throughout the service?
After the offering of the Lamb he says: “Grant, O Lord, that this sacrifice be acceptable for my sins and the ignorances of Your people.” Does he truly feel he offers it also for his own sins? Does he remember that as he washes his hands before the Liturgy, saying, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow,” along with the other prayers?
Does he also remember this when he bows in a metanoia before the beginning of the Liturgy of the Faithful saying, “I have sinned, forgive me and absolve me”?
Does he recall his sins as he repeatedly asks that his service be “without falling into condemnation”?
Does he confess from his whole heart when, near the end of the Liturgy, he says: “Remember, O Lord, my own weakness, I the sinner; forgive me my many sins. Because of my sins and the defilement of my heart, do not deprive Your people of the grace of Your Holy Spirit”?
There is no doubt that the priest’s humble prayers, offered with a contrite heart, leave a deep impact on people’s souls, becoming an example and a model for them.
Likewise, his spiritual depth while making the sign of the cross and blessing the people—whether blessing all the congregation, a particular person, or the holy bread—matters greatly.
Two important things the priest must keep before his eyes and in his heart:
His complete faith in the power and effect of the sign of the Cross; and his personal humility while making it, realizing that the blessing is not from him but from the Cross itself. He is not the giver of the blessing but its transmitter. This feeling deepens even more when he blesses the Holy Lamb saying, “Bless.” For it is not he who blesses the Lamb with his hand, but rather he recalls the words, “You who blessed in those days, now also bless.”
His making of the sign of the Cross should be done deliberately, reverently, and seriously—for some do not make it with such seriousness.
The people can clearly sense the spiritual state in which the priest blesses them, feeling the power conveyed in the blessing.
The priest should also pay attention to the secret prayers he says during the Divine Liturgy—prayers no one hears but God does. He should say them with understanding and depth, meaning every word.
These include prayers asking that the readings affect the people—the Pauline, the Acts, and the Gospel readings—and secret prayers before the final confession, as well as prayers he says as he walks around the altar. All of these should come from the depth of his heart.
How important are the priest’s feelings when he prays the litanies—
Whether outside the sanctuary or at the altar. Imagine when he prays the Litany of Peace for the Church—all priests in every church, throughout the world, praying for the peace of the Church from one end of the earth to the other.
What would be the effect of this prayer if all priests prayed it with depth, from their whole hearts, fervently before God, with the people responding likewise from their hearts, saying “Lord, have mercy”? Would not God surely answer all these? Or do some—sadly—think that the liturgical prayers are mere routine, system, repetition, and chant?
No doubt, when liturgical prayers are offered by priests and people with spirituality and depth, they are very powerful in their effect (James 5:16).
They have influence both in heaven and on earth.
(To be continued)
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