Priest: (The Priest bending, says the prayer of the invocation of the Holy Spirit.) “I invoke Thee, O God the Father, have mercy upon us, and wash away, through Thy grace, the uncleanness of my evil deeds; destroy, through Thy mercy, what I have done, worthy of wrath; for I do not extend my hands to Thee with presumption, for I am not able even to look to heaven on account of the multitude of my iniquities and the filth of my wickedness. But, strengthening my mind, in Thy loving-kindness, grace and long-suffering, I crave Thy holy Spirit, that Thou wouldst send Him upon me, and upon these oblations, here set forth, and upon Thy faithful people.”

Priest: “Hear me, O Lord.”
People: “Lord have mercy. Lord have mercy. Lord have mercy”

Priest: “Through His alighting upon them, and His overshadowing, may He make this bread indeed, living body, and procuring life to our souls; body salutary — body celestial — body saving our souls and bodies — body of our Lord God and Savior, Jesus Christ — for remission of sins, and eternal life, for those receiving it.”
People: “Amen.”

Priest: “And the commixture, which is in this cup, may He make living blood, and procuring life to all our souls; blood salutary — blood celestial — blood saving our souls and bodies — blood of our Lord God and Savior Jesus Christ, for remission of sins to those receiving them.”
People: “Amen.” — Anaphora (Epiklesis).

Priest: (bending) “Holy art Thou, O God the Father, Omnipotent, Maker and Creator of every creature — Invisible and visible, and sensible; Holy art Thou, O God, the Only-begotten Son, Power and Wisdom of the Father, Lord and our Savior Jesus Christ; Holy art Thou, O God, the Holy Spirit, Perfector and Sanctifier of Saints. Triad, Holy and undivided: — co-essential and of equal glory, Whose compassion towards our race is most effusive. Thou art holy, and making all things holy. Who didst not leave that, our very race, in exile from Paradise, although in the meantime involved in every kind of sin, but wast manifested to it by the Word, Who, in the presence of the world, suffered extreme poverty; it in very truth, He, the Word, took, being made like to it in all things, sin excepted, that it might make Him prepared beforehand unto holiness, and disposed for this life-giving feast. (Raising his voice) Who being conceived, formed and configured by the Holy Spirit, and from virgin blood of the Virgin Mary, holy genitrix of God, was born indeed Man, and from the pure and most holy body of the same, and receiving Deity in Flesh, whilst the law and properties of nature were preserved, but in a manner beyond nature, and was acknowledged God in the Spirit, and Man in the flesh; and inasmuch as the Word existed before the ages, from Thee, as was worthy of God, was born, and by power and miracles, such as became the Maker of all, was testified that He was such, from the very fact that He has freely imparted a complete healing and a perfect salvation to the whole human race.

Likewise, in the end and consummation of His dispensation on our behalf, and before His saving Cross, He took bread into His pure and holy hands, and looked to Thee, O God the Father; giving thanks, He blessed, sanctified, brake and gave to His disciples, the holy Apostles, saying, ‘Take and eat from it and believe that it is my body, that same, which for you and for many is broken and given, for the expiation of faults, the remission of sins, and eternal life.'”
People: “Amen.”

Priest: “Likewise, in the same manner, over the cup also, which He mingled with wine and water, He gave thanks, blessed, sanctified, and gave to the same disciples and holy apostles, saying, ‘Take, drink from it, all of you, and believe that this is My blood of the new covenant, which is shed and given for you and for many, for the expiation of faults, remission of sins, and eternal life.'”
People: “Amen.”

Priest: “Himself also, through the same holy Apostles, gave a precept to the whole company and congregation of the faithful, saying, ‘This do to the memory of Me, and as oft as ye shall eat this bread and drink the commixture which is in this cup, and shall celebrate this feast, ye shall perform a commemoration of My death until I come.'”
People: “Of Thy death, O Lord, we perform a memorial.”

Priest: “Obeying, then, Thy sovereign precept, and celebrating a commemoration of Thy death and resurrection, through this sacrifice in perpetual mystery, we await also Thy second coming, the renovation of our race, and the vivification of our mortality. For, not simply, but with glory worthy of God, in Spirit ineffable, Thou wilt terribly come, and seated upon the lofty throne of Thy majesty, Thou wilt exact the acknowledgment of Thy royal power, from all things created and made: and justly, Thou wilt take vengeance for Thy image upon those who have corrupted it through evil passions. This sacrifice, here celebrated, we commemorate to Thee, O Lord, and the sufferings which Thou didst endure on the Cross for us. Be propitious, O Good, and Lover of men, in that hour full, of fear and trembling, to this congregation of those adoring Thee, and to all sons of the holy Church, bought by Thy precious blood. May coals of fire be kept from those who are tinged with Thy blood, and sealed by Thy sacraments in Thy holy Name, as formerly the Babylonian flame from the youths of the house of Hanania; for neither do we know others beside Thee, O God, nor in other have we hope of attaining salvation, since indeed Thou art the Helper and Saviour of our race; and on this account, our wise Church, through all our lips and tongues, implores Thee, and through Thee, and with Thee, Thy Father, saying”

People: “Have mercy.”
Priest: “We also.”
Deacon: “How tremendous is this hour.” — Anaphora (Institution narrative)

Deacon: “Let us stand becomingly.”
People: “The Mercies of God &tc.”
Priest: “Charity &tc.”
People: “And with thy spirit.”
Priest: “Lift up your hearts.”
People: “We lift them to the Lord.”
Priest: “Let us give thanks to the Lord.”
People: “It is meet and right.”

Priest: (bending low), For truly the celebration of Thy benefits, O Lord, surpasses, the powers of mind, of speech, and of thought; neither is sufficient every mouth, mind and tongue, to glorify Thee worthily. For, by Thy word the heavens were made, and by the breath of Thy mouth all the celestial powers; all the lights in the firmament, sun and moon, sea and dry land, and whatever is in them. The voiceless, by their silence, the vocal, by their voices, words and hymns, perpetually bless Thee; because Thou art essentially good and beyond all praise, existing in Thy essence incomprehensibly. This visible and sensible creature praises Thee, and also that intellectual, placed above sensible perception. Heaven and earth glorify Thee. Sea and air proclaim Thee. The sun, in his course, praises Thee; the Moon, in her changes, venerates Thee. Troops of Archangels, and hosts of Angels; those virtues, more sublime than the world and mental faculty, send benedictions to Thine abode. Rays of light, eminent and hidden, send their Sanctus to Thy glory. Principalities and Orders praise Thee, with their Jubilate. Powers and dominions venerate Thee. Virtues, Thrones and Seats inaccessible exalt Thee. Splendors of light eternal — mirrors without flaw — holy essences — recipients of wisdom sublime — beyond all, investigators of the will hidden from all, in clearest modulations of inimitable tones, and by voices becoming a rational creature; many eyed Cherubim of most subtle movement, bless Thee. Seraphim, furnished with six wings intertwined, cry Sanctus unto Thee. Those very ones, who veil their faces with their wings, and cover their feet with wings, and flying on every side, and clapping with their wings, (that they may not be devoured by Thy devouring fire) sing one to another with equal harmony of all, sweet chants, pure from every thing material, rendering to Thee, eternal glory; crying with one hymn, worthy of God, and saying,”

People: “Holy, holy, holy &tc.” — Anaphora (Preface)

Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility. Wherefore He adds also, “He that is greatest among you shall be your servant. For whosoever shall exalt himself shall be abased, and whosoever shall abase himself shall be exalted.”

For nothing is equal to the practice of modesty, wherefore He is continually reminding them of this virtue, both when He brought the children into the midst, and now. And, when on the mount, beginning the beatitudes, He began from hence. And in this place, He plucks it up by the roots hereby, saying, “He that abases himself shall be exalted.”

Do you see how He draws off the hearer right over to the contrary thing. For not only does He forbid him to set his heart upon the first place, but requires him to follow after the last. For so shall you obtain your desire, He says. Wherefore he that pursues his desire for the first, must follow after the last place. “For he that abases himself shall be exalted.”

And where shall we find this humility? Will ye that we go again to the city of virtue, the tents of the holy men, the mountains, I mean, and the groves? For there too shall we see this height of humility.

For men, some illustrious from their rank in the world, some from their wealth, in every way put themselves down, by their vesture, by their dwelling, by those to whom they minister; and, as in written characters, they throughout all things inscribe humility.

And the things that are incentives of arrogance, as to dress well, and to build houses splendidly, and to have many servants, things which often drive men even against their will to arrogance; these are all taken away. For they themselves light their fire, they themselves cleave the logs, themselves cook, themselves minister to those that come there.

No one can be heard insulting there, nor seen insulted, nor commanded, nor giving commands; but all are devoted to those that are waited on, and every one washes the strangers’ feet, and there is much contention about this. And he does it, not inquiring who it is, neither if he be a slave, nor if he be free; but in the case of every one fulfills this service. No man there is great nor mean. What then? Is there confusion? Far from it, but the highest order. For if any one be mean, he that is great sees not this, but has accounted himself again to be inferior even to him, and so becomes great.

There is one table for all, both for them that are served, and for them that serve; the same food, the same clothes, the same dwellings, the same manner of life. He is great there, who eagerly seizes the mean task. There is not mine and yours, but this expression is exterminated, that is a cause of countless wars. — Homily on Matthew XXIII

Priest: “Giver of Holiness, and distributor of every good, O Lord, Who sanctifiest every rational creature with sanctification, which is from Thee; sanctify, through Thy Holy Spirit, us Thy servants, who bow before Thee; free us from all servile passions of sin, from envy, treachery, deceit, hatred, enmities, and from him, who works the same, that we may be worthy, holily to complete the ministry of these life-giving Sacraments, through the heavenly Pontiff, Jesus Christ, Thine Only-begotten Son, through Whom, and with Whom, is due to Thee, glory and honour.”
People: “Amen.”

Priest: “Essentially existing, and from all ages; Whose nature is incomprehensible, Who art near and present to all, without any change of Thy sublimity; Whose goodness every existing thing longs for and desires; the intelligible indeed, and creatures endowed with intelligence, through intelligence; those endowed with sense, through their senses; Who, although Thou art One essentially, nevertheless art present with us, and amongst us, in this hour, in which Thou hast called and led us to these Thy holy mysteries; and hast made us worthy to stand before the sublime throne of Thy majesty, and to handle the sacred vessels of Thy ministry with our impure hands: take away from us, O Lord, the cloak of iniquity in which we are enfolded, as from Jesus, the son of Josedec the High Priest, Thou didst take away the filthy garments, and adorn us with piety and justice, as Thou didst adorn him with a vestment of glory; that clothed with Thee alone, as it were with a garment, and being like temples crowned with glory, we may see Thee unveiled with a mind divinely illuminated, and may feast, whilst we, by communicating therein, enjoy this sacrifice set before us; and render to Thee glory and praise.”
People: “Amen.” — Prayer of Reconciliation.