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corrected inaccuracies, restored more conventional punctuation, removed reference to "transformation" - the gifts do not change form.
Before the Divine Liturgy begins, the [[priest]] and a [[deacon]], if one is serving, begin by preparing the gifts of bread and wine for use in the service. This preparation is itself a considerable service. More than simply setting aside the bread and wine, a robust ritual has developed with elaborate symbolism. Though the main outline is similar for most Orthodox churches, there may be some differences based on which [[typicon]] a jurisdiction uses.
Five loaves of bread are used, reminiscent of the five loaves in the wilderness, from which the masses were fed. During the prothesis, the priest cuts out a square called the Lamb from the main loaf of bread ([[prosphora]]). This will be consecrated during the Liturgy of the Faithful to become the holy Body of Christ. He also removes small particles and places them on the [[diskos]] (or paten) in commemoration of the [[Theotokos]], various saints, and the living and departed faithful. The remainder of the bread is blessed and distributed to parishioners and visitors after the service; this bread is called ''[[antidoron]]''.
During the prothesis, the priest also blesses wine and water, which are poured into the chalice. Warm water will be added to the chalice after the [[epiclesis]].
The deacon (or priest, if no deacon is serving) continues with the [[Great Litany]], so called because it is longer than most litanies and its petitions touch on the needs of the world: peace and salvation, the Church, her bishops, her faithful, captives and their health and salvation, deliverance from anger and need. It is concluded, as with most litanies, by calling to the remembrance of the faithful the witness of the [[Theotokos]] and the saints. In light of that powerful witness, the faithful are charged to commend one's life to Our Lord [[Jesus Christ]]. A closing prayer is exclaimed by the priest.
There follow three [[antiphons]] which vary by day and [[:Category:Jurisdictions|jurisdiction]]. The first two anitphons are followed by a shorter litany and a prayer. The third is followed by the [[Little Entrance]], at which is sung, "O Come, let us worship God, our King! Save us, and fall down before Christ. O Son of God, ... save us who sing to youThee: Alleluia! Alleluia." "Son of God" is normally followed by an insertion, such as "risen from the dead" or , "wondrous in your thy saints", or "through the prayers of the Theotokos", depending on the day."
[[Troparion|Troparia]] and [[kontakion|kontakia]] prescribed for the day, season, and temple follow next.
=== The Eucharistic Prayer ===
Following the Creed, the priest begins the ''[[anaphora]]'', the great eucharistic prayer over the gifts, so called because of the initial phrase: "Let us lift up our hearts." The two principal anaphoras in use in the Orthodox Church are those of St. [[John Chrysostom]] and St. [[Basil the Great]].
After remembering the history of our fall and redemption and the institution of the eucharistic meal, the priest invokes the Holy Spirit, asking that he be sent down on the gifts. It is sometimes noted that this invocation, the ''[[epiclesis]]'', is the moment climax of transformation the change of the gifts of bread and wine into the body and blood of Christ, but there is not total agreement among Orthodox scholars whether the transformation change can actually be pinpointed to a single moment in the service. It is certainly true that the prayers of the service treat the gifts as consecrated and transformed changed after this point.
Having invoked the Holy Spirit and consecrated the gifts, the priest commemorates the saints, beginning with the [[Theotokos]]. At this point, the assembled faithful chant the ancient hymn in honor honour of the Virgin, "It is truly meet to bless you, O [[Theotokos]], ever blessed and most pure, and the Mother of our God. More honorable than the [[cherubim]], beyond compare more glorious than the [[seraphim]], without corruption you gave birth to God, the Word. True [[Theotokos]], we magnify you."
The priest prays with the bishop, in whose name he is celebrating the Liturgy, will be kept in the Orthodox Faith and preserved in health and years.
After consecrating the gifts, commemorating the saints and praying for the local bishop, the priest lifts up the consecrated gifts, exclaiming, "The holy things are for the holy!" To which the faithful respond, "One is holy, one is Lord, Jesus Christ, to the glory of God the Father, amen." This phrase unfortunately loses something in English, since we have two words for ''holy'' and ''saint''. In most other languages, this dialogue has a connotation of, "The holy things are for the saints! / Only one is a saint! Only one is Lord: Jesus Christ...." This is a rather prominent reminder that our holiness finds its source in God alone, and particularly in our participation in this communion.
The faithful communicate in Orthodox tradition by receiving in both kinds (bread intincted in the wine) from a spoon, a tradition which dates to the fourth century. Having received the body and blood of the SaviorSaviour, they take a small piece of bread, ''[[antidoron]]'', which is a part of the same loaf from which the Lamb was taken. ''Antidoron'' is not consecrated to be the Eucharist, but it is blessed and so it is treated with reverence. In Russian tradition, a small cup of wine is also offered.
After a [[dismissal]] common to the services of the Church, the faithful come forward to venerate the [[Blessing cross|cross]] and leave the church. Renewed by the eucharistic meal, they are sent forth as witnesses to Christ in the world.