Saint Nikolai Velimirovich writes, "...[T]he enormous difference is clearly seen between a pagan philosopher and a Christian Saint. The one (the philosopher) loses himself in abstractions, in cleverly twisted words, in logical provocations, and in a thoughtful sport while the other (the Saint) directs his whole mind on the Living God and on the salvation of his soul. The one is abstract and dead, while the other is practical and alive."

When these words have been said, the whole sacred rite is accomplished, the offerings are consecrated, the Sacrifice complete, the Divine Oblation, slain for the salvation of the world, lies upon the altar. For it is no longer the bread, which until now has represented the Lord's Body, nor is it a simple offering, bearing the likeness of the true offering, carrying as if engraved on it the symbols of the Savior's Passion: it is the true victim, the most Holy Body of the Lord, which really suffered the outrages, insults and blows, which was crucified and slain, which under Pontius Pilate bore such splendid witness; that body which was mocked, scourged, spat upon, and which tasted gall, in like manner the wine has become the Blood, which flowed from that Body, it is that Body and Blood formed by the Holy Spirit, born of the Virgin Mary, which was buried, which rose again on the third day, which ascended into heaven and sits down at the right hand of the Father" (Saint Nicholas Cavasilas (+ 1371), On the Divine Liturgy).

The word "Grace" is used in Sacred Scripture with various meanings.

Sometimes it signifies, in general, the mercy of God: "God is the God of all grace" (1 Peter 5:10). In this, its broadest meaning, Grace is God's goodwill to men of worthy life in all ages. Old Testament prophets like Abel, Enoch, Noah, Abraham, the Prophet Moses, and the later Prophets.

In the Divine Liturgy of Saint James (Iakovos), the following dialogue takes place between the celebrant (priest) and the faithful (people) before the Anaphora begins. The celebrant (priest) says: 'Magnify the Lord with me, and let us exalt His name together.' And the faithful reply: "The Holy Spirit will come upon you and the power of the Most High will overshadow you" (Luke 1:35). The response of the faithful recalls the dialogue between the Theotokos 'full of grace' and the Archangel Gabriel at the Annunciation.

Saint Symeon Metaphrastes says that Saint Peter was not taken alone, but with a multitude of the faithful, among whom were Clement, Herodion, and Olympos. The tyrant condemned them to decapitation (beheading) but ordered Saint Peter to be crucified. Laying hold of the condemned, the soldiers brought them to the place of execution. Clement, as a kinsman of the emperor, they took pity on and set free. But Herodion and Olympos, who had come to Rome with the Apostle Peter, they beheaded together with a multitude of the faithful.