Saint Barbara Greek Orthodox Church

Reverend Fr. Simon Thomas, Pastor

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Teachings of the Orthodox Church

The Orthodox Church throughout the ages has maintained a continuity of faith and love with the apostolic community which was founded by Christ and sustained by the Holy Spirit. Orthodoxy believes that she has preserved and taught the historic Christian Faith free from error and distortion, from the time of the Apostles. She also believes that there is nothing in the body of her teachings which is contrary to truth or which inhibits real union with God. The air of antiquity and timelessness which often characterizes Eastern Christianity is an expression of her desire to remain loyal to the authentic Christian Faith.

Orthodoxy believes that the Christian Faith and the Church are inseparable. It is impossible to know Christ, to share in the life of the Holy Trinity, or to be considered a Christian apart from the Church. It is in the Church that the Christian Faith is proclaimed and maintained. It is through the Church that an individual is nurtured in the Faith.

REVELATION

God is the source of faith in the Orthodox Church. Orthodoxy believes that God has revealed Himself to us, most especially in the revelation of Jesus Christ, whom we know as the Son of God. This Revelation of God, His love, and His purpose, are constantly made manifest and contemporary in the life of the Church by the power of the Holy Spirit.

The Orthodox Faith does not begin with mankind's religious speculations, nor with the so-called "proofs" for the existence of God, nor with a human quest for the Divine. The origin of the Orthodox Christian Faith is the Self-disclosure of God. Each day the Church's

Morning Prayer affirms and reminds us of this by declaring: "God is the Lord and He has revealed Himself to us. " While the inner Being of God always remains unknown and unapproachable, God has manifested Himself to us; and the Church has experienced Him as Father, Son, and Holy Spirit. The Doctrine of the Holy Trinity, which is central to the Orthodox Faith, is not a result of pious speculation, but the over whelming experience of God. The doctrine affirms that there is only One God in whom there are three distinct Persons. In other words, when we encounter either the Father, the Son, or the Holy Spirit, we are truly experiencing contact with God. While the Holy Trinity is a mystery which can never be fully comprehended, Orthodoxy believes that we can truly participate in the Trinity through the life of the Church, especially through our celebration of the Eucharist and the Sacraments, as well as the non-sacramental services.

INCARNATION OF JESUS CHRIST

Together with the belief in the Holy Trinity, the doctrine of the Incarnation occupies a central position in the teaching of the Orthodox Church. According to Orthodox Faith, Jesus is much more than a pious man or a profound teacher of morality. He is the "Son of God who became the Son of Man. " The doctrine of the Incarnation is an expression of the Church's experience of Christ. In Him, divinity is united with humanity without the destruction of either reality. Jesus Christ is truly God who shares in the same reality as the Father and the Spirit. Moreover, He is truly man who shares with us all that is human. The Church believes that, as the unique God-man, Jesus Christ has restored humanity to fellowship with God.

By manifesting the Holy Trinity, by teaching the meaning of authentic human life, and by conquering the powers of sin and death through His Resurrection. Christ is the supreme expression of the love of God the Father, for His people, made present in every age and in every place by the Holy Spirit through the life of the Church. The great Fathers of the Church summarized the ministry of Christ in the bold affirmation: "God became what we are so that we may become what he is.

SCRIPTURES

The Holy Scriptures are highly regarded by the Orthodox Church. Their importance is expressed in the fact that a portion of the Bible is read at every service of Worship. The Orthodox Church, which sees itself as the guardian and interpreter of the Scriptures, believes that the books of the Bible are a valuable witness to God's revelation. The Old Testament is a collection of forty-nine books of various literary style which expresses God's revelation to the ancient Israelites. The Orthodox Church regards the Old Testament to be a preparation for the coming of Christ and believes that it should be read in light of His revelation.

The New Testament is centered upon the person and work of Jesus Christ and the out pouring of the Holy Spirit in the early Church. The four Gospels are an account of Christ's life and teaching centering upon His Death and Resurrection. the twenty-one epistles and the Acts of the Apostles are devoted to the Christian life and the development of the early Church. The Book of Revelation is a very symbolic text which looks to the return of Christ. The New Testament, especially the Gospels, is very important to Orthodoxy because here is found a written witness to the perfect revelation of God in the Incarnation of the Son of God, in the person of Jesus Christ.

TRADITION

While the Bible is treasured as a valuable written record of God's revelation, it does not contain wholly that revelation. The Bible is viewed as only one expression of God's revelation in the on-going life of His people. Scripture is part of the treasure of Faith which is known as Tradition. Tradition means that which is "handed on" from one generation to another. In addition to the witness of Faith in the Scripture, the Orthodox Christian Faith is celebrated in the Eucharist, taught by the Fathers, glorified by the Saints, expressed in prayers, hymns, and icons; defended by the seven Ecumenical Councils; embodied in the Nicene Creed, manifested in social concern; and, by the power of the Holy Spirit, it is lived in every local Orthodox parish. The life of the Holy Trinity is manifested in every aspect of the Church's life. Finally, the Church, as a whole, is the guardian of the authentic Christian Faith which bears witness to that Revelation.

COUNCILS AND CREED

As Orthodoxy has avoided any tendency to restrict the vision of God's revelation to only one avenue of its life, the Church has also avoided the systematic or extensive definition of its Faith. Orthodoxy affirms that the Christian Faith expresses and points to the gracious and mysterious relationship between God and humanity. God became man in the person of Jesus Christ not to institute a new philosophy or code of conduct, but primarily to bestow upon us "new life" in the Holy Trinity. This reality, which is manifest in the Church, cannot be wholly captured in language, formulas, or definitions. The content of the Faith is not opposed to reason, but is often beyond the bounds of reason, as are many of the important realities of life. Orthodoxy recognizes the supreme majesty of God, as well as the limitations of the human mind. The Church is content to accept the element of mystery in its approach to God.

Only when the fundamental truths of the Faith are seriously threatened by false teachings, does the Church act to define dogmatically an article of faith. For this reason, the decisions of the seven Ecumenical Councils of the ancient undivided Church are highly respected. The Councils were synods to which bishops from throughout the Christian world gathered to determine the true faith. The Ecumenical Councils did not create new doctrines but proclaimed, in a particular place and a particular time, what the Church has always believed and taught.

The Nicene Creed, which was formulated at the Councils of Nicaea in 325 and of Constantinople in 381, has been recognized since then as the authoritative expression of the fundamental beliefs of the Orthodox Church. The Creed is often referred to as the "Symbol of Faith." This description indicates that the Creed is not an analytical statement, but that it points to a reality greater than itself and to which it bears witness. For generations the Creed has been the criterion of authentic Faith and the basis of Christian education. The Creed is recited at the time of Baptism and during every Divine Liturgy.

THE CREED

I believe in One God, Father Almighty, Maker of heaven and earth and of all things visible and invisible.

And in One Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages.

Light of Light, true God of true God, begotten, not created, of one essence with the Father, through whom all things were made.

For us and for our salvation He came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary and became Man.

He was crucified for us under Pontius Pilate, and He suffered and was buried.

On the third day He rose according to the Scriptures.

He ascended into heaven and is seated at the right hand of the Father.

He will come again with glory to judge the living and the dead. His kingdom will have no end.

And in the Holy Spirit, the Lord, Giver of Life, who proceeds from the Father, who together with the Father and the Son is worshipped and glorified, who spoke through the prophets.

In one, holy, catholic, and apostolic Church.

I acknowledge one baptism for the forgiveness of sins.

I expect the resurrection of the dead; and the life of the age to come. Amen.

An ever-growing number of persons from various backgrounds are becoming interested in the Orthodox Church. These individuals are discovering the ancient faith and rich traditions of the Orthodox Church. They have been attracted by its mystical vision of God and His Kingdom, by the beauty of her worship, by the purity of her Christian faith, and by her continuity with the past. These are only some of the treasures of the Church which has a history reaching back to the time of the Apostles.

In our Western Hemisphere, the Orthodox Church has been developing into a valuable presence and distinctive witness for more than two hundred years. The first Greek Orthodox arrived in the New World in 1768, establishing a colony near the present city of St. Augustine, Florida. One of the original buildings in which these immigrants gathered for religious services is still standing. It has recently been transformed into St. Photius' Shrine by the Greek Orthodox Archdiocese. The Shrine, named in memory of a great missionary of the Orthodox Church, honors those first Orthodox immigrants. The chapel serves as a national religious landmark, bearing witness to the presence of Orthodoxy in America from the earliest days of its history. The next group of Orthodox Christians to emerge on the American Continent were the Russian fur traders in the Aleutian Islands. They, too, made a great contribution.

The Orthodox Church in this country owes its origin to the devotion of so many immigrants from lands such as Greece, Russia, the Middle East, and the Balkans. In the great wave of immigrations in the 19th and 20th centuries, Orthodox Christians from many lands and cultures came to America in search of freedom and opportunity. Like the first Apostles, they carried with them a precious heritage and gift. To the New World they brought the ancient faith of the Orthodox Church.

Many Orthodox Christians in America proudly trace their ancestry to the lands and cultures of Europe and Asia, but the Orthodox Church in the United States can no longer be seen as an immigrant Church. While the Orthodox Church contains individuals from numerous ethnic and cultural backgrounds, the majority of her membership is composed of persons who have been born in America. In recognition of this. Orthodoxy has been formally acknowledged as one of the Four Major Faiths in the United States. Following the practice of the Early Church. Orthodoxy treasures the various cultures of its people; but it is not bound to any particular culture or people. The Orthodox Church welcomes all!

There arc about 5 million Orthodox Christians in this country. They are grouped into nearly a dozen ecclesiastical jurisdictions. The largest is the Greek Orthodox Archdiocese of America, which has about 500 parishes throughout the United States. Undoubtedly, the Primate of the Archdiocese, His Eminence Archbishop lakovos, has been chiefly responsible for acquainting many non-Orthodox with the treasures of Orthodoxy. His selfless ministry, which has spanned more than thirty years, has been one of devotion and vision filled with an appreciation of his Hellenic background and guided by a spirit of ecumenism, Archbishop lakovos has recognized the universal dimension of Orthodoxy. Hellas acted decisively to make this ancient faith of the Apostles and Martyrs a powerful witness in contemporary America.

EASTERN CHRISTIANITY

The Orthodox Church embodies and expresses the rich spiritual treasures of Eastern Christianity. It should not be forgotten that the Gospel of Christ was first preached and the First Christian communities were established in the lands surrounding the Mediterranean Sea. It was in these eastern regions of the old Roman Empire that the Christian faith matured in its struggle against paganism and heresy. There, the great Fathers lived and taught. It was in the cities of the East that the fundamentals of our faith were proclaimed at the Seven Ecumenical Councils.

The spirit of Christianity which was nurtured in the East had a particular favor. It was distinct, though not necessarily opposed, to that which developed in the Western portion of the Roman Empire and subsequent Medieval Kingdoms in the West. While Christianity in the West developed in lands which knew the legal and moral philosophy of Ancient Rome, Eastern Christianity developed in lands which knew the Semitic and Hellenistic cultures. While the West was concerned with the Passion of Christ and the sin of man, the East emphasized the Resurrection of Christ and the deification of man. While the West leaned toward a legalistic view of religion, the East espoused a more mystical theology. Since the Early Church was not monolithic, the two great traditions existed together for more than a thousand years until the Great Schism divided the Church. Today, Roman Catholics and Protestants are heirs to the Western tradition, and the Orthodox are heirs to the Eastern tradition.

ORTHODOX

Christians of the Eastern Churches call themselves Orthodox. This description comes to us from the fifth century and has two meanings which are closely related. The first definition means true teaching. The Orthodox Church believes that she has maintained and handed down the Christian faith, free from error and distortion from the days of the Apostles. The second definition, which is actually the more preferred, means true praise. To bless, praise, and glorify God Father, Son, and Holy Spirit--is the fundamental purpose of the Church. All her activities, even her doctrinal formulations, are directed toward this goal.

Occasionally, the word Catholic is also used to describe the Orthodox Church. This description dating back to the second century, is embodied in the Nicene Creed which acknowledges One, Holy, Catholic, and Apostolic Church. From the Orthodox perspective, Catholic means that the Church is universal and also that she includes persons of all races and cultures. It also affirms that the Church has preserved the fullness of the Christian faith.

It is not unusual for titles such as Greek, Russian and Antiochian to be used in describing Orthodox Churches. These appellations refer to the cultural or national roots of a particular parish, diocese, or archdiocese.

DIVERSITY IN UNITY

The Orthodox Church is an international federation of patriarchal, autocephalous and autonomous churches. Each church is independent in her internal organization and follows her own particular customs. However, all the churches are united in the same faith and order. The Orthodox Church acknowledges that unity does not mean uniformity. Some churches are rich in history, such as the Church of Constantinople, while others are relatively young, such as the Church of Finland. Some are large, such as the Church of Russia, while others are small, such as the Church of Sinai. Each Church is led by a synod of bishops. The president of the synod is known as the Patriarch, Archbishop, Metropolitan, or Catholicos. Among the various bishops, the Ecumenical Patriarch of Constantinople is accorded a "place of honor" and is regarded as "first among equals." In America and Western Europe, where Orthodoxy is relatively young, there are a number of dioceses and archdioceses which are directly linked to one of these autocephalous Churches. For example, the Greek Orthodox Archdiocese is under the care of the Patriarchate of Constantinople. While the Archdiocese enjoys a good measure of internal autonomy and is headed by an Archbishop, it owes its spiritual allegiance to the Church of Constantinople.

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The visitor to an Orthodox Church is usually impressed by the unique features and the external differences between this place of worship and those of the various traditions of Western Christianity. The rich color, distinctive iconography and beauty of the interior of an Orthodox Church generally are in sharp contrast to the simplicity which one finds in many Roman Catholic and Protestant churches. When one enters the interior of the Orthodox church it is like stepping into a whole new world of color and light. The art and design of the church not only create a distinctive atmosphere of worship, but also they reflect and enbody many of the fundamental insights of Orthodoxy.

BEAUTY AND SYMBOLS

The Orthodox Church believes that God is the Creator of heaven and earth. The Creator is present through His creative energies of His handiwork. This means that the material world, being valuable and good, is an important means through which God expresses Himself. The Orthodox Church affirms this conviction through her extensive use of material creation not only for the embellishment of her places of worship, but also in her sacramental mysteries and services. For example, when the bread and wine--"the first fruits of creation"-- are offered in the Eucharist, they are also a symbolic offering of all creation to God its Creator.

Since there is no hesitation in using the gifts of creation, the interior of an Orthodox church is frequently very beautiful. Designed to create an atmosphere which is special, the building is filled with a feeling of joy and an appreciation of God's bounty. Orthodoxy recognizes that beauty is an important dimension of human life. Through iconography and church appointments, the beauty of creation becomes a very important means of praising God. The divine gifts of the material world are shaped and fashioned by human hands into an expression of beauty which glorifies the Creator. As the pious woman poured her most precious oil on the feet of Our Lord, Orthodoxy seeks always to offer to God what is best and most beautiful.

SACRED SPACE

The interior church is most importantly, both the background and the setting for Orthodox worship. The art and architecture are designed to contribute to the total experience of worship, which involves one's intellect, feelings, and senses. The Eucharist and the other sacramental mysteries take place in God's midst, and they bear witness to His presence and actions. Therefore, in the Orthodox tradition there is a very strong feeling that the church is the House of God and the place where His glory dwells. For this reason, all Orthodox churches are blessed, consecrated and set aside as sacred space. The whole church bears witness to God's indwelling among His people. As one old admonition says:

"Let the Christian consider well when he enters the church that he is entering another heaven. That same majesty of God which is in heaven is also in his church, and on this account the Christian must enter with reverence and awe."

Ideally, an Orthodox church is relatively small in order to emphasize and enhance the sense of community in worship. The church is generally constructed in the form of a cross and is divided into three areas: the narthex, the nave, and the sanctuary.

The narthex is the entrance area. Centuries ago this area was the place where catechumens (unbaptized learners) and penitents remained during parts of the services. Today, the beginning of the Baptismal service and in some parishes, the Marriage service, begins in the narthex and proceeds into the nave. This procession symbolically represents a gradual movement into the Kingdom of God. In many Orthodox parishes, the narthex is the area where the faithful make an offering, receive a candle, light it before an icon, and offer a personal prayer before joining the congregation.

The nave is the large center area of the church. Here the faithful gather for worship. Although most Orthodox churches in this country have pews, some follow the old custom of having an open nave with no seats. On the right-hand side of the nave is the bishop's throne from which he presides as a living icon of Christ among his people. Even in the bishop's absence, the throne reminds all that the parish is not an isolated entity but is part of a diocese which the bishop heads. On the left-hand side of the nave is the pulpit from which the Gospel is proclaimed and the sermon preached. The choir and the cantors frequently occupy areas on the far sides of the nave.

The sanctuary is considered the most sacred part of the church, and the area reserved for the clergy and their assistant. The sanctuary contains the Holy Altar and is separated from the nave by the Iconostasion. This division serves to remind us that God's reign is not complete and that we often find ourselves 'separated' from God, through sin. However, during the Divine Liturgy, when we have access to the Holy Gifts, we are reminded that, through Christ, heaven and earth are united and that through Him, we have access to the Father.

It should be noted that not all services take place within the sanctuary. Many are celebrated in the center of the nave, in the midst of the congregation. In so doing, Orthodoxy emphasizes the fact that the worship of the Church is offered by, and for all the people.

THE ALTAR

The Altar or Holy Table is the heart and focal point of the Orthodox Church. It is here that eucharistic gifts of bread and wine are offered to the Father as Christ commanded us to do. The altar, which is usually square in shape, stands away from the wall and is often covered with cloths. A tabernacle, with reserved Holy Communion for the sick or dying, is set upon the Altar, together with candles. When the Divine Liturgy is not being celebrated, the Book of Gospels rests on the Altar. Behind the Altar is a large cross with the painted figure of Christ.

ICONOSTASION

The Iconostasion is the panel of icons which separates the sanctuary from the nave. The origin of this very distinctive part of an Orthodox church is the ancient custom of placing icons on a low wall before the sanctuary. In time, the icons became fixed on a standing wall, hence the term iconostasion. In contemporary practice, the Iconostasion may be very elaborate and conceal most of the sanctuary, or it may be very simple and open. The Iconostasion has three entrances which are used during services. There is a Deacon Door on either side, and the center entrance which is called the Royal Door. A curtain or door, usually conceals the Altar when services are not being celebrated. On the right-hand side of the Iconostasion are always the icons of Christ and St. John the Baptist. On the left-hand side are always the icons of the Theotokos (Mother of our Lord) and the patron saint or event to which the church is dedicated. In addition to these icons, others may be added, depending upon custom and space.

ICONS

An icon is a holy image which is the distinctive art form of the Orthodox Church. In actual practice the icon may be a painting of wood, on canvas, a mosaic or a fresco. Icons depict such figures as Christ, Mary the Theotokos, the saints and angels. They may also portray events from the Scriptures or the history of the Church, such as Christmas, Easter, etc.

Icons occupy a very prominent place in Orthodox worship and theology. The icon is not simply decorative, inspirational, or educational. Most importantly, it signifies the presence of the individual depicted. The icon is like a window which links heaven and earth. When we worship we do so as part of the Church which includes the living and the departed. we never lost contact with those who are with the Lord in glory. This belief is expressed every time one venerates an icon or places a candle before it.

Many Orthodox churches have icons not only on the iconostasion but also on the walls, ceilings, and in arches. Above the sanctuary in the apse, there is very frequently a large icon of the Theotokos and the Christ Child. The Orthodox Church believes that Mary is the human being closest to God. This very prominent icon recalls her important role in the Incarnation of the Son of God. The icon is also an image of the Church. It reminds us of our responsibility to give birth to Christ's presence in our lives.

High above the church, in the ceiling or dome, is the icon of Christ the Almighty, the Pantocrator. The icon portrays the Triumphant Christ who reigns as Lord of heaven and earth. As one gazes downward, it appears as though the whole church and all of creation comes from Him. As one looks upward, there is the feeling that all things direct us to Christ the Lord. He is the "Alpha and the Omega," the beginning and the end. This is the message of Orthodoxy.

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O Come, let us Worship and bow down before our King and God.
O Come, let us worship and bow down before Christ, our King and God.
O Come, let us worship and bow down to Christ Himself, our King and God.

This invitation marks the beginning of each day for the Orthodox Church. It comes from the office of Vespers, and it expresses the attitude which is at the heart of Orthodoxy. The Worship of God- the Father, Son, and Holy Spirit,--is fundamental to the life and spirit of the Orthodox Church.

Since Worship is so important to Orthodoxy, the best introduction to the Orthodox Church is for the non-Orthodox to attend the Divine Liturgy or the celebration of one of the major Sacraments. At first, the visitor may be overwhelmed by the music and the ceremonies, but is in Worship that the distinctive flavor, rich traditions, and living faith of Orthodoxy are truly experienced.

DIMENSIONS OF WORSHIP

Worship is an experience which involved the entire Church. When each of us comes together for Worship, we do so as members of a Church which transcends the boundaries of society, of time and of space. Although we gather at a particular moment and at a particular place, our actions reach beyond the parish, into the very Kingdom of God. We worship in the company of both the living and the departed faithful.

There are two dimensions to Orthodox Worship which are reflected throughout the many Services of the Church. First, Worship is a manifestation of God's presence and action in the midst of His people. It is God who gathers His scattered people together, and it is He who reveals Himself as we enter into His presence. The Worship of the Orthodox Church very vividly expresses the truth that God dwells among His people and that we are created to share in His life.

Second, Worship is our corporate response of thanksgiving to the presence of God and a remembrance of His saving actions--especially the Life, Death, and Resurrection of Jesus Christ. Orthodox Worship is centered upon God. He has acted in history, and He continues to act through the Holy Spirit. We are mindful of His actions and we respond to His love with praise and thanksgiving. In so doing we come closer to God.

EXPRESSIONS OF WORSHIP

Worship in the Orthodox Church is expressed in four principal ways:

1. The Eucharist, which is the most important worship experience of Orthodoxy. Eucharist means thanksgiving and is known in the Orthodox Church as the Divine Liturgy.
   
   
2. The Sacraments, which affirm God's presence and action in the important events of our Christian lives. All the major Sacraments are closely related to the Eucharist. These are: Baptism, Chrismation, Confession, Marriage, Holy Orders, and Anointing of the sick.
   
   
3. Special Services and Blessings, which also affirm God's presence and action in all the events, needs and tasks of our life.
   
   
4. The Daily Offices, which are the services of public prayer which occur throughout the day. The most important are Matins, which is the morning prayer of the Church, and Vespers, which is the evening prayer of the Church.

CHARACTERISTICS

Although Orthodox Services can very often be elaborate, solemn, and lengthy, they express a deep and pervasive sense of joy. This mood is an expression of our belief in the Resurrection of Christ and the deification of humanity, which are dominant themes of Orthodox Worship. In order to enhance this feeling and to encourage full participation, Services are always sung or chanted.

Worship is not simply expressed in words. In addition to prayers, hymns, and scripture readings, there are a number of ceremonies, gestures, and processions. The Church makes rich use of non verbal symbols to express God's presence and our relationship to Him. Orthodoxy Worship involves the whole person; one's intellect, feelings, and senses.

Services in the Orthodox Church follow a prescribed order. There is a framework and design to our Worship. This is valuable in order to preserve its corporate dimension and maintain a continuity with the past. The content of the Services is also set. There are unchanging elements; and there are parts which change according to the Feast, season, or particular circumstance. The regulating of the Services by the whole Church emphasizes the fact that Worship is an expression of the entire Church, and not the composition on a particular priest and congregation.

An important secondary purpose of Worship is the teaching of the Faith. There is a very close relationship between the Worship and the teachings of the Church. Faith is expressed in Worship, and Worship serves to strengthen and communicate Faith. As a consequence, the prayers, hymns, and liturgical gestures of Orthodoxy are important mediums of teaching. The regulating of the Services also serves to preserve the true Faith and to guard it against error.

The celebration of the Divine Liturgy and the Sacraments is always led by an ordained clergymen. In the local parish, this will generally be a priest who acts in the name of the bishop, and who is sometime assisted by a deacon. When the bishop is present, he presides at the Services. The vestments of the clergy express their special calling to the ministry as well as their particular office.

Since Worship in Orthodoxy is an expression of the entire Church the active participation and involvement of the congregation is required. There are no "private" or "said" Services in the Orthodox Church and none may take place without a congregation. This strong sense of community is expressed in the prayers and exhortations which are in the plural tense. The congregation is expected to participate actively in the Services in ways such as: singing the hymns; concluding the prayers with "Amen"; responding to the petitions; making the sign of the Cross; bowing; and, especially, by receiving Holy Communion at the Divine Liturgy. Standing is the preferred posture of prayer in the Orthodox Church. The congregation kneels only at particularly solemn moments, such as the Invocation of the Holy Spirit during the Divine Liturgy.

The Litany is an important part of Orthodox Services. A litany is a dialogue between the priest or deacon and the congregation, which consists of a number of prayer-petitions, followed by the response "Lord, have mercy" or "Grant this, O Lord." Litanies occur frequently throughout the Services and often serve to distinguish particular sections.

Orthodox Worship has always been celebrated in the language of the people. There is no official or universal liturgical language. Often, two or more languages are used in the Services to accommodate the needs of the congregation. Throughout the world, Services are celebrated in more than twenty languages which include such divers ones as Greek, Slavonic, Arabic, Albanian, Rumanian, English, and Luganda.

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The Holy Eucharist

Rev. Thomas Fitzgerald
Holy Cross School of Theology

We knew not whether we were in heaven or on earth, for surely there is no such splendor or beauty anywhere on earth. We cannot describe it to you; we only know that God dwells there among men and that their Service surpasses the worship of all other places...

In the latter part of the tenth century, Vladimir the Prince of Kiev sent envoys to various Christian centers to study their form of worship. These are the words the envoys uttered when they reported their presence at the celebration of the Eucharist in the Great Church of Holy Wisdom in Constantinople. The profound experience expressed by the Russian envoys has been one shared by many throughout the centuries who have witnessed for the first time the beautiful and inspiring Divine Liturgy of the Orthodox Church.

The Holy Eucharist is the oldest experience of Christian Worship as well as the most distinctive. Eucharist comes from the Greek word which means thanksgiving. In a particular sense, the word describes the most important form of the Church's attitude toward all of life. The origin of the Eucharist is traced to the Last Supper at which Christ instructed His disciples to offer bread and wine in His memory. The Eucharist is the most distinctive event of Orthodox worship because in it the Church gathers to remember and celebrate the Life, Death, and Resurrection of Christ and, thereby, to participate in the mystery of Salvation.

In the Orthodox Church, the Eucharist is also known as the Divine Liturgy. The word liturgy means people's work; this description serves to emphasize the corporate character of the Eucharist. When an Orthodox attends the Divine Liturgy, it is not as an isolated person who comes simply to hear a sermon.

Rather, he comes as a member of the Community of Faith who participates in the very purpose of the Church, which is the Worship of the Holy Trinity. Therefore, the Eucharist is truly the center of the life of the Church and the principal means of spiritual development, both for the individual Christian and the Church as a whole. Not only does the Eucharist embody and express the Christian faith in a unique way, but it also enhances and deepens our faith in the Trinity. This sacrament-mystery is the experience toward which all the other activities of the Church are directed and from which they receive their direction.

The Eucharist, the principal sacrament mystery of the Orthodox Church, is not so much a text to be studied, but rather an experience of communion with the Living God in which prayer , music, gestures, the material creation, art and architecture come into full orchestration. The Eucharist is a celebration of faith which touches not only the mind but also the emotions and the senses.

Throughout the centuries, Christians have seen many dimensions in the Eucharist. The various titles which have come to describe the rite bear witness to the richness of its meaning. The Eucharist has been known as the Holy offering, the Holy Mysteries, the Mystic Supper, and the Holy Communion. The Orthodox Church recognizes the many facets of the Eucharist and wisely refuses to over-emphasize one element to the detirement of the others. In so doing, Orthodoxy has clearly avoided reducing the Eucharist to a simple memorial of the Last Supper which is only occasionally observed. Following the teachings of both Scripture and Tradition, the Orthodox Church believes that Christ is truly present with His people in the celebration of the Holy Eucharist. The Eucharistic gifts of bread and wine become for us His Body and His Blood. We affirm that these Holy Gifts are transfigured into the first fruits of the New Creation in which ultimately God will be "all in all".

THREE LITURGIES

As it is celebrated today, the Divine Liturgy is a product of historical development. The fundamental core of the liturgy dates from the time of Christ and the Apostles. To this, prayers, hymns, and gestures have been added throughout the centuries. The liturgy achieved a basic framework by the ninth century.

There are three forms of the Eucharist presently in use in the Orthodox Church.

1. The Liturgy of St. John Chrysostom, which is the most frequently celebrated.
   
   
2. The Liturgy of St. Basil the Great, which is celebrated only ten times a year.
   
   
3. The Liturgy of St. James which is celebrated on October 23, the feastday of the Saint. While these saints did not compose the entire liturgy which bears their names, it is probable that they did author many of the prayers. The structure and basic elements of the three liturgies are similar, although there are differences in some hymns and prayers.

In addition to these Liturgies, there is also the Liturgy of the Pre-Sanctified Gifts. This is not truly a eucharistic liturgy but rather an evening Vesper Service followed by the distribution of Holy Communion reserved from the previous Sunday. This liturgy is celebrated only on weekday mornings or evenings during Lent, and on Monday, Tuesday, and Wednesday of Holy Week, when the full Eucharist is not permitted because of its Resurrection spirit. The Eucharist expresses the deep joy which is so central to the Gospel.

The Divine Liturgy is properly celebrated only once a day. This custom serves to emphasize and maintain the unity of the local congregation. The Eucharist is always the principal Service on Sundays and Holy Days and may be celebrated on other weekdays.

However, the Divine Liturgy is not celebrated by the priest privately, without a congregation. The Eucharist is usually celebrated in the morning but, with the Bishop's blessing, may be offered in the evening. The Greek Orthodox Archdiocese has recently encouraged the celebration of the Liturgy in the evening after Vespers, on the vigil of major Feast and Saints Days.

THE ACTIONS OF THE LITURGY

The Divine Liturgy may be divided into two major parts: the Liturgy of the Catechumens and the Liturgy of the Faithful, which are preceded by the Service of Preparation.

Although there are many symbolic interpretations of the Divine Liturgy, the most fundamental meaning is found in the actions and prayers.

THE SERVICE OF PREPARATION

Prior to the beginning of the Liturgy, the priest prepares himself with prayer and then precedes to vest himself. The vestments express his priestly ministry as well as his office. Next, the priest goes to the Proskomide Table which is on the left side of the Altar Table in the Sanctuary. There, he prepares the offering of bread and wine for the Liturgy. Ideally, the leavened loaves of bread, and the wine from which the offering is taken, are prepared by members of the congregation. The elements are presented to the priest before the service, together with the names of those persons, living and dead, who are to be remembered during the Divine Liturgy. The offering symbolically represents the entire Church gathered about Christ, the Lamb of God.

THE LITURGY OF THE CATECHUMENS

The Divine Liturgy begins with the solemn declaration: "Blessed be the Kingdom of the Father and of the Son, and of the Holy Spirit now and for ever more." With these words we are reminded that in the Divine Liturgy the Church becomes a real manifestation of God's Kingdom on earth.

Since the first part of the Liturgy was designed originally for the Catechumens, those being schooled in the faith, had a very instructive quality. The Eucharist also has elements which are in common with other Services. We gather as Christians who share a common faith in the Holy Trinity. We sing and pray as a people united in Christ, who are not bound by time, space, or social barriers.

The Little Entrance is the central action of the first part of the Liturgy. A procession takes place in which the priest carries the Book of Gospels from the sanctuary into the nave. The procession directs our attention to the Scripture and to the presence of Christ in the Gospel. The entrance leads to the Epistle lesson, the Gospel, and the Sermon.

THE LITURGY OF THE FAITHFUL

In the early Church, only those who were baptized and not in a state of sin were permitted to remain for this most solemn part of the Liturgy. With the Great Entrance marking the beginning of this part of the Liturgy, the offering of bread and wine is brought by the priest from the Preparation Table, through the nave, and to the Altar Table. Before the offering can proceed, however, we are called upon to love one another so that we may perfectly confess our faith. In the early Church, the Kiss of Peace was exchanged at this point. After the symbolic kiss of Peace, we join together in professing our Faith through the words of the Creed.

Only now can we properly offer our gifts of bread and wine to the Father as our Lord directed us to do in His memory. This offering is one of great joy, for through it we remember the mighty actions of God through which we have received the gift of salvation, and especially the Life, Death, and Resurrection of Christ. We invoke the Holy Spirit upon ourselves and upon our offering, asking the Father that they become for us the Body and Blood of Christ. Through our thanking and remembering the Holy Spirit reveals the presence of the Risen Christ in our midst.

The priest comes from the altar with the Holy Gifts, inviting the congregation to draw near with reverence of God, with faith, and with love." Our sharing in the Eucharist Gifts not only expresses our fellowship with one another, but also our unity with the Father in His Kingdom. Individuals approach the Holy Gifts and receive the Eucharistic bread and wine from the common chalice. The priest distributes the Holy Gifts by means of a communion spoon. Since the Holy Communion is an expression of our Faith, reception of the Holy Gifts is open only to those who are baptized, chrismated, and practicing members of the Orthodox Church.

The Liturgy comes to an end with prayer of Thanksgiving and the Benediction. At the conclusion of the Eucharist, the congregation comes forward to receive a portion of the liturgical bread which was not used for the offering.

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Saint Barbara Greek Orthodox Church  All rights reserved