| THE HOLY BYZANTINE CATHOLIC ORTHODOX CHURCH INC A TRADITIONAL COMMUNITY |
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DIVINE LITURGY EASTERN RITE
The Divine Liturgy begins where it will one day end-with the kingdom of God: "Blessed is
the kingdom of the Father, and of the Son, and of the Holy Spirit" These words begin
every Eucharistic celebration in the Byzantine tradition. They proclaim the goal of every
Liturgy-the heavenly banquet (Luke 13:29, Revelation 19:9) where Christ will be all in all (I
Corinthians 15:28).
While our Lord walked the earth, there was no need for sacraments, for he was
physically present. When he returns in glory there will be no need for sacred rites. But in
the meantime, in that period between the "already" and the "not yet," we share in
these mysteries: "we wait for it with patience" (Romans 8:2 5). With us "creation waits
with eager longing for the revealing of the sons of God." (Romans 8:19).
This attitude of expectation and longing finds expression in so many aspects of the
Byzantine Eucharist.
The Holy table is separated by an iconostasis, intimating that the mystery celebrated in
the Eucharist transcends even the community that has gathered for the celebration.
The Church is not only the assembly of those living here and now, but also encompasses
the "heavenly Jerusalem" (Hebrews 12:22). It is not to be self-enclosed, self-satisfied
"association," but rather a pilgrim people, continually looking forward, growing, and
being transformed, who await the "life of the age to come."
Preparation for the Liturgy
Before the journey to the kingdom can begin, people must be ready. We cannot
schedule encounters with God: we can only prepare for them. Therefore, the official
liturgical texts of the Byzantine Churches insist:
"He who intends to celebrate the Divine Mystery should be reconciled first of all with
everyone and have no animosity toward anyone. To the best of his ability, he must keep
his heart clean from evil thoughts. He should abstain starting the night before and
maintain a spiritual concentration until the time of the celebration."
Prayer, fasting and reconciliation - these are the preconditions for a sincere
participation in the Eucharist.
The following is a diagram of the Divine Liturgy:
Introductory:
Processions serve many purposes, including marking our journey to the kingdom, focusing
us on why we have gathered, reminding us of primary symbols of our faith, and calling us
to enter into formal ritual. There are special prayers and the veneration of Icons of Our
Lord representing the New Testament and Blessed Mother and Child representing the Old
Testament during this time. It is by the Word of God that we the Church are brought to
the presence of Our Most Holy Father in heaven.
Vesting Rite:
The priest with court will enter the Sanctuary by the side door and goes and vest, this
reminds the congregation of the new garments are Lord will provide thus who will be in
His glories presences in the New Jerusalem
The Preparation:
The priest washes his hands and reads the prayers of Preparation. On the table of
Preparation are the sacred utensils: Paten (disc), Cup (Chalice), spoon, spear, asterisk,
two small covers, and one large overall cover (Aer). Also on the table are the sacred
Species - the loaf of Bread and the Wine and water to be mixed in the Chalice. The Bread
is impressed in the center with the stamp "IC-XC, NI-KA", on its left has nine small
elevations for the Saints, and on its right a portion for the Virgin Mary. All these portions
are cut with the spear and placed on the Paten with prayers and commemoration.
Portions also are added in the name of the faithful, both the departed and the living.
Both the Paten and Chalice are covered with the two small covers and over all is placed
the Aer and they are censed.
Petitions:
These are small prayers referring to the spiritual welfare of the city, the nation, the Church
and the individual, ending with the censing of gifts and church.
Beginning of the Divine Liturgy:
The Liturgy starts with a blessing of the Kingdom of God, which includes the Sacred Body
of Christ on earth; His Church.
Petitions:
They are small prayers which the priest offers especially for the peace of the world, with
the people responding, Kyrie Eleison; Lord, have mercy.
Antiphons:
These are readings from the Old Testament, especially from Psalms 102 and 145, with
refrains of Christian meanings and specifically references to the Resurrection of Jesus
Christ.
Entry with the Gospel:
This entry represents the ancient practice when the priest took the Gospel by the light of
torches (that can also mean Christ the light of the world bring the church from darkness
to light) from the crypt, an underground safeguard to protect the Gospel from
destruction by the pagans, bringing it up to the Church. The priest lifts up the Gospel and
exclaims: "Wisdom," which means Christ, and calls the people to worship and bow down
to Christ.
Trisagion:
A short prayer praising the Holiness of God.
Readings from the Old and New Testament:
(1) First reading is from the Old Testament it is read by the reader.
(2) The Psalm is read by second reader.
(3) The second Reading is from the New testament and is read by Deacon.
(4) The Gospel is read by the Priest.
Sermon:
It is incorporated as an exhortation from the priest to the people on the Good News of
salvation.
Creed:
This is the concise and accurate confession of the Christian faith in 12 articles formulated
by 1st, 2nd Ecumenical Synod at Nicaea in 325 A.D. (The Nicaean Creed is recited during
every Liturgy, an addition made in the 9th century; prior to that time it was recited only
during the Liturgy at Easter). Other prayers are said during this time.
Cherubic Hymn and Entry with the Holy Gifts:
This is a procession with the yet un-sanctified Species taken from the table of Preparation
and brought to the Altar during which the Cherubic hymn is sung: "Let us put away all
worldly care so that we may receive the King of all." (An addition made in the 9th
century)
Prayer of Sanctification:
It includes dialogues of excerpts from the long prayer of sanctification which is now read
inaudibly by the priest and which, in fact, is the very heart of the significance of the Divine
Liturgy. The dialogues start with the offering of the Oblation (the Species, Bread and
Wine), continues with blessings and the actual words of the Lord, "this is my body ... this is
my blood," and climax in the sanctification of the Species. Now the Bread and Wine are
lifted by the priest, and the mysteries of
The Epiclesis:
(Greek: invoke) is the prayer asking our heavenly father to send down the Holy Spirit upon
the simple elements of bread and the fruit of the vine so that they become the Body and
Blood of Christ. It is not the Priest or Bishop that changes the bread and the fruit of the
vine into the Most Beloved and Holy Body and Blood of Our Lord but the Holy Spirit
through the servants of Christ's Church that have received the laying of hands of
succession from Christ to the Apostles to the His humble servants His Priest.
Lord's Prayer:
It is recited by the people; the priest follows it with the exaltation.
Petitions:
The Lamb of God is an ancient prayer of the church, based on John 1:29 dating from the
6th century, which is said or sung recalling God's mercy and forgiveness during this time
the priest breaks it in commemoration of the actual Eucharist.
The Commingling:
The priest will them drop the bread into the cup and elevates the cup with Lamb (the
consecrated Bread) saying: "Behold! Behold! The lamb of God that takes away the sins of
the world!".
Prayers before Holy Communion and Partaking of the Holy Gifts by the Priest:
Prayers are said before the Holy Communion and the priest partakes of the Holy Gifts.
The Confession of Faith:
Affirms the belief of every Orthodox Christian in the Mystery of the Real Presence of Jesus
Christ united with the Church in the Body and Blood each time the faithful come
together in celebration of the Last Supper, as well as our confidence in the infinite mercy
available to all through His sacrifice once offered.
Holy Communion:
Both the Holy Body and Precious Blood of Christ are given to the prepared faithful when
the priest calls them to "draw near with reverence." After the Holy Communion the Holy
Doors are closed.
Thanksgiving Prayers:
These are prayers of gratitude to Almighty God for the privilege which is given to the
faithful to commune with Him.
Dismissal Hymn:
The priest calls the people to depart with a prayer by which he asks the Lord to "save Thy
people and bless Thine inheritance." In conclusion he blesses the people, saying, "May the
blessing of the Lord come upon you."
The Divine Liturgy begins where it will one day end-with the kingdom of God: "Blessed is
the kingdom of the Father, and of the Son, and of the Holy Spirit" These words begin
every Eucharistic celebration in the Byzantine tradition. They proclaim the goal of every
Liturgy-the heavenly banquet (Luke 13:29, Revelation 19:9) where Christ will be all in all (I
Corinthians 15:28).
While our Lord walked the earth, there was no need for sacraments, for he was
physically present. When he returns in glory there will be no need for sacred rites. But in
the meantime, in that period between the "already" and the "not yet," we share in
these mysteries: "we wait for it with patience" (Romans 8:2 5). With us "creation waits
with eager longing for the revealing of the sons of God." (Romans 8:19).
This attitude of expectation and longing finds expression in so many aspects of the
Byzantine Eucharist.
The Holy table is separated by an iconostasis, intimating that the mystery celebrated in
the Eucharist transcends even the community that has gathered for the celebration.
The Church is not only the assembly of those living here and now, but also encompasses
the "heavenly Jerusalem" (Hebrews 12:22). It is not to be self-enclosed, self-satisfied
"association," but rather a pilgrim people, continually looking forward, growing, and
being transformed, who await the "life of the age to come."
Preparation for the Liturgy
Before the journey to the kingdom can begin, people must be ready. We cannot
schedule encounters with God: we can only prepare for them. Therefore, the official
liturgical texts of the Byzantine Churches insist:
"He who intends to celebrate the Divine Mystery should be reconciled first of all with
everyone and have no animosity toward anyone. To the best of his ability, he must keep
his heart clean from evil thoughts. He should abstain starting the night before and
maintain a spiritual concentration until the time of the celebration."
Prayer, fasting and reconciliation - these are the preconditions for a sincere
participation in the Eucharist.
The following is a diagram of the Divine Liturgy:
Introductory:
Processions serve many purposes, including marking our journey to the kingdom, focusing
us on why we have gathered, reminding us of primary symbols of our faith, and calling us
to enter into formal ritual. There are special prayers and the veneration of Icons of Our
Lord representing the New Testament and Blessed Mother and Child representing the Old
Testament during this time. It is by the Word of God that we the Church are brought to
the presence of Our Most Holy Father in heaven.
Vesting Rite:
The priest with court will enter the Sanctuary by the side door and goes and vest, this
reminds the congregation of the new garments are Lord will provide thus who will be in
His glories presences in the New Jerusalem
The Preparation:
The priest washes his hands and reads the prayers of Preparation. On the table of
Preparation are the sacred utensils: Paten (disc), Cup (Chalice), spoon, spear, asterisk,
two small covers, and one large overall cover (Aer). Also on the table are the sacred
Species - the loaf of Bread and the Wine and water to be mixed in the Chalice. The Bread
is impressed in the center with the stamp "IC-XC, NI-KA", on its left has nine small
elevations for the Saints, and on its right a portion for the Virgin Mary. All these portions
are cut with the spear and placed on the Paten with prayers and commemoration.
Portions also are added in the name of the faithful, both the departed and the living.
Both the Paten and Chalice are covered with the two small covers and over all is placed
the Aer and they are censed.
Petitions:
These are small prayers referring to the spiritual welfare of the city, the nation, the Church
and the individual, ending with the censing of gifts and church.
Beginning of the Divine Liturgy:
The Liturgy starts with a blessing of the Kingdom of God, which includes the Sacred Body
of Christ on earth; His Church.
Petitions:
They are small prayers which the priest offers especially for the peace of the world, with
the people responding, Kyrie Eleison; Lord, have mercy.
Antiphons:
These are readings from the Old Testament, especially from Psalms 102 and 145, with
refrains of Christian meanings and specifically references to the Resurrection of Jesus
Christ.
Entry with the Gospel:
This entry represents the ancient practice when the priest took the Gospel by the light of
torches (that can also mean Christ the light of the world bring the church from darkness
to light) from the crypt, an underground safeguard to protect the Gospel from
destruction by the pagans, bringing it up to the Church. The priest lifts up the Gospel and
exclaims: "Wisdom," which means Christ, and calls the people to worship and bow down
to Christ.
Trisagion:
A short prayer praising the Holiness of God.
Readings from the Old and New Testament:
(1) First reading is from the Old Testament it is read by the reader.
(2) The Psalm is read by second reader.
(3) The second Reading is from the New testament and is read by Deacon.
(4) The Gospel is read by the Priest.
Sermon:
It is incorporated as an exhortation from the priest to the people on the Good News of
salvation.
Creed:
This is the concise and accurate confession of the Christian faith in 12 articles formulated
by 1st, 2nd Ecumenical Synod at Nicaea in 325 A.D. (The Nicaean Creed is recited during
every Liturgy, an addition made in the 9th century; prior to that time it was recited only
during the Liturgy at Easter). Other prayers are said during this time.
Cherubic Hymn and Entry with the Holy Gifts:
This is a procession with the yet un-sanctified Species taken from the table of Preparation
and brought to the Altar during which the Cherubic hymn is sung: "Let us put away all
worldly care so that we may receive the King of all." (An addition made in the 9th
century)
Prayer of Sanctification:
It includes dialogues of excerpts from the long prayer of sanctification which is now read
inaudibly by the priest and which, in fact, is the very heart of the significance of the Divine
Liturgy. The dialogues start with the offering of the Oblation (the Species, Bread and
Wine), continues with blessings and the actual words of the Lord, "this is my body ... this is
my blood," and climax in the sanctification of the Species. Now the Bread and Wine are
lifted by the priest, and the mysteries of
The Epiclesis:
(Greek: invoke) is the prayer asking our heavenly father to send down the Holy Spirit upon
the simple elements of bread and the fruit of the vine so that they become the Body and
Blood of Christ. It is not the Priest or Bishop that changes the bread and the fruit of the
vine into the Most Beloved and Holy Body and Blood of Our Lord but the Holy Spirit
through the servants of Christ's Church that have received the laying of hands of
succession from Christ to the Apostles to the His humble servants His Priest.
Lord's Prayer:
It is recited by the people; the priest follows it with the exaltation.
Petitions:
The Lamb of God is an ancient prayer of the church, based on John 1:29 dating from the
6th century, which is said or sung recalling God's mercy and forgiveness during this time
the priest breaks it in commemoration of the actual Eucharist.
The Commingling:
The priest will them drop the bread into the cup and elevates the cup with Lamb (the
consecrated Bread) saying: "Behold! Behold! The lamb of God that takes away the sins of
the world!".
Prayers before Holy Communion and Partaking of the Holy Gifts by the Priest:
Prayers are said before the Holy Communion and the priest partakes of the Holy Gifts.
The Confession of Faith:
Affirms the belief of every Orthodox Christian in the Mystery of the Real Presence of Jesus
Christ united with the Church in the Body and Blood each time the faithful come
together in celebration of the Last Supper, as well as our confidence in the infinite mercy
available to all through His sacrifice once offered.
Holy Communion:
Both the Holy Body and Precious Blood of Christ are given to the prepared faithful when
the priest calls them to "draw near with reverence." After the Holy Communion the Holy
Doors are closed.
Thanksgiving Prayers:
These are prayers of gratitude to Almighty God for the privilege which is given to the
faithful to commune with Him.
Dismissal Hymn:
The priest calls the people to depart with a prayer by which he asks the Lord to "save Thy
people and bless Thine inheritance." In conclusion he blesses the people, saying, "May the
blessing of the Lord come upon you."
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