| THE HOLY BYZANTINE CATHOLIC ORTHODOX CHURCH INC A TRADITIONAL COMMUNITY |
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| @2007 by The Holy Byzantine Catholic Orthodox Church inc. All right reserved |
WESTERN RITE
When we celebrate the Eucharist, we are reminding God also of the sacrifice of his Son,
and are pleading the Blood of the Lord Jesus Christ to remove our sins. We are also offering
ourselves to God, and he in return gives us the Resurrection, Life and Health of Jesus Christ
to us in his Body and Blood. Thus, we are part of the Body of Christ not only mentally and
spiritually, but also physically. Jesus Christ ministers to the whole person.
The Divine Liturgy is composed of two major sections, the Liturgy of the Catechumens, and
the Liturgy of the Faithful.
early days of the Church, catechumens were asked to leave before the Liturgy of the
Faithful began. early days of the Church, catechumens were asked to leave before the
Liturgy of the Faithful began. Today we prefer that they learn and worship by attending the
entire service, omitting only the actual taking of Communion itself.
taking of Communion itself.
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:
enter into formal ritual. It is by the Word of God that we the Church are brought to the on
why we have gathered, reminding us of primary symbols of our faith, and calling us to enter
into formal ritual. It is by the Word of God that we the Church are brought to the presence
of Our Most Holy Father in heaven.
presence of Our Most Holy Father in heaven.
Liturgy of the Catechumens
From the 2nd century, those undergoing training and instruction in preparation for Baptism
and Chrismation into Christ’s Holy Church were called Catechumens. In ancient times, they
were assigned a special place in the church. They were solemnly dismissed after the Liturgy of
the Catechumens, essentially the Liturgy of the Word, and before the Liturgy of the Faith,
essentially the Liturgy of the sacrament. While this is no longer the practice, the Divine Liturgy
remains divided into the Liturgy of the Catechumens and the Liturgy of the Faith.
The Introit:
Dating from before the 8th century, the Introit is a verse from the Psalm which is said or sung
at the opening of the Liturgy. Afterwards, the priest, standing at the altar says the opening
devotion.
Censing of the Altar:
The priest blesses the incense, saying the following prayer: Holy God , Holy Mighty One, Holy
Immortal One have mercy on us. Then the Holy Altar, Icons and the congregation is censed.
The Kyrie:
Then will be said or sung the Kyrie Eleison (Greek: Lord, have mercy upon me). The Kyrie Eleison
is a brief prayer of the church, the use of which dates back to the 4th century in Syria. It is
said or sung in the native language of the country it is said or in Greek. It is said three times,
since it is directed to the Holy Trinity respectively.
The Gloria In Excelsis:
The Gloria in Excelsis Deo ( Latin: Glory be to God on high) is a hymn whose use dates from
the 4th century or earlier. Known as the “Greater Doxology” and the “angelic Hymn,” it is
composed on the model of the canonical Psalms and is of Greek origin. It is omitted during
Lent and Advent and for Nuptial and Requiem Liturgies.
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.
The Collects:
Calendar.
Calendar.
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.
Liturgy of the Faithful
The Nicene Creed:
The Nicene Creed is the primary and essential statement of the Christian Faith. Based on
early baptismal creeds of the Church, the original version was formulated by the first
Universal Council of Bishops, at the Council of Nicae (325 AD), in response to certain heretical
beliefs about the nature of Jesus Christ. The Longer version now in use was adopted at the
Second Ecumenical Council, the Council of Constantinople. (381 AD), and is also know as
the Niceno-Constantinopolitan Creed. The faith expressed in the creed is considered to be a
general standard for Christian Orthodox Belief, and as such, its use was first introduced into
the Divine Liturgy as early as the 5th Century. The creed is said on all Sundays and Great
feats, but it is omitted at Nuptial and Requiem Divine Liturgies.
The Offertory:
The Offertory has three meanings:
(1) The short anthem appointed for the day, usually no more than a few verses excerpted
from a Psalm;
(2) The bread and wine brought up on behalf of the people is offered and consecrated; and
(3) The collection of offering taken up to be blessed and used for the operation of the
Church or a special intention. A hymn may be sung during the offertory preparation, during
which incense is set and the offering, Holy Altar, sanctuary party are censed.
The Memorials:
The Memorial are specific prayers for the Church, all mankind, spiritual and secular leaders,
the faithful, those in adversity, and for the dead.
The General Confession:
Dating from a 16th century liturgy, the General Confession is a preparation for receiving the
Holy Eucharist. It is divided into three parts: a confession of sin, a supplication for forgiveness
of past misdeeds, and a prayer for grace to live righteously in the future.
The Absolution:
In keeping with the practice of the early church, the Absolution is the priest’s
pronouncement of Christ’s forgiveness of sins to those who are prepared by penitence to
receive it.
The Sursum Corda:
Dating from 252 AD or earlier, the Sursum Corda (Latin: “lift up your hearts) is a thanksgiving
offered to God for His many blessings.
The Proper Preface:
The Proper Preface are special prayers introducing the Sanctus; these prayers serve to
remind the Faithful that, when we worship, we are surrounded by the “whole company of
heaven” including the angelic orders and saints who have gone before us.
The Sanctus:
(Latin: “Holy”) is a hymn of adoration to the glory of God dating from the early 2nd century.
The Consecration:
Following Christ’s instruction and using His words of institution (Saint Luke 22:19, 20), these
ancient prayers recall the mystery of Christ’s sacrifice once offered for us for the remission of
all sin. From the first days of the Church, Orthodox Christian remembers this by celebrating
the Holy Eucharist as the focal point of worship each time we gather together for Divine
Liturgy.
The Oblation:
He Oblation is the offering of the simple elements of bread and wine to our heavenly Father
during this prayer.
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.
The Pax:
(Latin “peace”), the priest kisses the Holy Cup, Paten and Antimension, saluting our Lord with
the Kiss Of Peace, then turns with other clergy present goes into the congregation and offers
the sigh of peace in Christ’s name.
The Agnus Dei:
(Latin: “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 the host it in commemoration of the actual Eucharist.
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."
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."
When we celebrate the Eucharist, we are reminding God also of the sacrifice of his Son,
and are pleading the Blood of the Lord Jesus Christ to remove our sins. We are also offering
ourselves to God, and he in return gives us the Resurrection, Life and Health of Jesus Christ
to us in his Body and Blood. Thus, we are part of the Body of Christ not only mentally and
spiritually, but also physically. Jesus Christ ministers to the whole person.
The Divine Liturgy is composed of two major sections, the Liturgy of the Catechumens, and
the Liturgy of the Faithful.
early days of the Church, catechumens were asked to leave before the Liturgy of the
Faithful began. early days of the Church, catechumens were asked to leave before the
Liturgy of the Faithful began. Today we prefer that they learn and worship by attending the
entire service, omitting only the actual taking of Communion itself.
taking of Communion itself.
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:
enter into formal ritual. It is by the Word of God that we the Church are brought to the on
why we have gathered, reminding us of primary symbols of our faith, and calling us to enter
into formal ritual. It is by the Word of God that we the Church are brought to the presence
of Our Most Holy Father in heaven.
presence of Our Most Holy Father in heaven.
Liturgy of the Catechumens
From the 2nd century, those undergoing training and instruction in preparation for Baptism
and Chrismation into Christ’s Holy Church were called Catechumens. In ancient times, they
were assigned a special place in the church. They were solemnly dismissed after the Liturgy of
the Catechumens, essentially the Liturgy of the Word, and before the Liturgy of the Faith,
essentially the Liturgy of the sacrament. While this is no longer the practice, the Divine Liturgy
remains divided into the Liturgy of the Catechumens and the Liturgy of the Faith.
The Introit:
Dating from before the 8th century, the Introit is a verse from the Psalm which is said or sung
at the opening of the Liturgy. Afterwards, the priest, standing at the altar says the opening
devotion.
Censing of the Altar:
The priest blesses the incense, saying the following prayer: Holy God , Holy Mighty One, Holy
Immortal One have mercy on us. Then the Holy Altar, Icons and the congregation is censed.
The Kyrie:
Then will be said or sung the Kyrie Eleison (Greek: Lord, have mercy upon me). The Kyrie Eleison
is a brief prayer of the church, the use of which dates back to the 4th century in Syria. It is
said or sung in the native language of the country it is said or in Greek. It is said three times,
since it is directed to the Holy Trinity respectively.
The Gloria In Excelsis:
The Gloria in Excelsis Deo ( Latin: Glory be to God on high) is a hymn whose use dates from
the 4th century or earlier. Known as the “Greater Doxology” and the “angelic Hymn,” it is
composed on the model of the canonical Psalms and is of Greek origin. It is omitted during
Lent and Advent and for Nuptial and Requiem Liturgies.
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.
The Collects:
Calendar.
Calendar.
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.
Liturgy of the Faithful
The Nicene Creed:
The Nicene Creed is the primary and essential statement of the Christian Faith. Based on
early baptismal creeds of the Church, the original version was formulated by the first
Universal Council of Bishops, at the Council of Nicae (325 AD), in response to certain heretical
beliefs about the nature of Jesus Christ. The Longer version now in use was adopted at the
Second Ecumenical Council, the Council of Constantinople. (381 AD), and is also know as
the Niceno-Constantinopolitan Creed. The faith expressed in the creed is considered to be a
general standard for Christian Orthodox Belief, and as such, its use was first introduced into
the Divine Liturgy as early as the 5th Century. The creed is said on all Sundays and Great
feats, but it is omitted at Nuptial and Requiem Divine Liturgies.
The Offertory:
The Offertory has three meanings:
(1) The short anthem appointed for the day, usually no more than a few verses excerpted
from a Psalm;
(2) The bread and wine brought up on behalf of the people is offered and consecrated; and
(3) The collection of offering taken up to be blessed and used for the operation of the
Church or a special intention. A hymn may be sung during the offertory preparation, during
which incense is set and the offering, Holy Altar, sanctuary party are censed.
The Memorials:
The Memorial are specific prayers for the Church, all mankind, spiritual and secular leaders,
the faithful, those in adversity, and for the dead.
The General Confession:
Dating from a 16th century liturgy, the General Confession is a preparation for receiving the
Holy Eucharist. It is divided into three parts: a confession of sin, a supplication for forgiveness
of past misdeeds, and a prayer for grace to live righteously in the future.
The Absolution:
In keeping with the practice of the early church, the Absolution is the priest’s
pronouncement of Christ’s forgiveness of sins to those who are prepared by penitence to
receive it.
The Sursum Corda:
Dating from 252 AD or earlier, the Sursum Corda (Latin: “lift up your hearts) is a thanksgiving
offered to God for His many blessings.
The Proper Preface:
The Proper Preface are special prayers introducing the Sanctus; these prayers serve to
remind the Faithful that, when we worship, we are surrounded by the “whole company of
heaven” including the angelic orders and saints who have gone before us.
The Sanctus:
(Latin: “Holy”) is a hymn of adoration to the glory of God dating from the early 2nd century.
The Consecration:
Following Christ’s instruction and using His words of institution (Saint Luke 22:19, 20), these
ancient prayers recall the mystery of Christ’s sacrifice once offered for us for the remission of
all sin. From the first days of the Church, Orthodox Christian remembers this by celebrating
the Holy Eucharist as the focal point of worship each time we gather together for Divine
Liturgy.
The Oblation:
He Oblation is the offering of the simple elements of bread and wine to our heavenly Father
during this prayer.
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.
The Pax:
(Latin “peace”), the priest kisses the Holy Cup, Paten and Antimension, saluting our Lord with
the Kiss Of Peace, then turns with other clergy present goes into the congregation and offers
the sigh of peace in Christ’s name.
The Agnus Dei:
(Latin: “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 the host it in commemoration of the actual Eucharist.
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."
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."