About the Orthodox Liturgy

The Orthodox Liturgy is divided into two major parts. The Liturgy of the word is followed by the Liturgy of the Eucharist. The Liturgy of the Word begins with opening prayers and hymns, followed by the proclamation of the Epistle and the Holy Gospel. The first part of the service closes with The Litany of Fervent Supplication, The Litany of the Catechumens (if included), and The Prayers of the Faithful.

The Liturgy of the Eucharist begins with a solemn procession of the Bread and Wine, from the Table of Oblation where the elements are prepared, to the Holy Altar. This procession is known as the Great Entrance. Shortly after the Great Entrance, we say the Nicene Creed, after which the Anaphora begins with the familiar dialogue, "Let us lift up our hearts... We lift them up unto the Lord... Let us give thanks unto the Lord... It is meet and right..."

During this prayer, "Holy, Holy, Holy" is sung, and the Lord's words of Institution ("This is my Body... This is my Blood") are recited, and the Gifts are elevated in a gesture of Offering.

The Holy Spirit is then invoked in a prayer known as the "Epiclesis" meaning "the calling down" in Greek. It is so named because in this prayer the priest asks that the Holy Spirit may "come down upon us and upon these Gifts" to make the bread and the wine the "most pure Body and precious Blood" of our Lord and Savior Jesus Christ. We respond with a solemn "Amen, Amen, Amen."

After the Anaphora, we sing together the Lord's Prayer, and then we participate in the Communion of the Holy Gifts. The service ends with the Prayer of Thanksgiving. At the end of the Liturgy it is our custom to go forward to kiss the Lord's Cross, and to receive a piece of blessed bread known as the Antidoron. This is a remnant of the Agape or Love Feast eaten in connection with the Eucharist in the primitive Church. All are welcome to eat of the Antidoron -- it is NOT Holy Communion.

Who May Receive Holy Communion?

Only Orthodox communicants prepared for Communion through strict fasting and recent confession should approach the chalice as communicants in the Holy Mysteries. We believe that to receive Holy Communion is to make a public declaration professing the Orthodox Faith. In accord with the consistent practice of the Church since the first century, we believe that "Receiving Communion", "Communion in the Faith","Being in Communion", "to be a Communicant", and "inter-Communion" necessarily imply each other, are one in the same, and a present reality.

If this should seem "exclusive" to anyone, we stress that Orthodoxy excludes no one. Anyone who does believe in all of the doctrine of the Orthodox Faith may become an Orthodox Communicant. The process for this is: after a period of instruction, one makes a solemn profession of the Faith, followed by Baptism and Chrismation. Chrismation is the Sacrament of the Gift of the Holy Spirit. If a person has already been baptized outside of the Orthodox Church, but in the Name of the Father, and the Son, and the Holy Spirit, it may be possible to be received through Chrismation alone. This requires discussion with the priest.

Baptized Orthodox Christians fully participate in the celebration of the Eucharist when they receive Holy Communion. In order to be properly disposed to receive Communion, communicants should not be conscious of any grave sin, have fasted and seek to live in charity and love with their neighbors. Persons conscious of grave sin must first be reconciled with God, the Church and their fellow man through the sacrament of Penance (Confession). Frequent reception of the sacrament of Holy Communion is encouraged for all.