Holy Ghost Byzantine Church

Visitor Information

We are honored that are you considering joining us in our worship of the Blessed Trinity. If you have never been to a Byzantine Church before, there are some things we want to share with you that will help you better understand what is going on.

Liturgy - The Work of the People
Our main Sunday morning worship service is called the Divine Liturgy. The term Liturgy means "work of the people." Participation is the key word here. As you will see, the whole congregation is active in worship. As such, the Liturgy is the common act of prayer, worship, teaching, and communion of all those who constitute the Church. In the Liturgy we participate, by grace, in the life of Christ. We thereby come to know Christ in us, the hope of glory. What happened 2000 years ago becomes vital and alive and contemporary to us in the Liturgy.

The Direction of the Priest
One of the more noticeable things that happen during our liturgy is the priest will face the same direction as the people. Some may think that he is turning his back on the congregation, but this is really is not what is taking place. The priest is leading the congregation in prayer, and adoration. You may notice that during the Eucharistic prayer, the prayers are not addressed towards the people - but to the Father. The priest is not speaking to the faithful; he is offering prayer to the Father as a representative of the entire Church.

This is why, since the earliest times, the liturgy has been celebrated with both the people and priest facing the same direction, ad orientem, toward the East. Even after Churches were built where it was not literally possible to face East, then at least symbolically the priest and people were turned toward the Lord. It had nothing to do with trying to obstruct people's view of what was happening, or of the priest turning his back on the people. Nor is it even primarily for the sake of facing the altar or tabernacle. Rather, when the priest and faithful together face the same way, it manifests our common act of worship; it symbolizes our common pilgrimage toward the returning Lord, the Sun of Justice and our hope in the resurrection and the world beyond the here-and-now, our pilgrimage to the Promised Land.

Icon Screen
Most eastern churches will have an iconostasis before its altar. “Iconostasis” means “icon-stand”, and it can be as simple as a large image of Christ on the right and a corresponding image of the Virgin and Child on the left, or the iconostasis may be a literal wall, adorned with icons. Some versions shield the altar from view, except when the central doors stand open.
The basic set-up of two large icons creates, if you use your imagination, three doors. The central one, in front of the altar itself, is called the “Holy Doors” or “Royal Doors,” because there the King of Glory comes out to the congregation in the Eucharist. Only the priest and deacons, who bear the Eucharist, use the Holy Doors.
The openings on the other sides of the icons, if there is a complete iconostasis, have doors with icons of angels; they are termed the “Deacon’s Doors.” Altar boys and others with business behind the altar use these, although no one is to go through any of the doors without an appropriate reason.

Making the Sign of the Cross.
We frequently make the sign of the cross. We sign ourselves whenever the Trinity is invoked, whenever we venerate the cross or an icon, and on many other occasions in the course of the Liturgy. But people aren’t expected to do everything the same way. Some people cross themselves three times in a row, and some finish by sweeping their right hand to the floor. On first entering a church people may come up to an icon, make a “metania”—crossing themselves and bowing with right hand to the floor—twice, then kiss the icon, then make one more metania. This becomes familiar with time.

We cross with our right hands from right to left (push, not pull), the opposite of Roman Catholics and high-church Protestants. We hold our hands in a prescribed way: thumb and first two fingertips pressed together, last two fingers pressed down to the palm (Three fingers together for the Trinity; two fingers brought down to the palm for the two natures of Christ, and his coming down to earth.) This, too, takes practice. A beginner’s imprecise arrangement of fingers won’t get you denounced as a heretic.

Singing (Chanting).
About seventy-five percent of the service is congregational singing. The cantor (or small choir) leads the people in a-cappella harmony, with the level of congregational response varying from parish to parish. It has been fairly said that the liturgy is one continuous song. Relatively little changes from Sunday to Sunday; the same prayers and hymns appear in the same places, and before long you know it by heart.

Mary and the Saints.
A constant feature of our worship is the veneration of the Virgin Mary. We often address her as “Theotokos,” which means “Mother of God.” In providing the physical means for God to become man, she made possible our salvation.

But though we honor her, as Scripture foretold (“All generations will call me blessed,” Luke 1:48), this doesn’t mean that we think she, or any of the other saints, are divine. When we sing “Holy Theotokos, save us,” we don’t mean that she grants us eternal salvation, but that we seek her prayers for our protection and growth in faith. Just as we ask for each other’s prayers, we ask for the prayers of Mary and the other saints as well. They’re not dead, after all, just departed to the other side. Icons surround us to remind us of all the saints who are joining us invisibly in worship.

Incense
The pattern of heavenly worship described in both the Old Testament and the Book of Revelation is also reflected by the use of incense in our worship. Incense has always been used to honor the presence of the Divine. Thus the altar is censed because it represents the throne of God. The icons are censed because they depict God's Son and the saints through whom God worked. The people are censed because each of them is made in the image of God. Through the use of incense, our senses beckon us to worship.

Lighting Candles
Lighting candles is an important part of Byzantine worship and piety. We light candles as we pray, making an offering to accompany our prayers. Byzantine Catholics typically light candles when coming into the church, but there are times when candles should not be lit. Candles should not be lit during the Epistle or Gospel readings, during the Little Entrance, and during the sermon.

The Cross & Blessed bread
Non-Catholic visitors are welcome to come forward to venerate (kiss) the cross and receive the Antidoron (blessed bread - if it is being offered for a feast day) at the conclusion of the service.

Communion
All Catholics in good standing are invited to receive communion. We believe, along with all the other “apostolic” churches, that the Eucharist is truly the body and blood of Christ. For this reason we practice what has come to be called, “closed communion.” This is not meant to spite those who are not Catholic; it is because Holy Communion is the true Body and Blood of Christ, and faith and preparation are required before its reception. In the early Christian church, non-Christians were not allowed to attend the Liturgy of the Faithful, at which the mystery of the Holy Eucharist was performed.

In the Byzantine Tradition, the Mystery of the Holy Eucharist involves the use of leavened bread, out of which is cut one major particle, a square “Lamb of God” that bears the imprint IC XC NIKA (Jesus Christ Conquers) on it. Out of this Lamb is cut the many particles that will be consecrated and placed into the holy paterion (chalice or cup) containing the consecrated wine.

Guide for first time communicants in an eastern church:
When the faithful approach the Holy Mysteries, they traditionally make the sign of the cross at a safe distance from the chalice, not while standing directly in front of the sacramental minister. As you approach, fold your arms in the Cross of Saint Andrew (X) across your chest.

Please move in as close as possible to the paten that is being held by the altar server. The priest/deacon will then recite, “The servant/handmaid of God, (name), receives the most precious and holy Body and Blood of our Lord, God,and Savior Jesus Christ for the remission of all his/hersins and for life everlasting. Amen.”Tilt your head back slightly and open your mouth widely.

Do not extend your tongue. Do not say, “Amen.” The priest/deacon will gently place the Eucharist into your mouth using a spoon. Wait for the priest/deacon to bring his hand away from your face, and then close your mouth.