The ceremony of Worship in the Orthodox Church has been a cornerstone of faith since the Church's inception, tracing its roots back to the days of Christ and His Twelve Apostles. After His Resurrection, Christ appeared to His disciples and ascended into heaven, an event marked by their worship (Lk. 24:52). The Acts of the Apostles describe early Christians gathering “daily with one accord in the temple… praising God and having favour with all the people” (Acts 2:46,47), laying the foundation for what would evolve into the rich tapestry of Orthodox liturgical traditions.
Daily services in the Orthodox Church encompass Vespers, Compline, and the Midnight Office, alongside the services of the First, Third, Sixth, and Ninth Hours, Orthros and Divine Liturgy. The Divine Liturgy stands as the pinnacle of these services, being the spiritual heart of the Orthodox liturgical cycle. Unlike other Christian traditions, the Liturgy in Orthodoxy is not solely the work of the clergy but involves the entire congregation. Derived from the Greek words “λειτος” (people) and “έργον” (work), the term "Liturgy" symbolises communal worship and participation. It is a gathering of the faithful with their priests to perform the sacrament of the Eucharist, embodying thanksgiving for salvation through Christ’s ultimate sacrifice.
Divine Liturgy in the church of the Reigning Icon of the Mother of God. St Elisabeth Convent in Minsk.
At the heart of the Divine Liturgy is the Eucharist, representing the Holy Communion of Christ's body and blood under the forms of bread and wine. This sacramental act is a profound expression of unity with Christ and the Orthodox Church, a tangible connection to the divine. The Eucharist is more than a ritual; it is a Holy Liturgy Orthodox Christians partake in as a profound declaration of faith and devotion.
The origins of the Divine Liturgy can be traced to the Apostles, who combined the practice of the Eucharist with scripture reading, psalmody, and prayers. The oldest Divine Liturgy, that of Saint James, is still celebrated in the Orthodox Church of Jerusalem on October 23 or November 5, following the old calendar, marking a direct link to the early Christian community.
In the 4th century, Saint Basil the Great introduced a shortened version of Saint James' Liturgy. The Divine Liturgy of St Basil the Great is performed ten times a year on specific occasions, including Saint Basil's day, the eves of Nativity and Epiphany, and during the first five Sundays of Great Lent, Maundy Thursday, and Great Saturday.
St Basil the Great. Fragment of the 14th century icon from the Vatopedi Monastery, Athos.
Later, St. John Chrysostom, archbishop of Constantinople, introduced an even shorter rite, now known as the Divine Liturgy of St John Chrysostom, which has become the most commonly celebrated liturgical form in the Orthodox Church throughout the year, except during Great Lent.
The Divine Liturgy of St Gregory or the Liturgy of the Presanctified Gifts is another ancient order, dating back to the 7th century and attributed to St. Gregory the Great. This Liturgy is unique in its structure and is primarily served on Wednesdays and Fridays of Great Lent.
Additionally, the Liturgy of St. Mark, attributed to Saint Mark the Apostle, is occasionally celebrated in the Coptic Church and some parishes of the Greek and Russian Orthodox Churches outside of Russia on April 25 or May 8, old style.
The Divine Liturgy can only be conducted by a canonically ordained priest on a consecrated Holy Table in the church, or in exceptional cases, on the Antimension. This special liturgical cloth, consecrated by a bishop and containing holy relics at its ends, is used in place of the Holy Table (αντι-μενσα, τράπεζα). The true performer of the sacrament is the Lord Himself, who performs this act of self-sacrifice so that we may "have life and have it more abundantly" (John. 10:10). During the Liturgy, worshippers live in a unique liturgical time, where traditional temporal dimensions of past, present, and future are transcended, experiencing a constant and eternal present. Each time the Holy Gospel is glorified and the phrase “Blessed be the Kingdom of the Father” is heard, it symbolises triumph over darkness.
Beginning of the Divine Liturgy
The Liturgy is divided into three sequential parts: a) the Prothesis or Proskomedia, b) the Liturgy of the Catechumens, and c) the Liturgy of the Faithful. The proskomedia, meaning “preparation” in Greek, is where bread (called prosphora) and wine are prepared on the Holy Disc and in the Holy Cup for their forthcoming transformation. This part of the Liturgy originated from the early Christian custom of bringing bread and wine to the church for the Eucharist. Around the central portion, the Holy Lamb, bearing the Eucharistic symbols ΙΣ-ΧΣ NI-KA, smaller particles are placed in honour of the Mother of God, angels and saints, and in remembrance of living Orthodox Christians and the departed. Water and wine are poured into the Holy Cup, reminiscent of blood and water flowing from the pierced side of Christ (John. 19:34).
The Liturgy of the Catechumens, named for those preparing for baptism and penitents, begins with the glorification of the Holy Trinity and features the “Little Entrance”, a processional moment with the Gospel, symbolising Christ's mission to preach His word on earth. This part consists of prayers, psalms, hymns, and scriptural readings, ending with a directive for the catechumens to leave the temple, although nowadays, this is more symbolic, as all are welcome.
The Liturgy of the Faithful, traditionally reserved for baptised members, is where the Eucharist sacrament is performed. It commences with the Cherubim Hymn and the Great Entrance, representing Christ's journey to Calvary, accompanied by angels. This part reaches its zenith with the consecration of the Eucharist: “Take, eat; this is my Body... Drink from it, all of you. For this is My Blood of the new covenant, which is shed for many for the remission of sins" (Matt. 26:27,28). Here, bread and wine are transformed into Christ's Body and Blood, a mystery akin to the miracle at Cana. During this transformation, the faithful ideally kneel, participating in this profound moment of Liturgy and Worship. The celebration culminates with Communion, symbolizing The Lord's Supper.
Elevation of the Holy Gifts by a deacon
Upon completing the Eucharist, the precious gifts are presented to the faithful one last time before being removed from the Holy Table to the Holy Altar, representing Christ's Ascension into Heaven. The Liturgy concludes with a homily or parting exhortation and the blessing of the believers, affirming “The blessing of the Lord, and His mercy come upon us”, thereby marking the end of this sacred ceremony.
The Liturgy and Worship in the Orthodox Church significantly differ from the Roman Catholic Mass. The term "Mass" in Catholicism derives from the Latin phrase "ite, missa est", and consists of two principal parts: the Liturgy of the Word and the Liturgy of the Eucharist. In contrast, the Orthodox Liturgy involves the entire congregation in a more interactive and communal form of worship, with the use of leavened bread in the Eucharist, following Christ’s Last Supper tradition.
To understand the depth and complexity of the Orthodox Liturgy, numerous theological works and commentaries are available. These include the “Meditations on the Divine Liturgy” by N.V. Gogol (1809 – 1852) and the Russian Orthodox Liturgy book, which provide comprehensive insights into the Liturgy. The texts of the Eastern Orthodox Liturgy in English and various Orthodox Liturgy pdf formats are widely accessible online.
Divine Liturgy of Saint James
https://restlesspilgrim.net/blog/wp-content/uploads/2011/08/Liturgy-Of-St-James.pdf
https://suscopts.org/mightyarrows/vol2-no4/divineliturgy.pdf
Divine Liturgy of St Mark
https://www.trinityorthodox.ca/documents/Liturgy%20of%20St%20Mark.pdf
Divine Liturgy of St Basil the Great
https://www.copticchurch.net/pdf/liturgy/liturgy_of_st_basil.pdf
Divine Liturgy of St John Chrysostom
https://azbyka.ru/molitvoslov/wp-content/uploads/2014/06/slav-eng.pdf
https://www.orthodox.net/services/sluzebnic-chrysostom.pdf
Divine Liturgy of St Gregory
https://www.copticchurch.net/pdf/liturgy/liturgy_of_st_gregory.pdf
Divine Liturgy of the Presanctified Gifts
https://antiochiaprodsa.blob.core.windows.net/websiteattachments/presanctified_liturgy.pdf
Liturgy of the Hours (Orthodox)
http://st-sergius.org/services/chasoslov.html
Frequently Asked Questions:
• "What is the difference between Liturgy and Mass?"
• "Do the Orthodox have Mass?"
• "Is Liturgy a Mass?"
• "Do Orthodox have eucharistic adoration?"
• "What is Liturgy in the Orthodox Church?"
• "How long is Orthodox Liturgy?"
• "What to do during Orthodox Liturgy?"
• "What is the Divine Liturgy?"
• "What is the Eucharist?"
• "When was the mystery created?"
• "How is the Eucharist related to the Divine Liturgy?"
• "Where is the Divine Liturgy performed?"
• "Where is the Divine Liturgy performed if we don't have a temple?"
• "What order is observed in the Divine Liturgy?"
• "What is the name of the part of the Divine Liturgy where gifts are prepared for the Eucharist?"
• "What does the word proskomedia mean?"
• "Why did the first part of the Divine Liturgy get this name?"
• "What is the name of the second part of the Divine Liturgy?"
• "How does this part of the Divine Liturgy begin?"
• "What does the 2nd part consist of?"
• "What is the aim of the 2nd part?"
• "What is the meaning of the Little Entrance?"
• "How does the Catechumens' Liturgy end?"
• "What is the part of the Divine Liturgy where the sacrament of the Eucharist is performed?"
• "What is the meaning of the Great Entrance?"
• "What is the most essential act of the Liturgy of the Faithful?"
• "Why is it the most essential?"
• "How to understand this change?"
• "What does the concealment of the Holy Gifts mean?"
• "How long is the Orthodox Liturgy?"
• "What is the dismissal of the Orthodox Liturgy?"
• "What is the difference between Liturgy and Mass?"
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