| THE HOLY BYZANTINE CATHOLIC ORTHODOX CHURCH A TRADITIONAL COMMUNITY WESTERN RITE / RITE OCCIDENTAL / RITO OCCIDENTAL |
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| @2011 by The Holy Byzantine Catholic Orthodox Church inc. All right reserved |
Introductory:
During the singing of the introductory Hymn the clergy enter, the server caring the censer comes first
followed by the acolytes, deacons and always last the Bishop or Priest.
Liturgy of the Catechumens
In the ancient times, they were assigned a special place in the church. They were solemnly
dismissed after the Liturgy of remains divided into the Liturgy of the Catechumens and the Liturgy of
the Faith, 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 for Glory be to God on high) is dated back to the 4th century or
earlier. It is also known as the "Great Doxology" and the "Angelic Hymn," it is composed using the
model of the canonical Psalms and is of Greek origin.
Omitted during, Lent, Advent, 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:
The Collects are ancient prayers, usually quite brief, which summarize and focus the special prayer
intentions of the day. As with the New Testament readings there are different Collects appointed to
be read each day of the year in accordance with the Byzantine Catholic Christian 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."
During the singing of the introductory Hymn the clergy enter, the server caring the censer comes first
followed by the acolytes, deacons and always last the Bishop or Priest.
Liturgy of the Catechumens
In the ancient times, they were assigned a special place in the church. They were solemnly
dismissed after the Liturgy of remains divided into the Liturgy of the Catechumens and the Liturgy of
the Faith, 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 for Glory be to God on high) is dated back to the 4th century or
earlier. It is also known as the "Great Doxology" and the "Angelic Hymn," it is composed using the
model of the canonical Psalms and is of Greek origin.
Omitted during, Lent, Advent, 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:
The Collects are ancient prayers, usually quite brief, which summarize and focus the special prayer
intentions of the day. As with the New Testament readings there are different Collects appointed to
be read each day of the year in accordance with the Byzantine Catholic Christian 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."