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S i d e b a r
Byzantine Worship
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This Rock
Volume 17, Number 1
 January 2006 
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The Liturgy of St. John Chrysostom, which originated in the ancient Church at Constantinople, is most often used within Byzantine Catholic churches, although it is not the only one they use (another is the Liturgy of St. Basil). Divine Liturgy consists of three main parts: the Preparation, during which the priest prepares the bread and chalice for Communion before the actual beginning of the service; the Liturgy of the Word, which includes psalms, hymns, readings, prayers, and a homily; and the Liturgy of Sacrifice, the main part of Divine Liturgy when the Creed is recited, the Holy Gifts are consecrated, and Communion is received.
Worship in Eastern Catholic churches is characterized by a deep sense of God’s holiness, a reverence for the sacred, a humble dependence on the power and mercy of God, and faith in the intercessory power of the Mother of God and all the saints. There is a rich tradition of congregational singing without instrumentation, using traditional melodies adopted to liturgical texts. There is a strong emphasis on the Trinity, reflected in how various songs and prayers are often repeated three times and the dozens of times worshipers make the sign of the cross.
At the front of a Byzantine church is an iconostasis, or icon screen, which marks the altar area. The Royal Doors are in the center of the screen, and beyond them is the altar. If the viewer is facing the iconostasis, Christ is always on the right hand of the Royal Doors and his Mother, the Theotokos (God-bearer) is on the left, at the right hand of her Son. Icons of other saints flank Christ and the Blessed Mother. During Divine Liturgy the Royal Doors are sometimes closed; there are doors on the sides called "deacon doors" through which the altar servers pass. Only the priest can walk through the Royal Doors. During the Divine Liturgy he—as the head of the congregation—stands facing East with the people.
Icons (derived from a Greek word meaning "image") are sometimes called "windows to heaven." They are a visual gospel, painted with exacting care and representing significant people and events in Church history. The images of the icons are reminders of the presence of heaven during liturgy and also serve as "family pictures," instructing those present about the blessed lives of the communion of saints who surround and encourage them.
There is a purposeful and intense reliance on Scripture and biblical imagery in every service. Incense is used often because it was a part of the worship described in both the Old and the New Testaments, and its use honors God’s presence. It has a pleasing aroma and is a concrete sign that prayers of those present are ascending before God (cf. Ps. 141:2). Twelve bells are attached to the censer; they symbolize the preaching of the gospel by the apostles to the whole world (cf. Rom. 10:18).
Eucharist is received by intinction, with the Holy Body and Holy Blood gathered in a spoon by the priest and placed in the communicant’s mouth.
At the end of the liturgy, the congregation (including baptized non-Catholic believers) may come forward to receive antidoron, a piece of blessed bread offered in token of Christian fellowship. They may also kiss the cross held by the priest, who proclaims, "Christ is among us!" The response of the faithful is "He is and he shall be." During the Christmas season, the priest greets the people, "Christ is born!" and they respond, "Glorify him!" During the Easter season, the priest proclaims, "Christ is risen!" and the response is "Indeed he is risen!"
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