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te performed only by the priest and deacon it symbolizes the hidden years of christ s earthly life entrance and vesting prayers the sacred servers priests and deacons enter the church venerate the icons and put on their vestments liturgy of preparation the priest and deacon prepare the bread and wine for the eucharist see prosphora at the table of oblation prothesis concluding with the great censing when the deacon s cense the entire church kairos a preliminary dialog takes place between the priest and the deacon liturgy of the catechumens edit this is the public part of the liturgy in which both catechumens and baptized faithful would be in the nave opening blessing the deacon exclaims bless master the priest raising the gospel book and making the sign of the cross with it over the altar proclaims blessed is the kingdom of the father and of the son and of the holy spirit now and ever and unto ages of ages to which the response is amen when the liturgy is at the usual time following matins or the sixth hour this order is followed great litany beginning with the deacon proclaiming in peace let us pray to the lord to which the response is lord have mercy first antiphon often psalm 102 unless there are festal antiphons in which case the refrain is through the prayers of the theotokos o saviour save us little litany second antiphon often psalm 145 unless there are festal antiphons in which case the refrain is typically o son of god who characteristic phrase from the introit save us who sing to thee alleluia only begotten son little litany third antiphon often the beatitudes with troparia from either the octoechos or the canon s sung at matins unless there are festal antiphons in which case the refrain is the troparion of the feast small entrance procession with the gospel book entrance hymn introit made up of two parts o come let us worship and fall down before christ or a psalm verse on feasts the refrain of the second antiphon sung as who art risen from the dead on sunday and who art wondrous in thy saints on weekdays with no feast troparia and kontakia hymns commemorating specific saints or feasts as appropriate to the liturgical calendar and local custom but when the liturgy is joined to vespers on christmas eve theophany eve the feast of the annunciation except when these days fall on saturday or sunday or in the annunciation s case during easter week holy thursday and holy saturday after the old testament readings the little litany is said and the liturgy continues from this point trisagion the thrice holy hymn or on certain days another hymn on christmas theophany lazarus saturday holy saturday easter and pentecost and certain days in their afterfeasts we sing as many as have been baptised into christ have put on christ alleluia galatians 3 26 on feasts of the cross we sing we venerate thy cross o master and we glorify thy resurrection prokeimenon epistle reading s alleluia with verses gospel reading s a sermon may be given here litany of fervent supplication let us all say with our whole soul and with our whole mind litany for the departed this is not said on sundays great feasts or during the paschal season litany of the catechumens and dismissal of the catechumens liturgy of the faithful edit in the early church only baptized members who could receive holy communion were allowed to attend this portion of the liturgy in common contemporary practice with very few local exceptions e g mount athos all may stay however in some places catechumens are formally dismissed for further study first litany of the faithful second litany of the faithful cherubikon chanted as spiritual representatives or icons of the angels replaced on holy thursday with of thy mystical supper replaced on holy saturday with let all mortal flesh keep silence great entrance procession taking the chalice and diskos paten from the table of oblation to the altar litany of completion let us complete our prayer to the lord the kiss of peace symbol of faith the nicene creed anaphora eucharistic prayer exclamation by the deacon let us stand upright blessing by the priest and sursum corda let us lift up our hearts greek ἄνω σχῶμεν τὰς καρδίας the epinikios hymnos or sanctus holy holy holy the eucharistic canon containing the anamnesis memorial of christ s incarnation death and resurrection and the words of institution epiklesis the calling down of the holy spirit upon the holy gifts bread and wine to change them into the body and blood of christ commemoration of saints interrupted by the theotokion hymn to the theotokos usually it is truly meet ἄξιόν ἐστιν unless it is the liturgy of st basil when all of creation rejoices in thee is sung or a feast holy thursday or holy saturday when the irmos of ode ix from the canon at matins is sung commemoration the dead in general and of the living concluding with of bishop and civil authorities remember o lord litany of supplication having called to remembrance all the saints lord s prayer bowing of heads holy things are for the holy communion hymn during which cutting the lamb for the consumption by the clergy communion of the priests and deacons cutting the lamb and putting the pieces into the chalice for the consumption by the congregation holy communion of the faithful we have seen the true light occasionally replaced with the troparion of the feast let our mouths be filled with thy praise o lord occasionally replaced with the troparion of the feast litany of thanksgiving prayer behind the ambon any special services blessings memorial services etc are normally said here blessed be the name of the lord psalm 112 2 psalm 33 dismissal a sermon is given here if it was not given after the gospel almost all texts are chanted throughout the divine liturgy not only hymns but litanies prayers creed confession and even readings from the bible depending on tradition in ancient rubrics and contemporary greek practice the sermon nicene creed and the lord s prayer are spoken read rather than chanted slavic traditions chant or sing everything except the sermon 7 oriental orthodox churches edit part of a series on oriental orthodoxy oriental orthodox churches coptic syriac armenian indian cilicia orthodox tewahedo ethiopian eritrean independent churches coptic british orthodox tewahedo tigrayan syriac malabar independent autonomous churches coptic french coptic orthodox church armenian constantinople jerusalem syriac jacobite syrian christian church history and theology history of oriental orthodoxy coptic history tewahedo history syriac history saint thomas christians ecumenical councils nicaea i constantinople i ephesus i ephesus ii ephesus iii dvin i dvin ii dvin iii dvin iv manzikert capharthutha shirakavan hromkla theology miaphysitism oriental orthodox theology non chalcedonian christianity liturgy and practices anaphora and rites alexandrian rite anaphora of saint gregory armenian rite west syriac rite liturgy of saint james liturgy of saint basil liturgy of saint cyril malankara rite holy qurobo calendars armenian coptic ethiopian julian gregorian bible peshitta coptic bible armenian bible orthodox tewahedo bible cross coptic cross armenian cross st thomas cross ethiopian cross major figures list of oriental orthodox saints cyril of alexandria mor addai abgar v gregory the illuminator nine saints of ethiopia tiridates iii mar awgin athanasius of alexandria ephrem the syrian ezana of axum frumentius shenoute mesrop mashtots dioscorus of alexandria severus of antioch abraham of farshut yared simon the tanner gregory of narek nerses iv michael the syrian gregory barhebraeus tekle haymanot giyorgis of segla mar thoma i gregorios abdal jaleel geevarghese gregorios related topics abuna catholicos catholicos of india patriarch of antioch maphrian ethiopian titles apostolic church ordinance coptic monasticism coptic saints debtera coonan cross oath ethiopian chant fast of nineveh coptic fasting tewahedo fasting timkat links and resources category media templates wikiproject christianity portal v t e divine liturgy is the normal word for church service in oriental orthodoxy in their own languages followers of the byzantine rite apply it to their eucharistic services but while in english the same word as also the word mass is at times used to speak of the corresponding services of the oriental orthodox churches the normal names used in those churches refers either to the aspect of offering sacrifice qurobo alohoyo in the syriac orthodox church badarak 8 in the armenian apostolic church prosfora 9 in the coptic orthodox church or of sanctifying keddase in the ethiopian orthodox tewahedo church 10 the oriental orthodox churches own a richness of different liturgies which are named after the anaphora included citation needed coptic liturgy edit at present the coptic orthodox church and coptic catholic church have three liturgies the liturgy of st basil 4th century the liturgy of st mark the apostle this liturgy is also known as the liturgy of st cyril the liturgy of st gregory the theologian the liturgy of st basil is celebrated on most sundays and contains the shortest anaphora the liturgy of st gregory is usually used during the feasts of the church but not exclusively in addition the clergy performing the liturgy can combine extracts of the liturgies of st cyril and st gregory to the more frequently used st basil at the discretion of the priest or bishop the main liturgy used by the coptic church is known as liturgy of saint basil 11 the term liturgies of saint basil in a coptic context means not only the sole anaphora with or without the related prayers but also the general order of the alexandrine rite liturgy 12 anaphora edit the egyptian or coptic anaphora of saint basil even if related and using the same antiochene or west syrian structure 13 represents a different group from the byzantine west syrian and armenian grouping of anaphoras of saint basil the egyptian version does not derive directly from the latter and has its own peculiarities its text is more brief with less scriptural and allusive enhancements and it lacks well defined trinitarian references 14 113 which are typical of other versions and reflect the theology of the first council of constantinople of 381 the structure of the bohairic coptic version used today in the coptic church can be summarized as follows anaphora the opening dialogue the preface praising father as lord and everlasting king as creator of heaven and earth the sea and all that is in them 15 and as father of christ by whom all things were made the pre sanctus praising the father on his throne of glory and worshiped by the angelic hosts so introducing the sanctus conducted without the benedictus the post sanctus recalling the whole history of salvation from the original sin to the incarnation passion resurrection of christ up to the last judgment the institution narrative the anamnesis referring to the passion resurrection and second coming of christ the oblation offering to the father the eucharistic gifts the epiclesis asking the holy spirit to come and to sanctify and manifest the gifts as the most holy then asking the holy spirit to make the bread the body and the chalice the blood of christ the intercessions praying for the participants to become one single body for the church for the pope of alexandria and for all the ecclesiastic hierarchy for the town and the harvest for the floodings for the living for who have offered the eucharistic gifts for the saints naming mary john the baptist saint stephen saint mark and saint basil then reading of the diptychs followed by the prayers for the dead a prayer for the fruit of the communion and the final doxology the 7th century sahidic coptic version found in 1960 16 shows an earlier and more sober form of the bohairic text the manuscript incomplete in its first part begins with the post sanctus and is followed by a terse institution narrative by a pithy anamnesis which simply lists the themes and ends with the oblation the next epiclesis consists only of the prayer to the holy spirit to come and manifest the gifts without any explicit request to change the gifts in the body and blood of christ the intercessions are shorter and only mary is named among the saints 14 112 liturgy of saint basil edit the term liturgy of saint basil may refer also to the whole eucharistic liturgy which in the coptic church has the following structure 17 18 offertory edit offertory or prothesis is the part of the liturgy in which the sacramental bread qorban and wine abarkah are chosen and placed on the altar all these rites are middle ages developments 19 it begins with the dressing of the priest with vestments and the preparation of the altar along with prayers of worthiness for the celebrant at this point is chanted the appropriate hour of the canonical hours followed by the washing of the hands with its prayer of worthiness and by the proclamation of the nicean creed then takes place the elaborate rite of the choosing of the lamb while the congregation sing 41 times the kyrie eleison the priest checks the wine and chooses among the bread one loaf which will be consecrated the lamb the lamb is cleaned with a napkin and blessed with the priest s thumb wet with wine afterwards the priest takes the lamb in procession around the altar and the deacon follows with the wine and a candle 11 at the altar the priest with appropriate prayers blesses the lamb and the wine places the lamb on the paten and pours wine and a few drops of water in the chalice the chalice is placed on the altar in a wooden box named ark the last part of the offertory resembles an anaphora after a dialogue the priest blesses the congregation and proclaims a prayer of thanksgiving giving thanks to god for his support to us and asking him for a worthy participation to the liturgy then comes the prayer of covering said inaudibly by the priest which has the form of an epiclesis asking god to show his face on the gifts and to change them in order that the bread and wine may became the body and blood of christ this text might come from an ancient anaphora or simply be a later high middle ages creation 19 the paten and the ark with the chalice inside are here covered with a veil liturgy of the catechumens edit in the liturgy of the catechumens the readings from the new testament are proclaimed this portion was in ancient times the beginning of the liturgy and the only part which could be attended by the catechumens it is roughly equivalent to the liturgy of the word in the western rites citation needed it begins with a penitential rite in which first the priest prays inaudibly to christ for the forgiveness of sins the absolution to the son and then all the participants kneel in front of the altar and the celebrant or the bishop if present recites a prayer of absolution the absolution to the ministers citation needed the reading from the pauline epistles is preceded by the offering of incense at the f...
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