At the Last Supper, on the “night when He was betrayed” (I Cor. 11 :23), our Lord Jesus Christ instituted the Holy Eucharist, the sacrifice of the New Testament. He did it in order to perpetuate His own sacrifice on the cross, and to leave to His beloved Spouse, the Church, a ” memorial” of His death and resurrection ” until He comes again.” (I Cor. 11 :25-26) On account of its divine institution, the Holy Eucharist becomes a “mystery of piety, a sign of unity, and a bond of charity.” (St. Augustine in PL, 35, 1613) Continue reading →

At every Divine Liturgy in Byzantine Rite churches the people make their profession of faith : “I believe in one God . . . ” (cf. Back Cover) just before the Eucharistic prayer of consecration (the Anaphora). This profession is generally known as the Nicean-Constantinopolitan Symbol of Faith. The same Symbol of Faith (Creed) is also recited in Latin Rite churches on Sundays and certain Holydays. Continue reading →

One of the most impressive ceremonies of the Byzantine Rite is the Solemn Blessing of the Water on the Feast of the Epiphany commemorating Christ’s baptism in the River Jordan. The Epiphany, one of the most ancient and venerable festivities, originated in Palestine where it was celebrated with a vigil and special services on the spot where, according to Christian tradition, Our Lord was actually baptized. St. Gregory the Wonderworker [of Pontusl (d. about 270) is the first witness to present the Epiphany to us as the ” saving proclamation of Christ’s Baptism.” (cf. Homily on Christ’s Baptism, 1) Continue reading →

The Holy Spirit reminds us ” not to reject the traditions of our elders, which they have learned from their fathers” (Sirach 8:9). Toge. ther with the Byzantine Rite, we have inherited many meaningful customs which make our liturgical worship inspiring, spiritually rich and close to the heart of our people. Continue reading →

The Church of Jerusalem is the Mother Church of all Christians, since the liturgical year had its beginning there and the liturgical services of the Christians were formulated there. The Christian Community of Jerusalem commemorated the main events of the life of Christ with liturgical celebrations in their historic settings. These solemn festivities, however, were greatly enhanced by the participation of pilgrims who began to throng the Holy Places after the Constantinian Peace of 313. The festive celebration of the Presentation of Our Lord in the Temple, as described by the Evangelist Luke, had its beginning in Jerusalem in the fourth century. Continue reading →

1. On September 30, 1880, Pope Leo XIII by his Encyclcial Letter, “Grande Munus,” extended the veneration of the Apostles of the Slavs, SS. Cyril and Methodius, to the entire Catholic Church.

This action on the part of the Supreme Pontiff meant the recogn ition of the important contribution of the Slavic Apostles in shaping the destiny of the whole of Europe and call ing to unity the Eastern and Western Churches. Continue reading →

The Akathistos is the most beautiful hymn by which the Byzantine Church celebrates the divine motherhood of the Blessed Virgin Mary, solemnly proclaimed at the Council of Ephesus in 431 A.D. (cf. Byzantine Leaflet Series 1983, No. 27). It celebrates the Virgin ‘s role in the mystery of the Incarnation. Continue reading →

Good Friday, known to the primitive Church as the Pasch of Crucifixion, was since apostolic times, dedicated to the solemn commemoration of the passion of our Lord. By the word “passion”, we understand all the sufferings endured by our divine Savior, from the Last Supper until His death on the cross, including His burial. Continue reading →

In the Slavic Ufe of St. Methodius, written immediately after his death by one of his dedicated disciples, St. Constantine of Preslav, it is written: ” On Palm Sunday he (St. Methodius), despite his weakness, came into the church where all his people were assembled. After imparting his final blessing, he said: – ‘Watch with me, my children, until the third day!’ Continue reading →