Divine Liturgy (, ) or Holy Liturgy is the usual name used in most Eastern Christian rites for the Eucharistic service.
The Eastern Orthodox Churches, Eastern Catholic Churches and Eastern Lutheran Churches believe the Divine Liturgy transcends both time and the world. All believers are seen as united in worship in the Kingdom of God along with the departed saints and the angels of heaven. Everything in the liturgy is seen as symbolic, but not merely so, for it makes present the unseen reality. According to Eastern tradition and belief, the liturgy's roots go back to the adaptation of Jewish liturgy by Early Christians. The first part, termed the "Liturgy of the Catechumens", includes the reading of scriptures like those in a synagogue, and in some places, also a sermon/homily. The second half, the "Liturgy of the Faithful", is based on the Last Supper and the first Eucharistic celebrations by Early Christians. Eastern Christians (and many other branches of Christianity) believe that the Eucharist is the central part of the service in which they participate, as they believe the bread and wine truly become the real Body and Blood of Christ, and that by partaking of it they jointly become the Body of Christ (that is, the Church). Each liturgy has its differences from others, but most are very similar to each other with adaptations based on tradition, purpose, culture and theology.
Byzantine Rite
Three Divine Liturgies are in common use in the Byzantine Rite: The Divine Liturgy of St. John Chrysostom (5th century), used on most days of the year and as a vesperal liturgy on the Annunciation. The Divine Liturgy of St. Basil the Great (4th century), used on the five Sundays of Great Lent and on Saint Basil's feast day (January 1). On the eves of the Nativity and Theophany and on Holy Thursday and Holy Saturday, it is celebrated as a vesperal liturgy. In some traditions, Saint Basil's Liturgy is also celebrated on the Exaltation of the Life-giving Cross on September 14. In all, this liturgy is used 10 times during the liturgical year. The Divine Liturgy of the Presanctified Gifts (6th century) is used during Great Lent on Wednesdays, Fridays, and a handful of other occasions, and also on the first three days of Holy Week. Nowadays it is always celebrated as a vesperal liturgy; the Liturgy of the Faithful has no Anaphora (Eucharistic Prayer), the Holy Gifts having been consecrated and reserved ("presanctified") at a previous Divine Liturgy. It is traditionally attributed to St. Gregory the Dialogist, although some scholars believe it originated with Patriarch Severus of Antioch.
As well as these, there are two others that are used locally and rarely, the Liturgy of St. James and the Liturgy of Saint Mark.
The Hierarchical Liturgy
As numbers in a diocese increased dramatically, the bishop who presides over the Eucharistic assembly appointed presbyters to act as celebrants in the local communities (the parishes). Still, the Church is understood in Eastern Orthodoxy in terms not of the presbyter, but the diocesan bishop. When the latter celebrates the liturgy personally, the service is more complex and festive. To demonstrate unity with the greater Orthodox community, the hierarch commemorates the hierarch he is subordinate to or, if he is head of an autocephalous church, he commemorates all his peers, whose names he reads from a diptych.
Typical structure Note: Psalms are numbered according to the Greek Septuagint. For the Hebrew Masoretic numbering that is more familiar in the West, usually add '1'. (See the main Psalms article for an exact correspondence table.) The format of Divine Liturgy is fixed, although the specific readings and hymns vary with season and feast.
The Divine Liturgy consists of three interrelated parts; when not in conjunction with vespers, the liturgies of John Chrysostom and Basil the Great are structured thus:
the Liturgy of Preparation, which includes the entry and vesting prayers of the priests and deacons and the Prothesis; the Liturgy of the Catechumens, so called because traditionally this is the only part they may attend; the Liturgy of the Faithful, so called because in ancient times only baptized members in good standing were allowed to participate. In modern times, this restriction applies only to reception of the sacrament of holy communion.
A typical celebration of the Byzantine Liturgy consists of:
Liturgy of Preparation
This part of the Liturgy is private, 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 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
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.
Oriental Orthodox Churches
"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 in the Armenian Apostolic Church, ProsforaFrom Greek προσφορά in the Coptic Orthodox Church) or of sanctifying (Keddase in the Ethiopian Orthodox Tewahedo Church).
The Oriental Orthodox Churches own a richness of different liturgies, which are named after the anaphora included.
Coptic Liturgy
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