View source for Divine Liturgy

{{short description|Rite practiced in Eastern Christian traditions}}
[[Image:Meister der Palastkapelle in Palermo 003.jpg|thumb|[[Icon]] of St. [[Basil the Great]] (left) and [[John Chrysostom]], ascribed authors of the two most frequently used [[Eastern Orthodox]] Divine Liturgies, {{Circa|1150}} ([[mosaic]] in the [[Cappella Palatina|Palatine Chapel]], [[Palermo]])]]
'''Divine Liturgy''' ({{langx|grc-x-koine|Θεία Λειτουργία|Theía Leitourgía}}, {{IPA|grc-x-koine|ˈθi.a li.turˈʝi.a|pron}}) or '''Holy Liturgy''' is the usual name used in most Eastern Christian rites for the [[Eucharist]]ic service.

[[File:Прва_Литургија_у_завршеном_храму_Св.Саве_у_Биограду,_Божић_7.1.2021.jpg|thumb|[[Church of Saint Sava]], [[Christmas]], [[Belgrade]], 7 January 2021]]

The [[Eastern Orthodox Churches]], [[Eastern Catholic Churches]] and [[Eastern Lutheranism|Eastern Lutheran Churches]] believe the Divine Liturgy transcends both time and the world.<ref name="HämmerliMayer2016">{{cite book|last1=Hämmerli|first1=Maria|last2=Mayer|first2=Jean-François|title=Orthodox Identities in Western Europe: Migration, Settlement and Innovation|date=23 May 2016|publisher=Routledge|language=en|isbn=9781317084914|page=13}}</ref> 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 [[Lection|reading of scriptures]] like those in a [[synagogue]], and in some places, also a [[Sermon#Christianity|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 of Christ|Body]] and [[Blood of Christ]], and that by partaking of it they jointly become the Body of Christ (that is, the [[Christian Church|Church]]).<ref name="LWF2006">{{cite web |title=The Mystery of the Church: D. The Holy Eucharist in the Life of the Church |url=https://lutheranworld.org/sites/default/files/2022-02/2006-Lutheran_Orthodox_Dialogue-EN.pdf |publisher=[[Lutheran World Federation]] |location=[[Bratislava]] |page=1 |date=2006|quote=Lutherans and Orthodox take the Lord’s words “this is my body; this is my blood” (Mt 26,27f, par.) literally. They believe that in the Eucharist the bread and wine become Christ’s body and blood to be consumed by the communicants. How this happens is regarded by both as a profound and real mystery.}}</ref><ref name="Sproul2006">{{cite web |author-link1=R. C. Sproul|author-last1=Sproul|author-first1=R. C. |title=The Battle for the Table |url=https://www.ligonier.org/learn/articles/battle-table/ |publisher=[[Ligonier Ministries]] |access-date=2 August 2020 |language=en |date=1 November 2006|quote=It is important to note at this point that there is major agreement among Roman Catholics, Lutherans, Anglicans, the Reformed, that Christ is truly present in the Lord's Supper. They all go beyond the view of the Supper as a bare sign or memorial ... The debate among Catholics, Lutherans, and Reformed people is one that focuses on the mode of Christ's presence in the Lord's Supper. At the bottom, this debate is not so much sacramental as it is christological.}}</ref> Each liturgy has its differences from others, but most are very similar to each other with adaptations based on tradition, purpose, culture and theology.<ref>{{cite web |title=OCA Q&A on the Divine Liturgy |url=http://www.oca.org/QAindex-divineliturgy.asp?SID=3 |access-date=2009-06-04 |archive-url=https://web.archive.org/web/20090606055137/http://www.oca.org/QAindex-divineliturgy.asp?SID=3 |archive-date=2009-06-06 |url-status=dead }}</ref><ref>{{cite web |title=Greek Orthodox Archdiocese in North America: Worship |url=http://www.goarch.org/ourfaith/worship |access-date=2009-06-04}}</ref>

== Byzantine Rite ==
{{Eastern Orthodox sidebar|expanded=worship}}
Three Divine Liturgies are in common use in the [[Byzantine Rite]]:
* The [[Divine Liturgy of St. John Chrysostom]] ([[Christianity in the 5th century|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]] ([[Christianity in the 4th century|4th century]]), used on the five Sundays of [[Great Lent]] and on [[Saint Basil]]'s feast day (January 1). On the eves of [[Christmas Eve|the Nativity]] and [[Theophany]] and on [[Maundy Thursday|Holy Thursday]] and [[Holy Saturday]], it is celebrated as a [[Vespers|vesperal]] liturgy. In some traditions, Saint Basil's Liturgy is also celebrated on the [[Feast of the Cross|Exaltation of the Life-giving Cross]] on September 14.{{Citation needed|date=August 2018}} In all, this liturgy is used 10 times during the liturgical year.
* The [[Liturgy of the Presanctified Gifts|Divine Liturgy of the Presanctified Gifts]] ([[Christianity in the 6th century|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 (liturgy)|Anaphora (Eucharistic Prayer)]], the Holy Gifts having been consecrated and reserved ("presanctified") at a previous Divine Liturgy. It is traditionally attributed to [[Pope Gregory I|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 [[Autocephaly|autocephalous]] church, he commemorates all his peers, whose names he reads from a [[Diptych#Ecclesiastical|diptych]].<ref>{{Cite web |date=2023-06-22 |title=What are the 'lesser forms' of an Hierarchical Liturgy? {{!}} ROCOR Europe |url=https://orthodox-europe.org/content/what-are-the-lesser-forms-of-an-hierarchical-liturgy/ |access-date=2024-08-10 |website=Великобританская и Западно-Европейская Епархия, РПЦЗ |language=en-GB}}</ref>

=== 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#Numbering|Psalms]] article for an exact correspondence table.)''
The format of Divine Liturgy is fixed, although the specific readings and [[hymn]]s 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 (liturgy)|Prothesis]];
* the Liturgy of the [[Catechumen]]s, 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, [[closed communion|this restriction]] applies only to reception of the [[sacrament]] of [[eucharist|holy communion]].

A typical celebration of the Byzantine Liturgy consists of:

==== Liturgy of Preparation ====
{{Main|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 prayers|Entrance]] and [[vesting prayers]], the sacred servers (priests and deacons) enter the church, venerate the [[icon]]s 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:
<blockquote>
* 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 [[Trinity|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."</blockquote>

When the liturgy is at the usual time (following [[matins]] or the sixth hour), this order is followed:

<blockquote>
* Great [[Ektenia|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!")
* [[O Monogenes Yios|"Only-Begotten Son"]]
* Little Litany
* Third Antiphon (often the [[Beatitudes]] with Troparia from either the [[Octoechos (liturgy)|Octoechos]] or the [[Canon (hymnography)|Canon(s)]] sung at [[Matins]], unless there are Festal antiphons, in which case the refrain is the [[troparion]] of the feast)
* [[Entrance (Liturgical)|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 [[Kontakion|Kontakia]]
**Hymns commemorating specific [[saint]]s or feasts, as appropriate to the liturgical calendar and local custom</blockquote>

But when the liturgy is joined to vespers (on [[Christmas Eve]], [[Twelfth Night (holiday)|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)), [[Maundy Thursday]] and [[Holy Saturday]]) after the Old Testament readings the Little Litany is said and the liturgy continues from this point:

<blockquote>
* [[Trisagion]], the "Thrice-Holy" hymn (or on certain days, another hymn):
**On [[Christmas]], [[Epiphany (holiday)|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 [[Feast of the Cross|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 cycle#Great and Holy Pascha|Paschal season]]
* Litany of the [[Catechumen]]s and Dismissal of the Catechumens</blockquote>

====Liturgy of the Faithful====<!-- [[Liturgy of the Faithful]] redirects here -->

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.
<blockquote>
* First Litany of the Faithful
* Second Litany of the Faithful
* [[Cherubikon]] chanted as spiritual representatives (or [[icons]]) of the angels
** Replaced on Maundy Thursday with "Of Thy Mystical Supper..."
** Replaced on Holy Saturday with "[[Let all mortal flesh keep silence]]..."
* [[Entrance (Liturgical)|Great Entrance]] – procession taking the [[chalice (cup)|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 (liturgy)|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 (Christianity)|Anamnesis]] (memorial of Christ's Incarnation, death, and Resurrection, and the [[Words of Institution]])
** [[Epiklesis]], the calling down of the [[Holy Spirit in Christianity|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 [[Axion Estin|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, Maundy 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 (liturgy)|Ambon]]
** Any special services ([[blessing]]s, [[Memorial service in the Eastern Orthodox Church|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</blockquote>

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.<ref>{{cite web|last=Krivoshein|first=Basil|title=Some differences between Greek and Russian divine services and their significance|url=http://www.holy-trinity.org/liturgics/krivoshein-greekandrussian.html|work=Holy Trinity Cathedral|access-date=5 July 2013|date=2 July 1975}}</ref>

== Oriental Orthodox Churches ==
{{Oriental Orthodox sidebar}}
"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 (''[[Holy Qurobo|Qurobo Alohoyo]]'' in the [[Syriac Orthodox Church]]), ''Badarak''<ref>{{Citation|last=Hovhanessian|first=Vahan|chapter=Badarak (Patarag)|date=2011|publisher=American Cancer Society|language=en|doi=10.1002/9780470670606.wbecc0112|isbn=9780470670606|title=The Encyclopedia of Christian Civilization}}</ref> in the [[Armenian Apostolic Church]], ''Prosfora''<ref>From [[Greek language|Greek]] προσφορά</ref> in the [[Coptic Orthodox Church]]) or of sanctifying (''Keddase'' in the [[Ethiopian Orthodox Tewahedo Church]]).<ref name="Bradshaw2012">{{Cite book|url=https://books.google.com/books?id=ms20-mUmdYwC&q=Coptic+eucharist&pg=PA142|title=The Eucharistic Liturgies: Their Evolution and Interpretation|last1=Bradshaw|first1=Paul F.|last2=Johnson|first2=Maxwell E.|date=2012-06-01|publisher=Liturgical Press|isbn=9780814662663|language=en}}</ref>

The Oriental Orthodox Churches own a richness of different liturgies, which are named after the [[anaphora (liturgy)|anaphora]] included.{{citation needed|date=February 2025}}

===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 Cyril|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.{{r|OHCW}} 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.{{r|CO}}

====Anaphora====
{{anchor|Coptic Anaphora}}The Egyptian (or Coptic) [[anaphora (liturgy)|anaphora]] of Saint Basil, even if related and using the same [[Antiochene Rite|Antiochene]] (or ''"West Syrian"'') structure,{{r|Mazza}} represents a different group from the [[Byzantine Rite|Byzantine]], West Syrian and [[Armenian rite|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 [[bible|Scriptural]] and allusive enhancements, and it lacks well-defined [[Trinity|Trinitarian]] references,{{r|EEEEP}}{{rp|113}} which are typical of other versions and reflect the theology of the [[First Council of Constantinople]] of 381.

The structure of the [[Coptic language#Dialects|Bohairic Coptic]] version used today in the Coptic Church can be summarized as follows:
*Anaphora:
**the [[Sursum Corda|Opening Dialogue]]
**the [[Preface (liturgy)|Preface]], praising [[God the Father|Father]] as Lord and everlasting king, as creator of heaven and earth, the sea and all that is in them,<ref>{{bibleverse||Psalm|146:6|HE}}</ref> 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 [[Angel]]ic [[Christian angelic hierarchy|hosts]], so introducing
**the [[Sanctus]], conducted without the ''Benedictus''
**the ''Post-Sanctus'', recalling the whole history of [[Salvation (Christianity)|Salvation]], from the [[Original Sin]] to the [[Incarnation (Christianity)|Incarnation]], [[Passion (Christianity)|Passion]], [[Resurrection of Jesus|Resurrection]] of Christ up to the [[Last Judgment]]
**the [[Institution narrative]]
**the [[Anamnesis (Christianity)|Anamnesis]], referring to the [[Passion (Christianity)|Passion]], [[Resurrection of Jesus|Resurrection]] and [[Second Coming]] of Christ
**the [[Oblation]], offering to the Father the [[Eucharist]]ic gifts
**the [[Epiclesis]], asking the [[Holy Spirit in Christianity|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 of Christ|Body]] and the chalice the [[Blood of Christ]]
**the [[Intercession]]s, 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 [[Flooding of the Nile|floodings]], for the living, for who have offered the Eucharistic gifts, for the saints – naming [[Mary (mother of Jesus)|Mary]], [[John the Baptist]], [[Saint Stephen]], [[Saint Mark]] and [[Saint Basil]]; then reading of the [[Diptych#Ecclesiastical|diptychs]], followed by the prayers for the dead
**a prayer for the fruit of the [[Eucharist|Communion]] and the final [[doxology]].

The 7th-century [[Coptic language#Dialects|Sahidic Coptic]] version found in 1960{{r|Doresse}} 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 in Christianity|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.{{r|EEEEP}}{{rp|112}}

====Liturgy of Saint Basil====
The term ''Liturgy of Saint Basil'' may refer also to the whole [[Eucharistic]] Liturgy which in the Coptic Church has the following structure:{{r|LSB}}{{r|Malaty}}

=====Offertory=====
[[Offertory]] (or [[Prothesis (liturgy)|Prothesis]]) is the part of the liturgy in which the [[Sacramental bread]] (''qorban'') and [[Sacramental wine|wine]] (''abarkah'') are chosen and placed on the altar. All these rites are Middle-ages developments.{{r|Spinks}}

It begins with the dressing of the priest with [[vestment]]s 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.{{r|OHCW}} 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 of Christ|Body]] and [[Blood of Christ]]. This text might come from an ancient anaphora or simply be a later [[High Middle Ages]] creation.{{r|Spinks}} The paten and the ark with the chalice inside are here covered with a veil.

=====Liturgy of the Catechumens=====
In the [[Mass of the Catechumens|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 [[catechumen]]s. It is roughly equivalent to the ''Liturgy of the Word'' in the Western Rites.{{citation needed|date=February 2025}}

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|date=February 2025}}

The reading from the [[Pauline epistles]] is preceded by the offering of [[incense]] at the four sides of the altar, at the [[iconostasis]], at the book of the [[Gospel]] and at the faithfuls in the [[nave]]; in the meantime the faithful sing a hymn to [[Mary (mother of Jesus)|Mary]] and a hymn of intercession. The Pauline epistle is followed by a reading from the [[Catholic epistles]] and by one from the [[Acts of the Apostles]]. Another offering of incense is conduced (the ''Praxis Incense''), similar to the Pauline incense except that only the first row of the faithful is incensed. A reading from the Coptic [[Synaxarium]] can follow.{{citation needed|date=February 2025}}

After these readings, the [[Trisagion]] is sung three times, each time with a different reference to the [[Incarnation (Christianity)|Incarnation]], [[Passion (Christianity)|Passion]], [[Resurrection of Jesus|Resurrection]], thus addressing the Trisagion to Christ only. After the Trisagion follows a [[litany]], the recital of a [[Psalm]] and the singing of the [[Alleluia]], and finally the proclamation of the [[Gospel]] from the doors of the sanctuary. The [[sermon]] may follow.

=====Liturgy of the Faithful=====
The Liturgy of the Faithful is the core of the Liturgy, where are placed the proper [[Eucharistic]] rites.

It begins with the prayer of the Veil,{{r|Spinks}} in which the priest offers the liturgical sacrifice to God. The Long [[Litanies]] follows, where all pray for the peace, for the ecclesiastic hierarchy and for the congregation. The [[Nicean Creed]] is proclaimed, the priest washes his hands three times and sprinkles water on the congregation reciting the Prayer of Reconciliation which is a prayer of worthiness for all who attend the liturgy. Next is the [[Kiss of peace]] during which the faithful sing the ''Aspasmos Adam'' (''Rejoice O Mary'') hymn.

The [[Liturgy of Saint Basil#Coptic Anaphora|Anaphora]] is conducted. After the anaphora takes place the consignation,{{r|Spinks}} i.e. the moistening of the Lamb with some drops of the consecrated Wine, which is shown for the worship of the faithful. The [[Fraction (religion)|Fraction]] of the consecrated Lamb ensues, during which the priest says a prayer which varies according to the [[Coptic calendar]]. All of the congregation stands and prays with open hands the [[Lord's Prayer]].

To be prepared for partaking of the Eucharist, the faithful bow while the celebrant says in low voice the prayer of submission, then the priest and the participants offer each other a wish of peace and the priest inaudibly prays to the [[God the Father|Father]] for the forgiveness of sins (''The Absolution to the Father'').

The [[Elevation (liturgy)|Elevation]] is similar to that in the [[Byzantine Rite]], with the celebrant who raises the portion of the Lamb engraved with a cross (the ''ispadikon'') crying: "''The holy things for the holy ones''". The priest makes a second consignation and puts gently the ispakidon in the chalice (the commixture),{{r|Fraction}}  then he recites aloud a confession of faith. The partaking of the Eucharist follows, first the Body of Christ given to the celebrants, to the deacons and to the faithful who approach the sanctuary without shoes and then the Blood of Christ in the same order. [[Psalm 150]] is sung in the meantime. The distribution of the Eucharist ends with a blessing with the [[Paten]].

The dismissal rites include The Prayer of Laying the Hands and the final blessing.

===Syro-Antiochene liturgy===
{{Main|Holy Qurobo}}
The [[Syriac Orthodox Church]], the [[Syriac Catholic Church]], the [[Syriac Maronite Church of Antioch]] and the [[Syro-Malankara Catholic Church]] of the [[West Syriac Rite]] which is developed from the [[Antiochene Rite]] use a version of the [[Divine Liturgy of Saint James]] which differs substantially from its Byzantine Rite counterpart, most notably in being substantially shorter (it can be completed in under two hours, whereas the historic form of the Byzantine Rite liturgy prior to the revisions of St. Basil and St. John Chrysostom took more than four hours), and in that it can be used with more than eighty different anaphoras; the most commonly used are those of Mar Bar Salibi (which is the shortest), and that of St. James, which resembles that of the Byzantine Rite liturgy, and is mandated on certain occasions, such as major feasts, the consecration of churches, and the first liturgies offered by newly ordained priests.<ref>{{cite web|author=Archdeacon Murad Barsom |url=http://sor.cua.edu/Liturgy/Anaphora/James.html |title=Anaphora of St. James, First Bishop of Jerusalem |publisher=Sor.cua.edu |date=1997-12-01 |access-date=2013-12-31}}</ref> Due to the long isolation of the [[Saint Thomas Christians]] the rite of the [[Syro-Malankara Catholic Church]] shows some differences, so that this rite is called the [[Malankara Rite]].

===Armenian Liturgy===
The [[Armenian Apostolic Church]] and the [[Armenian Catholic Church]] have at present a single liturgical structure, called the [[Armenian Rite]], with a single anaphora (the [[Athanasius of Alexandria|Athanasius]]-Anaphora)<ref>Hans-Jürgen Feulner: Die armenische Athanasius-Anaphora. Kritische Edition, Übersetzung und liturgievergleichender Kommentar. Pontificio Istituto Orientale, Roma 2001. {{ISBN|88-7210-332-0}}.</ref> for the liturgy: Holy Patarag or in Western Armenian Holy Badarak, meaning 'sacrifice'. This is in distinction from the other liturgies of the Oriental Orthodox Churches (Coptic, West Syrian, Ethiopic) which have retained multiple anaphora.

This means that the text of the Patarag can be contained in a single, unified liturgical book, the Պատարագամատոյց (''Pataragamatooyts'', Western Armenian ''Badarakamadooyts'', meaning 'the offering of sacrifice'). This book contains all of the prayers for the Patarag assigned to the bishop (if celebrating as a bishop), the celebrating priest, the deacon(s), and the people, the last typically led by a choir with accompaniment.

Before the end of the 10th century there were also other liturgical forms, such as the Anaphora of [[St. Basil]], the Anaphora of [[St. Gregory the Illuminator]] and others in use.<ref>Gabriele Winkler: Die Basilius-Anaphora. Edition der beiden armenischen Redaktionen und der relevanten Fragmente, Übersetzung ..., Pontificio Istituto Orientale, Roma 2005, {{ISBN|88-7210-348-7}}. - Die ältere Redaktion trägt bei den Armeniern den Namen Gregors des Erleuchters.</ref><ref>P. Ferhat: Denkmäler altarmenischer Messliturgie 1. Eine dem hl. Gregor von Nazianz zugeschrieben Liturgie. In: Oriens Christianus NS 1 (1911) 201-21</ref><ref>P. Ferhat: Denkmäler altarmenischer Messliturgie 2. Die angebliche Liturgie des Katholikos Sahaks. In: Oriens Christianus NS 3 (1913) 16-31.</ref><ref>A. Baumstark: Denkmäler altarmenischer Messliturgie 3. Die armenische Rezension der Jakobusliturgie. In: Oriens Christianus NS 7-8 (1918) 1-32.</ref><ref>A. Rücker: Denkmäler altarmenischer Messliturgie 4. Die Anaphora des Patriarchen Kyrillos von Alexandreia. In: Oriens Christianus 3. Ser. 1 (1927) 143-157.</ref><ref>A. Rücker: Denkmäler altarmenischer Messliturgie 5. Die Anaphora des heiligen Ignatius von Antiochien. In: Oriens Christianus 3. Ser. (1930) 56-79.</ref>

The elements of the Armenian eucharistic liturgy reflect the rich set of influences on Armenian culture. The roots of the liturgy lie in the West Syrian and Byzantine forms, with the influence of the Roman Catholic Mass, the latter having arrived likely during the period of the Fourth Crusade or shortly thereafter.{{citation needed|date=February 2025}}

Among the distinctive practices of the Armenian Patarag is the tradition that on the Sundays of the fast before Easter (the Great Fast) the curtain which hangs down in front of the elevated altar area (Armenian խորան ''khoran'') is never opened – even for the reading of the Gospel, certain movable parts of the liturgy are omitted, the parts of the liturgy sung by the choir are said or chanted simply without adornment, there is no general confession, and there is no distribution of Communion to the faithful. This practice of fasting from the Communion bread in preparation for Easter may reflect an ancient custom of the church in Jerusalem. A special prayer of repentance is sung by the clergy on the morning of Palm Sunday (Armenian: Ծաղկազարդ ''tsaghkazard'', Western Armenian ''dzaghgazard''), after which the curtain is opened for the first time since the last Sunday before the Great Fast.{{citation needed|date=February 2025}}

One element which almost certainly derives from the influence of Western liturgy is the reading of a last Gospel at the conclusion of the Patarag. However, the celebration of a short memorial service for one or more departed persons (Հոգեհանգիստ ''hogehangist'', Western Armenian ''hokehankist'', meaning 'rest of the spirit') is quite prevalent in parishes and replaces the reading of the last Gospel.{{citation needed|date=February 2025}}

==Equivalents in other liturgical rites==
===Holy Mass===
====Roman Catholic Church====
{{excerpt|Mass in the Catholic Church|Roman Rite of the Mass in modernity}}

====Lutheran Churches====
{{excerpt|Mass (liturgy)#Lutheranism}}

===Church of the East===
====Holy Qurbana====
{{Main|Holy Qurbana}}
Holy Qurbana is the Eucharistic celebration in the [[Edessan Rite]]. The [[Assyrian Church of the East]], the [[Ancient Church of the East]] and their larger Catholic counterparts, the [[Chaldean Catholic Church]] and the [[Syro-Malabar Church]], which use the Edessan Rite that they all inherit from the [[Church of the East]], employ one or more of three different Eucharistic [[anaphora (liturgy)|anaphorae]] when celebrating Holy Qurbana:

* [[Anaphora of Addai and Mari]] (or The Hallowing of the Apostles, i.e., of the Apostles [[Saint Addai]] and [[Saint Mari]])
* [[The Hallowing of Theodore of Mopsuestia]], attributed to [[Theodore of Mopsuestia]]
* [[The Hallowing of Nestorius]], attributed to [[Nestorius]]

==See also==
{{Portal|Christianity}}
* [[Liturgy of the eighth book of the Apostolic Constitutions]]
* [[Diataxis]]
* [[Matins]]

== References ==
{{reflist|2|refs=
<ref name="CO">{{cite encyclopedia | last=Cody | first=Aelred | encyclopedia= The Coptic encyclopedia | publisher = Macmillan | url=http://ccdl.libraries.claremont.edu/cdm/singleitem/collection/cce/id/125/rec/1 |title=Anaphora of Saint Basil|volume=1 |at=121b-123b |year=1991 | isbn=978-0028970257 }}</ref>
<ref name="EEEEP">{{cite book |editor-last = Bradshaw |editor-first=Paul F. | last=Stuckwish| first=D. Richard |chapter=The Basilian anaphoras |title = Essays on early Eastern eucharistic prayers | publisher = Liturgical Press | location = Collegeville, Minn | year = 1997 | isbn = 978-0814661536 }}</ref>
<ref name="Mazza">{{cite book | last = Mazza | first = Enrico | title = The origins of the Eucharistic prayer | publisher = Liturgical Press | location = Collegeville, Minn | year = 1995 | isbn = 9780814661192 |page=612 }}</ref>
<ref name="Doresse">J.Doresse and E. Lanne, ''Un témoin archaique de la liturgie copte de S.Basile'', Louvain, 1960</ref>
<ref name="OHCW">{{cite book|editor-last1=Wainwright|editor-first1=Geoffrey|editor-last2=Westerfield Tucker|editor-first2=Karen B.|last=Chaillot|first=Christine|title = [[The Oxford History of Christian Worship]]|chapter=The Ancient Oriental Churches|publisher = Oxford University Press|location = Oxford New York|year = 2006|isbn = 9780195138863 |pages=137–9}}</ref>
<ref name="LSB">{{cite web | title=St. Basil Liturgy Reference Book | access-date=27 May 2012 | editor-first=Abraam | editor-last=Sleman | publisher=CopticChurch.net | url=http://www.copticchurch.net/topics/liturgy/liturgy_of_st_basil.pdf | archive-date=5 March 2012 | archive-url=https://web.archive.org/web/20120305010008/http://www.copticchurch.net/topics/liturgy/liturgy_of_st_basil.pdf | url-status=dead }}</ref>
<ref name="Spinks">{{cite book |editor-last=Parry  |editor-first=Ken | last=Spinks| first=Bryan |chapter=Oriental Orthodox Liturgical Traditions |title =The Blackwell Companion to Eastern Christianity | publisher = Wiley-Blackwell | location = Malden, Mass |year=2010 |isbn=9781444333619 |pages=361–2}}</ref>
<ref name="Malaty">{{cite book | last = Malaty | first = Tadrous Y. | title = Christ in the Eucharist | publisher = OrthodoxEbooks | year = 1973 | url = https://books.google.com/books?id=TYay9WwmoeUC | page = 119 }}{{Dead link|date=February 2024 |bot=InternetArchiveBot |fix-attempted=yes }}</ref>
<ref name="Fraction">{{cite web|title=The Fraction in The Coptic Orthodox Liturgy |access-date=9 June 2012 |publisher=britishorthodox.org |url=http://britishorthodox.org/miscellaneous/the-fraction-in-the-coptic-orthodox-liturgy/ |archive-url=https://web.archive.org/web/20120309125525/http://britishorthodox.org/miscellaneous/the-fraction-in-the-coptic-orthodox-liturgy/ |url-status=dead |archive-date=9 March 2012 }}</ref>
}}



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