1. Holy Liturgy of
Orthodox Church
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2. The word “orthodox” means
“right belief” or “right praise”
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3. Orthodox churches still use forms of worship
that were practiced in the first centuries.
Our worship is based to a great extent on
passages from Holy Scripture.
We sing most of the service, joining our voices
in simple harmony to ancient melodies.
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4. Worship in the Orthodox perceptive does not simply
mean prayer alone. It is beyond prayer.
Prayer means communion with God in a personal
way.
Worship means doing prayer collective.
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5. For the Orthodox worship and liturgy include some or
all the five senses
the sight, hearing, smelling, touching & tasting.
By sight :Sees the worship going on
Hears the prayers, jingling of bells, melodious music
Smells the incense: sense of smell is used to enlighten
the minds and hearts of the worshipers, bringing them
into closer communion with God.
Touches each other at the kiss of peace
Tastes the eternal food at receiving the Holy
Eucharist.
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6. Again I say unto you, That if two of
you shall agree on earth as touching
any thing that they shall ask, it shall
be done for them of My Father which
is in heaven. For where two or three
are gathered together in my name,
there am I in the midst of
them (Matthew 18:19­20).
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7. Eucharistic service is based on
experiencing the salvific actions
of Jesus ("do this in my
remembrance of me") using bread
and wine, and saying His own
words (known as words of the
institution).
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8. Eucharist (εὐχαριστία GK)
is holy mystery (Mysterion GK) :or ROZO (Syr) that is
celebrated during the Divine Liturgy within the
Orthodox Church, where the bread and wine gets
consecrated through the power of the Holy Spirit to
become Precious Blood and Body of Jesus Christ that is
consumed by prepared Orthodox Christians.
 Other names for the Eucharist include: Holy
Gifts, Communion, and the Body and Blood of our Lord Jesus Christ
 Orthodox Christians believe that the Real and full
Presence of Jesus Christ (not merely a sign) is with the
body and the Blood after consecration .
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9. Eucharist= Thanksgiving
It is instituted by Jesus Christ before His
passion.
The Holy Apostles and Evangelists Matthew,
Mark, and Luke, thus in detail describe the
institution of the Holy Eucharist during the
Lord's Supper on His Passover
Mat 26: 26-29; Mark 14: 22-24; Luke 22:19-23;
1 Cor 11: 23-26
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10. Christ took the bread in His Holy hands and looking
up to heaven, gave glory and thanks to the Father,
broke it into parts and gave it to the disciples saying:
"Take, eat, this is my body which is given for you".
The disciples took the bread from His hands, and
divided it among themselves. After, He took the cup
of wine mixed with water, gave thanks to God the
Father, and said to the disciples: "Drink ye all of it, for
this is my blood of the New Testament which is shed
for you and many for the remission of sins". And they
all drank of it. After, He commanded them: "This do
in remembrance of me". The Holy Apostles
strictly fulfilled this command of Christ and celebrated
the Sacrament of Communion.
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11. Eucharist is the center of life in the
Orthodox Church
 Because the Church is primarily a Eucharistic
community.
 Eucharist is the completion and culmination
of all mysteries of the Church. It is the souls
and goal of all her doctrines and institutions.
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12. leavened bread
 The Orthodox Church uses leavened bread
 According to the Gospel of Saint John Last
Supper and Passion
took place during the evening, night and day
time of Passover Day, therefore leavened
bread was eaten in Last Supper.
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13. Jesus as the celebrant
 At the Eucharist the sacrifice offered is
Christ himself.
Christ himself performs the act of
offering Eucharist in the Church.
He is both Priest and Lamp being offered.
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14. Jesus Christ as the Eucharist
In Orthodox Theology
 He is God
 He is Sacrificial Animal
 He is the Priest who offers
 He is the one who receive the offering
 He is the fulfiller /effect of Sacrifice
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15. We offer to Thee
 Eucharist is offered to God the Holy Trinity.
 It is not just to the Father, but also to the
Holy Spirit and to Christ Himself.
 Each Prayer ends with a doxology to the
Holy Trinity
 Now, what is the sacrifice of the Eucharist?
Who offers it ? and to whom is it offered?
 The answer is always Jesus Christ.
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16. We offer for all, for the whole Universe
According to Orthodox Theology,
Eucharist is a propitiatory
sacrifice offered on behalf of both
the living and the departed and for
the whole Universe.
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17. When an Orthodox Christian is preparing to partake in
the Holy Communion, he must first of all cleanse his
soul through repentance and confession.
Without these the Orthodox Church doesn't allow the
faithful to Communicate.
Confession is a whole- hearted acknowledgement of all
our sins, errors, and faults, together with a determination
to be good and to live according to the commandments of
Christ.
At confession absolution is received, which is the
Church's assurance of God's forgiveness.
Repentance is joined with fasting and on the day that we
receive the communion we must abstain from food for at
least 6 hours until we receive communion.
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18. Prayer is the essence of the
Orthodox Christian way of life.
It is the means by which one
achieves communion with God.
Moreover, it is the means by which
one experiences the presence of
God in his/her life.
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19. Pray in the morning, in the afternoon, in the
evening, before sleep, before meals, simply,
throughout the day.
The Orthodox Church therefore encourages
both private prayer (taking place personally and
privately between God and us) and corporate
prayer (taking place in the Divine Liturgy, the
Holy Mysteries, and other services of the
Church) as a means to this end.
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20. Whether corporate or private,
prayer is understood in the Orthodox
Church as the ‘lifting of the mind and
heart to God’. We turn our minds and
our hearts toward Him and His will.
This is accomplished by either
speaking to Him with words or by
being in silence, trusting in God and
being open to His will for us.
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21. The Daily Cycle of Prayer
The Evening Service
In the Orthodox Church the liturgical day
from evening to evening, i.e. with the setting
of the sun. This practice follows the biblical
account of creation;" And there was evening
and there was morning, one day" (Genesis 1:5).
It takes us through creation, sin, and salvation
in Christ.
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22. The Compline Service “Soothara”
It is a service of psalms and prayers to read
following the evening meal before one retires to
sleep.
It focuses on three things: thanksgiving for the
day that has passed; protection for the ensuing
night; and forgiveness of wrongs committed
during the day.
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23. The Midnight Prayer

This service consists of psalms and prayers
that are said in the middle of the night.
This service focuses on the significant
"middle" of the night events that are found
in Scripture, the resurrection of our Lord
and His Second Coming.
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24. The Morning Service
The Service is centered in thanksgiving for the
coming of the true light of Christ and calls
all to repentance by uniting the elements of
morning psalms and prayer with mediation, the
Gospel reading, and the particular theme of the
day in the given verses and hymns.
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25. The Mid Day Prayer
consists of 3 hr 6hr &9thhr
The central prayer of each hour is the
Lord's Prayer.
In addition each hour has a set of psalms,
hymns, and a distinctive prayer for that
Hour.
Each Hour has a particular theme based
upon some aspects of the Christ-event
and salvation history.
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26. Liturgy is a term that refers to acts of
worship that are performed by the
members of a religious group.
A liturgy is also called a rite or a ritual.
Most religions have their own liturgy.
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27. A liturgy may combine words, music,
and gestures.
It also may include religious objects, such
as altars and special clothing, and symbolic
acts, such as pouring or sprinkling water as
part of the ceremony of baptism.
Some liturgical services are held at certain
times of the day, week, or year.
They may take place on a fast day, festival,
or Sabbath.
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28. The principal liturgical service in Christianity
is called the Eucharist, Holy Communion, Holy
Qurbana.
The most important events of the Christian
liturgical year are the Christmas and the Easter.
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29. Christianity has many forms of liturgy.
The most widespread ones are the Byzantine form and the
Latin, or Roman form and the Syrian Form.
The Byzantine rite is used by the Greek and Russian
Orthodox Church and several other Eastern churches.
The Latin rite is used by the Roman Catholic Church
Syrian Form is used by the Syriac Orthodox
Churches, for instance The Malankara Orthodox
Syrian Church
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30. Holy Communion
In Christian churches, is the sacrament (holy ceremony) of the
Lord's Supper.
The Gospels and I Corinthians report that at the Last Supper, Jesus
told His disciples ”eat, for this is my body, and drink, for this
is my blood.
Many Protestants call the sacrament the Lord's Supper.
Anglicans, Roman Catholics, and members of the Eastern
Orthodox churches call the ceremony the Eucharist or Holy
Communion.
Some Protestant churches observe the ritual monthly or weekly.
Others observe it four times a year.
Roman Catholics must receive Communion during the Easter
season, and often they receive weekly or daily Communion.
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31. II
Clergy
There are three major orders of Orthodox clergy--Bishops,
Priests, and Deacons.
There are also two chief minor orders--sub
deacons and readers.
Deacons, sub deacons, and readers assist the priest during
religious services.
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32. Priests
The priest's daily dress is a black robe; in
India, due to the hot weather, priests tend to
wear a white robe.
Bishops usually wear a black or a red robe
with a red belt.
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33. Vestments
The clergy of the Orthodox Church have unique
vestments quite distinct from other Christian
denominations.
The vestments worn by the clergy vary with their
hierarchical order in the priesthood.
The deacons, the priests, the bishops, and the
Catholicose have distinct liturgical vestments.
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34. The liturgical vestments
 The liturgical vestments are worn by the priest during
the Order of Aaron in the preparatory prayers that
precede the celebration of the divine mysteries.
 The priest first puts away his outer garments, saying:
Remove from me, O Lord God, the unholy garments wherewith
Satan has clothed me by the filth of my evil deeds, and clothe me
with the choice garments that are fitting for the service of Thy glory
and for the praise of Thy holy Name, O our Lord and our God,
forever.
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35. Cap
 The priest then puts on the phiro (lit. 'fruit'), a
small black cap which the priest must wear
during all public prayers.
 It consists of seven sections which indicate the
full priesthood of the celebrant.
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36. The priest also puts on shoe”msone, ceremonial shoes
which are worn during the celebration of the
Holy Qurbono.
Upon wearing the left shoe, the priest recites, May my
feet, O Lord God, be shod with the preparation of the
Gospel of peace so that I may tread underfoot serpents
and scorpions and all the power of the enemy, for ever.
Upon wearing the right shoe, he recites, Cast down
under my foot, Lord God, all false pride that is exalted
against Thy knowledge, and grant that by Thy help I
may bring the lusts of the flesh into subjection, for ever.
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37. He then puts on the kutino 'alb', a white surplice
whose color is an indication of the priest's purity. The
priest signs the cross over it three times
saying, Clothe me, O Lord, with the robe of
incorruption through the strength of Thy Holy Spirit,
and make me worthy to keep the true faith and walk
in the paths of purity and righteousness all the days of
my life.
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38. Then he puts on the hamnikho 'necklace,' the
stole which symbolizes the priest being armed
with the fear of the Lord. He signs the cross
over it twice, reciting Psalm 18:39, 40: Gird me
with strength unto the battle and subdue under
me them that rise up against me, defeat my
enemies and silence those who hate me.
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39. Then he puts on the zenoro 'girdle' which
speaks of the priest's control over all bodily
desires. He signs the cross over it once reciting
Psalm 45:3: Gird thy sword upon thy thigh, O
thou most mighty with thy splendor and glory.
Thy glory triumphs.
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40. He then arms himself with the zende 'sleeves' which
symbolize the priest's readiness to keep God's Law and
do works of righteousness.
He signs the cross twice over the left sleeve and recites
Psalm 18:34 while wearing it: He trains my hands to war;
and he strengthens my arms like a bow of brass.
He then signs the cross once over the right sleeve and
recites Psalm 18:35 while wearing it: Let Thy right hand
help me up, and let Thy loving discipline raise me.
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41. If the celebrant is a prelate, he puts on
the masnaphto'turban', a head-cover which
symbolizes the cloth with which the Lord's
head was bound for His burial. He makes the
sign of the cross twice on it and wears it
reciting Psalm 4:6-7: Who can show me He who
is good? May the light of Thy countenance
shine upon us, O Lord, Thou hast given
gladness to my heart.
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42. The priest then puts on the phayno, a cope which symbolizes
Aaron's robe of many colors and the Savior's seamless robe.
He signs the cross over it thrice reciting Psalm 132:9-10:Let Thy
priests be clothed with righteousness and Thy righteous with
glory. For Thy servant David's sake, turn not away the face of
thine anointed. Then he puts it on reciting Psalm 132:9: Clothe
Thy priests with salvation and Thy saints with glory.
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43. If the celebrant is a prelate, he puts on
thebatrashil `Pallium' which is similar to the
Hamnikho but extends both front and back. It
reminds the prelate of the Cross which the Savior
carried. He crosses it once reciting Psalm 27:5: In
the day of trouble, he protects me in the shadow of
his tabernacle. He exalts me upon a rock; and now
he shall lift up my head above mine enemies.
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44. The Catholicose/Patriarch wears
the sakro `shield' attached to the zenoro on the
right side. The shield of faith symbolizes his
authority and his position as the protector of
the faith (Ephesians 6:16 ".. above all taking
the shield of faith with which you will be able
to quench all the fiery darts of the wicked one).
Prelates also wear a Cross and an icon, usually
of the Mother of God, around the neck. While
wearing the cross he recites Psalm 34:5: Turn
your eyes to him and hope in him and you
shall not be disappointed.
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45. Then the prelate takes the crosier (mooroneetho) in
his left hand, which symbolizes the bishop's
authority and reminds us of the shepherd's staff,
reciting Psalm 110:2: The Lord will send forth the
sceptre of Thy power out of Zion: thou shalt rule in
the midst of thine enemies. He also takes a hand
Cross in his right hand, from which a cloth
called mqablonitho 'veil' is hung reciting Psalm
44:5: For Thy cause we shall combat our enemies
and for the cause of Thy name we shall trample
those who hate us. Upon completing this, the
celebrant washes his hands.
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46. Deacons: Alter boys : Mzamarono
Deacons wear a white kutino and an uroro 'stole' in various shapes according to
their rank.
Singers (mzamrono) wear the kutino without the uroro.
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47. Readers (qoruyo) wear the uroro in the form of a
Cross.
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48. Subdeacons (apodyaqno) wear
the uroro folded around the neck.
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49. Deacons (shamosho) wear the uroro over the
left shoulder, on either side like wings.
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50. Archdeacons (archedyaqno) wear
the uroro round the neck. They also wear
a zenoro and zende similar to priests.
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51. III
How to Worship
As we enter or leave the temple, we should
first face the altar and cross ourselves.
Before going to our place, we should
venerate the icon of our Lord, Saint Mary
(Theotokos) & Patron Saint.
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52. Stand in Church silently, peacefully, quietly
One thing have I asked of the Lord, this
will I seek after: That I may dwell in the
house of the Lord all the days of my life,
that I may behold the delight of the Lord,
and that I may visit His holy temple (Psalm
26:4).
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53. In going to church, think that thou art going to
the house of the King of Heaven, where with
fear and joy one ought to stand as in heaven
before the King of Heaven.
While standing in church, do not look around
to the sides and do not look at how someone is
standing and praying
Ask for mercy for thyself from God the Judge
and Knower of hearts.
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54. It is best to avoid traffic in and out of the church during
services.
Do not enter or leave during a censing, the Scripture
readings, or the sermon; coming and going is
especially distracting at these times.
Being late for services is a common failing among
Orthodox of all sorts, but it is not something we should
be proud of.
Leaving services early without a very good reason is
just as bad.
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55. While in the temple we should try to maintain an
attitude of prayer and a spirit of humility, like the tax
collector of the Gospels (Luke 18:10-14).
Our purpose for coming is to approach our Lord and
King in company with our brothers and sisters; we
come together to constitute Gods Church.
These facts should govern our attitudes and behavior.
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56. We should avoid conversation in the
church even if the service has not
yet begun.
We should spend the time before
services preparing for worship.
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57. We will get more out of the services if we pray
rather than merely attend them.
Allow the hymns to enter your heart, and make
their words your own.
Remember that the services are not a time for
private prayers but for sharing in the common
worship of the Church.
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58. Let us remember above all that the temple must be
filled with an attitude of mutual love and respect.
We have assembled to share in the Church's
worship, to unite with each other and our Lord, to
anticipate the joyful time when we are gathered into
His Kingdom.
Our attitude toward one another should reflect that of
the Lord, who loves us all and desires nothing more
than our spiritual growth and our salvation.
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59. Follow the service with your body as well as your mind.
We should cross ourselves at the proper times (on
hearing an invocation of the Trinity, and at any prayer
or petition which personally affects you).
During Great Lent there are times when we kneel,
follow the priest and altar servers in this matter.
Kneeling is not proper on Sundays, since each Sunday is a
feast of the Resurrection.
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60. Those who desire to Commune, must begin
preparation from the previous day by at least
being continually conscious of the fact that they
are preparing to partake of the Most-precious
Body and Blood of our Lord Jesus Christ.
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61. During the Lent , we do not partake of meat,
eggs, milk and fish.
It is allowable to lessen the Fast only: in the case
of severe illness, for small children, the
elderly, for those with child or feeding an
infant.
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62. Ask forgiveness and reconcile yourself with everyone
with whom you have had an argument,
misunderstanding or any deterioration in relationship.
By taking Communion without full reconciliation
with everyone we do ourselves great harm.
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63. No one should take Holy
Communion (or even come
to Church) with lipstick on.
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64. One must approach the
Mysteries without having
eaten or drunk anything from
midnight on.
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65. Following Holy Communion we
piously return home, retain a
prayerful peaceful calm,
do good works and exert all our
efforts not to return to the sins from
which we have been cleansed.
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66. IV
How old is the
Orthodox Faith?
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67. If you are a Lutheran,
 your religion was founded by Martin
Luther, an ex -monk of the Roman
Catholic Church, in the year 1517.
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68. If you belong to the Church of England
 your religion was founded by King Henry VIII
in the year 1534 because the Pope would not
grant him a
divorce with the right to remarry.
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69. If you are a Presbyterian
 your religion was founded by John Knox in
Scotland in the year 1560.
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70. If you are a Congregationalist
 your religion was originated by
Robert Brown in Holland in 1582
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71. If you are a Protestant Episcopalian
your religion was an offshoot of
the Church of England founded by Samuel
Seabury, in the American colonies in the
17th century
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72. If you are a Baptist
 you owe the tenets of religion to
John Smyth,
who
launched it in Amsterdam in 1606.
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73. If you are of the Dutch Reformed
Church
 you recognize Michelis Jones as
founder because he originated your
religion in
New York in 1628.
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74. If you are a Methodist
 your religion was founded by John and
Charles Wesley in England in 1774.
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75. If you are a Mormon
 (Latter Day Saints), Joseph Smith
started your religion in Palmyra, New
York in 1829.
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76. If you worship with the Salvation Army
 your sect began with William
Booth in London in 1865
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77. If you are a Christian Scientist
 you look to 1879 as the year in which
your religion was founded by Mary
Baker Eddy.
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78. If you belong to one of the religious sects known as
Church of the
Nazarene, Pentecostal Gospel, Holiness Church, or
Jehovahs Witnesses
 your religion is one of the hundreds of
new sects founded by men within the
past hundred years.
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79. If you are a Roman Catholic
 your church shared the same rich apostolic
and doctrinal heritage as the Orthodox Church for the
first thousand
years of its history since during the first millennium
they were one and
the same Church.
 Lamentably, in 1054, the Pope of Rome broke way
from the other four Apostolic Sees (Patriarchates), by
tampering with the original
Creed of the Church, and considering himself to be the
universal pastor
over other Sees and infallible.
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80. If you are a Unite Roman Catholic of
any Eastern Rites
 you had your roots in the Orthodox Church,
but were forced into the Roman Catholic
Church, either by financial hardship, or regional
political/
ecclesiastical unrest (e.g.: Malankara Syrian
Catholics), or by western
colonialization (e.g.: Syro-Malabar Rite), or by
military strength.
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81. If you are an Orthodox Christian
 you religion was founded in the year 33 by Jesus
Christ, the Son of God. It has not changed since
that time.
 Our Church is now almost 2000 years old. And it is
for this reason, that Orthodoxy, the Church of the
Apostles and the Fathers is considered the true
One, Holy, Catholic, and Apostolic Church.
 This is the greatest legacy we can pass on to the
young people of the new millennium!
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82. The Orthodox Church
 The Orthodox Church was founded by our
Lord Jesus Christ and is the living
manifestation of His presence in the history
of the mankind. The most conspicuous
characteristics of Orthodoxy are its
rich liturgical life and its faithfulness to the
apostolic tradition.
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83. Thank You
&
God Bless You
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