Welcome!

LAZARUS SATURDAY 9 AM: ORTHROS & 10 AM: DIVINE LITURGY & FESTIVITIES

Lazarus Saturday is a little break before the official beginning of Holy Week. It commemorates the raising from the dead of our Lord's friend Lazarus, who had been in the tomb four days. This confirms the universal resurrection - that Christ will raise us all from the dead at his Second Coming. This miracle led many to faith in Christ, but it also led to the chief priest's and Pharisees' decision to kill Jesus (John 11:47-57).

This day is celebrated as a mini-Easter before beginning the hard work of Holy Week, so after the liturgy we enjoy a potluck and games and an egg hunt for the children! All are invited to stay and play!

What to bring:
*A dish to share for the potluck
*Children should bring something to hold their egg hunt finds
*Fun outdoor activities






Standing

In the Orthodox tradition, the faithful stand up for nearly the entire service. At St. Nicholas, we have pews along the walls for those who need to sit. If at any time you find the amount of standing too challenging, you’re welcome to take a seat. No one minds or probably even notices. Long-term standing gets easier with practice.

You should try to stand, if you are able, for the Gospel reading, anytime there is censing or a procession, for the "Our Father" and the Creed, and the Anaphora prayers, which bless the bread and wine. 

Everyone sits during the Epistle reading and the homily. At St. Nicholas, most people sit on the floor. We are quickly outgrowing our space, and are working to build a new church. We hope you don't mind squeezing in with us in the meantime. 

The Sign of the Cross

Orthodox worship involves the whole person: the mind, the heart, the senses, the entire body. We frequently engage our bodies in prayer as we make the Sign of the Cross.

Sometimes we make the sign of the cross with a bow, which is called a metania. Sometimes, as when venerating the icons, we do this three times. We cross with our right hands from right to left (push, not pull), the opposite of Roman Catholics and high-church Protestants. We hold our hands in a prescribed way: thumb and first two fingertips pressed together, last two fingers pressed down to the palm. Here as elsewhere, the Orthodox impulse is to make everything we do reinforce the Faith. The three fingers together symbolize the Trinity; and the two fingers brought down to the palm symbolize the two natures of Christ, and his coming down to earth. Please feel welcome to make the sign of the cross and bow, but do not feel obligated. You will see a lot of variation of practice during the service. 

While practices vary from church to church, It is always appropriate to cross oneself at the mention of the Holy Trinity—Father, Son, and Holy Spirit; whenever entering or leaving the church; when passing in front of the altar; when venerating an icon, and at times for personal petitions.

Kissing

When we first come into the church, we kiss the icons in the center of the nave (Jesus on the feet and other saints on the hands, typically). On feasts of the cross, we all line up to kiss the cross, and we may kiss Fr. Matthew's hand when receiving the blessed bread at the end of the Divine Liturgy. We kiss things to honor them. When we talk about “venerating” (honoring) something we usually mean crossing ourselves and/or kissing it.

We also kiss (or simply hug) each other before we take communion in the Kiss of Peace, (“Greet one another with a kiss of love,” 1 Peter 5:14). The usual greeting is “Christ is in our midst” and response, “He is and shall be.” Don’t worry if you forget what to say. 

HOLY THURSDAY 9 AM: VESPERAL DIVINE LITURGY OF ST. BASIL FOR THE MYSTICAL SUPPER


On Holy Thursday, we serve the Vesperal Liturgy of St. Basil commemorating the last supper, that is the first Mystical Supper when Jesus washed His disciples’ feet and instituted the Eucharist (or Holy Communion). We sing, 

"Receive me today, Son of God, as a partaker of Your mystical Supper. I will not reveal Your mystery to Your adversaries. Nor will I give You a kiss as did Judas. But as the thief I confess to You: Lord, remember me in Your Kingdom."

Music

About seventy-five percent of the service is congregational singing. Traditionally, Orthodox use no instruments, although some churches will have organs. Usually a small choir leads the people in acappella harmony, with the level of congregational response varying from parish to parish. At St. Nicholas, the choir primarily sings Byzantine chant, although occasionally we will use a Russian setting for a hymn.  

This constant singing is a little overwhelming at first; it feels like getting on the first step of an escalator and being carried along in a rush until you step off ninety minutes later. It has been fairly said that the liturgy is one continuous song. 

What keeps this from being exhausting is that it’s pretty much the *same* song every week. Relatively little changes from Sunday to Sunday (and the variable hymns are given in the bulletin); the same prayers and hymns appear in the same places, and before long you know it by heart. Then you fall into the presence of God in a way you never can when flipping from prayer book to bulletin to hymnal.

The Iconostasis 

Every Orthodox church will have an iconostasis before its altar. “Iconostasis” means “icon-stand”, and it shields the altar from view, except when the central doors stand open. It includes icons of Christ and the Theotokos on the right and left of the center, and our patron Saint Nicholas is next to the Theotokos.

The iconostasis has three doors. The central one, in front of the altar itself, is called the “Holy Doors” or “Royal Doors,” because there the King of Glory comes out to the congregation in the Eucharist. Only the priest and deacons, who bear the Eucharist, use the Holy Doors. 

The side doors with icons of angels are termed the “Deacon’s Doors.” Altar boys and others with business behind the altar use these, although no one is to go through any of the doors without an appropriate reason. Altar service—priests, deacons, altar servers—is restricted to males. Females are invited to participate in every other area of church life. Their contribution has been honored equally with men’s since the days of the martyrs; you can’t look at an Orthodox altar without seeing Mary and other holy women. In most Orthodox churches, women do everything else men do: lead congregational singing, paint icons, teach classes, read the epistle, and serve on the parish council.

HOLY FRIDAY 3 PM:
VESPERS OF THE UN-NAILING

During this Vesper service, we take down the icon of Christ's body from the cross and wrap it in a new, white linen sheet. This act commemoratesthe removal of Christ's body from the cross by Joseph of Arimathea (John 19:38-42). 

Later in the service, the Epitaphios, or winding-sheet, with the icon of Christ's body is carried in procession and placed in the recently decorated funeral bier. This service is one of the most popular because it is not as long as some of the other services of Holy Week, and it is quite beautiful.

VIGIL AT THE TOMB BEGINS 4 PM

Afterward, with Christ in the tomb, we begin a vigil in which parish members take turns reading the Psalms continuously until the resurrection (on Holy Saturday evening). Members can sign up to take a turn reading, and anyone can come and pray or listen to the Psalms during this time.

LAZARUS SATURDAY 9 AM:
DIVINE LITURGY & FESTIVITIES

Lazarus Saturday is the beginning of Holy Week. It commemorates the raising from the dead of our Lord's friend Lazarus, who had been in the tomb four days. This confirms the universal resurrection - that Christ will raise us all from the dead at his Second Coming. This miracle led many to faith in Christ, but it also led to the chief priest's and Pharisees' decision to kill Jesus (John 11:47-57).

This day is celebrated as a mini-Easter before beginning the hard work of Holy Week, so after the liturgy we enjoy a potluck and games and an egg hunt for the children! All are invited to stay and play!

Conclusion

When the service ends, we usually sit briefly for announcements. Then someone will begin to read the Post-Communion Prayers, and the people will line up to receive blessed bread from Fr. Matthew. This is also an opportunity to briefly introduce yourself, if you would like, but you do not have to go through the line. 

Orthodox Christians who receive communion should remain in the church during the Post-Communion Prayers, although children will often leave. While the service is over, the church is still treated as a holy place, so most visiting takes place outside of the nave.





Coffee Hour or the Agape Meal

After the Divine Liturgy we regularly have a potluck fellowship meal. Please stay and get to know our community! 

If it is your first time, you may want to visit with Fr. Matthew. After the Divine Liturgy, he remains in the altar for a time to complete his priestly work. Be prepared to wait a little while for him to become available. He is eager to talk to you, too! In the meantime, get some coffee and meet other members of our community.

Fr. Matthew is also available by appointment during the week. 

Our Priest Fr. Matthew

If it is your first time, you may want to visit with Fr. Matthew. After the Divine Liturgy, he remains in the altar for a time to complete his priestly work.  

The Creed

We recite the Nicene-Constantinopolitan Creed which was formally drawn up at the first ecumenical council in Nicea (325) and at the second ecumenical council in Constantinople (381). The word creed comes from the Latin credo which means “I believe.” In the Orthodox Church the creed is usually called The Symbol of Faith which means literally the “bringing together” and the “confession” of the faith.

"I believe in one God, the Father Almighty, Maker of Heaven and Earth and of all things visible and invisible.

And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of light; true God of true God; begotten, not made; of one essence with the Father; by Whom all things were made; Who for us men and for our salvation came down from Heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He arose again, according to the Scriptures, and ascended into Heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; Whose Kingdom shall have no end.

And in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.

In one Holy, Catholic, and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the resurrection of the dead and the life of the world to come. Amen."

To be an Orthodox Christian is to affirm the Orthodox Christian faith—not merely the words, but the essential meaning of the Nicene-Constantinopolitan symbol of faith. It means as well to affirm all that this statement implies, and all that has been expressly developed from it and built upon it in the history of the Orthodox Church over the centuries down to the present day.

Holy Communion

Orthodox Christians view Holy Communion as deeply, awesomely holy, and take seriously St. Paul’s words, “whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup.” (1 Cor 11:27-28) To prepare and “examine ourselves” before coming to Communion, we fast, pray, examine our hearts, and confess our sins, seeking absolution from God.

Please note that Orthodox priests may only serve Communion to baptized members in good standing of the Orthodox Church who have recently confessed and fasted. This has been the tradition of the Church for its nearly 2,000-year history.

At St. Nicholas, visitors and catechumens frequently join the communion line and approach the chalice. They do not receive the Eucharist, but are given a blessing by the priest. 

Blessed Bread

Only Orthodox may take communion, but anyone may have some of the blessed bread. Here’s how it works: the round communion loaf, baked by a parishioner, is imprinted with a seal. In the preparation service before the Liturgy, the priest cuts out a section of the seal and sets it aside; it is called the “Lamb”. The rest of the bread is cut up and placed in a large basket, and blessed by the priest.

During the eucharistic prayer, the Lamb is consecrated to be the Body of Christ, and the chalice of wine is consecrated as His Blood. 

As we file past the priest, we come to an altar server holding the basket of blessed bread. People will take portions for themselves and for visitors and non-Orthodox friends around them. If someone hands you a piece of blessed bread, it is a sign of fellowship. 

HOLY THURSDAY 9 AM: VESPERAL DIVINE LITURGY

On Holy Thursday, we serve the Vesperal Liturgy of St. Basil commemorating the last supper, that is the first Mystical Supper when Jesus washed His disciples’ feet and instituted the Eucharist (or Holy Communion). We sing, 

"Receive me today, Son of God, as a partaker of Your mystical Supper. I will not reveal Your mystery to Your adversaries. Nor will I give You a kiss as did Judas. But as the thief I confess to You: Lord, remember me in Your Kingdom."



What else you can do:
*Holy Thursday afternoon is also when many families choose to dye their Easter eggs in preparation for Pascha (although it can be done whenever is convenient for your family). Greek Orthodox Christians dye them red to symbolize the blood of Christ. This is a good way to prepare children for the evening service. 



When does the service begin? 

The Eucharistic service on Sunday morning is the Divine Liturgy, and it is preceded by the morning service of Orthros at 9 AM. There is no break between these services—one begins as soon as the previous ends. At St. Nicholas, the Divine Liturgy starts around 10:10 to 10:15. 

Orthodox worshippers arrive at any point from the beginning of Orthros through the beginning of the Liturgy. Church school ends between 9:50 and 10:00, so children and teachers will begin to enter the service at that time.

You can tell when Orthros has ended and the Divine Liturgy has begun, when Fr. Matthew loudly proclaims, "Blessed is the Kingdom of the Father of the Son and of the Holy Spirit, now and ever and unto ages of ages!" and a parishioner rings the bell 12 times.  

No matter when they arrive, Orthodox Christians pray the private prayers appropriate to entering a church. You will see people enter and approach the icons of Christ and the Theotokos, cross themselves and kiss the icons, and lighting candles. You are welcome to do these things as well, or just enter and take your place.

So you will see lots of movement in the church throughout the service. This is common and appropriate; however, there are certain times when you should wait for the liturgical action to be completed before entering and venerating the icons.  These times are:

• at the beginning of Orthros during the reading of the six Psalms (around 9:05-9:10)
  
• when the priest is censing
• during the Gospel reading
• during a procession

If at any time, you're unsure what to do - don't worry! No one will scold you, and your neighbor is happy to answer any questions. 

The Theotokos

Orthodox Christians often address the Virgin Mary as “Theotokos,” the Greek word for “God bearer.” By freely submitting her will to the will of God, she provided the physical means for God to become man and secure our salvation. In this way, she becomes an example for all Christians.

But though we honor her as Scripture foretold (“All generations will call me blessed,” Luke 1:48), this doesn’t mean we think she or any of the other saints are demi-gods or that they have magical powers. And when we sing “Holy Theotokos, save us,” we are not asking her to grant us eternal salvation but to help us by praying for our protection and growth in faith. Just as we might ask family or friends to pray for us, we ask the Theotokos and the other saints to pray for us as well.

Veneration

While we kiss and honor the icons, Orthodox Christians do not worship icons (or chalices, crosses, or priests). We worship God and God alone. The Seventh Ecumenical Council in Nicea in 787 A.D acknowledged that it is proper to venerate (that is, honor) the holy icons. Many people will treat photographs of loved ones with special care, putting them in lovely frames, in a special place, etc. It is not the paper photograph they honor, but the person in the photograph. “Icon” means “image,” and we venerate the person represented in that image by crossing ourselves, sometimes bowing, and kissing the icon.

Lighting Candles

We light candles as an act of devotion with our personal petitions and intercessions, usually when entering the church at the beginning of the service. Candles symbolize the light of Christ in our midst as well as our prayers rising to heaven. 

You'll see the candle stands in the narthex. We ask a donation of $1 for taper candles, and occasionally jar candles are available as well. These burn longer and so are often used for fervent prayers. Candles that have not burned completely, may be extinguished when we leave the church, but will be relit at the next service.  

Including our Children

Children are always welcome in God’s house! “Let the children come to me; do not hinder them, for to such belongs the kingdom of God.” (Mk 10:14) 

Children can be encouraged to participate in the service, making the sign of the cross, kissing icons and making bows. If small children should become restless feel free to walk around with them to the icons. At some point, they may need for loving parents to take them out, briefly, to return when they are able to do so.

We know that bringing children to church is often difficult, and long services are difficult for children. We want to support you and encourage you to continue bringing them because they are a beloved part of our community. If you need any assistance, please let us help. 

The Sign of the Cross

Orthodox worship involves the whole person: the mind, the heart, the senses, the entire body. We frequently engage our bodies in prayer as we make the Sign of the Cross. While practices vary from church to church, It is always appropriate to cross oneself at the mention of the Holy Trinity—Father, Son, and Holy Spirit; whenever entering or leaving the church; when passing in front of the altar; when venerating an icon, and at times for personal petitions.

Some people cross themselves three times in a row, and some finish by sweeping their right hand to the floor. On first entering a church people may come up to an icon, make a “metania”—crossing themselves and bowing with right hand to the floor—twice, then kiss the icon, then make one more metania.

We cross with our right hands from right to left (push, not pull), the opposite of Roman Catholics and high-church Protestants. We hold our hands in a prescribed way: thumb and first two fingertips pressed together, last two fingers pressed down to the palm. Here as elsewhere, the Orthodox impulse is to make everything we do reinforce the Faith. The three fingers together symbolize the Trinity; and the two fingers brought down to the palm symbolize the two natures of Christ, and his coming down to earth.