Types of Masses

The Coptic Orthodox Church has three(3) traditional masses :

1. Basilian Mass : By St. Basil the great

The Mass is focused on the FATHER who loved us and reconciled us with Him through His Son, Jesus Christ, whom He sent for our atonement. (John 3:16-Galat. 4:4)
2. Gregorian Mass : By St. Gregory the Theologian

St. Gregory, the Bishop of Constantinople in 379 A.D wrote this Mass to the SON who became Incarnate for our redemption and surrendered Himself up to death in atonement of our sins to bring us nearer to the Father. (Heb. 9:12- 1 Peter 3:18)
3. Cyril Mass : By St. Mark the Apostle & St. Cyril

St. Mark the Apostle was the actual writer of this Mass, but was attributed to St. Cyril the 24th Pope of Alexandria because it was orally handed over to him and then wrote it in its present form. Rarely used because of its duration. Served once a year - on the last Friday in Lent.

These masses were originally written in Greek and then translated into Coptic.

 

Sections of the Mass

The Mass is divided into three(3) main sections :

1. The Offertory - offering of the sacrifice.
2. Penitential Rite (Catechumen) - this covers those who (in ancient times) were preparing to join the faith or chose to be baptised. In this section of the Mass the readings cover the letters, the Gospel and the sermon.
3. Eucharistic Prayers (The Faithful) - this covers the consecration of the sacrament until it is distributed to participants.

 

Ritual Terminologies

1. Hoos – Coptic work meaning praise
2. Psalia – Greek word meaning hymn
3. Thedakia – Greek word meaning Theotokia – Mother of God
4. Zoxologia – Greek word meaning Glorification
5. Lobsh – Coptic word meaning explanation or interpretation
6. Tarh – Resume (Resumption/Continuation of a reading)
7. Shere – Greek word meaning Hail
8. Adam – Short tune for Sun-Tue
9. Batos – Longer tune than Adam for Wed-Sat
10. Edribi – Mournful tune – Psalms during Holy week
11. Sengari – Joyful tune (Taken from the town of Sengar Northof Delta)
12. Amen – Hebrew word meaning trulyor so be it
13. Oshia – Greek word meaning prayer
14. Seven & Four – Kiahk – 7 Thedakia’s for the 7 days and 4 daily Hoos’
15. Pascha – Greek word (Pasch) meanin crossing over
16. Sha’aneen – From Hebrew word Hosha’ana and greek/Coptic word Hosanna, meaning save us. Palm Sunday tune.
17. Baramoun – Greek word meaning preparation for a feast.
18. Kandeel – Greek word meaning lantern
19. Meiroun – Greek word meaning oil
20. Metania – Greek word meaning change of mind or repentance

Tunes :

1. Kiahk – During the month of Kiahk
2. Joyous – Lords feasts, From resurrection to Pentecost, CNY to feast of Cross, Christmas to Circumcision
3. Lent – During lent, Jonah’s fasting
4. Sha’anini – Palm Sunday, feast of the cross, Weddings
5. Edribi – Holy Week, Funerals
6. Yearly – All other days

Lordly feasts :

Major :

1. Annunciation
2. Christmas
3. Baptism
4. Palm Sunday
5. Resurrection
6. Ascension
7. Pentecost

Minor :

1. Circumcision
2. Entrance into temple
3. Entry into Egypt
4. Wedding of Canna of Galilee
5. Transfiguration
6. Holy Thursday
7. St Thomas Sunday

Replacements of ak-ee(have come):

…for You (xxx) and saved us.

1. Were born – From Christmas to Circumcision day
2. Were Baptised – Epiphany
3. Were crucified – Feats of the Cross, Good Friday to Resurrection, prayers of departed
4. Have Risen – From Resurrection to Pentecost, Sundays of Apostles fast to lat Sunday of Hatour, 29th day of each Coptic Month
5. Have Come – all other days

 

Priestly Garments

Introduction

At the command of God (Exod. 28:2) the priest has to wear special garments before beginning the mass. The garments have to be of a special type and different from those commonly worn; they have to be white because :

1. They are becoming to the light worn by God as a garment (Ps. 104:1)
2. They symbolise the transfiguration of the Lord. (Math. 17:2)
3. The garment of the angels were as white as snow when they appeared to the women after the resurrection. (Luke 24:4)
4. See Rev. 4:4

These garments are consecrated by prayers, on each piece a crucifix is embroidered with the inscription (Jesus Christ Son of God) in Coptic (Isous Pi-Ekhristos Epshiri Em-Efnoty). Hereunder is a detailed description of priestly garments :

1. Tunia

White caftan-like, symbolising the robe of the Lord, on which lots were cast (Math. 27:35; Rev. 1:13, Ps. 93). The 'Tunia' is the same style worn by all those who participate in the service starting from the deacon up to the Patriarch.

2. Yoke

With an opening at the top, it hangs on the chest - for priests and those of higher ranks only, symbolising the yoke of Jesus (Math. 11:3)

In the case of Bishops it bears the images of the twelve(12) Apostles in the same manner when Aaron inscribed the twelve(12) names of the tribes of Israel at God's command. It also denotes that God carries His people and helps them with guidance. As for the deacons, this is called 'Badrasheel' it takes the form of a long sash that is divided into half under the left armpit and passes cross-sectionally over the right shoulder with one section to the front and the other to the back the sash is long enough to hang down; it is worn cross-sectionally as a symbol of the cross.

3. Cuffs

For priests and senior ranks only - it symbolises the way Jesus was rope-tied on His way to Pilate (Math. 27:10 - Mark 15:1). It also symbolises the power given by Jesus to His servants at the service.

4. Shamla

It resembles the turban worn by Levis in the olden days (Exod. 28:4) it is a rectangular piece of cloth with the design of two crosses, one on the head and the other on the back - with time it has changed and now it is in the shape of a semi-circle with a cavity (crown-like) and is worn on the head.

The 'Balien' is for the Bishop - it is worn on the chest. It passes from the left armpit to the right shoulder, the other end passes from the right armpit to the left shoulder forming a cross both at the back and the front, reminding the wearer of the cross carried by Jesus.

5. Girdle

A belt of silk or brocade worn y the head priest around the waist (Rev. 1:13). It is to signify position and a reminder of the rope by which Jesus was pulled and dragged to the Cross.

6. Gown

A round garment for priests and their seniors, open at the front, and sleeveless. It symbolises God's protection that surrounds from every direction. It reminds the wearer of the purple robe which was thrown on Him by Herod (Mark 15:17).

7. The Crown

To be worn on the head of Bishops : made of silk, brocade or gold. On it inscribed the Lord crucified. It resembles the turban of Aaron which was inscribed 'consecrated to the Lord' and the inscription surrounded by a golden wreath (Exod. 29:30, Rev. 4:4, Songs 3:11, John 19:5). It is removed during the gospel reading as a sign of veneration to the Lord and the Gospel.

8. Substance of the Eucharist

The Eucharist is composed of two(2) substances : (Math. 26:26-29)

• bread
• wine

 

Substance of the Holy Eucharist

Constituted of two elements : bread and wine.

1. The Bread

The Church dictates that bread should be :
• pure wheat flour
• fermented
• specially made and not every day type.

In the Old Testament, when the Egyptians were in the desert, God told them to collect only enough Manna for that day. If any more was collected, the Manna would rot. In following this example, each Liturgy must use a newly, specially made set of bread.

To ensure correctness of procedures, the Church organised that it be made by a special man, it is sanctified through the prayers that are said whilst it is being made - no salt is added as this is added to food to make it tasty and to preserve it (Mark 9:50, Math. 5:13). After prayers and blessing the bread and wine, they become consecrated and through an incomprehensible mystery become the true Body and Blood of our Lord Jesus Christ in the same way Jesus clearly said it (John 6:51-55, Ps. 16:10) the body of Jesus is pure and never encountered purification, as such it does not need salt to preserve it, it is in itself the true spiritual salt of all soils.

• The holy bread is done in a circular shape (without beginning or end, symbolising the eternal nature of Jesus). In the middle, (the 'Spadikon') it is embossed with the Greek words "Holy God, Holy the Almighty, Holy the living who does not die". These were the words said by Nicodemus the Aramite during the death and burial of Jesus.
• The holy Bread is pierced five(5) times, symbolising : the three(3) nail piercings, the spear piercing and the crown of thorns.
• The holy bread basket is composed of :
  • Three(3) loaves - as a sign of the Holy Trinity,
  • Five(5) loaves - a sign of the types of sacrifices in the Old Testament (Goat, Bull, Sheep, Pigeon, Dove),
  • Seven(7) loaves - the perfect and complete number, also : the five types of sacrifices added to the two(2) birds of the leper's purification. (Lev. 14:4)
  • Any other odd number of loaves.

The number must be odd as the extra odd number represents the One God.

The offering of Abraham followed by the vision that symbolised the Incarnation of the Lord comprised those five varieties (Gen. 15:9-17). The number can be increased to seven symbolising these same offerings in addition to the two birds offered for the purification of earth (Lev. 14:4). The Church, therefore, teaches that all the various offerings of the Old Testament , which symbolised the sacrifice on the cross, have all been replaced by one offering in the New Testament. The number (7) also symbolises the seven sacraments of the Church.


2. The Wine

The Church dictates that this should be of vine(grape) juice and nothing else because that is what the Lord used for the sacrament (Math. 26:27-29).

The wine is mixed with some water as a reminder of the blood and the water that came out of the scare when Jesus was pierced by the spear while on the Cross.

 

Kiriye Eleyson

Kiriye Eleyson is a Greek word split into two(2) parts.

Kiriye meaning Lord                                  and

Eleyson meaning have mercy.

Kiriye Eleyson is sung 41 times during the offering as an earnest pleading for God's mercy. According to the Roman Law, Jesus had the following penalties :

• 39 scourges
• being hit on His head with a cane
• stabbed with a spear in His side.

The total is 41 which reminds us of the sufferings that the Lord endured for our sake.

 

The Priest

The word 'Priest' comes from the Greek word 'Presbyteros'. 'Presbeya' means Intercession, therefore the priest is our interceder to the Lord.

 

Church Hymns

The Hymns represent praise or pleading to god and seeking His blessings, also in expression of thanks for His grace. Through hymns, thoughts are raised to heaven with a sentimental feeling.

If hymns are correctly sung, they influence the soul and penetrate through the heart.

God recommended hymns : Exod. 15:1-22, Luke 1:64, Acts 16:25, James 5:13

The origin of hymns dates back to the Apostles themselves (Eph. 5:19). As a result, the early Christians sang hymns in their religious meetings and eventually hymns were confined to a group called the 'choir'.

 

The Offering of the Bread and Wine

The entire Offering from start to finish (from the offering to the completion of the Thanksgiving prayer) is symbolic of the entire life of Jesus Christ. Each part of the Offering and prayers is a reminder to all the stages in Christ's life, from His birth to His ascension.

Pre-Offering Stage 1

After the incense prayer (or during it) the priest starts preparing the utensils for the mass by placing each one in its appropriate place. As he does so, he says the preparation prayers. These prayers form a plea to the Lord who, with His Grace, vocates the priest for this service and entrusted him with the divine sacrament, the priest asks God to enable him to accomplish the service according to His will and that it may be acceptable to Him.

Pre-Offering Stage 2

The priest blesses the priestly and the deacons garments three times.

Pre-Offering Stage 3

They all pray the Psalms (3rd and 6th hour for every Sunday of the year, 3rd, 6th and 9th for weekday fasting days), and at the completion of these prayers the priest washes his hands as a symbol that we ought to be pure of any sin as hands refer to actions and by washing we direct them to purity and unreproachable acts.

Offering Stage 1

The holy bread is presented before the priest as he stands at the door of the altar facing the congregation. The holy bread is presented by the highest ranking priest/monk etc. otherwise by a deacon. The other deacon stands on the right to receive the wine and water. The presentation of the offering is shared by three; the person who presents it, the priest and the deacon - this signifies that the incarnation of the Lord was through three members of the Holy Trinity through which the mystery took place.

The priest chooses the most perfect loaf after examining all the loaves, as the offering has to be faultless (Exod. 12:5) After the loaf (symbolic of the lamb) is blessed three times (Father, Son and Holy Spirit), the priest blessed it by drawing the sign of the cross on the front side after dipping his finger in the wine, the wine will be transformed to the blood which has the faculty of the body. He also blesses the rest of the loaves signifying that His blood sanctifies and purifies all of us. He then blesses the reverse side of the selected loaf.

During the time the bread is chosen, the congregation pray Kiriye Eleyson 41 times after reciting the Creed.

Offering Stage 2

The priest enters the altar, puts the bread on his head and blesses it with water symbolising the Lords baptism and in silence prays "Grant O Lord that this sacrifice might be acceptable for my sins and the failures of your people." The priest offers prayers for the Christians in general, spiritual brethren, for the living and for the dead, the travellers the sick, those who asked us to remember them in our prayers, whose who participated in offering the sacrifice, those who toiled for the Church, for the Holy Pope, the bishops and for all the ranks of the Church.

Offering Stage 3

The bread is wrapped in a piece of cloth symbolising the rags in which Jesus was covered as an infant in the manger.

The priest raises the bread and the upside down cross (representing Jesus' fall on His way to Golgotha) on his head and faces the congregation who bow their heads.

As this is done the priest says "Glory and honour, honour and glory to the Holy Trinity...". After that the prayers of the sacrifice are said.

Carrying the bottle of wine (wrapped in a cloth) the deacon following the priest make a single round as old Simeon did when he carried the Infant Jesus - it also symbolises that Christ was crucified once only.

Offering Stage 4

The congregation respond by saying "This is the day the Lord has made..." During the days of fasting, the response is "The thought of man shall confess to You...".

The priest blessed the bread, the wine and the water three(3) times in the Name of the Holy Trinity, with each blessing the deacon responds by saying "Amen" at the last blessing the deacon says "One is the Holy Father" and the congregation chant "Zoxa Patri Ke Eyo..."

Offering Stage 5

After placing the bread on the tray, the priest pours the small bottle of wine in the chalice and adds 1/3 content of water and begins thanksgiving prayers. At the end of the prayer the priest silently says the offertory prayer, covers the chalice with a cloth, the tray with another cloth and covers the two containers with the 'Aprosvarin' on top of these he puts a square cloth folded in half to form a triangle.

The 'Aprosvarin' symbolises the stone placed on the tomb

The triangular cloth symbolises the seal on the holy tomb.

The bells on the Aprosvarin remind us of the Resurrection.

The priest and deacon/priest holding the Aprosvarin symbolise the two angels guarding the body of Jesus.

• Some theologians say the covering of the sacrament after thanksgiving prayer reminds of the escape of Jesus to Egypt and His disappearance from Nazareth (Math. 13-15)
• the deacon leaves the altar after asking absolution from the priest. Everyone leaves the altar as a sign of the time the disciples left the holy body in the tomb.
• Everyone kneels down and the priest begins the absolution prayers, if there is another priest, then he says the absolution prayers, the priest(s) and the deacons then enter the altar where the deacon gives the censer to the priest.

 

The Absolution

The serving Priest gives the cross to the most senior of the present priests. He stands facing east behind the priests and serving deacons kneeling with faces touching the ground before the sanctuary's door saying the servant's absolution comprising five blessings.

1. Priests
2. Deacons
3. Clergy
4. Congregation
5. His own weakness

It is noted that the priest mentions the congregation in the absolution as they are considered among these serving the Holy Sacrament together with the priest, the deacon and the rest of the clergy (those with clerical ranks). This is because the attending congregation are not mere listeners or audience with regard to the holy sacrament, but they are servants who have their responses and hymns which they say during the whole mass from beginning to end.

It is hoped that the whole congregation participate in responsorial hymns with the choir, thus the whole church becomes one body and soul in prayer and worship.

 

The Mystery of Paul's Incense

The deacons and the congregation sing a certain hymn (Tai shoree... / This is the Censor...) beautifying Virgin Mary - this hymn describe the Virgin as a censor of pure gold held by Aaron the High Priest offering incense which is like Jesus borne by the Virgin.

The Priest performs three altar rounds while saying the three minor litanies (Peace, Fathers and Gatherings).

The priest offers incense before the lectern and all the icons around the church. The priest places his hand on the head of each member of the congregation saying "May the blessings of our teacher and Apostles Paul and Peter and the other Apostles be with you my fathers and brethren. Amen." The congregation silently answer, "Lord, forgive me my wilful and unwilful sins."

• It is preferable that the serving priest performs the entire Paul's rounds. If the one serving happens to be the Patriarch or the Bishop, then he is to perform the altar rounds only, at the sanctuary's door, he hands the censor to one of the priests to carry on the rest of the incense round the whole church. The explanation for this is that the Bishop or Pope in the sanctuary symbolises Christ in Heaven, and shall stay inside the sanctuary. His handing of the incense to the priest for the round of the whole church symbolises God's assignment of His angels and saints to attend on mankind because the angels are serving spirits delegated to attend on those who are to inherit redemption.

• It is noted that in Paul's round, the Priest goes around the whole church because Paul wearied a great deal in the mission and travel more than the rest of the Apostles.

• During the round, the Priest incenses the church beginning from left to right (north to south), this stands for the faith which Paul preached and through which we were transferred from darkness to the wonderful light.

• If the Patriarch or a Bishop is serving and he wishes to consecrate the church utensils, altar or icons, he does so during Paul's readings.

The deacon reads part of the epistles which are comprised of seven letters (St. James, St. Peter - first and second, St. John - first, second and third, St. Jude). They are so called because they are not addressed to any particular individual or church as in St. Paul’s letters.

During the reading, the priest silently prays the liturgy of the apostles and offering prayers (if not said during the dawn prayers) and the anointment prayers asking God who accepted the Old Testament offering to accept this New Testament sacrifice, and asking God for His rich mercies and make three rounds around the altar with the deacon before him raising the Bible and Cross.

The 'Catholicon' is then read. Catholicon is a Greek word meaning Universal. It is given to the seven letters that follow Paul's letters, these begin by James and what follows - they have been called universal because they were addressed to all the nations and not to an individual or a special group as in Paul's letters.

The Catholicon has no rounds, it is read as part of the Acts round. The Catholicon has no rounds, and the priest does not leave the sanctuary refers to the Lord's promise to His disciples, not to leave Jerusalem and wait for the Father's promise.

The deacons then sing the Catholic Response (Shere Ne Maria.../Hail O Mary...) where the tune is altered according to the current season in the Church.

The Acts is then read by the deacon, whilst the priest takes the censor and returns to the altar praying in silence asking that God accepts the confessions in the same way He received the right-hand thief.

The priest begins the incense from the southern side, the southern altar and then walks among the congregation in the centre passageway, in his walk he does not reach the end of the church (in the west) because in the original church structure, the priest was not to descend to the exterior row. The priest then return to the sanctuary's door saying the mystery of the return i.e. sacrament of the congregation's confession.

Notes on the Acts rounds

1. The priests exit from the Sanctuary to incense within the church symbolises the exit of the Apostles from Jerusalem to mission and preach in the whole universe.
2. The priests not going through the whole church in this round, contrary to Paul's round, symbolises that the Apostles confined their work first to Judea and cities of Judah, to distinguish Paul who visited around the world preaching and who suffered most all the Apostles in his mission and travel.
3. The priest walks from south to north i.e. from right to left as a reference to the Apostles' return from Mountain of Olives to Jerusalem after the Lord's ascension.
4. In the Acts round return, the priest does not enter inside the sanctuary for two reasons :
   • The Apostles, after leaving Jerusalem for their mission to the world, did not return to it but were martyred each in the country in which he ministered.
   • By the three rounds made following the Acts, he would have completed seven rounds. They are as follows :
     • 3 rounds after the first Paul's mystery
     • 1 round after the mystery of return
     • 3 rounds after the mystery of the Acts

   These remind of us of the rounds of the Israelites with the covenant and the priests seven times around Jericho when the walls fell down. Thus with three rounds full of prayer and humility before God and around the altar the walls of evil fall down the forts of sin collapse.

Notes on the readings :

• The Pauline Epistle should be read by an Oghnostos (Reader)
• The Catholic Epistle should be read by a senior Oghnostos or Sub-Deacon, as it is taken from the universal epistles and sent to the 12 tribes which are scattered abroad.
• The Acts should be read by a Deacon, as it is the book of the Apostles struggle, where they sanctified their lives and blood. It is also the book of the Holy Spirit’s work in the church.

This does not mean one reading has a higher standing than the others, but for discipline.

 

The Sinaxarium

The priest then reads the 'Sinaxarium' which is a chronicle of the lives of the saints.

The Sinixarium should be read by the priest as it is a historical book. The aim behind the reading is to identify those saints and recognise the church history - the endurance of the church men and women of sufferings and pains for the sake of preserving their orthodox faith. In this manner the church works through encouraging the enthusiasm of the congregation to follow the same pattern of their forefathers.

The church always celebrates the martyrdom or departure day of saints, not their birthdays. The example is through the good end and not the beginning. The day commemorating the saint is considered a feast because the martyrdom day is the day they walked to the heavenly groom whom they loved to death.

It is customary that the priest reads the Sinaxarium so as to give it the required emphasis and the ceremonial tincture, and also so that he meditates during the reading following the good example of the saint.

As to why the deacon is allowed to read the gospel and not the Sinaxarium, is because the gospel is the word of God and has its high place - it is not elevated by the priest's reading nor is it downgraded by the deacon's reading.

The Sinaxarium is read all throughout the year, except during the days preceding the Ascension so that the joys of Easter do not merge with the suffering of the martyrs, and also because Easter celebrations supersede all other saint and martyr celebrations.

 

Ordaining Bishops and Patriarchs

The writer of The Acts - Luke, left it open without conclusion unlike other chapters on the grounds that it was the church history which would add up as long as the church is alive and existing. The Apostles and their successors would follow, then Patriarchs, bishops and martyrs, making a history to be added to the church. Ordaining of new Patriarchs and Bishops takes place after the Acts reading as this is considered a continuation of the acts of the Apostles and a new link in the church history - an extension of God's kingdom on earth.

 

The Resurrection Round (During the days between Easter and the Ascension)

After the Acts reading, the hymn 'Come all you heavenly hosts...' is sung and the deacons ascend to the sanctuary and walk around the altar with the resurrection icon three times, three times around the church, then they return and make one round within the sanctuary - totalling seven(7) rounds representing the seven rounds made by the Israelites around the walls of Jericho with trumpets and shouting while carrying the covenant and the walls fell down.

• If a feast of the Virgin Mary or a feast of any of the martyrs falls during the fifty days, the rounds are made with two icons, one for the resurrection and the other of St. Mary or of the Saint - the incense is offered to the icon of the resurrection only during the professional round.
• On Ascension Day the round is made with Ascension icon. On the Sunday between Ascension and Pentecost, the round is done with the resurrection icon.
• On Pentecost day the round is done with dawn incense offering after Evnoti Nai nan) with the resurrection icon only.

The 'Trisagion' is then sung by the congregation.

 

The Litany of the Gospel

The Church surrounds the Holy Gospel with a magnificent halo of reverence and respect, because it is the saying and acts of our Lord Jesus Christ. Several introductions take place before the Gospel reading and the congregation's attention is drawn to it.

During the reading of the Litany of the Gospel, the deacon stands behind the priest with the Gospel (covered with silver or velvet) and the cross and raises them both in honour and reverence.

• The psalm reading precedes the Gospel's reading - meaning that the psalms contain the prophecies on the Lord Jesus Christ (His is the Glory). It is also an announcement of the perfect light. (the Gospel's light)
• The priests round with the Gospel, with the deacon before him around the altar, symbolises the Gospel being preached and spread throughout the four corners of the world, and a proclamation that our salvation has been accomplished through the cross.
• The deacon raises the cross above his head, stands at the door of the sanctuary on the southern side, facing west and says 'Esta-thite.../Stand up...'.
• The priest comes out of the sanctuary with his left foot, backing towards west i.e. facing east with the Annunciation above his head and says 'Efesmaro-ot.../Blessed...'.
• During the Gospel reading, two deacons stand around the lectern each holding a lit candle towards the Gospel because it is a lantern to our feet and a light to our path, and also because it is the word and life of the Lord Jesus Christ who said "I am the Light of the World."

  In olden Coptic Churches, there used to be the pulpit which was a high place from which the Gospel and the sermon were said so that everyone is enabled to see the reader or preacher and hear them clearly.

Notes on the reading of the Gospel :

• Coptic Gospel, read by celebrant Bishop or priest as it is part of the liturgy and teaches us about the sayings and life of our Lord.
• Arabic/English gospel read by high ranking deacon, such as an arch deacon, and it is preferable that he is serving in the altar during the liturgy.

The reason for this is that Coptic is the original reading where Arabic/English is just a translation.

Extra points :

• We notice that in all Coptic Churches, that the lectern of the Coptic text is located at the northern end facing east, and that the Arabic and English text is at the southern side facing west. The reason for the direction of the Coptic lectern is because when the priest reads from the Coptic Bible, he is considered to praying part of the liturgy (the Missal Bible), prayers are always eastward directed to God. When Coptic was the main and everyday language of the Copts, there was no need to translate the reading into English or Arabic. There was only one lectern facing eastward. When the Coptic language weakened and became unknown to many, the Church was compelled to put another lectern facing westward towards the congregation and from it the English and Arabic readings were read.
• The daily readings of the week are based on the daily Sinaxarium (Chronology or History) and the special readings relating to the prophets are other than those relating to the Apostles and other than those special readings relating to the saints or the martyrs.

The Sermon should be said by highest rank present. Deacon may be given permission to give the sermon. Sermon should not be conducted during the Communion due to the preacher giving his back to he Holy Body & Blood of Christ, congregation should not be sitting, and Acts 2:42 says “And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers. ” – teaching first (Readings) then communion with praise

 

Mystery of the Screen (And The three major Litanies)

At the completion of the sermon, the priest prays (secretly) the 'Mystery of the screen' then prays the three major Litanies.

The tradition was that after the three major litanies, the non-believers would leave the church. The church organised, at the time, that they be under catechismal instruction to ensure how genuine their intentions were(for those wishing to join the faith) and then, after being taught the church's dogma and teachings they would be presented to the baptism and the receiving of the Holy Sacrament - in this way they fall within the category of the faithful.

• Because their exit would cause some kind of distraction, the deacon would stand at the door of the sanctuary with the cross raised above his head and say, 'Let us listen, through the wisdom of God, Lord have mercy.../En-Sofeya Theo Eprose khomen, Kiriye Eleyson...'. In this manner, the congregation was asked to resume quietness and reverence and the Creed was said.

The Creed of faith was said after the exit of the catechumen because of their weakness and complete knowledge of the Christian faith - it was read in a loud voice.

• It is to be read in harmony by the whole church, as if coming from one mouth.
• It is said in a loud voice for emphasis.

Reciting the Creed of Faith as part of the Missal prayers has special importance, because there are two conditions that have to be accomplished before the blood-offertory and the receiving of the divine sacrament. These are :

1. Faith : Without faith it is not possible to satisfy God, because whoever comes to God must believe that He exists and that He rewards those who seek Him.
2. Love : This is demonstrated before God when we kiss each other the kiss of love, forgiveness and reconciliation when the deacon says at the end of the Reconciliation Prayers 'Greet One Another with a holy kiss.../ Kabeloo ba'adakom ba'adan/Azpzesty ...'. Therefore, by saying the Creed of faith, kissing each other with the kiss of love, we acquire the three virtues; 'Faith, Hope and Love'.

 

The Orthodox Creed of Faith

The Creed of Faith constitutes twelve(12) sections all derived from the Holy Bible as a Proof to support the church dogma and its sacraments. St. Athanasius the Apostolic wrote the Creed which can be derived and proven in the Holy Bible. The text is as follows :

1. Truly we believe (Heb 11:6) in One God (Mark 12:32) the Almighty God, the Father (John 6:27) maker of all (Gen 17:1, 1 Cor. 8,6) Creator of Heaven and earth (Gen 1:1. Rev 1:6) of all things, visible and invisible (Cor 1:16).

   This text concerns the divinity of the Father, the following sections relate to the Son.

2. We believe in One Lord (Deut. 6:4) Jesus Christ (Mark 1:1) the only Son of God (Luke 3:6, John 4:9) Begotten of the Father (Ps 2:7, Micah 5:2, John 1:22) light out of light (1 John 1:5, Ps 104:2) true God (Math. 1:23, Rev. 9:15) out of true God (John 17:3) begotten not made (Ps. 2:8, John 8:42) consubstantial with the Father (Phil. 2:16) through whom all things came into being. (John 1:3)
3. for us and for our salvation (1 Tim. 1:15) He descended from Heaven (John 3:17) was incarnated (John 1:14) of the Holy Spirit (Math. 1:18, 20 - Luke 1:34,35) from the Virgin Mary (Math. 1:18-25) and became man. (Phil. 2:7-8).
4. He was crucified for us before Pontius Pilate, He suffered and was buried (Math. 27).
5. He arose from the dead (Math. 28) on the third day (Acts 10:40, 1 Cor. 15:4) in accordance with the Scriptures (1 Cor. 15:3-4).
6. He ascended into Heaven (Mark 16:19) and sat at the right hand of His Father (Mar 16:19).
7. He shall also come back in His glory to judge the living and the dead (Acts 10:42) of whose kingdom there will be no end (Daniel 7:12, Luke 1:23).

   The eighth section concerns the Holy Spirit.

8. Truly we believe in the Holy Spirit, the life-giving Lord (Romans 8:11, Math. 28:19) who proceeds from the Father (John 15:26) and the Son, who spoke in the prophets (2 Peter 1:12, John 2:28-29).

   The following sections relate to the church and its belief in one baptism, the resurrection of the dead and the eternal life.

9. And in One (John 10:16, 1 Cor. 12:12-14), Holy (Eph. 5:25-27), Universal/Catholic (Math. 28:19) and Apostolic (Eph. 2:5) Church (Math. 16:18).
10. We acknowledge one Baptism (Eph. 4:5) and remission of sins (Acts 2:38).
11. And we look to the resurrection of the dead (Acts 24:15)
12. and the life of the world to come (Ps. 1:30, Tim. 1:2) Amen (Deut. 27:15-16).

 

The washing of hands

During the Creed of Faith, the priest washes his hands three times, stands at the door of the sanctuary, and shakes his hands from the water before the congregation, warning them that he is innocent of any guilt for anyone receiving the Holy Communion in a state of un-worthiness. It is also a warning to the congregation against the renouncing of the faith, or to whoever says the Creed without intention.

The priest also must wash his hands in order to prepare to touch and divide the sacred body with pure hands in the same manner Jesus purified His disciples before the Lord's Supper by washing and drying their feet.

 

The Prayer of Reconciliation

The Prayer of Reconciliation is a prayer where people can confess their sins and recognise that God has sent the prophets for their sake and at the end, sent His Only-Begotten Son who reconciled us with God.

The first part of the prayer is a meditation on God's creation of man without blemish, and the fall of man through the devil's envy, which led to death and its miseries, but God saved us through the live appearance when He reconciled us with the Father through His Blood on the Cross.

In the second part, the priest asks God to fill his heart and the congregations heart with His heavenly peace, that peace that was left to us by Christ as the best inheritance to enjoy when He gave His peace to His disciples saying 'My Peace I leave with you, My peace I give to you'.

During the second part, the priest would be holding the handkerchief that was placed on the 'Aprosvarin' symbolising the tombs seal, by lifting this handkerchief, reference is made to the removal of the seal from the tombs door.

When exchanging service at the altar between priests, the attending priest is not allowed to leave before the next priest arrives at the altar. It is not right to leave the altar with the sacrifice on it (not even for a second) without an attending priest.

At the end of the Reconciliation Prayer, the deacon urges the congregation to offer each other the sign of peace saying, 'Greet One Another with a holy kiss.../Kabeloo ba'adakom ba'adan/Azpazesty ...'. We cannot enjoy complete reconciliation with God and peace with the Holy Trinity unless we are in peace with one another.

 

The Ordaining of Priests & Deacons

Because Reconciliation has removed the partition that existed under the Old Testament, as it was not permissible to enter the Holiest of Holies except by the Head Priest once a year, but now any person with a clerical rank can enter the sanctuary upon ordainment.

Another reason for the completion of the ordination before the beginning of the mass which begins at the blessings (The Lord be with you all) is to avail the newly ordained the opportunity to participate in the mass from its beginning.

Note :

We notice on Holy Thursday, that Reconciliation prayers are omitted, which is an indication that true reconciliation was not accomplished except through the crucifixion of the Lord Christ on Good Friday.

 

The Start of the Divine Liturgy

The Mass for the Faithful is divided into the following sections :

1. Eucharistic Prayers
   • Our ascension to Heaven
     • Lifting up of hearts
     • Seraphic Praise
   • Dwelling of the Holy Spirit
     • Consecration Prayers
     • Holy Spirit Prayers
   • Unity of Church with God
     • Prayers for the struggling
     • Blessing of the Victories
     • Prayer for the departed
2. Liturgy of the Eucharist
   • Silent Prayers

 

Prayers of the Eucharistic

Our lifting to Heaven

With the doors closed, the faithful congregation seek the enjoyment of the heavenly Liturgy. The priest, with the deacon infront of him, have removed the 'Aprosvarin' signifying the start of the Liturgy. We have, therefore, taken our position among the heavenly in participation with their praise and thanksgiving in the presence of the Lord.

The priest holds the cloth on the bread (body of Christ) and with it blessed the congregation, deriving the blessing from the lamb of the hole church. The following dialogue takes place :

PRIEST : The Lord be with you all.
CONGREGATION : And also with you.
PRIEST : Lift up your hearts.
CONGREGATION : They are with the Lord.
PRIEST : Let us give thanks to the Lord.
CONGREGATION : It is right and worthy.

The priest prays 'Right and Worthy...'. When the deacon says 'You seated stand up', all should stand as the Angels who, facing east praise the Lord continually. This prayer ends by the Seraphic Praise ('The Cherubeem worship You...') which is the sign of reconciliation and unity with the Angels and a proof that all is one as a church through Jesus Christ.

The priest uncovers the handkerchief that was on the bread, and leaving the blood covered, symbolising Jesus' appearance to Mary Magdalene in the body without revealing His identity.

Uncovering the cup at 'Agios, Agios, Agios' is an indication to His revealing identity to Mary Magdalene when she recognised Him.

Covering the cup after uncovering it, means the showing of Jesus Christ to the Disciples on the road to Emmaus, and His disappearance from them.

The priest then prays, glorifying the Lord who created us sinless, but with our free will we sinned. The priest then recites the sequence of redemption : the incarnation of the Son of God, His acts among us, His crucifixion, resurrection, ascension and His second coming...this is the eternal praise of the Holy Trinity source and fountain of love, peace, joy and divine life.

When the priest says the prayers in memory of the incarnation, ('Incarnated, and became man, and taught us...') he puts a handful of incense in the censer and the aromatic fragrances serves as a reminder of the incarnation of the Lord Jesus Christ (symbolised throughout the connection between the chains and the womb in the censer) in the womb of the Virgin symbolised by the censor, the burning fire symbolises the fire of divinity.

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NEW DECREE :

In late 2005, The Holy Synod passed a new decree as follows :

When the priest says “Incarnated and became man..”, He is to take the spoon and place it in the incense box and place a spoonful of incense inside the Censor. The priest then cleanses the spoon and Places it infront of the Paten. The reason this is done is that our Lord Jesus Christ Descended from Heaven to Earth . (Incarnation)

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The priest washes/purifies his hands with the incense as he is about to touch the Body for the first time. Since the start of the mass, the priest cannot touch the Body until this point where he has purified his hands with the incense.

The priest will then place incense on the sacraments. Placing the incense on the sacraments, symbolises the balms put by Joseph of Arimathea and Nicodemus on Jesus' body at His burial. This also represents that Christ's divinty (burning coal) never departed His humanity (Body & Blood).

From the moment the priest holds the sacramental bread, the deacons around the altar hold lit candles casting light on the sacramental bread and the cup during the blessing to the end of the verse 'He tastes and gave It...'. Lighting of the candles here shows the gravity and the reverence of the situation and the moment at the end of which the deacon says aloud 'Attend to the Lord in awe and reverence'. The priest invokes the Holy Spirit to transfer the bread to the Lord Christ's body and the wine to the Lord Christ's blood. It is at this point that the bread and wine become the Body and Blood of Christ.

Consecration & Blessings :

By the power of the Holy Spirit, consecration takes place, the bread and wine are transformed into body and blood of Christ, the three blessings (He thanked, He blessed, He Sanctified) are the King's seal - these are the very words spoken by Christ on the evening of the Eucharist was first instituted.

He Blessed It - at the Lord's Supper, 'He took bread, blessed it, and broke it. (Math. 26:26)

He Sanctified It - By His power and His reciting the sanctifying words, He sanctified the bread, in sanctifying It He made It His Holy Body.

He Divided It - The priest slightly opens the sacramental bread, gently blows in It of the Holy Spirit, and divides the top and bottom without separation. They are the two parts above and below the 'Spadikon' in this manner the sacramental bread is divided into four(4) parts i.e. the shape of the cross.

• Moving the cup in the sign of the cross refers to Jesus' shedding His Blood on the cross in salvation of all people in the four corners of the universe.

Let us listen Amen.

The priest blesses the bread and wine three times loudly saying 'This bread He makes into His holy Body', and 'This chalice He makes into the honoured blood of the New Testament' and then 'Our Lord God and Saviour Jesus Christ, is given for the remission of sins and eternal life to those who partake of them'. Now bread and wine are the actual Body and Blood of Jesus Christ and all blessings are by and through them.

This is said by the deacon to the kneeling congregation calling them to absolute and dedicate silence during the moments of the coming of the Holy Spirit. Following the transfer, it is not right to bless the sacrament but by and through it. The priest may not bless it with his hand.

Dwelling of the Holy Spirit :

The sacrament of the Holy Eucharist was made by the Redeemer Himself. Without the redeeming act of Jesus, the Holy Spirit would not descend on the sacrifice and transform it into the body of Christ who was crucified and resurrected - this dwelling of the Holy Spirit resembles the one that took place when God became incarnate within the Virgin.

The Church is united in Christ :

The holy sacrifice has been transformed into the body and blood of Christ. The whole church is bound in Christ. For this reason the attending congregation pray for the absent and the departed, as well they seek the interceding of those who went to Heaven.

The following seven minor litanies are prayed :

1. Peace of the Church - Asking for the safety of the Apostolic Church and for Its protection
2. Holy Fathers - Asking to strengthen the Pope & Bishop with wisdom in their Service for many years and to maintain the right faith which Has been delivered to us by the saints.
3. Priests & Deacons - Asking to shepherd the priests and deacons.
4. Mercy - Asking the Lord, Almighty to have mercy on our souls according to his great mercy.
5. The Location (The Church) & Monasteries - Asking for the safety of all cities and monasteries and all holy places (where Churches dwell)
6. Water, Plants, winds etc. - Asking for the Lord to bless all the lands – Water, Plants and the winds
7. The Sacrifices - Asking the Lord to bless all the offerings Given to the Church, whether it be the bread, The wine, the flour, books, curtains, candles etc. And to bless those who Offered them to the Church.

 

Commemoration of the Saints

We recite the names of the Saint's council and recall their lives. We recall that they sacrificed themselves for God and did not accept rescue neither did they have mercy upon their bodies.

 

The Fraction & Division of the Holy Body

The priest asks God to guide the church 'Guide us into Your Kingdom...'. The priest gives peace without the sign of the blessing, he only bows before the people. It is not proper to use the sign of the cross after the consecration and the coming of the Holy Spirit because Jesus Himself is present for the blessing.

Before the Fraction, the priest places the Body on his left hand and points to it saying 'The Holy Body', and the congregation respond saying, 'We worship Your Holy Body'. The priest dips his finger in the Blood, draws the sign of the cross with his finger on the Body saying 'And Your honoured Blood'. The deacon alerts the congregation by saying 'Amen, Amen, Let us Pray'. The congregation ask God for mercy and the priest gives them Christ's peace. Drawing the sign of the cross with the Blood on the Body symbolises the agony of Christ and the pouring of blood from His side.

The priest then prays the appropriate fraction prayer for the particular time of the year. While the fraction prayers are said, the Holy Body is divided into twelve (12) sections around the centre called the 'Spadikon'. Dividing the holy body reminds of the time when Jesus gave the holy supper - first He sanctified the bread, then He broke It and distributed It to His Disciples (Math. 26:26).

The following is to be noted :

• Dividing the Holy Body implies that the Holy Body was in atonement for us, and also the variety of pains Jesus endured, for this reason the divisions are made in the shape of the cross.

The Body is divided into divisions, representing the wounds and sufferings of Christ. There are two(2) ways in which the Holy Bread may be divided :

1. Continued or Limited Division :

   Rarely in use. The priest divides the Body without entirely separating the Body segments from each other, the Body is divided while it remains its wholeness. The method is as follows :

   • The right hand third is divided into four(4) segments (without entire separation) according to the four crosses therein.
   • The left hand third is split from the centre third (without entire separation) and is divided into four(4) segments according to the crosses therein.
   • The 'Spadikon' is completely separated from its position, the priest kisses it and places it back. He places the sacred Body on the tray, he cleans his hands in the tray, especially the finger he used in the division lest any part of the Body may have attached to his finger.

2. Separate Division :

   This is commonly used. Most priest use this method of dividing the sacrifice as follows :

   • The right third is split and placed on top of the other two Thirds. He takes a part from above the two thirds containing the ‘Spadikon’ and lays it at the centre of the tray, westwards. From the side of the right third (the piece on top) he takes a part with his right hand and places it on the right of the tray with the remainder of the mentioned third, he takes and places it on the left of the tray. This becomes like the cross.
   • He begins by dividing the remaining third in his hand into four(4) parts, without seperation, each one of the sections is to bear a cross. Once this is finished, he takes the part which he originally placed in the tray on the left-side which is the major segment of the bread (the right-side third) and replaces it by the left –side third which was in his hand. He splits a segment of one of the two thirds from above and to below and takes the part containing the spadikon and places it in the centre of the tray.
   • As to the third segment he took from the tray, this also he divides into three segments, without separation with each segment bearing a cross.
   • He takes the centre third, separates the Spadikon from it.
   • He gathers all the parts and re-assembles them as they were before the division.

The following three files illustrate the details of the Seperate Division :

1. Part 1
2. Part 2
3. Part 3

At the end of the fraction prayer, the priest asks God to purify our bodies and souls, our eyes and minds, our thoughts and intentions, so that without fear we say 'Our Father...'. The Lords Prayer is said in an audible voice by all those in the church. This in memory of the plea of Jesus when He prayed in agony in the garden. The Lords prayer is appropriate for the beginning of the communion service, as it bears all prayers and concern of the Christian soul. We can approach the altar in peace and with the knowledge that we are not eating or drinking in judgement of ourselves.

At the end of the Lord's prayer the deacon addresses the congregation 'Bow your heads before the Lord'. The deacons and congregation bow their heads only and not complete kneeling to the ground, because complete kneeling befits worship and honour to God. Bowing of the head only matches confession of sins in humility and therefore we, at this point are in confession with God, to forgive our sins before we are worthy of receiving Holy Communion.

The Priest then gives us the sign of peace in memory of the forgiveness that was granted by Jesus to the thief on the right hand side.

The priest then takes the 'Spadikon' and raises it very high to remind those in attendance of the manner in which Jesus was hanged on the cross. In a loud voice he calls the congregation for communion saying 'The Holies are for the Holy people...' meaning that only the worthy should come forward to the communion. The priest then places the 'Spadikon' in the Blood saying 'Blessed is the Lord Jesus Christ, the Son of God...' This teaches us that this Body is for the Blood and the Blood is for the Body. The blessing by the 'Spadikon' immersed in the Blood of the Body means the unity of the Body and Blood with the divinity that did not separate from the humanity not for a second. Putting the 'Spadikon' into the Blood and raising it, refers to the Baptism and in baptism is the remembrance of the Lord's death and resurrection.

The Priest then blesses the Body with the immersed 'Spadikon'and touches all the scars(segments/divisions) that he made in the Body at the time of the divisional this process is called 'tincturing of wounds' - it is like a gentle attempt of ameliorating the Lord's wounds which He endured because of our sins.

Blessing the Body three times by the 'Spadikon' immersed in Blood raising it for placement in the cup, refers to the three days which Jesus spent in the tomb, at the end of which he resurrected.

Inverting the 'Spadikon' and placing It inversely in the Blood so as to soak in the pool of Blood within the cup, refers to the crucifixion of Christ, lamb of God, who lifts the world's sin. At His Crucifixion, He was laid down on the cross lying on his back, and started nailing His hands and feet, blood gushed and crimsoned His pure Body, so the priest turns the 'Spadikon' on Its back.

Confession

Through the deacons confession (Amen, Amen, Amen, I believe, I believe, I believe…) the deacon believes and proclaims, on behalf of the entire congregation, that all what the priest has proclaimed in his confession.

He then asks the congregation to pray for those participating in the sacrament so that they would be worthy of the communion so that they do not place themselves under judgement.

The deacon holds a handkerchief folded in half to form a triangle, with a cross in his right hand and a candle in his left, placing it against his face. This is due to the Glory of God present infront of him on the altar, just as the angels in heaven.

The cross symbolises the Lord Christ who endured all the tortures on the Cross and gave Himself up on it for us as the candle that burns itself to give light to the world.

Communion

The communion is given to highest ranking priest to lowest ranking priest.

When the Body leaves the altar, and the Blood is still present at the Altar, a deacon is to kneel before the altar with a candle.

At the end of the communion, the priest makes sure no particles of the Body are left on the tray. The deacon confirms this and says ‘Shere Pi-Estavros’ (Hail ot the Holy Cross).

After communion, and the utensils hve been dried, they are wrapped in a cloth, the first two corners are tied twice and the remaining two corners are been tied three times. This is when the priest opens the cloth at the start of a mass, he says “In the name of the Father, the Son, and the Holy Spirit” for the first three and then “Glory and honour, honour and glory” for the remaining two.

Sending away of the Angel The priest the prays on a handful of water and blesses it by blowing into it. If there are any other priests, they blow on it as well. The priests leaves some water on the altar and then says “O angel of this oblation, rising to the Highest with praise, remember us before the Lord so that he may forgive us our sins.”

With this, the angle departs, and the deacons can only now take off their service tunics.

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Supplied by : Bishoi Rizkalla and Yvonne Tadros