Divine Liturgy

Divine Liturgy (Greek: Θεία Λειτουργία, translit. Theia

Leitourgia) or Holy Liturgy is the Eucharistic service of the
Byzantine Rite, a liturgical rite developed from the Antiochene Rite
of Christian liturgy which is that of the Ecumenical Patriarchate of
Constantinople. As such, it is used in the Eastern Orthodox, the
Greek Catholic Churches, and the Ukrainian Lutheran Church.[1]
Although the same term is sometimes applied in English to the
Eucharistic service of Armenian Christians, both of the Armenian
Apostolic Church[2] and of the Armenian Catholic Church,[3] they
use in their own language a term[4] meaning "holy offering" or
"holy sacrifice".[5] Other churches also treat "Divine Liturgy"
simply as one of many names that can be used, but it is not their
normal term.[6][7]

The Greek Catholic and Orthodox Churches see the Divine Liturgy
as transcending time and the world. All believers are seen as united
in worship in the Kingdom of God along with the departed saints Icon of Ss. Basil the Great (left) and
and the angels of heaven. Everything in the liturgy is seen as John Chrysostom, ascribed authors
symbolic, but not merely so, for it makes present the unseen reality. of the two most frequently used
According to Eastern tradition and belief, the liturgy's roots go back Eastern Orthodox Divine Liturgies, c.
to the adaptation of Jewish liturgy by Early Christians. The first 1150 (mosaic in the Palatine Chapel,
part, termed the "Liturgy of the Catechumens", includes like a Palermo).
synagogue service the reading of scriptures and, in some places,
perhaps a sermon/homily. The second half is based on the Last
Supper and the first Eucharistic celebrations by Early
Christians and it is called "Liturgy of the Faithful". Eastern
Christians believe that the Eucharist is the central part of the
service in which they participate, as they believe the bread and
wine truly become the real Body and Blood of Christ, and that
by partaking of it they jointly become the Body of Christ (that
is, the Church). Each Liturgy has its differences from others,
but most are very similar to each other with adaptations based
on tradition, purpose, culture and theology.[8][9]

Byzantine Rite Church of Saint Sava, Christmas,

Belgrade, 7 January 2021

Three Divine Liturgies are in common use in the Byzantine

Rite:

The Divine Liturgy of St. John Chrysostom (5th century), used on most days of the year and
as a vesperal liturgy on the Annunciation.
The Divine Liturgy of St. Basil the Great (4th century), used on the five Sundays of Great
Lent and on Saint Basil's feast day (January 1). On the eves of the Nativity and Theophany
and on Holy Thursday and Holy Saturday, it is celebrated as a vesperal liturgy. In some
 traditions, Saint Basil's Liturgy is also celebrated on the Exaltation of the Life-giving Cross
on September 14. In all, this liturgy is used 10 times during the liturgical year.
The Divine Liturgy of the Presanctified Gifts (6th century) is used during Great Lent on
Wednesdays, Fridays, and a handful of other occasions, and also on the first three days of
Holy Week. Nowadays it is always celebrated as a vesperal liturgy; the Liturgy of the Faithful
has no Anaphora (Eucharistic Prayer), the Holy Gifts having been consecrated and reserved
("presanctified") at a previous Divine Liturgy. It is traditionally attributed to St. Gregory the
Dialogist, although some scholars believe it originated with Patriarch Severus of Antioch.

As well as these, there are two others that are used locally and rarely, the Liturgy of St. James and the
Liturgy of Saint Mark.

The Hierarchical Liturgy

As numbers in a diocese increased dramatically, the bishop who presides over the Eucharistic assembly
appointed presbyters to act as celebrants in the local communities (the parishes). Still, the Church is
understood in Eastern Orthodoxy in terms not of the presbyter, but the diocesan bishop. When the latter
celebrates the liturgy personally, the service is more complex and festive. To demonstrate unity with the
greater Orthodox community, the hierarch commemorates the hierarch he is subordinate to or, if he is head
of an autocephalous church, he commemorates all his peers, whose names he reads from a diptych.

Typical structure

Note: Psalms are numbered according to the Greek Septuagint. For the Hebrew Masoretic
numbering that is more familiar in the West, usually add '1'. (See the main Psalms article
for an exact correspondence table.)

The format of Divine Liturgy is fixed, although the specific readings and hymns vary with season and feast.

The Divine Liturgy consists of three interrelated parts; when not in conjunction with vespers, the liturgies
of John Chrysostom and Basil the Great are structured thus:

the Liturgy of Preparation, which includes the entry and vesting prayers of the priests and
deacons and the Prothesis;
the Liturgy of the Catechumens, so called because traditionally this is the only part they may
attend;
the Liturgy of the Faithful, so called because in ancient times only baptized members in
good standing were allowed to participate. In modern times, this restriction applies only to
Holy Communion – reception of the sacrament of holy communion.

A typical celebration of the Byzantine Liturgy consists of:

Liturgy of Preparation

This part of the Liturgy is private, performed only by the priest and deacon. It symbolizes the hidden years
of Christ's earthly life.

Entrance and vesting prayers, the sacred servers (priests and deacons) enter the church,
venerate the icons and put on their vestments.
Liturgy of Preparation – the priest and deacon prepare the bread and wine for the Eucharist
(see prosphora) at the Table of Oblation (Prothesis), concluding with the "great censing"
 when the deacon(s) cense the entire church.
Kairos – a preliminary dialog takes place between the priest and the deacon.

Liturgy of the Catechumens

This is the public part of the Liturgy, in which both catechumens and baptized faithful would be in the
nave:

Opening blessing
The deacon exclaims, "Bless, Master!"
The priest, raising the Gospel Book and making the sign of the cross with it
over the Altar, proclaims: "Blessed is the kingdom of the Father and of the
Son and of the Holy Spirit, now and ever and unto ages of ages", to which the
response is "Amen."

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

Great Litany, beginning with the deacon proclaiming, "In peace, let us pray to the
Lord", to which the response is "Lord, have mercy."
First Antiphon (often Psalm 102, unless there are Festal antiphons, in which case
the refrain is "Through the prayers of the Theotokos, O Saviour, save us.")
Little Litany
Second Antiphon (often Psalm 145, unless there are Festal antiphons, in which
case the refrain is typically "O Son of God who...[characteristic phrase from the
Introit]...save us who sing to Thee: Alleluia!")
"Only-Begotten Son"
Little Litany
Third Antiphon (often the Beatitudes with Troparia from either the Octoechos or
the Canon(s) sung at Matins, unless there are Festal antiphons, in which case
the refrain is the troparion of the feast)
Small Entrance – procession with the Gospel Book
Entrance hymn (Introit), made up of two parts:

1. "O come let us worship and fall down before Christ", or a Psalm verse on feasts.
2. The refrain of the second antiphon, sung as "who art risen from the dead" on
Sunday and "who art wondrous in Thy saints" on weekdays with no feast.

Troparia and Kontakia

Hymns commemorating specific saints or feasts, as appropriate to the
liturgical calendar and local custom

But when the liturgy is joined to vespers (on Christmas Eve, Theophany Eve, the feast of the Annunciation
(except when these days fall on Saturday or Sunday (or, in the Annunciation's case, during Easter Week)),
Maundy Thursday and Holy Saturday) after the Old Testament readings the Little Litany is said and the
liturgy continues from this point:

Trisagion, the "Thrice-Holy" hymn (or on certain days, another hymn):

 On Christmas, Theophany, Lazarus Saturday, Holy Saturday, Easter and
Pentecost (and certain days in their Afterfeasts), we sing "As many as have
been baptised into Christ have put on Christ. Alleluia!" (Galatians 3:26)
On Feasts of the Cross, we sing "We venerate Thy Cross, O Master, and we
glorify Thy Resurrection."
Prokeimenon
Epistle Reading(s)
Alleluia, with verses
Gospel Reading(s)
A sermon may be given here.
Litany of Fervent Supplication – "Let us all say with our whole soul and with our
whole mind…"
Litany for the Departed – this is not said on Sundays, Great Feasts or during the
Paschal season
Litany of the Catechumens and Dismissal of the Catechumens

Liturgy of the Faithful

In the early Church, only baptized members who could receive Holy Communion were allowed to attend
this portion of the Liturgy. In common contemporary practice, with very few local exceptions (e.g., Mount
Athos), all may stay. However, in most places, catechumens are formally dismissed for further study.

First Litany of the Faithful

Second Litany of the Faithful
Cherubikon chanted as spiritual representatives (or icons) of the angels
Replaced on Maundy Thursday with "Of Thy Mystical Supper..."
Replaced on Holy Saturday with "Let all mortal flesh keep silence..."
Great Entrance – procession taking the chalice and diskos (paten) from the Table
of Oblation to the altar
Litany of Completion – "Let us complete our prayer to the Lord"
The Kiss of Peace
Symbol of Faith (the Nicene Creed)
Anaphora (Eucharistic Prayer)
Exclamation by the deacon: "Let us stand up[right..."
Blessing by the priest and Sursum Corda ("Let us lift up our hearts..." (Greek:
"Ἄνω σχῶμεν τὰς καρδίας")
The Epinikios Hymnos or Sanctus ("Holy, Holy, Holy…")
The Eucharistic Canon, containing the Anamnesis (memorial of Christ's
Incarnation, death, and Resurrection, and the Words of Institution)
Epiklesis The calling down of the Holy Spirit upon the Holy Gifts (bread and
wine) to change them into the Body and Blood of Christ
Commemoration of Saints, interrupted by
The Theotokion (hymn to the Theotokos), usually It is Truly Meet ([Ἄξιόν
ἐστιν) unless it is the Liturgy of St. Basil, when "All of creation rejoices in
 thee..." is sung, or a feast, Maundy Thursday or Holy Saturday, when the
Irmos of Ode IX from the Canon at Matins is sung.
Commemoration the dead in general, and of the living, concluding with of
bishop and civil authorities – "Remember, O Lord…"
Litany of Supplication – "Having called to remembrance all the saints…"
Lord's Prayer
Bowing of Heads
"Holy Things are for the Holy"
Communion Hymn, during which:
Cutting the Lamb for the consumption by the clergy
Communion of the priests and deacons
Cutting the Lamb and putting the pieces into the chalice for the consumption
by the congregation
Holy Communion of the faithful
"We have seen the true light" (occasionally replaced with the troparion of the
feast)
"Let our mouths be filled with Thy praise, O Lord…" (occasionally replaced with
the troparion of the feast)
Litany of Thanksgiving
Prayer behind the Ambon
Any special services (blessings, memorial services, etc.) are normally said
here
"Blessed be the name of the Lord..." (Psalm 112:2)
Psalm 33
Dismissal
A sermon is given here if it was not given after the Gospel

Almost all texts are chanted throughout the Divine Liturgy, not only hymns but litanies, prayers, creed
confession and even readings from the Bible, depending on tradition. In ancient rubrics, and contemporary
Greek practice, the sermon, Nicene Creed and the Lord's Prayer are spoken/read, rather than chanted.
Slavic traditions chant or sing everything except the sermon.[10]

Oriental Orthodox Churches

"Divine Liturgy" is the normal word for church service in Oriental Orthodoxy. In their own languages,
followers of the Byzantine Rite apply it to their Eucharistic services but, while in English the same word (as
also the word "Mass") is at times used to speak of the corresponding services of the Oriental Orthodox
Churches, the normal names used in those Churches refers either to the aspect of offering/sacrifice (Qurobo
Alohoyo in the Syriac Orthodox Church), Badarak[11] in the Armenian Apostolic Church, Prosfora[12] in
the Coptic Orthodox Church) or of sanctifying (Keddase in the Ethiopian Orthodox Tewahedo Church).[5]

The Oriental Orthodox Churches own a richness of different liturgies, which are named after the anaphora
included.

Coptic Liturgy
At present, the Coptic Orthodox Church and Coptic Catholic Church have three Liturgies:

The Liturgy of St. Basil (4th century)

The Liturgy of St. Mark the Apostle, this liturgy is also known as the Liturgy of St. Cyril
The Liturgy of St Gregory the Theologian

The Liturgy of St. Basil is celebrated on most Sundays and contains the shortest anaphora. The Liturgy of
St. Gregory is usually used during the feasts of the Church but not exclusively. In addition the clergy
performing the liturgy can combine extracts of the Liturgies of St. Cyril and St. Gregory to the more
frequently used St. Basil at the discretion of the priest or bishop.

The main liturgy used by the Coptic Church is known as Liturgy of Saint Basil.[13] The term Liturgies of
Saint Basil in a Coptic context means not only the sole anaphora with or without the related prayers, but
also the general order of the Alexandrine Rite liturgy.[14]

Anaphora

The Egyptian (or Coptic) anaphora of Saint Basil, even if related and using the same Antiochene (or "West
Syrian") structure,[15] represents a different group from the Byzantine, West Syrian and Armenian grouping
of anaphoras of Saint Basil. The Egyptian version does not derive directly from the latter and has its own
peculiarities: its text is more brief, with less Scriptural and allusive enhancements, and it lacks well-defined
Trinitarian references,[16]: 113 which are typical of other versions and reflect the theology of the First
Council of Constantinople of 381.

The structure of the Bohairic Coptic version used today in the Coptic Church can be summarized as
follows:

Anaphora:
the Opening Dialogue
the Preface, praising Father as Lord and everlasting king, as creator of heaven and
earth, the sea and all that is in them,[17] and as Father of Christ by whom all things were
made
the Pre-Sanctus, praising the Father on his throne of glory and worshiped by the Angelic
hosts, so introducing
the Sanctus, conducted without the Benedictus
the Post-Sanctus, recalling the whole history of Salvation, from the Original Sin to the
Incarnation, Passion, Resurrection of Christ up to the Last Judgment
the Institution narrative
the Anamnesis, referring to the Passion, Resurrection and Second Coming of Christ
the Oblation, offering to the Father the Eucharistic gifts
the Epiclesis, asking the Holy Spirit to come and to sanctify and manifest the gifts as the
Most Holy; then asking the Holy Spirit to make the bread the Body and the chalice the
Blood of Christ
the Intercessions, praying for the participants to become one single body, for the Church,
for the Pope of Alexandria and for all the ecclesiastic hierarchy, for the town and the
harvest, for the floodings, for the living, for who have offered the Eucharistic gifts, for the
saints – naming Mary, John the Baptist, Saint Stephen, Saint Mark and Saint Basil; then
reading of the diptychs, followed by the prayers for the dead
a prayer for the fruit of the Communion and the final doxology.
The 7th-century Sahidic Coptic version found in 1960[18] shows an earlier and more sober form of the
Bohairic text: the manuscript, incomplete in its first part, begins with the Post Sanctus, and is followed by a
terse Institution narrative, by a pithy Anamnesis which simply lists the themes and ends with the oblation.
The next Epiclesis consists only of the prayer to the Holy Spirit to come and manifest the gifts, without any
explicit request to change the gifts in the Body and Blood of Christ. The intercessions are shorter and only
Mary is named among the saints.[16]: 112

Liturgy of Saint Basil

The term Liturgy of Saint Basil may refer also to the whole Eucharistic Liturgy which in the Coptic Church
has the following structure:[19][20]

Offertory

Offertory (or Prothesis) is the part of the liturgy in which the Sacramental bread (qorban) and wine
(abarkah) are chosen and placed on the altar. All these rites are Middle-ages developments.[21]

It begins with the dressing of the priest with vestments and the preparation of the altar, along with prayers
of worthiness for the celebrant. At this point is chanted the appropriate hour of the Canonical hours,
followed by the washing of the hands with its prayer of worthiness, and by the proclamation of the Nicean
Creed.

Then takes place the elaborate rite of the choosing of the Lamb: while the congregation sing 41 times the
Kyrie eleison, the priest checks the wine and chooses among the bread one loaf which will be consecrated
(the Lamb). The Lamb is cleaned with a napkin and blessed with the priest's thumb wet with wine.
Afterwards the priest takes the Lamb in procession around the altar and the deacon follows with the wine
and a candle.[13] At the altar, the priest, with appropriate prayers, blesses the Lamb and the wine, places the
Lamb on the Paten and pours wine and a few drops of water in the chalice (the chalice is placed on the altar
in a wooden box named ark).

The last part of the offertory resembles an anaphora: after a dialogue, the priest blesses the congregation
and proclaims a prayer of thanksgiving, giving thanks to God for his support to us, and asking him for a
worthy participation to the liturgy. Then comes the prayer of covering said inaudibly by the priest, which
has the form of an epiclesis asking God to show his face on the gifts, and to change them in order that the
bread and wine may became the Body and Blood of Christ. This text might come from an ancient anaphora
or simply be a later High Middle Ages creation.[21] The paten and the ark with the chalice inside are here
covered with a veil.

Liturgy of the Catechumens

In the Liturgy of the Catechumens the readings from the New Testament are proclaimed. This portion was
in ancient times the beginning of the liturgy, and the only part which could be attended by the catechumens.
It is roughly equivalent to the Liturgy of the Word in the Western Rites.

It begins with a Penitential Rite in which first the priest prays inaudibly to Christ for the forgiveness of sins
(The Absolution to the Son) and then all the participants kneel in front of the altar and the celebrant, or the
bishop if present, recites a prayer of absolution (The Absolution to the Ministers).

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

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

Liturgy of the Faithful

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

It begins with the prayer of the Veil,[21] in which the priest offers the liturgical sacrifice to God. The Long
Litanies follows, where all pray for the peace, for the ecclesiastic hierarchy and for the congregation. The
Nicean Creed is proclaimed, the priest washes his hands three times and sprinkles water on the
congregation reciting the Prayer of Reconciliation which is a prayer of worthiness for all who attend the
liturgy. Next is the Kiss of peace during which the faithful sing the Aspasmos Adam (Rejoice O Mary)
hymn.

The Anaphora is conducted. After the anaphora takes place the consignation,[21] i.e. the moistening of the
Lamb with some drops of the consecrated Wine, which is shown for the worship of the faithful. The
Fraction of the consecrated Lamb ensues, during which the priest says a prayer which varies according to
the Coptic calendar. All of the congregation stands and prays with open hands the Lord's Prayer.

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

The Elevation is similar to that in the Byzantine Rite, with the celebrant who raises the portion of the Lamb
engraved with a cross (the ispadikon) crying: "The holy things for the holy ones". The priest makes a
second consignation and puts gently the ispakidon in the chalice (the commixture),[22] then he recites aloud
a confession of faith. The partaking of the Eucharist follows, first the Body of Christ given to the
celebrants, to the deacons and to the faithful who approach the sanctuary without shoes and then the Blood
of Christ in the same order. Psalm 150 is sung in the meantime. The distribution of the Eucharist ends with
a blessing with the Paten.

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

Syro-Antiochene liturgy

The Syriac Orthodox Church, the Syriac Catholic Church, the Syriac Maronite Church of Antioch and the
Syro-Malankara Catholic Church of the West Syriac Rite which is developed from the Antiochene Rite use
a version of the Divine Liturgy of Saint James which differs substantially from its Byzantine Rite
counterpart, most notably in being substantially shorter (it can be completed in under two hours, whereas
the historic form of the Byzantine Rite liturgy prior to the revisions of St. Basil and St. John Chrysostom
took more than four hours), and in that it can be used with more than eighty different anaphoras; the most
commonly used are those of Mar Bar Salibi (which is the shortest), and that of St. James, which resembles
that of the Byzantine Rite liturgy, and is mandated on certain occasions, such as major feasts, the
consecration of churches, and the first liturgies offered by newly ordained priests.[23] Due to the long
isolation of the Saint Thomas Christians the rite of the Syro-Malankara Catholic Church shows some
differences, so that this rite is called the Malankara Rite.

Armenian Liturgy

The Armenian Apostolic Church and the Armenian Catholic Church have at present a single liturgical
structure, called the Armenian Rite, with a single anaphora (the Athanasius-Anaphora)[24] for the liturgy:
Holy Patarag or in Western Armenian Holy Badarak, meaning 'sacrifice'. This is in distinction from the
other liturgies of the Oriental Orthodox Churches (Coptic, West Syrian, Ethiopic) which have retained
multiple anaphora.

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

Before the end of the 10th century there were also other liturgical forms, such as the Anaphora of St. Basil,
the Anaphora of St. Gregory the Illuminator and others in use.[25][26][27][28][29][30]

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

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

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

Equivalents in other Liturgical Rites

Roman Catholic Church

Holy Mass

The following description of the celebration of Mass, usually in the local vernacular language, is limited to
the form of the Roman Rite promulgated after the Second Vatican Council (1962–1965) by Pope Paul VI
in 1969 and revised by Pope John Paul II in 2002, largely replacing the usage of the Tridentine Mass form
originally promulgated in 1570 in
Present-day forms of the Roman Rite Mass
accordance with decrees of the
Council of Trent in its closing session
(1545–46). The 1962 form of the
Tridentine Mass, in the Latin
language alone, may be employed
where authorized by the Holy See or,
in the circumstances indicated in the
2021 document Traditionis
custodes, [31] by the diocesan bishop.
Mass of Paul VI (post–Vatican II) Tridentine Mass (1962 missal),
Solemn Mass form
In the modern form the priest usually
(though not obligatorily) faces the
people (versus populum); in the
earlier form the priest most often faces in the same direction as the people, towards the apse of the church, a
stance that since the twentieth century is often called ad orientem, although not necessarily eastward.

As mentioned, the Eucharistic liturgy is celebrated in the Catholic Church also in other Latin liturgical rites
and in those of the Eastern Catholic Churches.

The Catechism of the Catholic Church discusses the importance of the Mass in the Catholic tradition under
the headings:

I. The Eucharist - Source and Summit of Ecclesial Life

II. What is This Sacrament Called?
III. The Eucharist in the Economy of Salvation
IV. The Liturgical Celebration of the Eucharist
V. The Sacramental Sacrifice Thanksgiving, Memorial, Presence
VI. The Paschal Banquet
VII. The Eucharist - "Pledge of the Glory To Come"[32]

Church of the East

Holy Qurbana

Holy Qurbana is the Eucharistic celebration in the Edessan Rite. The Assyrian Church of the East, the
Ancient Church of the East and their larger Catholic counterparts, the Chaldean Catholic Church and the
Syro-Malabar Church, which use the Edessan Rite that they all inherit from the Church of the East, employ
one or more of three different Eucharistic anaphorae when celebrating Holy Qurbana:

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

See also
Liturgy of the eighth book of the Apostolic Constitutions
Diataxis
 Matins

References
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Europe: Migration, Settlement and Innovation. Routledge. p. 13. ISBN 9781317084914.
2. Western Diocese|Home (http://www.armenianchurchwd.com/) Archived (https://web.archive.
org/web/20060824163044/http://www.armenianchurchwd.com/) 2006-08-24 at the Wayback
Machine
3. "Armenian Catholic Church in Russia | Welcome!" (https://web.archive.org/web/2002111003
0601/http://www.armeniancatholic.ru/en/index.html). 2002-11-10. Archived from the original
(http://www.armeniancatholic.ru/en/index.html) on 2002-11-10. Retrieved 2019-02-13.
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Western Armenian
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Evolution and Interpretation (https://books.google.com/books?id=ms20-mUmdYwC&q=Copti
c+eucharist&pg=PA142). Liturgical Press. ISBN 9780814662663.
6. William S. Pregnall, Laity and Worship (Seabury Press 1975), p. 117} (https://archive.org/det
ails/laityliturgyhand0000preg)
7. O'Collins, Gerald J.; Farrugia, Mario J. (2014-12-25). Catholicism: The Story of Catholic
Christianity (https://books.google.com/books?id=0L5TBgAAQBAJ&q=%22Lord%27s+Supp
er+the+Divine+Liturgy%22&pg=PT271). OUP Oxford. ISBN 9780191043925.
8. "OCA Q&A on the Divine Liturgy" (https://web.archive.org/web/20090606055137/http://www.
oca.org/QAindex-divineliturgy.asp?SID=3). Archived from the original (http://www.oca.org/Q
Aindex-divineliturgy.asp?SID=3) on 2009-06-06. Retrieved 2009-06-04.
9. "Greek Orthodox Archdiocese in North America: Worship" (http://www.goarch.org/ourfaith/wo
rship). Retrieved 2009-06-04.
10. Krivoshein, Basil (2 July 1975). "Some differences between Greek and Russian divine
services and their significance" (http://www.holy-trinity.org/liturgics/krivoshein-greekandrussi
an.html). Holy Trinity Cathedral. Retrieved 5 July 2013.
11. Hovhanessian, Vahan (2011), "Badarak (Patarag)", The Encyclopedia of Christian
Civilization, American Cancer Society, doi:10.1002/9780470670606.wbecc0112 (https://doi.
org/10.1002%2F9780470670606.wbecc0112), ISBN 9780470670606
12. From Greek προσφορά
13. Chaillot, Christine (2006). "The Ancient Oriental Churches". In Wainwright, Geoffrey (ed.).
The Oxford history of Christian worship. Oxford New York: Oxford University Press. pp. 137–
9. ISBN 9780195138863.
14. Cody, Aelred (1991). "Anaphora of Saint Basil" (http://ccdl.libraries.claremont.edu/cdm/singl
eitem/collection/cce/id/125/rec/1). The Coptic encyclopedia. Vol. 1. Macmillan. 121b-123b.
ISBN 978-0028970257.
15. Mazza, Enrico (1995). The origins of the Eucharistic prayer. Collegeville, Minn: Liturgical
Press. p. 612. ISBN 9780814661192.
16. Stuckwish, D. Richard (1997). "The Basilian anaphoras". In Bradshaw, Paul F. (ed.). Essays
on early Eastern eucharistic prayers. Collegeville, Minn: Liturgical Press. ISBN 978-
0814661536.
17. Psalm 146:6 (https://mechon-mamre.org/p/pt/pt26e6.htm#6)
18. J.Doresse and E. Lanne, Un témoin archaique de la liturgie copte de S.Basile, Louvain,
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19. Sleman, Abraam (ed.). "St. Basil Liturgy Reference Book" (https://web.archive.org/web/2012
0305010008/http://www.copticchurch.net/topics/liturgy/liturgy_of_st_basil.pdf) (PDF).
CopticChurch.net. Archived from the original (http://www.copticchurch.net/topics/liturgy/liturg
y_of_st_basil.pdf) (PDF) on 5 March 2012. Retrieved 27 May 2012.
20. Malaty, Tadrous Y. (1973). Christ in the Eucharist (https://books.google.com/books?id=TYay9
WwmoeUC). OrthodoxEbooks. p. 119.
21. Spinks, Bryan (2010). "Oriental Orthodox Liturgical Traditions". In Parry, Ken (ed.). The
Blackwell Companion to Eastern Christianity. Malden, Mass: Wiley-Blackwell. pp. 361–2.
ISBN 9781444333619.
22. "The Fraction in The Coptic Orthodox Liturgy" (https://web.archive.org/web/2012030912552
5/http://britishorthodox.org/miscellaneous/the-fraction-in-the-coptic-orthodox-liturgy/).
britishorthodox.org. Archived from the original (http://britishorthodox.org/miscellaneous/the-fr
action-in-the-coptic-orthodox-liturgy/) on 9 March 2012. Retrieved 9 June 2012.
23. Archdeacon Murad Barsom (1997-12-01). "Anaphora of St. James, First Bishop of
Jerusalem" (http://sor.cua.edu/Liturgy/Anaphora/James.html). Sor.cua.edu. Retrieved
2013-12-31.
24. Hans-Jürgen Feulner: Die armenische Athanasius-Anaphora. Kritische Edition,
Übersetzung und liturgievergleichender Kommentar. Pontificio Istituto Orientale, Roma
2001. ISBN 88-7210-332-0.
25. Gabriele Winkler: Die Basilius-Anaphora. Edition der beiden armenischen Redaktionen und
der relevanten Fragmente, Übersetzung ..., Pontificio Istituto Orientale, Roma 2005,
ISBN 88-7210-348-7. - Die ältere Redaktion trägt bei den Armeniern den Namen Gregors
des Erleuchters.
26. P. Ferhat: Denkmäler altarmenischer Messliturgie 1. Eine dem hl. Gregor von Nazianz
zugeschrieben Liturgie. In: Oriens Christianus NS 1 (1911) 201-21
27. P. Ferhat: Denkmäler altarmenischer Messliturgie 2. Die angebliche Liturgie des Katholikos
Sahaks. In: Oriens Christianus NS 3 (1913) 16-31.
28. A. Baumstark: Denkmäler altarmenischer Messliturgie 3. Die armenische Rezension der
Jakobusliturgie. In: Oriens Christianus NS 7-8 (1918) 1-32.
29. A. Rücker: Denkmäler altarmenischer Messliturgie 4. Die Anaphora des Patriarchen Kyrillos
von Alexandreia. In: Oriens Christianus 3. Ser. 1 (1927) 143-157.
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von Antiochien. In: Oriens Christianus 3. Ser. (1930) 56-79.
31. Traditionis custodes (https://www.vatican.va/content/francesco/en/motu_proprio/documents/
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32. "Catechism of the Catholic Church" (https://www.vatican.va/archive/ENG0015/_INDEX.HT
M). www.vatican.va.

External links
Greek Liturgies; English translation of the Principal Liturgies

Charles Anthony, Swainson, ed. (1884). The Greek liturgies: Chiefly from original authorities
(https://archive.org/details/greekliturgies00swai). With an appendix containing the Coptic
ordinary canon of the mass from two manuscripts in the British Museum, edited and
translated by Dr. C. Bezold. Cambridge: Cambridge University Press. At the Internet Archive.
Brett, Thomas, ed. (1838) [1720]. A collection of the Principal Liturgies: Used in the Christian
church in the celebration of the Holy Eucharist (https://archive.org/details/collectionofprin00b
ret). Particularly the Ancient, viz. the Clementine, as it stands in the book called the
Apostolical Constitutions; the Liturgies of St. James, St. Mark, St. Chrysostom, St. Basil, &c.
 Translated into English by several hands. With a dissertation upon them. London: London :
Rivington. At the Internet Archive.

Eastern Orthodox Christian

The Divine Liturgy of St. John Chrysostom (http://www.ocf.org/OrthodoxPage/liturgy/liturgy.ht

ml) Archived (https://web.archive.org/web/20190831232525/http://www.ocf.org/OrthodoxPag
e/liturgy/liturgy.html) 2019-08-31 at the Wayback Machine in English
The Divine Liturgy of St. John Chrysostom (http://www.goarch.org/chapel/liturgical_texts/litur
gy_hchc) in English
The Divine Liturgy of St. Basil the Great (http://www.goarch.org/chapel/liturgical_texts/basil)
in English
The Divine Liturgy of the Presanctified (https://web.archive.org/web/20070205214308/http://
www.anastasis.org.uk/presanctified.htm) in English
The Divine Liturgy of St. James the Holy Apostle and Brother of the Lord (http://www.ccel.or
g/ccel/schaff/anf07.xii.ii.html) in English (ancient, early Liturgy)
The Lenten Liturgies (http://www.goarch.org/chapel/liturgical_texts/lentenliturgies) in English
The Divine Liturgies Music Project (http://www.stanthonysmonastery.org/music/Index.html)
Byzantine music in English for the Liturgies of St. John, St. Basil, St. James and the
Presanctified
The Divine Liturgy of the Russian Orthodox Church (https://web.archive.org/web/200701151
12855/http://en.liturgy.ru/nav/liturg/) in English/Church Slavonic, including music (midi, mp3)
Photos of Divine Liturgy (https://web.archive.org/web/20070213052940/http://en.liturgy.ru/ph
oto/nn/photo_n2.php) from Russia
The Divine Liturgy of St. John Chrysostom (http://users.uoa.gr/~nektar/orthodoxy/prayers/ser
vice_litourgy_translation.htm) in Hellenistic New Testament Greek (Koine) and Modern
Demotic Greek
The Divine Liturgy of St. John Chrysostom (https://archive.today/20140405064858/http://anal
ogion.gr/glt/texts/Oro/Daily_Liturgy.uni.htm) as it practised daily, in Koine Greek
The Divine Liturgy of St. John Chrysostom (https://archive.today/20140405064923/http://anal
ogion.gr/glt/texts/Oro/Sun_Liturgy.uni.htm) as it practised at Sundays, in Koine Greek
The Divine Liturgy of St. John Chrysostom (https://archive.today/20130217154339/http://anal
ogion.gr/glt/texts/Oro/Lit_with_Deacon.uni.htm) as it practised with a deacon, in Koine Greek
The Divine Liturgy of St. Basil the Great (https://archive.today/20140405064843/http://analog
ion.gr/glt/texts/Oro/Basil_Liturgy.uni.htm) in Koine Greek
The Divine Liturgy of St. James (https://archive.today/20130809004810/http://analogion.gr/gl
t/texts/Oro/Pro.uni.htm) Presanctified, in Koine Greek
Textos litúrgicos ortodoxos (https://sites.google.com/site/textosliturgicosortodoxos) Spanish
translations of the Orthodox Liturgical texts (Serbian Patriarchate)

Oriental Orthodox Christian

The Divine Liturgy of the Syriac Orthodox Church (http://sor.cua.edu/Liturgy/Anaphora/index.

html)
Download Coptic/Arabic Holy Liturgies in mp3 format (http://st-takla.org/Multimedia/003-Mas
ses-index.html) from St-Takla.org
Coptic Liturgy of St. Basil (http://www.copticchurch.net/topics/liturgy/liturgy_of_st_basil.pdf)
Archived (https://web.archive.org/web/20120305010008/http://www.copticchurch.net/topics/li
turgy/liturgy_of_st_basil.pdf) 2012-03-05 at the Wayback Machine Full text with explanations
and commentary
 Coptic Liturgy of St. Mark (http://www.copticchurch.net/topics/liturgy/liturgy_of_st_cyril.pdf)
Archived (https://web.archive.org/web/20120205072509/http://www.copticchurch.net/topics/li
turgy/liturgy_of_st_cyril.pdf) 2012-02-05 at the Wayback Machine Full text (also known as
the Liturgy of St. Cyril)
Coptic Liturgy of St. Gregory (http://www.copticchurch.net/topics/liturgy/stgregory.pdf)
Archived (https://web.archive.org/web/20120524011900/http://www.copticchurch.net/topics/li
turgy/stgregory.pdf) 2012-05-24 at the Wayback Machine Full text with footnotes
Ethiopian Divine Liturgy (https://web.archive.org/web/20080704115943/http://kidane-mehret.
org/liturgy.html)
Armenian Divine (http://www.armeniapedia.org/index.php?title=Armenian_Church_Divine_L
iturgy)
In Remembrance of the Lord (http://armeniangiftshop.org/en/home/32-in-remembrance-of-th
e-lord-biblical-introduction-historiacl-review-and-contemporary-commentary.html) Archived
(https://web.archive.org/web/20160305030315/http://armeniangiftshop.org/en/home/32-in-re
membrance-of-the-lord-biblical-introduction-historiacl-review-and-contemporary-commentar
y.html) 2016-03-05 at the Wayback Machine
Arak29 Badarak (Armenian Divine Liturgy) (http://www.arak29.am/badarak/index.php)
Archived (https://web.archive.org/web/20120402115744/http://www.arak29.am/badarak/inde
x.php) 2012-04-02 at the Wayback Machine
Armenian Badarak (https://web.archive.org/web/20080105114624/http://www.armenianchur
ch.net/worship/badarak/badarak2a.html) Commentary
Analysis of the Armenian Divine Liturgy (https://web.archive.org/web/20091026184730/htt
p://www.geocities.com/dershnork/divine_lit.html)

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