Divine Liturgy (Greek : Θεία Λειτουργία, translit. Theia Leitourgia; Bulgarian : Божествена литургия, romanized: Bozhestvena liturgiya;[ citation needed ] Serbian : Божанствена литургија, romanized: Božanstvena liturgija;[ citation needed ] Georgian :საღმრთო ლიტურგია;[ citation needed ] Russian : Божественная литургия, romanized: Bozhestvennaya liturgiya;[ citation needed ] Polish : Boska Liturgia;[ citation needed ] Turkish : Kutsal Litürji;[ citation needed ] Czech : Božská liturgie[ citation needed ]) or Holy Liturgy is the Eucharistic service of the Byzantine 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 Byzantine Catholic Churches, and the Ukrainian Lutheran Church. Although the same term is sometimes applied in English to the Eucharistic service of Armenian Christians, both of the Armenian Apostolic Church and of the Armenian Catholic Church, they use in their own language a term meaning "holy offering" or "holy sacrifice". Other churches also treat "Divine Liturgy" simply as one of many names that can be used, but it is not their normal term.
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 and the angels of heaven. Everything in the liturgy is seen as symbolic, but not merely so, for it makes present the unseen reality. According to Eastern tradition and belief, the liturgy's roots go back to the adaptation of Jewish liturgy by Early Christians. The first part, termed the "Liturgy of the Catechumens", includes like a synagogue service the reading of scriptures and, in some places, perhaps a sermon/homily. The second half, added later, is based on the Last Supper and the first Eucharistic celebrations by Early Christians. 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.
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|Eastern Orthodox Church|
Three Divine Liturgies are in common use in the Byzantine Rite:
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.
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.
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:
A typical celebration of the Byzantine Liturgy consists of:
This part of the Liturgy is private, performed only by the priest and deacon. It symbolizes the hidden years of Christ's earthly life.
This is the public part of the Liturgy, in which both catechumens and baptized faithful would be in the nave:
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- Opening blessing by the priest
- 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
- Little Litany
- Second Antiphon
- "Only-Begotten Son"
- Little Litany
- Third Antiphon
- Small Entrance – procession with the Gospel Book
- Entrance hymn
- Troparia and Kontakia
- Hymns commemorating specific saints and Scriptural events, as appropriate to the liturgical calendar and local custom
- Trisagion, the "Thrice-Holy" hymn (or on certain days, another hymn)
- Epistle Reading
- Gospel Reading
- 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
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
- 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
- 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"
- "Let our mouths be filled with Thy praise, O Lord…"
- Litany of Thanksgiving
- Prayer behind the Ambon
- Psalm 33
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.
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|Oriental Orthodox churches|
"Divine Liturgy" is the normal word that, in their own languages, followers of the Byzantine Rite apply 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), Badarakin the Armenian Apostolic Church, Prosfora in the Coptic Orthodox Church) or of sanctifying (Keddase in the Ethiopian Orthodox Tewahedo Church).
The Oriental Orthodox Churches own a richness of different liturgies, which are named after the anaphora included.
At present, the Coptic Orthodox Church and Coptic Catholic Church have three Liturgies:
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.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.
The Egyptian (or Coptic) anaphora of Saint Basil, even if related and using the same Antiochene (or "West Syrian") structure, 113 which are typical of other versions and reflect the theology of the First Council of Constantinople of 381.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, :
The structure of the Bohairic Coptic version used today in the Coptic Church can be summarized as follow:
The 7th-century Sahidic Coptic version found in 1960 112shows 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. :
The term Liturgy of Saint Basil may refer also to the whole Eucharistic Liturgy which in the Coptic Church has the following structure:
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.
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.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.The paten and the ark with the chalice inside are here covered with a veil.
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.
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,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,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),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.
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.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.
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)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.
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.
The following description of the celebration of Mass, usually in the local vernacular language, is limited to the Ordinary Form of the Roman Rite. This form, promulgated at the request of the Second Vatican Council (1962–65) by Pope Paul VI in 1969 and revised by Pope John Paul II in 2002, replaced the Tridentine Mass originally promulgated in 1570 in accordance with decrees of the Council of Trent (1545–46). The 1962 form of the Tridentine Mass, in the Latin language alone, may be employed as the Extraordinary Form of the Roman Rite in the circumstances indicated in the 2007 document Summorum Pontificum .In the Ordinary form the priest usually (though not obligatorily) faces the people ( versus populum ); in the Extraordinary 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:
The Roman Missal contains the prayers, antiphons and rubrics of the Mass.
The Lectionary presents passages from the Bible arranged in the order for reading at each day's Mass. Compared with the scripture readings in the pre-1970 Missal, the modern Lectionary contains a much wider variety of passages, too many to include in the Missal. A Book of the Gospels, also called the Evangeliary,is recommended for the reading from the Gospels, but where this book is not available the Lectionary is used in its place.
The most frequently celebrated ("ordinary") form of the Roman-Rite Mass is that indicated in post-Vatican II editions of the Roman Missal.What, in the circumstances indicated in the motu proprio Summorum Pontificum , may be celebrated as an "extraordinary form" of the Roman Rite is indicated in the 1962 edition, which also contains the assigned Scripture readings, then much less numerous than in the revised form.
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:
The epiclesis refers to the invocation of one or several gods. In ancient Greek religion, the epiclesis was the epithet used as the surname given to a deity in religious contexts. The term was borrowed into the Christian tradition, where it designates the part of the Anaphora by which the priest invokes the Holy Spirit upon the Eucharistic bread and wine in some Christian churches. In most Eastern Christian traditions, the Epiclesis comes after the Anamnesis ; in the Western Rite it usually precedes.
The Byzantine Rite, also known as the Greek Rite or the Rite of Constantinople, identifies the wide range of cultural, liturgical, and canonical practices that developed in the Eastern Orthodox Church of Constantinople.
The Antimins, is one of the most important furnishings of the altar in many Eastern Christian liturgical traditions. It is a rectangular piece of cloth of either linen or silk, typically decorated with representations of the Descent of Christ from the Cross, the Four Evangelists, and inscriptions related to the Passion. A small relic of a martyr is sewn into it.
The Liturgy of Saint James is a form of Christian liturgy used by some Eastern Christians of the Byzantine rite and West Syriac Rite. It is developed from an ancient Egyptian form of the Basilean anaphoric family, and is influenced by the traditions of the rite of the Church of Jerusalem, as the Mystagogic Catecheses of Cyril of Jerusalem imply. It became widespread in Church of Antioch from the fourth or fifth century onwards, replacing the older Basilean Liturgy of Antioch. It is still the principal liturgy of the Syriac Orthodox Church, the Maronite Church, the Syriac Catholic Church, Syro-Malankara Catholic Church, the Malankara Orthodox Syrian Church and other churches employing the West Syriac Rite. It is also occasionally used in the Eastern Orthodox Church and Melkite Catholic Church. The Malankara Mar Thoma Syrian Church uses a reformed variant of this liturgy omitting prayers for Intercession to Saints.
Christian liturgy is a pattern for worship used by a Christian congregation or denomination on a regular basis. The term liturgy comes from Greek and means "public work".
Easter Vigil, also called the Paschal Vigil or the Great Vigil of Easter, is a liturgy held in traditional Christian churches as the first official celebration of the Resurrection of Jesus. Historically, it is during this liturgy that people are baptized and that adult catechumens are received into full communion with the Church. It is held in the hours of darkness between sunset on Holy Saturday and sunrise on Easter Day – most commonly in the evening of Holy Saturday or midnight – and is the first celebration of Easter, days traditionally being considered to begin at sunset.
The Liturgy of the Presanctified Gifts is a Byzantine Rite liturgical service which is performed on the weekdays of Great Lent wherein communion is received from Gifts that are sanctified (consecrated) in advance, hence its name; this Divine Liturgy has no anaphora.
The Anaphora is the most solemn part of the Divine Liturgy, or the Holy Sacrifice of the Mass, during which the offerings of bread and wine are consecrated as the body and blood of Christ. This is the usual name for this part of the Liturgy in Greek-speaking Eastern Christianity. In western Christian traditions which have a comparable rite, the Anaphora is more often called the Eucharistic Prayer for the four modern anaphoras in the Latin liturgy, with the first anaphora having the additional name of the Roman Canon. When the Roman Rite had a single Eucharistic Prayer, it was called the Canon of the Mass.
In Eastern Orthodox and Byzantine Catholic churches, an entrance is a procession during which the clergy enter into the sanctuary through the Holy Doors. The origin of these entrances goes back to the early church, when the liturgical books and sacred vessels were kept in special storage rooms for safe keeping and the procession was necessary to bring these objects into the church when needed. Over the centuries, these processions have grown more elaborate, and nowadays are accompanied by incense, candles and liturgical fans. In the liturgical theology of the Orthodox Church, the angels are believed to enter with the clergy into the sanctuary, as evidenced by the prayers which accompany the various entrances.
The Roman Rite is the main liturgical rite of the Latin or Western Church, the largest of the sui iuris particular Churches that make up the Catholic Church. It developed in the Latin language in the city of Rome and, while distinct Latin liturgical rites such as the Ambrosian Rite remain, the Roman Rite has over time been adopted almost everywhere in the Western Church. In medieval times there were very many local variants, even if they did not all amount to distinct rites, but uniformity grew as a result of the invention of printing and in obedience to the decrees of the 1545–1563 Council of Trent. Several Latin liturgical rites that survived into the 20th century were abandoned voluntarily in the wake of the Second Vatican Council. The Roman Rite is now the most widespread liturgical rite not only in the Latin Church but in Christianity as a whole.
Nones, also known as None, the Ninth Hour, or the Midafternoon Prayer, is a fixed time of prayer of the Divine Office of almost all the traditional Christian liturgies. It consists mainly of psalms and is said around 3 pm, about the ninth hour after dawn.
Benediction of the Blessed Sacrament, also called Benediction with the Blessed Sacrament or the Rite of Eucharistic Exposition and Benediction, is a devotional ceremony, celebrated especially in the Roman Catholic Church, but also in some other Christian traditions such as Anglo-Catholicism, whereby a bishop, priest, or a deacon blesses the congregation with the Eucharist at the end of a period of adoration.
Antiochene Rite or Antiochian Rite designates the family of liturgies originally used in the Patriarchate of Antioch.
The Euchologion is one of the chief liturgical books of the Eastern Orthodox and Byzantine Catholic churches, containing the portions of the services which are said by the bishop, priest, or deacon. There are several different volumes of the book in use.
The Alexandrian Rite is the liturgical rite used by the Oriental Orthodox Coptic Orthodox Church of Alexandria, Eritrean Orthodox Tewahedo Church and Ethiopian Orthodox Tewahedo Church, as well as by the Eastern Catholic Coptic Catholic Church, Eritrean Catholic Church, and Ethiopian Catholic Church.
The Liturgy of Saint Basil or, more formally, the Divine Liturgy of Saint Basil the Great, is a term for several Eastern Christian celebrations of the Divine Liturgy (Eucharist), or at least several anaphoras, which are named after Basil of Caesarea. Two of these liturgies are in common use today: the one used in the Byzantine Rite ten times a year, and the one ordinarily used by the Coptic Church.
Eastern Orthodox worship in this article is distinguished from Eastern Orthodox prayer in that 'worship' refers to the activity of the Christian Church as a body offering up prayers to God while 'prayer' refers to the individual devotional traditions of the Orthodox.
The Liturgy of Saint Cyril is one of the three Anaphoras used at present by the Coptic Orthodox Church and it retains the liturgical peculiarities which have originated in the early Christian Egypt, thus forming the core of the historical Alexandrian Rite. When reference is made to its Greek version, this text is usually known as Liturgy of Saint Mark.
The Liturgy of Saint Gregory the Theologian is one of the three Anaphoras retained by the Coptic Church. The text is named after Saint Gregory of Nazianzus, one of the Cappadocian Fathers.
The Holy Qurobo or Holy Qurbono, also called Qurobo Alohoyo, refers to the Eucharist as celebrated in Syro-Antiochene Rite. Some of the West Syrian Rite Churches in India often refer the Eucharist as Holy Qurbana. West Syriac Rite includes various descendants of the Oriental Orthodox and Eastern Catholic churches. It consists of two distinct liturgical traditions: the Maronite Rite, and the Jacobite Rite. The major Anaphora of both the traditions is the Divine Liturgy of Saint James in Syriac language. The Churches are primarily based in the Middle East, Africa, and India.
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