In a narrow sense, the term Eastern Christianity refers to the liturgical, spiritual, and devotional traditions of those Churches that emerged in the Eastern part of the Mediterranean basin. Recall that after the events of Pentecost, Christianity spread outward from Jerusalem to the rest of the world. A first important center of Christianity was Antioch (Acts 11), but other important Churches included Rome, Alexandria, and later on, Byzantium (renamed Constantinople), the new capital of the Roman Empire.

Following a complex history of schisms and divisions within the Church, but also a major division with the Roman Empire into a Western and an Eastern part, the term "Western Churches" has come to designate the Latin (Roman Catholic) Church and also the Protestant Churches that have separated from the Latin Church, while the term "Eastern Churches" often refers to those Churches that developed in the territories of the Eastern Roman Empire, i.e., in the Eastern Mediterranean, as well as the Churches in the territories of the Slavs (e.g., Eastern Europe, present-day Ukraine, and Russia), converted to Christianity by Byzantine missionaries in 10th and 11th centuries AD.

However, beyond the confines of the Roman Empire, Christian communities also developed in Arabia, Eastern Africa, Mesopotamia, the Persian Empire, and as far as East as India and possibly even China. The term Eastern Christianity may more broadly refer to the liturgical, spiritual, and devotional traditions of those Churches as well.

Some of the Eastern Churches have maintained—or re-established—communion with the Church of Rome and, together with the Latin Church, form the global Catholic Church. This is the case for the Melkite Church. Sadly, divisions and schisms within the Christianity remain. In the last few decades, however, serious efforts at reconciliation have been applied, with goodwill from all sides, in the genuine hope of bringing healing to the Church and fulfill Christ's fervent prayer to the Father "that they may be one, as we are one" (John 17:22).

The term Melkite designates the part of the Church of Antioch that re-established communion with the Church of Rome and with the global Catholic Church in 1724. The history and meaning of the term is as follows:

In the 5th century AD, an important theological controversy concerning the relationship between the human nature and the divine nature of Christ needed to be settled. In 451 AD, the ecumenical Council of Chalcedon declared authoritatively that "We teach . . . one and the same Christ, Son, Lord, Only-begotten, known in two natures, without confusion, without change, without division, without separation." This formulation was accepted by the Church of Rome and by the Church of Constantinople. Unfortunately, it was rejected by the Church of Alexandria and by many bishops in the Churches of Antioch and Jerusalem, leading to a widespread schism in the territories of Syria, Palestine, and Egypt. Because the Byzantine Emperor had also accepted the Chalcedonian definition and had enacted laws to try to enforce it throughout the Empire, the anti-Chalcedonian factions began to refer to the pro-Chalcedonian Christians pejoratively as "Melkites," a word derived from the semitic Syriac root "Melk" which means "king." In other words, they accused those who accepted the teachings of the Council as being followers of the king, implying that their allegiance to the Council was politically motivated. The term stuck, however, and after a while lost its pejorative connotation. For centuries after the schism, "Melkites" came to designate pro-Chalcedon Christians, particularly in the territories of the Antiochian Church.

In 1724, Cyril VI Tanas was elected Patriarch of Antioch and re-established communion between the Church of Antioch and the Holy See. Unfortunately, this led to the election of a rival Patriarch, Sylvester, and to a schism within the Antiochian Church between the "Catholic" faction in communion with Rome and the "Orthodox" faction in separation from Rome. The division remains to this day, but the Catholic faction of the Antiochian Church has held on to the term "Melkite" whereas the Orthodox faction has abandoned it. Nowadays, a Melkite is a Christian member of the Melkite Greek-Catholic Church, the official appellation of our Church.

The Byzantine rite refers to the rich tradition of liturgical, sacramental, disciplinary, and devotional forms that developed over many centuries in the Church of Constantinople (Byzantium) and in the Churches that have adopted and adapted this rite, e.g., the "Greek" Churches of Antioch (Catholic and Orthodox), the Slavic Churches (Russian, Ukrainian, Serbian, etc.), and others.

Characteristic of the Byzantine liturgical forms is a strong emphasis of engaging all the human senses during the worship of God—not just the mind. There is rich iconography, beautiful hymnography, fragrant incense; we kiss the Gospel book, frequently receive anointing with oil, taste Christ in the bread and wine of communion. All of this immerses the whole person in the celebration of the Holy Mysteries and the sacramental life, and gives the faithful a foretaste of Heaven. Come check it out!

Besides the Byzantine, other rites in use in the Catholic Church include the Latin, Coptic (Alexandrian), Maronite, Armenian, and Chaldean.

Why are there so many rites? After the events of Pentecost, the apostles and disciples of Christ spread the Good News of His Salvation throughout the world and founded churches in various localities which grew "from the ground up," respecting and incorporating whatever was of value in the local culture that could be put at the service of God. Hence, different traditions have emerged with which the Mystery of God is celebrated, yet remaining united in matters of faith.

The Catechism of the Catholic Church explains: "The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition. The history of the blossoming and development of these rites witnesses to a remarkable complementarity. When the Churches lived their respective liturgical traditions in the communion of the faith and the sacraments of the faith, they enriched one another and grew in fidelity to Tradition and to the common mission of the whole Church."

All of our services are in English, but some responses are repeated in Arabic and in Greek, and some hymns may also be sung in Arabic, the vernacular language of the Church of Antioch.

The making of the sign of the cross differs throughout Christian history and tradition. According to writings of Tertullian in the early 3rd century, Christians of his days would cross themselves on the forehead, an echo of a sign mentioned in Scripture (Ez 9:6; Rev 7:3). In the Byzantine tradition, the sign of the cross is made by the joining of the right hand’s thumb, index, and middle finger as a representation of the Holy Trinity, while the ring and little finger are closed upon the palm, representing the two natures of Christ on the Earth. The Christian, while making a bow of respect, touches the joined thumb, index, and middle finger to the forehead, abdomen, right shoulder, and left.

The faithful make the sign of the cross countless times during the liturgy, especially at the mention of the name of the Father, and of the Son, and of the Holy Spirit, and frequently in daily life. The sign of the Cross is a devotional tool that helps enhance one's connection to God.

It is a little known fact that pews were introduced in the West by Protestant reformers whose services gave prominence to lengthy sermons and who rejected the sacrificial meaning of the Eucharist and de-emphasized Holy Communion. Prior to the 1500s, standing at the services was common practice, East and West (see the quotes below). Pews were then gradually introduced into Roman Catholic parishes and are now commonly found even in Eastern parishes—both Catholic and Orthodox. Few resist the little comforts!

At St. Elias, we continue the ancient Church tradition of standing while praying, especially on Sundays. (There are several benefits to this, not least of which is the fact that little children are much less restless if they are not confined to a pew and able to walk around at ease.) However, we do have benches and chairs laid out and available to anyone who wishes to sit for reason of health or as they deem necessary. No one should feel obligated to strain their body during the liturgy. Proper respect for God is rendered first of all interiorly, from the heart, and only secondarily with bodily gestures, as possible.

Quotes from Church Fathers:

“There are many other observances in the Church which, though due to tradition, have acquired the authority of the written law, as, for instance, the practice of not praying on bended knees on Sunday.” - St. Jerome, 330AD ”Since there are some communities that still bend their knees on the Lord's Day and on the days of Pentecost, this Holy Council decrees that the common prayers (i.e., at Liturgy) are to be rendered to God standing.” - Canon 20 of the First Ecumenical Council of Nicaea, 325AD ”On the first day of the week we stand when we pray. The reason is that on the day of Resurrection, by standing at prayer, we remind ourselves of the grace we have received.” - St. Basil the Great

"I believe that This is truly Your Precious Body and that This is truly Your Precious Blood!" The Real Presence of Jesus in the Eucharist is a central belief of our faith and receiving it at the Divine Liturgy is a public expression of this belief.

When, at communion time, the priest calls: "Approach with the fear of God, with Faith, and with Love!" the response of the faithful is a loud "Amen!" For this reason, we cannot invite those who do not hold this faith to approach the Holy Mysteries lest we'd be inviting them to commit grave sin (1 Cor 11:19).

Reception of the Eucharist at the Divine Liturgy is available to all baptized Catholics who are licitly able to receive it according to the norms of their Church, who are not impeded by serious, unconfessed sins, and have properly prepared themselves. Christian faithful of Eastern Churches that are not in full communion with the Catholic Church but that, according to the Apostolic See, administer valid sacraments, may also receive the Eucharist if they present themselves in good faith and are properly disposed, although they are encouraged to follow their own Church's discipline.

In the Melkite Church, as in most Byzantine rite churches, communion is offered with the bread dipped in the wine. To receive the Eucharist, approach the priest and make a reverence (e.g., a bow accompanied by the sign of the cross), cross your hands upon your breast, tilt your head back and open your mouth without extending your tongue. Do not say Amen. After receiving the Eucharist step aside, make another reverence, and return to your place.

In the Eastern Christian tradition, infants are baptized, chrismated (confirmed), and given their first reception of the Holy Mysteries (Eucharist), all on the fortieth day after birth. From that day forward, the parents are encouraged to present the child for the reception of the Holy Mysteries whenever the family attends the Divine Liturgy. Because the Holy Mysteries are offered under both species, i.e., bread and wine, even small infants who cannot yet chew can receive a drop of wine and thereby receive the entire Body, Blood, Soul, and Divinity of Christ!

In the Latin Church, for pastoral reasons, the practice was changed so that the sacraments of initiation are completed after children reach the age of reason. Roman Catholic visitors are kindly requested to allow their children to come forward for reception of the Holy Eucharist only if they have already properly received their first communion according to the norms of the Latin Church.

The blessed bread, called antidoron, is what remains from the preparation of the Holy Eucharist. It is not the Eucharist, but is still blessed and therefore given to those who participate in the Divine Liturgy. All are welcome to come forward at the end of Divine Liturgy to receive a blessing and the antidoron. When we come forward to receive the antidoron, we extend our hands right palm crossed over the left. We kiss the hand of the priest who places the antidoron in our hands.

After the Divine Liturgy on Sunday, the community gathers for a communal "agape" (pronounced a-ga-peh) meal, a Greek term signifying Christian love.

Often nicknamed "the liturgy after the Liturgy," the agape meal dates back to the early Christian Church and signifies the unity and fellowship among the faithful. Guests are not expected to bring anything to the agape meal. Please come join us in celebration without reservation, and let us serve you with joy and hospitality!