Before Your First Visit to
an Orthodox Church

12 Things I Wish I Had Known

iiiiiiiBy Frederica Matthews-Green

iiiiiOrthodox worship is different! Some of these differences are apparent, if perplexing, from the first
iiiiimoment you walk in a church. Others become noticeable only over time. Here is some information
iiiiithat may help you feel more at home in Orthodox worship—twelve things I wish I'd known before my
iiiiifirst visit to an Orthodox church.

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iiii1. A sense of holiness. During the early part of the service the church may seem to be in a hubbub,
iiii with people walking up to the front of the church, praying in front of the iconostasis (the standing icons
iiii in front of the altar), kissing things and lighting candles, even though the service is already going on. In
iiii fact, when you came in the service was already going on, although the sign outside clearly said "Divine
iiii Liturgy, 9:30." You felt embarrassed to apparently be late, but these people are even later, and they're
iiii walking all around inside the church. What's going on here?

iiiiiIn an Orthodox church there is only one Eucharistic service (Divine Liturgy) per Sunday, and it is
iiii preceded by an hour-long service called Matins (or Orthros) and several short preparatory services
iiii before that. There is no break between these services—one begins as soon as the previous ends, and
iiii posted starting times are just educated guesses. Altogether, the priest will be at the altar on Sunday
iiii morning for over three hours, "standing in the flame," as one Orthodox priest put it.

iiiiiAs a result of this state of continuous flow, there is no point at which everyone is sitting quietly in a
iiii pew waiting for the entrance hymn to start, glancing at their watches approaching 9:30. Orthodox
iiii worshippers arrive at any point from the beginning of Matins through the early part of the Liturgy, a span
iiii of well over an hour. No matter when they arrive, something is sure to be already going on, so Orthodox
iiii don't let this hamper them from going through the private prayers appropriate to just entering a church.
iiii This is distracting to newcomers, and may even seem disrespectful, but soon you begin to recognize it
iiii as an expression of a faith that is not merely formal but very personal. Of course, there is still no good
iiii excuse for showing up after 9:30, but punctuality is unfortunately one of the few virtues many Orthodox
iiii lack.

iiiii2. Stand up, stand up for Jesus. In the Orthodox tradition, the faithful stand up for nearly the entire
iiii service. Really. In some Orthodox churches, there won't even be any chairs, except a few scattered at
iiii the edges of the room for those who need them. Expect variation in practice: some churches, especially
iiii those that bought already-existing church buildings, will have well-used pews. In any case, if you find
iiii the amount of standing too challenging you're welcome to take a seat. No one minds or probably even
iiii notices. Long-term standing gets easier with practice.

iiiii3. By this sign, pray. To say that we make the sign of the cross frequently would be an
iiii understatement. We sign ourselves whenever the Trinity is invoked, whenever we venerate the cross or
iiii an icon, and on many other occasions in the course of the Liturgy. But people aren't expected to do
iiii everything the same way. Some people cross themselves three times in a row, and some finish by
iiii sweeping their right hand to the floor. On first entering a church people may come up to an icon, make
iiii a "metania"—crossing themselves and bowing with right hand to the floor—twice, then kiss the icon,
iiii then make one more metania. This becomes familiar with time, but at first it can seem like secret-
iiii handshake stuff that you are sure to get wrong. Don't worry, you don't have to follow suit.

iiiiiWe cross with our right hands from right to left, the opposite of Roman Catholics and high-church
iiii Protestants. We hold our hands in a prescribed way: thumb and first two fingertips pressed together,
iiii last two fingers pressed down to the palm. Here as elsewhere, the Orthodox impulse is to make
iiii everything we do reinforce the Faith. Can you figure out the symbolism? (Three fingers together for the
iiii Trinity; two fingers brought down to the palm for the two natures of Christ.) This, too, takes practice.  A
iiii beginner's imprecise arrangement of fingers won't get you denounced as a heretic.

iiiiiThe act of "Placing the cross on oneself" is a request for a blessing from God. We make it from right to
iiii left to mirror the actions of the priest when he blesses us. The priest, looking at the parishioners,
iiii blesses from left to right. Therefore, the parishioners, putting on the sign of the cross on themselves,
iiii do it from right to left.

iiiiiBecause the Lord separates the sheep from the goats, putting the faithful sheep on His right side, and
iiii the goats on the left, the Church always treats the right side as the preferred side. We only cross
iiii ourselves with our RIGHT hand. The priest, when blessing a person, first touches or points to their
iiii RIGHT side, then their left. Also the censing of the Holy Table in the Altar is always done from the
iiii RIGHT side first; censing of the Ikonostasis, the Congregation and of the Church itself always begins
iiii with the right side. The priest always gives communion with his RIGHT hand, even if he is left handed.
iiii There are other examples of this right side preference.

iiiiiWhen a parent makes the sign of the cross over a child, they will cross them from left to right, just as
iiii the priest blesses. When they make the sign of the cross over themselves, they would do it, logically,
iiii the other way.

iiiiiThe Catholic Encyclopedia states that in the Roman Catholic Church, the faithful crossed themselves
iiii from right to left, just as the Orthodox do, until the 15th or 16th century. They must explain why they
iiii have changed an ancient and apostolic tradition. We cannot answer as to their motivations.

iiiiiIs it important to cross ourselves a particular way? In a word, YES. We do not have the authority to
iiii choose willy-nilly what parts of the Christian Tradition we want to follow. Our fathers, and countless
iiii saints crossed themselves from right to left. Ancient icons show Christ or bishops beginning a blessing
iiiiifrom right to left. The right side is referred to in a preferential way many times in scripture and our sacred
iiii hymns. Why should we want to change?

iiiii4. What, no kneeling? Generally, we don't kneel. We do sometimes prostrate. This is not like
iiii prostration in the Roman Catholic tradition, lying out flat on the floor. To make a prostration we kneel,
iiii place our hands on the floor and touch our foreheads down between our hands. It's just like those
iiii photos of Middle-Eastern worship, which look to Westerners like a sea of behinds. At first prostration
iiii feels embarrassing, but no one else is embarrassed, so after awhile it feels OK. Ladies will learn that
iiii full skirts are best for prostrations, as flat shoes are best for standing.

iiiiiSometimes we do this and get right back up again, as during the prayer of St. Ephraim the Syrian,
iiii which is used frequently during Lent. Other times we get down and stay there awhile, as some
iiii congregations do during part of the Eucharistic prayer.

iiiiiNot everyone prostrates. Some kneel, some stand with head bowed; in a pew they might slide forward
iiii and sit crouched over. Standing there feeling awkward is all right too. No one will notice if you don't
iiii prostrate. In Orthodoxy there is a wider acceptance of individualized expressions of piety, rather than a
iiii sense that people are watching you and getting offended if you do it wrong.

iiiiiOne former Episcopal priest said that seeing people prostrate themselves was one of the things that
iiii made him most eager to become Orthodox. He thought, "That's how we should be before God."

iiiii5. Pucker up. We kiss stuff. When we first come into the church, we kiss the icons (Jesus on the feet
iiii and other saints on the right hand, ideally). You'll also notice that some kiss the chalice, some kiss the
iiii edge of the priest's vestment as he passes by, the acolytes kiss his hand when they give him the
iiii censer, and we all line up to kiss the cross at the end of the service. When we talk about "venerating"
iiiisomething we usually mean crossing ourselves and kissing it.

iiiiiWe kiss each other before we take communion ("Greet one another with a kiss of love," I Peter 5:14).
iiii When Roman Catholics or high-church Protestants "pass the peace," they give a hug, handshake, or
iiii peck on the cheek; that's how Westerners greet each other. In Orthodoxy different cultures are at play:
iiii Greeks and Arabs kiss on two cheeks, and Slavs come back again for a third. Follow the lead of those
iiii around you and try not to bump your nose.

iiiiiThe usual greeting is "Christ is in our midst" and the response, "He is and ever shall be." Don't worry if
iiii you forget what to say. The greeting is not the one familiar to Episcopalians, "The peace of the Lord be
iiii with you." Nor is it "Hi, nice church you have here." Exchanging the kiss of peace is a liturgical act, a
iiii sign of mystical unity. Chatting and fellowship is for later.

iiiii6. Blessed bread and consecrated bread. Only Orthodox may take communion, but anyone may
iiii have some of the blessed bread. Here's how it works: the round communion loaf, baked by a
iiii parishioner, is imprinted with a seal. In the preparation service before the Liturgy, the priest cuts out a
iiii section of the seal and sets it aside; this is called the "Lamb." The rest of the bread is cut up and
iiii placed in a large basket, and blessed by the priest.

iiiiiDuring the Eucharistic prayer, the Lamb is consecrated to be the Body of Christ, and the chalice of
iiii wine is consecrated as His Blood. Here's the surprising part: the priest places the "Lamb" in the
iiii chalice with the wine. When we receive communion, we file up to the priest, standing and opening our
iiii mouths wide while he gives us a fragment of the wine-soaked bread from a golden spoon. He also
iiii prays over us, calling us by our first name or the saint-name which we chose when we were baptized
iiii and chrismated (received into the Church by anointing with blessed oil).

iiiiiAs we file past the priest, we come to an altar boy holding the basket of blessed bread. People will take
iiii portions for themselves and for visitors and non-Orthodox friends around them. If someone hands you a
iiii piece of blessed bread, do not panic; it is not the Eucharistic Body. It is a sign of fellowship.

iiiiiVisitors are sometimes offended that they are not allowed to receive communion. Orthodox believe that
iiii receiving communion is broader than me-and-Jesus; it acknowledges faith in historic Orthodox doctrine,
iiii obedience to a particular Orthodox Bishop, and a commitment to a particular Orthodox worshipping
iiii community. There's nothing exclusive about this; everyone is invited to make this commitment to the
iiii Orthodox Church. But the Eucharist is the Church's treasure, and it is reserved for those who have
iiii united themselves with the Church. An analogy could be to reserving marital relations until after the
iiii wedding.

iiiiiWe also handle the Eucharist with more gravity than many denominations do, further explaining why
iiii we guard it from common access. We believe it is truly the Body and Blood of Christ. We ourselves do
iiii not receive communion unless we are making regular confession of our sins to a priest and are at
iiii peace with other communicants. We fast from all food and drink—yes, even a morning cup of
iiii coffee—from midnight the night before communion.

iiiiiThis leads to the general topic of fasting. When newcomers learn of the Orthodox practice, their usual
iiii reaction is, "You must be kidding." We fast from meat, fish, dairy products, wine and olive oil nearly
iiii every Wednesday and Friday, and during four other periods during the year, the longest being Great
iiii Lent before Pascha (Easter). Altogether this adds up to nearly half the year, here, as elsewhere, expect
iiii great variation. With the counsel of their priest, people decide to what extent they can keep these fasts,
iiii both physically and spiritually—attempting too much rigor too soon breeds frustration and defeat.
iiii Nobody's fast is anyone else's business. As St. John Chrysostom says in his beloved Paschal sermon,
iiii everyone is welcomed to the feast whether they fasted or not: "You sober and you heedless, honor the
iiii day . . . Rejoice today, both you who have fasted and you who have disregarded the fast."

iiiiiThe important point is that the fast are not rigid rules that you break at grave risk, nor is it a punishment
iiii for sin. Fasting is an exercise to stretch and strengthen us, medicine for our souls' health. In
iiii consultation with your priest as your spiritual doctor, you can arrive at a fasting schedule that will
iiii stretch but not break you. Next year you may be ready for more. In fact, as time goes by, and as they
iiii experience the camaraderie of fasting together with a loving community, most people discover they
iiii start relishing the challenge.

iiiii7. No General Confession? In our experience, we don't have any general sins; they're all quite
iiii specific. There is no complete confession-prayer in the Liturgy. Orthodox are expected to be making
iiii regular, private confession to their priest.

iiiiiThe role of the pastor is much more that of a spiritual father than it is in other denominations. He is not
iiii called by his first name alone, but referred to as "Father First name." His wife also holds a special role
iiii as parish mother, and she gets a title too, though it varies from one culture to another: either "Khouria"
iiii(Arabic), or "Presbytera" (Greek), both of which mean "priest's wife;" or "Matushka" (Russian), which
iiii means "Mama."

iiiiiAnother difference you may notice is in the Nicene Creed, which may be said or sung, depending on
iiii the parish. If we are saying that the Holy Spirit proceeds from the Father, and you from force of habit
iiii add, "and the Son," you will be alone. The "filioque" was added to the Creed some six hundred years
iiii after it was written, and we adhere to the original. High-Church visitors will also notice that we don't
iiii bow or genuflect during the "and was incarnate." Nor do we restrict our use of "Alleluia" during Lent
iiii (when the sisters at one Episcopal convent are referring to it as "the 'A' word"); in fact, during Matins
iiii (Orthros) in Lent, the Alleluias are more plentiful than ever.

iiiii8. Music, music, music. About seventy-five percent of the service is congregational singing.
iiii Traditionally, Orthodox use no instruments, although some churches will have organs. Usually a small
iiii choir leads the people in a capella harmony, with the level of congregational response varying from
iiii parish to parish. The style of music varies as well, from very Oriental-sounding solo chant in an Arabic
iiii church to more Western-sounding four-part harmony in a Russian church, with lots of variation in
iiii between.

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

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

iiiii9. No shortcuts. Is there a concise way to say something? Can extra adjectives be deleted? Can the
iiii briskest, most pointed prose be boiled down one more time to a more refined level? If it can be, then
iiii it's not Orthodox worship. If there's a longer way to say something, the Orthodox will find it. In Orthodox
iiii worship, more is always more, in every area including prayer. When the priest or deacon intones, "Let
iiii us complete our prayer to the Lord," expect to still be standing there fifteen minutes later.

iiiiiThe original Liturgy lasted something over five hours; those people must have been on fire for God. The
iiii Liturgy of St. Basil edited this down to about two and a half, and later (around 400 A.D.) the Liturgy of
iiii St. John Chrysostom further reduced it to about one and a half. Most Sundays we use the St. John
iiii Chrysostom Liturgy, although for some services (e.g., Sundays in Lent, Christmas Eve) we use the
iiii longer Liturgy of St. Basil.

iiiii10. I'm just wild about Mary. We love her and it shows. What can we say? She's His Mom. We often
iiii address her as "Theotokos," which means "Mother of God." In providing the physical means for God to
iiii become man, she made possible our salvation.

iiiiiBut though we honor her, as Scripture foretold ("All generations will call me blessed," Luke 1:48), this
iiii doesn't mean that we think she or any of the other saints have magical powers or are demi-gods. When
iiii we sing "Holy Theotokos, save us," we don't mean that she grants us eternal salvation, but that we
iiii seek her prayers for our protection and growth in faith. Just as we ask for each other's prayers, we ask
iiii for the prayers of Mary and other saints as well. They're not dead, after all, just departed to the other
iiii side. Icons surround us to remind us of all the saints who are joining us invisibly in worship.

iiiii11. The three doors. Every Orthodox church will have an iconostasis before its altar. "Iconostasis"
iiiimeans "icon-stand", and it can be as simple as a large image of Christ on the right and a corresponding
iiii image of the Virgin and Child on the left. In a more established church, the iconostasis may be a literal|
iiii wall, adorned with icons. Some versions shield the altar from view, except when the central doors stand
iiii open.

iiiiiThe basic set-up of two large icons creates, if you use your imagination, three doors. The central one,
iiii in front of the altar itself, is called the "Holy Doors" or "Royal Doors," because there the King of Glory
iiii comes out to the congregation in the Eucharist. Only the priest and deacon, who bear the Eucharist,
iiii use the Holy Doors.

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

iiiii12. Are Americans welcome? Flipping through the Yellow Pages in a large city you might see a
iiii multiplicity of Orthodox churches: Greek, Romanian, Carpatho-Russian, Antiochian, Serbian, and on
iiii and on. Is Orthodoxy really so tribal? Do these divisions represent theological squabbles and schisms?

iiiiiNot at all. All these Orthodox churches are One Church. The ethnic designation refers to what is called
iiii the parish's "jurisdiction" and identifies which bishops hold authority there. There are over 6 million
iiii Orthodox in North America and over 250 million in the world, making Orthodoxy the second-largest
iiii Christian communion.

iiiiiThe astonishing thing about this ethnic multiplicity is its theological and moral unity. Orthodox
iiii throughout the world hold unanimously to the fundamental Christian doctrines taught by the Apostles
iiii and handed down by their successors, the bishops, throughout the centuries. They also hold to the
iiii moral standards of the Apostles; abortion, and sex outside heterosexual marriage, remain sins in
iiii Orthodox eyes.

iiiiiOne could attribute this unity to historical accident. We would attribute it to the Holy Spirit.

iiiiiWhy then the multiplicity of ethnic churches? These national designations obviously represent
iiii geographic realities. Since North America is also a geographic unity, one day we will likewise have a
iiii unified national church—an American Orthodox Church. This was the original plan, but due to a number
iiii of complicated historical factors, it didn't happen that way. Instead, each ethnic group of Orthodox
iiii immigrating to this country developed its own church structure. This multiplication of Orthodox
iiii jurisdictions is a temporary aberration and much prayer and planning is going into breaking through
iiii those unnecessary walls.

iiiiiCurrently the largest American jurisdictions are the Greek Orthodox Archdiocese, The Orthodox Church
iiii in America (Russian roots), and the Antiochian Archdiocese (Arabic roots). The Liturgy is substantially
iiii the same in all, though there may be variation in language used and type of music.

iiiiiI wish it could be said that every local parish eagerly welcomes newcomers, but some are still so close
iiii to their immigrant experience that they are mystified as to why outsiders would be interested. Visiting
iiii several Orthodox parishes will help you learn where you're most comfortable. You will probably be
iiii looking for one that uses plenty of English in its services. Many parishes with high proportions of
iiii converts will have services entirely in English.

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iiiiiOrthodoxy seems startlingly different at first, but as the weeks go by it gets to be less so. It will begin
iiii to feel more and more like home, and will gradually draw you into your true home, the Kingdom of God.
iiii I hope that your first visit to an Orthodox church will be enjoyable, and that it won't be your last.

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