The Divine Liturgy

The Divine Liturgy is the central act of Orthodox Christian worship. Everything else in the life of an Orthodox parish, the daily services, the feasts, the sacraments, the personal prayer rule, even the year itself, is oriented around the Liturgy. To understand Orthodox Christianity is, first, to understand the Liturgy.

This page is a guide for visitors and newer parishioners. It explains what the Liturgy is, what happens during it, what to do as a participant, and why it matters.

What is the Divine Liturgy?

The Divine Liturgy is the eucharistic service of the Orthodox Church. The word “Liturgy” comes from the Greek “leitourgia,” meaning “the work of the people.” It is what the Church does together. At its heart, the Liturgy is the offering of bread and wine that become the Body and Blood of Christ, given to the faithful for the forgiveness of sins and life everlasting.

The form of the Liturgy we use most Sundays, the Liturgy of St. John Chrysostom, was given its essentially final shape in the late 4th century. The Orthodox Church has celebrated it without major change for over 1,600 years.

Five times a year (on the Sundays of Great Lent, on the eves of Pascha, Christmas, and Theophany, and on the feast of St. Basil) we celebrate the longer Liturgy of St. Basil the Great.

The schedule at St. Michael

Time	Service
9:30 AM	Hours and Confessions
10:00 AM	Divine Liturgy
~11:30 AM	Service ends; coffee and fellowship follows

The Liturgy is offered in Ukrainian and English, with parts of each woven through the service. Service books are available with parallel text so you can follow in whichever language you prefer.

Structure of the Liturgy

The Liturgy unfolds in three main movements.

1. The Proskomedia (Preparation)

Before the public service begins, the priest prepares the bread and wine at the altar of preparation. He cuts particles from the prosphora (offering loaves) and arranges them on the diskos (paten), commemorating Christ, the Theotokos, the saints, the living, and the departed. If you have submitted names for commemoration, the priest reads them now. This part of the service is not usually visible to the congregation.

2. The Liturgy of the Catechumens (Liturgy of the Word)

This is the public beginning of the service. It centers on Scripture, prayer, and instruction.

• Great Litany: a long opening prayer asking God’s mercy for the Church, the world, the faithful, and creation
• Antiphons: psalms set to music, sung between the priest’s exclamations
• Little Entrance: the deacon (or priest) carries the Gospel book in procession, signifying Christ entering into the midst of His people
• Trisagion Hymn: “Holy God, Holy Mighty, Holy Immortal, have mercy on us,” sung three times
• Epistle reading: a passage from one of the apostolic letters
• Gospel reading: a passage from one of the four Gospels
• Homily: Fr. Stephen’s reflection on the day’s readings
• Dismissal of the Catechumens: in the early Church, those preparing for baptism left at this point; today we say the prayer but everyone remains

3. The Liturgy of the Faithful (Liturgy of the Eucharist)

This is the heart of the service.

• Great Entrance: the priest and deacon carry the prepared bread and wine in procession from the altar of preparation to the main altar. They commemorate the bishop, the parish, the suffering, and the dead. This moment recalls Christ moving toward His passion.
• The Creed: we sing the Nicene Creed together
• The Anaphora (Eucharistic Prayer): the great prayer of thanksgiving, recalling the whole of salvation history (creation, fall, incarnation, cross, resurrection, ascension)
• The Words of Institution: “Take, eat, this is my Body broken for you…” and “Drink of it, all of you, this is my Blood…”
• The Epiclesis: the priest calls down the Holy Spirit upon the gifts; this is when the bread and wine become the Body and Blood of Christ
• Commemoration of the living and the dead: the priest and the congregation pray for the bishop, the rulers, the soldiers, the suffering, those in prison, those traveling, those at sea, and the souls of the departed
• The Lord’s Prayer: sung together
• Holy Communion: the faithful approach the chalice and receive the Body and Blood of Christ from a common spoon
• Thanksgiving and dismissal: prayers of thanksgiving, distribution of antidoron (blessed bread) to all present, and the final blessing

The service lasts about 90 minutes.

What you do as a participant

Orthodox worship is not a performance you watch. It is a service you offer together with the priest and the choir. There are many ways to participate.

• Stand. The Orthodox tradition is to stand during the Liturgy as a sign of attentiveness and reverence. Pews are provided in our parish for those who need to sit. Sit when you need to; stand when you can.
• Cross yourself. At any mention of the Trinity, at the Gospel reading, before receiving the chalice or the antidoron. The Orthodox sign of the cross is right shoulder before left.
• Sing. The hymns are not just for the choir. Sing along when you know them.
• Light a candle. As you enter the church, you may purchase a candle and light it before an icon. The candle is a small offering of prayer.
• Venerate icons. You may kiss the icons of Christ, the Theotokos, and the saints upon entering, or at other moments. Kiss the icon, not on the face but on the hand or foot or robe.
• Listen to the readings and the homily. The Liturgy contains a substantial portion of Scripture every Sunday.
• Pray quietly when prompted. The priest will say “Let us pray to the Lord” and pause; this is a moment for your personal intercessions.
• Receive Communion if you are Orthodox and have prepared. Otherwise, receive the antidoron at the end.

Receiving Communion

Holy Communion in the Orthodox Church is given to Orthodox Christians who have:

• Been baptized and chrismated in the Orthodox Church
• Recently made confession (or have permission from their priest)
• Kept the eucharistic fast since midnight (no food or drink the morning of Communion)
• Read the appointed pre-Communion prayers

If you are visiting and not Orthodox, please do not approach the chalice. This is not unkindness. It expresses our belief that Communion is the sign of full unity in faith. You are warmly welcomed to receive the antidoron, the blessed bread distributed at the end of the service, after the choir has sung the dismissal hymns.

If you are an Orthodox Christian visiting from another canonical Orthodox jurisdiction (Greek, Antiochian, Russian, Serbian, OCA, etc.), please speak briefly with Fr. Stephen before the service and you are welcome at the chalice.

What if I miss most of the service?

Try not to. The Liturgy is a single act, and arriving late or leaving early breaks the rhythm.

If you must arrive late, enter quietly, do not cross in front of the open Royal Doors during the Great Entrance, and stand at the back until the next opportunity to move forward (for example, after the homily). If you must leave early, do so quietly and at a moment that does not disrupt the service.

If you simply cannot make Sunday morning, talk to Fr. Stephen. He will help you find a way.

What do I wear?

Modest, respectful clothing. No specific dress code. Many parishioners dress formally; many do not. Women traditionally cover their heads, but this is not required.

Avoid clothing that draws attention (short shorts, tank tops, anything that distracts other worshipers from prayer). Comfortable shoes; you will stand a fair amount.

What about children?

Children are welcome and Orthodox Christianity teaches that they fully participate. They are baptized as infants, chrismated, and given Communion. They may sit, stand, fidget, or whisper questions to a parent. We do not have a separate children’s service. The whole family worships together.

If a child becomes loud or upset, parents may step out to the narthex (entry area) and return when settled.

Frequently Asked Questions

How long is the service? About 90 minutes for a regular Sunday Liturgy. Holy Week services and the Paschal Liturgy are longer.

Why is everyone facing the altar instead of each other? Because we are all facing God, not each other. The priest is not “performing for” the congregation. He is leading the congregation in offering worship toward the altar, which represents God’s throne. We face the same direction because we are all going toward the same place.

Why so much singing? Almost the entire service is sung or chanted. Singing helps the words enter the heart, not just the head. Orthodox worship engages all the senses: sight (icons), sound (chant), smell (incense), touch (candles, veneration), and taste (Communion, antidoron).

Why incense? Incense represents the prayers of the faithful rising to God (Psalm 141:2, Revelation 8:3-4). It also fills the church with a sensible sign of holiness.

What is the iconostasis? The icon screen between the nave (where the congregation stands) and the altar (where the priest serves). It has three doors and is covered with icons. The Royal Doors in the center are opened at key moments of the Liturgy.

Can I take photos? Not during the service, please. Before or after, ask Fr. Stephen.

Learn More

• Your First Visit, practical guide for first-time visitors
• Newcomers, general orientation
• Orthodox Icons, what icons are and why we use them
• Holy Mysteries, the seven sacraments of Orthodox life
• Becoming Orthodox, for those drawn to the Orthodox Church

St. Michael Ukrainian Orthodox Church 9201 60th St, Pinellas Park, FL 33782 Phone: 727-777-4450

Sunday: Hours and Confession 9:30 AM, Divine Liturgy 10:00 AM