Re: [orthodox-synod] âO Lord, I Have Loved The Beauty of Thy Houseâ*
- Thank you for your thorough description of the services. It was very helpful since i am still learning about orthodox traditions, although i go to church frequently and have been an orthodox for almost 16 years.
Basil Yakimov <byakimov@...> wrote:
âO Lord, I Have Loved The Beauty of Thy Houseâ* How We Should Conduct
Ourselves in Church
By Fr. John Whiteford & Matushka Olympia Sibley (
I once overheard a Russian American layman having a talk with some altar
boys after a service. This man had spent his life in the Church, had
obviously done his own tour of duty in the altar, and his comments have
stayed with me ever since. He pointed out to them that they should remember
that when they were serving, they were images of the angels, and that when
the people looked at them they should be spiritually uplifted. He then went
on to speak in very practical terms about how they should be thoughtful in
their service, should pay attention, look straight ahead, stand still, etc.
Anyone who has attended Orthodox services very long has probably also seen
the opposite dynamic at work. An altar boy who is fidgeting, picking his
nose, or making faces at people in the congregation not only fails to add
to the service, but obviously distracts and detracts from it.
What is perhaps less obvious is that it is not only the servers who can add
or detract from the solemnity and beauty of the services â this is true of
all of us. People talking during the services, a man casually leaning
against a wall as he chews gum, a boy wearing bright neon Nikes that light
up with his every step, a grandmother making overly demonstrative
prostrations at inappropriate times during the service, or a young woman
wearing a miniskirt can all be as distracting as a nose-picking altar boy.
In fact, when we sing the words of the Cherubic hymn during the liturgy, we
affirm that we all âmystically represent the Cherubimâ every bit as much as
do the clergy and the altar servers.
As representatives of the Cherubim, we should strive to participate in the
services in such a way as to fully express our devotion to God, and to add
to the beauty of the service out of love for our fellow believers, and out
of concern that we encourage each other to worship and love God more
We should not be concerned with our outward actions only. It is certainly
true that one can behave in an outwardly pious way, and yet remain a
hypocrite. However, it is also true that one cannot be outwardly impious
while still remaining inwardly pious. We should strive for both, because
both are needed. Inward piety adds a depth of meaning to our outward acts,
and outward actions can promote heartfelt worship.
The culture we live in constantly tells us how much more we deserve, and
that we should measure the worth of everything in terms of what we âget out
of itâ. This is now the way most people look at Church. People come to
Church, and expect that the Church should meet their needs. People expect
the service to both entertain and uplift them. In contrast, Orthodox
services are (or at least can and should be) beautiful even in the eyes of
unbelievers, but they are clearly hard. They are often long, and standing
for a long time is not something most people expect from Church. Granted,
they might stand for an hour in line to get on one ride at Disneyland, or
for an entire concert, or for a lengthy conversation with someone in the
Church parking lot, but they expect comfort and ease in Church. But the
services of the Church are not a service for the people who attend them â
they are a service to God. The Greek word for worship, âLeitourgiaâ (from
whence we derive the word âLiturgyâ) means âworkâ or âservice,â and thus
service (as a servant serves his master) to God. Itâs not all about me.
Itâs about God, and itâs about those around us.
St. Paul teaches us that in the context of the worship of the Church, all
things should âbe done decently and in orderâ (1st Corinthians 14:40). This
is not because the Church delights in heaping meaningless rules upon us,
but because our love for each other requires that we all help each other as
we work out our salvation with fear and trembling (Philippians 2:12). Every
Orthodox custom and practice has a purpose: some guard us from causing
others to stumble, some guard us from stumbling ourselves, and some simply
provide tangible ways for us to express our love for God. Our willingness
to submit to the Tradition and discipline of the Church is an essential
part of being an Orthodox Christian. We know from reading the Scriptures
that we should be humble, and obedientâ¦ but we often bristle when it comes
to actually exercising those virtues. We must understand that this
unwillingness to submit to the Church or to each other is a sign of that we
have more work to do, if indeed we wish to follow Him who submitted to
spitting, scourging, thorns, the nails, the spear, and to death upon the
Entering the Church
When we enter into a Church, we should first of all make the sign of the
Cross three times with bows from the waist (not full prostrations). The
prayers that one says while doing this vary a little. Some simply say the
prayer of the Publican, âGod be merciful to me a sinnerâ with each bow. A
more elaborate form is given in the prayer book:
"Thou hast created me, O Lord, have mercy."
"God be merciful to me a sinner."
"Countless times have I sinned, O Lord, forgive me.
The prayer book further admonishes us:
âThen, having bowed to the right and the left (to the people on both sides
of the Church), one stands in one's place and listens to the psalms and
prayers read in churchâ¦.â**
It is also customary to venerate the icons and light candles after entering
the Church, and to venerate them again before leaving.
One should not linger near the entrance of the Church, because this makes
it difficult for others to enter. Also, visitors often feel a certain sense
of discomfort when they enter an unfamiliar Church, and so tend to stay
close to the back of the Church or near the walls. Those who are regular
parishioners (who do not need to sit along the walls due to some infirmity)
should be mindful of this, and move forward and to the center of the Church
to make room.
Arriving Late, or Leaving Early
We should be at Church on time for all services, but this is especially
important for the Divine Liturgy, and all the more so if we are planning on
receiving communion. For the Vigil, one should try to be on time, but if
work or other duties make that impossible, it is better to attend some of
the Vigil rather than none of it. Likewise, if such duties make it
impossible to stay until the end of the Vigil, there are several points at
which one may leave that are least disruptive:
Immediately after vespers, but before the Six Psalms of Matins.
After the Six Psalms.
After the kissing of the Gospel and / or the anointing with blessed oil.
After the end of Matins, as the first hour is beginning.
For the liturgy, we should make every effort to stay until the end â and if
we have communed, leaving early is particularly to be avoided except in
cases of extreme necessity.
Wandering in and out of the Church during the Divine Services is
inappropriate. If we must leave due to an emergency, we should do so with
as little commotion as possible. It is a good idea to make sure your
children have gone to the bathroom before entering the church. When
reentering the Church we should be careful to not do so during the more
important moments of the service, such as during the entrances, the Epistle
and Gospel readings, the Creed, the Anaphora, the Lordâs Prayer or the
Communion Prayer. At such times it is best to stay in the Narthex, and wait
for a less solemn moment to return to our place.
Attire in Church
We should come to Church with the profound sense that we are coming before
the King of the Universe. If we were going to visit an earthly ruler, we
would want to dress as best as we were able as a simple matter of respect
for the person we would be seeing, and we should have at least as much
reverence for God and His holy temple.
Clothing should also be modest â which means oneâs clothes should actually
cover one adequately. A good rule of thumb is that we should be attired
such that we would be able to make full prostrations without embarrassing
ourselves or those around us. We should not wear clothes that attract undue
attention to ourselves, either because they are flashy, gaudy, or because
they are immodest (see 1st Timothy 2:9-10).
According to the teachings of St. Paul the Apostle, women should cover
their heads in Church, and men should not (see 1st Corinthians 11).
It should be noted, however, that it is not up to individuals in the parish
to enforce a dress code. People should concern themselves with their own
behavior, and that of their families. In situations in which something
needs to be said, the priest, the warden, or the senior sister will be the
one to do so.
Standing in Church
The normal posture of Orthodox worship is to stand during the services.
Pews are found in many Churches in America, but this is not the traditional
practice of the Orthodox Church. There are traditionally benches along the
sides of the walls of the Church for people to sit who need to â
particularly the elderly, and the infirm. Those who are able to should
graciously give up their seats when they see an elderly or infirm person
who needs to sit, or a visitor who is unaccustomed to standing. There are
certain times when one should definitely be standing, unless they are
unable to do so: as a rule, whenever the Royal Doors are opened, during the
Six Psalms at Matins (at which time one should be particularly still),
during the Gospel reading, the Anaphora (when the Eucharist is
consecrated), and during the âOur Fatherâ. At these same solemn points of
the service, we should refrain from lighting candles, venerating the icons,
or moving about unnecessarily.
If one must sit, one should not cross ones legs while doing so.
Particularly for those Orthodox from âthe old countryâ, this is considered
to be very disrespectful. Whistling in the Church, at any time, is
considered to be extremely disrespectful to Russians.
During the service, we should not fold our arms, lean against the walls, or
stick our hands in our pockets. These postures signify a casual attitude
that is not conducive to right worship.
On Sundays we do not kneel or make prostrations, except when making
prostrations before the Cross on those occasions when the Cross is brought
out for veneration.
When Receiving Holy Communion
Communing is a matter that should be treated with the utmost seriousness,
and should neither be taken lightly by carelessly communing, or by avoiding
confession and communion for prolonged periods of time, unless this is due
to a penance (in which case regular confession should continue).
Proper preparation for communion requires all of the following elements:
recent confession, the blessing of the priest to commune, keeping the fast,
praying the pre-communion prayers from the Prayer Book, and abstaining
entirely from food and drink from the midnight prior to communion.
One should wipe off lipstick or lip balm before communing or venerating an
icon, the Gospel, or the cross. These can damage icons or wooden crosses,
and can be difficult to clean off from metallic items.
Parents should ensure that the faces (and noses) of their smaller children
have been wiped prior to their approaching the chalice.
Do not make the sign of the Cross when approaching the chalice, because it
has happened that this has resulted in knocking the chalice, and spilling
the Holy Mysteries, which is a very serious matter. Instead, one should
approach the Chalice with ones arms crossed (with ones right hand on ones
left shoulder, and ones left arm covering ones right arm, and touching ones
After communing, one should wipe ones mouth with the communion cloth, and
kiss the Holy Chalice, but refrain from kissing the priestâs hand or the
icons, until after one has had the zapifka (the hot water and wine, and
prosphora that is on the table off to side of the Church).
Children in Church
The Scriptures teach us that children are a blessing from the Lord. A
parish without children is a parish that is dying. We want to encourage
families with children to come to our parish, and we also want to help
parents with their children. Even the best behaved children are going to
make some noise, and we have to accept this part of having a growing
parish. If one sees parents having difficulty keeping their children under
control, one should offer help, rather than just criticism. Parents with
children should also do their part to maintain an atmosphere conducive to
prayer in the Church, and to teach their children how to behave reverently
in the house of God.
Prosphora is holy bread, and should be treated as such. It should be eaten
only when one has fasted from midnight, and one should be careful not to
drop crumbs on the floor. With children, this presents some difficulty,
because we donât want to deprive children of the blessing of this bread,
but children also tend to be less careful with it. Parents should teach
their children to handle prosphora appropriately, and smaller children
should be given smaller portions. Very small children should probably just
be fed a small amount by their parents.
Kissing the Cross
At the end of the Liturgy, when approaching the Cross, one should first
make the sign of the Cross, then kiss the Cross, and finally the priestâs
Post Communion Prayers
After the kissing of the Cross, the post communion prayers are read. These
prayers can also be said privately, but those who have communed are
encouraged to stay for these prayers of thanksgiving for the blessing of
having been allowed to receive the Body and Blood of Christ. In the
Gospels, Christ healed ten lepers, but only one came back to thank him. We
should ensure that we either stay for the reading of these prayers
immediately after the liturgy, or say them privately as soon as otherwise
possible, lest we be guilty of ingratitude to God.
Trapeza and Fellowship After the Liturgy
Having a communal meal after the liturgy is an ancient practice that goes
back to the time of the Apostles, and is mentioned in several places in the
New Testament, where it is spoken of as the âagape mealâ or âlove feastâ.
This meal and the fellowship that goes with it, is an extension of the
liturgy, and so all who can stay should do so. We live in a part of the
country in which we encounter few Orthodox Christians outside of the
context of Church, and so we need to endeavor to strengthen our
relationships with one another. The parish is an extended family, and we
should work to make our ties with each other strong, so that we may
encourage one another to live for Christ, in a world in which that is
increasingly difficult to do.
There was a time when it would have been completely unnecessary to have
spelled out most if not all of what is written here, because people living
in an Orthodox culture lived and breathed their faith, and even those who
were not particularly pious were surrounded by Orthodox piety to such an
extent that even they knew how conduct themselves properly in Church. We,
however, live in a culture which emphasizes rights, comfort, instant
gratification, and self-expression to an extent which is inimical to the
Orthodox ethos of sacrifice, struggle, asceticism, and self-denial. In
addition to this, we are experiencing that âhardness of hearts,â that
âcoldnessâ that the scriptures and the fathers predicted would be the
hallmarks of the latter days.
If we understood what it means that when we go to church we are in the
presence of the very God who created the world and everything in it, and of
Jesus Christ who took on and still wears our human flesh so he can be with
us and save us, and the Holy Spirit who spoke through the prophets and who
preserves and leads the Church in all Truth, we would take care to be
standing whenever the curtain between us and the high place is openedâlet
alone when the Gospel is being read, we are being censed, or the mysteries
are brought out to us. It would literally feel wrong to sit at these times.
We would be sure that we and our families arrive at Church on time (we are
the bride of Christ, and should hurry to be in the presence of our
bridegroom), and in good order.
If we loved God and one another correctly, we would nonetheless need
instruction on the proper way to behave in church (just as children who
love their parents must be taught how to behave), but none of these matters
would be controversial. One is not rude, careless, or self-centered in the
presence of those one loves. Therefore, one is not rude, careless, or
self-centered in Church. The reason we believe that the disorder evident in
many of our churches is evidence of lack of love, rather than a simple lack
of instruction, is the response of many people to instruction. Instead of
giving thanks for the instruction and humbly obeying the guidelines passed
down to us from the scriptures and the fathers, some become âoffended,â
justifying themselves and attacking the character of whomever âdaredâ to
attempt to instruct them. We also fear that this lack of love is becoming a
problem in Church because it is a problem in many of our homes, and that we
cannot practice self-discipline in Church because we do not practice it
anywhere else. Our children refuse to obey instructions we give them in
Church because we let them get away with refusing to obey instructions we
give them at home. Church services are something âto get throughâ just like
daily prayers are at home (if we even do them at home).
Finally, a note on the issue of âauthenticityâ or of âbeing genuine.â Some
of us have been seduced into endorsing the fallacious notion that if we do
anything without really feeling like doing it, we are being hypocrites. The
consequences of subscription to this belief are soul-destroying. It should
be obvious that whatever it is within us that doesnât feel like praying, or
dressing modestly, or standing attentively, or refraining from chatting
during the services, is not something to which we should submit. If we are
truly cooperating with God in working out our own salvation, we will act
rightly regardless of any caprice of our emotions. The problem is not that
feelings are bad, but that theyâre unreliable. If we experience joy or
peace in the presence of God, that is clearly a good thing. If we donât, we
donâtâbut that is no justification for disobedience. We donât always feel
love for our spouses or our children, but we must nonetheless choose to act
on the fact of our love for them, regardless of our feelings. Feelings are
the caboose of the train â they come along at the end, but they only follow
when we act on what we believe, and do what we know we should.
* Psalms 25:8 (LXX)
** Prayer Book. 4th ed. Rev. (Jordanville, NY: Holy Trinity Monastery,
Sent to me by Fr. John Whiteford, pastor of St. Jonah of Manchuria Orthodox
Church in Houston, TX. Matushka Olympia Sibley is the wife of Fr. Cassian,
pastor of Theotokos of the Life-Giving Spring Russian Orthodox Mission in
Bryan/College Station, TX. Posted 6/27/06.
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