Liturgical Services & Guidelines at Saint Demetrios
At Saint Demetrios, we observe the liturgical traditions of the Orthodox Christian Church in a wide variety of opportunities for corporate worship and participation in the Holy Mysteries. Worship is the core experience, the culmination of our Christian Faith: "The Rule of Prayer is the Rule of Faith" (Lex orandi est Lex credendi). We strive to provide the best, most conducive atmosphere for our liturgical life, aiming to make our worship pleasing to the Lord.
Worship in the Church is always personal but corporate. Even in our "private prayer," a normal part of our Christian experience, we are to concern ourselves with our neighbor, loved ones, and indeed the entire world.
Because our congregation comes from various ethnic backgrounds, English is the predominant language of our services; many of our parishioners hailing from a Greek background or having migrated from Greece, we also often include Greek--the original language of Holy Scripture and most of the liturgical services of the Orthodox tradition. However, we have no set "percentage" dictating our language use; we aim to celebrate in the primary language of all gathered. Sometimes this means a majority will be in English; at other times, Greek, depending on those present. Our Choir sings in both languages, and bi-lingual translations of services are often provided (in the case of the Divine Liturgy, always!).
Please note: our parish follows the Gregorian ("New") Calender for all listed dates. As all Orthodox, the determination of Pascha/Easter requires a computation based on the Julian ("Old") Calender. Thus, our calender coincides with our civil calender.
The following explanations may also be helpful:
On the Lord's Day (Sunday)
Worship on the Lord's Day has always been a central observance of Christians, following strong precedent in the New Testament. The liturgical observances on the Lord's Day are unique, and culminate in the Lord's Banquet, the Eucharist, the Divine Liturgy.
Great Vespers
The beginning of the liturgical day is sundown. This is in accordance with the observance of the Hebrew Bible (Old Testament) and the Book of Genesis: "There was evening, there was morning, day one." Vespers (from Esperinos, Greek for "evening") is the first liturgical office of the day. On the Lord's Day and other festal holy days when the Divine Liturgy is observed, we celebrate "Great Vespers" in contrast to "Lesser Vespers," simply noting that the celebration is a little more "grand" and includes an entrance of the clergy.
At Saint Demetrios we celebrate Great Vespers on Saturday evenings, September-May, beginning at 5:00 p.m. Occasionally, this is not possible due to other needs of the parish, so please consult our weekly bulletin (available on this website).
Matins (Orthros) and Divine Liturgy
Matins is the Morning Office (Orthros meaning "pre-dawn" in Greek). It is a ceremony of praise and worship to our Lord, culminating in a great doxology ("glorification") of Christ. The Office of Matins is a bit more involved on the Lord's Day than during the week, reflecting our increased joy in celebrating the Lord's Resurrection from the dead.
The Divine Liturgy is the Lord's Banquet, the Eucharist, and though a participation in the Lord's Supper and the Covenant of His Body and Blood, soon in the ancient Church it came to be an observance in the morning (actually the early morning after a night of praise and worship). Members of the Orthodox Church in good canonical standing may prepare and receive Holy Communion at each Divine Liturgy. Non-members who may be in attendance are invited to join us in prayer, and to partake of the distribution of blessed bread (antidoron--"instead of the Gifts") at the conclusion of the ceremony. Unfortunatey, the Christian world is plagued by all sorts of division, and this is a source of pain for Orthodox. However, limiting Holy Communion to Orthodox members is not understood as a source of this division, but its result. "Communion" (koinonia) does not only indicate "fellowship" but, more literally, "common existence." This existence is one of mutual and shared faith, doctrine leading to correct practice (however much Orthodox themselves may fail), and love.
On the Lord's Day, the Divine Services (Matins and Divine Liturgy immediately following) begin at 8:15 a.m. throughout the year.
Memorial Prayers
Orthodox offer memorial prayers for those who have fallen asleep in the Lord and repose in God precisely because they are not dead and gone, as Saint Paul tells the Thessalonians. Death means, ultimately, non-existence and separation from God. Our memorial prayers are a means of continuing to pray for our sisters and brothers in Christ, even when we are no longer able to be with them physically in this world. Also, but by no means more importantly, it is one means that we pastorally assist persons living in bereavement.
The proper and traditional time for such prayers is on the Sabbath, Saturday, the day when God rests (and the Lord Jesus "slept" in the tomb). However, as an accomodation, such memorial prayers may be requested at the conclusion of the Divine Liturgy for reposing members of the Orthodox Church. A full memorial (mnimosynon) is offered with boiled wheat that is then distributed to the congregation, recalling Jesus' words about a grain of wheat dying in the ground only to be reborn. A shorter prayer, fundamentally the same, is sung without the boiled wheat (in Greek, kollyva or sitari).
There are traditional periods for offering memorials for loved ones: 9 days following the funeral, forty days, 3 months, 6 months, 1 year, 3 years and 7 years.
Beyond the seventh anniverary of the falling asleep of a sister or brother in the Lord, it is advised that memorial prayers be only offered during the several "Saturday of Souls" observed throughout the year (Prior to and during Great Lent and the day before Pentecost Sunday). Memorials are not offered from Pascha/Easter to the Sunday of Thomas since we sing for the Resurrection the entire week, and our emphasis is on joy of new life, not on our loss.
Arrangements for memorial prayers should be made in advance by contacting the Parish Office.
Please note: the memorial prayers offered in church are the same prayers that we would offer at the gravesite. There is no need, and no purpose, to offer such prayers at both church and the grave on the same day.
Church School--Junior Choir
On the Lord's Day, the young people of Saint Demetrios receive catechetical instruction in the life and tradition of the Church. Sunday Church School is secondary to worship, and for this reason we prefer to worship with our children present, worshipping as one large, parish family consisting of many household families.
Students of our Church School attend the Eucharist in the Divine Liturgy--our priority as Orthodox Christians. Students in First Grade through High School attend the Divine Liturgy until the distribution of Holy Communion, only then proceeding to classes. Because of difficulty accomodating the youngest members of our congregation, our Preschool and Kindergarten children proceed to class following the Liturgy of the Word (the first part of the Divine Liturgy) and the Great Entrance of the Holy Gifts. They return, if prepared, to receive Holy Communion.
At Saint Demetrios, many of our young people participate in our Junior Choir, preparing for a day when they will hopefully transition to our Saint Demetrios Choir. Junior Choir rehearsals begin just following the distribution of Holy Communion, comprising the first section of the Church School day for participants.
Festal Observances on Weekdays/Saturdays
Throughout the year, many holy day observances (feasts of the Church) happen to fall on weekdays or Saturday. Generally, Matins and the Divine Liturgy on such days begin at 8:30 a.m.
In certain instances, especially at the time of the Nativity of our Lord (December 25) and Theophany/Epiphany (January 6), some services are held in the early evening, both to coincide with ancient observances of these feasts (where the festal Eucharist is often celebrated in conjunction with Great Vespers; in many areas, the services appointed for the "Eve of the Feast" are actualy observed in the morning rather than evening). Our monthly and weekly bulletins should always be consulted.
Seasonal Observances and Patronal Feasts
During the season of Great and Holy Lent, the Christmas Fast (beginning November 15) and at other times, additional services are offered to the faithful. These are announced in our monthly and weekly bulletins in advance.
Each October 26, we celebrate the feast of our Patron Saint, Demetrios the Myrrh-Streaming, Great Martyr and Miracle-worker of Thessalonika. On the eve of the feast (Oct. 25) we celebrate Great Vespers beginning at 7:00 p.m. On the day of the feast, divine services begin at our normal hour (8:15 a.m. on Sunday; 8:30 a.m all other days).
Once each year, generally the weekend before the Labor Day weekend holiday (the last weekend of August), we celebrate the Eucharist in an outdoor, public setting, immediately followed by a family picnic. The Divine Liturgy this day begins at 9:30 a.m., preceded by the Service of Preparation (Kairos and Proskomidi) at 9:10 a.m.
We have many sister parishes in our area. It is a blessing to join our sisters and brothers in the Lord on the patronal feasts of their churches. In the Greek Orthodox Metropolis of Chicago, Great Vespers for Patronal Feasts at area parishes begin at 7:00 p.m. (as on the the Feast of Saint Demetrios). In order to share the Eucharist and honor the saints, on several occasions of the year, we do not celebrate feasts at our own church, but encourage our parishioners to attend nearby celebrations at our immediate sister parishes of Saint George in Schererville, IN (April 26 or after Pascha); the Assumption of the Theotokos Church in Hegewisch, IL and Olympia Fields, IL (August 15).
The Holy Mysteries Beyond the Eucharist
General
Scheduling celebations of the other Holy Mysteries/Sacraments of the Church are made with the parish priest and no other person. No other arrangements (receptions, etc.) should be made without consulting with the parish priest to ensure dates and times.
Scheduling of celebrations of the Holy Mysteries is strictly on a first-come, first-serve basis. In the event that two (or more) ceremonies need to be scheduled on a single day, the first applicants will determine their own start-time.
Scheduling of ceremonies is restricted to Saint Demetrios Stewards in good standing (with the exception of Holy Confession). There are no fees or payments to Saint Demetrios for sacramental ceremonies. In certain instances, their are processing fees payable to the Metropolis of Chicago for certificates and licenses (see below).
Gratuities to clergy, chanters, and sextons (the "naokoros") present may be traditional, but are never required, necessary, or expected, and can only be a free-will offering of appreciation. If offering a gratuity, please be discreet. Even so, gratuities for those clergy and chanters visiting and participating in the ceremony (invited guests) will be appreciated but still are not required. Clergy who "charge" for the Mysteries of Christ should not only be ashamed, but can be canonically sanctioned and removed from the priesthood.
If you are planning a sacramental ceremony (baptism, matrimony) and wish to invite clergy from other Orthodox parishes or non-Orthodox Christian denominations, you must inform Father David. All guests are welcome but: 1.) Orthodox Clergy not of the Greek Orthodox Metropolis of Chicago must have certain documentation without which they cannot participate; 2.) non-Orthodox clergy may offer words or blessings after the ceremony (but at the church) under special and limited conditions. In both instances, Father David will need to discuss such matters with any invited guests so they may be properly welcomed. However, Father David does not offer the invitations to such clergy; this is the responsibility of the planning parties. Chanters invited from other parishes must be Orthodox Christians to participate, and must receive permission from Father David prior to the beginning of the ceremony.
More specific information for various ceremonies and sacramental Mysteries of the Church are provided below:
At the time of Birth and the 40 Day Churching
We celebrate new life and pray for the health and well-being of mother and child. Contact your parish priest when your child enters the world. He will visit at the hospital or home to begin your newborn's life in the prayer of the Church.
In Greek Orthodox practice, children were once brought to the Church on the 8th day for a ceremony of naming (by a relative, not the mother). Because we now name newborns immediately, this practice has generally fallen into disuse in the United States and elsewhere.
The Church has traditionally taught mothers to stay at home with their newborns for 40 days. This is for her recovery and time to nurture and bond with her baby. It is not because the mother is "unclean" in any moral sense. Giving birth is a participation in the holy work of our Creator, and incurs no uncleanliness or sin. However, even modern physicians advise mothers to not return to a normal physical regimine for about 6 weeks (42 days)after giving birth so that their bodies may return unimpeded to a pre-pregnancy state. In ancient times, they recognized the time was needed, and though a person could be excommunicated for missing three Sunday Divine Liturgies in a row, exempted new mothers. The 40 Day Prayers for the mother are a means to welcome her back to the congregation. The prayers presume the mother will be receiving Holy Communion at that time.
At this ceremony--primarily for the mother--it has become customary to "church" the newborn, meaning to present and introduce the child (who, in theory, has not left the home for 40 days) to the Church. In this sense, the Church is the Body of Christ: the members of his body who are the gathered (ekklesia) People of God. We do not present the child to the building. Therefore, at Saint Demetrios we observe this ceremony at the conclusion of the Matins and just before the Divine Liturgy. Parents (and siblings if possible) should gather in the narthex (foyer) of our church no later than 9:15 a.m. after arranging the ceremony with the parish priest.
The ceremony should normally occur on the Sunday closest to the actual 40th day, though it may be earlier or later, depending on circumstances. Indeed, if a mother returns to work, a social schedule, and other responsibilities prior to the 40th day, there is no legitimate reason to stay away from the Church. Today, because of better medical care, it is not uncommon for women to return to a normal schedule much earlier than 6 weeks. Whenever a new mother does so, it is most appropriate to begin at Church--be it a week, two or three after giving birth. Likewise, in some cases it may need to be much later than 6 weeks. If you have questions, please contact your parish priest.
Holy Baptism and Holy Chrismation
Holy Baptism and Chrismations are normally conjoined observances of the initiation into the Church of a new member of the Body of Christ. In some cases, they are observed separately. First, we address below the typical case for children seeking baptism, followed by the case for adults seeking to enter the Orthodox Church.
Baptism may occur at any time following birth, but typically it is preferred (and easier on the child) to schedule the baptism when the baby is capable of holding his/her head up without assistance or support. Any time between 4 and 8 months is typical. Baptisms may occur at any time of the week, but Sundays are preferred, as this is the day of the Lord's Resurrection. Chrismation and reception of Holy Communion immediately follow baptism. On Saturday, baptisms may begin as early as desired, but must start no later than 3:00 p.m. On Sunday, baptisms may be scheduled no earlier than 1:00 p.m.
If, following birth, a child experiences health complications, they may be immediately baptized. They then return at a later time to the Church for the completion of the rites of initiation (Chrismation and Holy Communion). In extreme cases where death is imminent, any person may baptize the child by carefully lifting the child and stating "You are baptized in the name of the Father, and of the Son, and of the Holy Spirit." But this is exceptional and should be avoided if a priest is available to come to the hospital (have a family member or nurse call; if necessary, the priest can direct others how to care properly for the child). Those who are not born alive into the world are not baptized; they have already been embraced by our Lord in the Kingdom.
Young persons and adults seeking to become Orthodox Christians do so in one of two ways. If they have never been baptized in the name of the Holy Trinity into a Christian tradtion (and not all Christian traditions baptize in this manner), they will be baptized and chrismated in the traditional ceremony (the baptism of infants is actually modified for the convenience of the child) following a period of instruction (see below). If they have been baptized in the name of the Holy Trinity in another Christian denomination, they are received into the Church through Holy Chrismation only (we do not repeat baptism; one can only die and rise once). This also follows a period of instruction, called catechesis (literally, "through hearing").
The period of instruction for persons varies according to need and based on prior experience of the Christian faith, Holy Scripture, etc. We seek to ensure new members of the Church are fully prepared and join with "one mind and one heart" the Body of Christ. (With infants, it is expected that this instruction will occur throughout life, being raised in an Orthodox Christian home.).
There are many items the family will have to provide for a baptism, and an Orthodox sponsor found. Before making any arrangements or plans, speak with your parish priest.
Holy Matrimony
Holy Matrimony entails more than a wedding ceremony. It is a mystery that continues throughout life--the wedding only marks the beginning of Holy Matrimony. For this reason, parish clergy are required to discuss the Mystery of married life with those planning to be wed. Likewise, there are ecclesiastical licences required and other "paper-work" not to mention scheduling requirements.
Persons planning on being joined in Holy Matrimony should inform the parish priest immediately--before making any arrangements or setting of any dates. There are times when the Church does not celebrate the Mystery of Holy Matrimony and other canonical guidelines must be followed.
The ceremony of Holy Matrimony may not be celebrated on days of fasting (including Wednesdays and Fridays throughout the year). Sundays are the preferrable day for weddings in the Church, but Saturdays are permitted in the Greek Orthodox Archdiocese of America. At Saint Demetrios, Saturday weddings must be concluded before the beginning of Great Vespers on Saturday, which generally means starting no later than 3:00 p.m. On Sundays, the ceremony may begin as early as 1:00 p.m. and as late as 4:00 p.m.
When the Christian temple (church building) is available, we do not celebrate the Mystery of Holy Matrimony elsewhere.
Holy Unction (Euchelaion)
Holy Unction is the continuation of the Lord's healing ministry in the Church. Each year it is celebrated in the setting of the parish congregation on Holy Wednesday of Holy Week in preparation for the Lord's Supper and Resurrection. Please note that the Mystery is not the oil, but the prayer and ritual anointing by the clergy. Unlike some places, parishioners should not expect to take Euchelaion to others following this ceremony. Instead, the parish priest is more than happy to visit persons who are unable to come to the Church.
Holy Unction is also celebrated in the home, at hospitals, nursing homes and at hospice care centers for those suffering from grave illness. If you or a loved one is ill, you may contact Father David through the Parish Office to arrange a visitation and the celebration of the Mystery.
The Mystery of Healing presupposes the anointing of persons for healing in body and soul. It is not a means of exorcizing or blessing homes.
Confession, Repentance and Holy Penance
Participation in the Mystery of Repentance through the confession of sin is an expected aspect of our Orthodox Christian lives. Confession allows us to face our sin, repent and change our life in order to grow in Christ. Members of the early Church confessed their sins in the midst of the congregation. For practical reasons, with the growth of the Church and the presence of many nominal Christians who might find it difficult to be sincerely forgiving, confession came to be exercised between the penitent and the confessor--in parishes, generally a parish priest. The priest stands as the personal expression of the entire community, and confession and penane is often the means of reconciling ourselves with the Eucharistic community--the Body of Christ.
Confessions can be arranged by appointment with Father David.
Please note: at confession, it may be necessary for the confessor to impose a "penance" to serve as a sign of sincere repentance for the benefit and growth of the member making confession. Once given, these are not optional.
In recent times, especially with the establishment of nearby monastic communities, it has become popular for persons to seek a father-confessor among monastic clergy. This is an ancient custom, and profitable for the soul. However, please exercise discretion and discernment in this matter. Father-confessors who live in the monastic setting may be excellent spiritual guides, but this requires a personal relationship and bonding over time. When confessing to a confessor who has never met you, he may feel compelled to follow standard guidelines (canons) with which he is familiar, but may not be sensitive to your particular situation as one who does not live in a monastic setting. The guidelines can only be "fitted" to your needs if your confessor is thoroughly familiar with you. This is often not the case when we go to monasteries and seek to confess with someone we do not really know.
A confessor does not have to be your parish priest. If you are seeking a spiritual guide, your parish priest may be able to help point you in the proper direction (and he will not mind you asking!).
Death and Dying
The Holy Fathers teach, "If you die before you die, you will not die when you die." This refers to our death and resurrection in Holy Baptism, and our everlasting life in the communion of Christ in His Body the Church.
When the time comes when our bodies can no longer endure the trials of this world, it is appropriate to prepare. The parish priest can be contacted for a visitation. Holy Unction may be administered, together with confession and Holy Communion. Please note that Holy Communion cannot be administered to those who are not conscious of receiving the Holy Body and Blood of Christ. In this case, Holy Unction is administered.
At the time of passing, prayer is appropriate. The priest may be called to come to the home, hospital, nursing home (etc.) to offer the Trisaghion prayers for those who "have fallen asleep" in the Lord. These are the same prayers offered at our wakes and at the grave during burial. If it is not possible or convenient, it is not required to offer the prayers at the immediate time of death. The priest will do so at the wake or at a time prior to the funeral.
Orthodox Christians may be organ donors (unrestricted) as a gift of life to those in need. However, burial in the earth is expected, and therefore funerals cannot be offered to those who donate their entire bodies for scientific exploration and other medical studies (cadavers). Likewise, our bodies are not our own, and the purposeful, physical destruction of the body in cremation is contrary to the teaching of the Church. Therefore, funerals are not offered for those choosing to be cremated, or for those whom others have had cremated.
Autopsy, if necessary, is permitted.
Only those who have reposed in the Lord in the communion of the Church (i.e., "good standing") are brought to the Church for the funeral rites. The funeral ceremony presupposes "good standing" and the attempt to lead an Orthodox Christian life.
Those who are not in the communion of the Church, non-Orthodox, or have caused their own death for reasons unrelated to mental illness (suicide) are served by the priest, but only by offering prayers at the funeral home and at the grave during burial. Note, however, that in most instances, suicide is due to mental illness of some sort. However, there are an increasing number of conscious suicides to avoid medical complications or pain during a chronic illness. Suicide in such instances is a disregard for the teaching of our Lord in his Church.
Because they are more familiar with our customs and traditions, Father David highly recommends contacting Burns-Kish funeral homes of Munster and Hammond, IN. Other firms have less familiarity with our customs, and this may present some unnecessary difficulty for the priest and family. However, families are welcome to arrange funerary services with any licensed firm.
When a loved one (or even an acquaintance you know of) passes, please notify the parish office. Even if the person will not be buried through our parish, it is often helpful to know when our parishioners' relatives and friends pass. If arrangements must be made at Saint Demetrios, contact both the parish priest directly and the funeral home. They will then work together with the family to arrange times and dates for the wake and funeral. Under no circumstances should one presume the availability of time or the Christian temple for a funeral; this must be directly arranged with the parish priest.
Funerals may be offered any day of the year but Sundays. Father David typically offers the prayers at wakes at 6:30 or 7:00 p.m., but any pre-arranged time will be acceptable. Funerals typically begin at Saint Demetrios at 10:00 a.m., but this too is set according to need. In the past it was common to begin at later hours. This time is chosen to allow for the convenience of those who wish to attend but also have responsibilities later in the day.
Father David will not come to the home following the death of a loved one to "exorcise" the spirits--this is clearly a superstition that has no basis in Christian faith.
Clergy and chanters from other Orthodox parishes are welcome to participate in funeral services and at wakes, but the family should inform the parish priest of any invitations they have issued. Clergy from outside the Metropolis of Chicago often require documentation and bishop's permission to participate and your parish priest can facilitate this.
At the traditional luncheon (Greek: makaria), it is customary to serve fish, the first food Jesus ate following His resurrection. Alternatives may be offered to those who cannot partake of fish. Clergy in attendance will observe all fasting rules of the Church. Therefore, on fasting days (e.g. Wednesday, Friday, Great Lent) regular fish is acceptable, but shellfish or other fasting food is more appropriate--especially for clergy. Clergy will not attend luncheons where meat is served on days of fasting.
