"The Orthodox Church" by Metropolitan Kallistos Ware (Excerpts)

An introduction to Orthodox Christian worship and an explanation of the Church building. Introduction Orthodox Christian liturgy (the worship of God) is patterned after theheavenlyliturgy, i.e. the worship that goes on continually in the kingdom of heaven. By Christ’s incarnation, death, and resurrection the kingdom of God has broken into this world and in His Church heaven and earth are united (Eph. 1:10). Therefore Orthodox worship resembles the worship we see depicted when God opens heaven to human eyes, for instance in Isaiah chapter 6 and Revelation chapters 4 & 5. From apostolic times, Christian worship has been liturgical(c.f. Acts 13:2; usually translated “ministered,” the Greek is actually liturgized ). This means worship follows a pre-determined, prescribed form and is not altered according individual preferences or tastes. As in Old Testament times, the pattern and modes of Orthodox Christian worship are not the inventions of men but revealed by God and faithfully passed down to successive generations. The first Christians continued using the basic liturgical forms prescribed by God to Israel but in a way that reflected how Jesus Christ fulfilled these forms and gave them their ultimate meaning. The main difference was the replacement of the Temple animal sacrifices with the Lord’s Supper, or Eucharist, which was understood as a perpetual participation in the one sacrifice of Jesus Christ on the cross. Therefore, except for the Sunday Lord’s Supper, the Christians did not even feel the need to separate from their Jewish origins but “were continually in the temple” (Lk. 24:53). The Lord’s Supper or “Eucharist” (Thanksgiving) itself was also patterned after a well-established Jewish liturgical meal of prayer and thanksgiving for all of God’s saving work. As the apostles founded churches they imparted the pattern of Christian worship as transmitted by Christ and inspired by the Holy Spirit. Evidence from the 2nd, 3rd, and 4thcenturies shows that Christian worship was almost identical whether in Spain, Gaul, and Italy, or Syria, Greece, and Asia Minor. This was not by chance. All of these local congregations were simply following the prescribed liturgy handed down to them by the apostles and their successors. Orthodox worship is also sensory. It seeks to sanctify not only the spirit and soul but the body and the senses. In Orthodoxy the “spiritual” and material are not separate or opposed to one another. As man is created both spiritual and material, so Orthodox worship appeals to and addresses the whole human being. The Son of God himself took on all of human nature, becoming flesh and blood like us in order to sanctify the entire human person. The senses of sight, hearing, touch, smell, and taste all participate in the praise of God. Of course, these are not ends in themselves but are means to penetrate the heart. Orthodox worship and prayer is not meant to appeal to the emotions, nor merely to the reasoning power, but to the deepest place of the heart where man encounters God and hears His voice. Since the church building is where the heavenly worship of God takes place, Orthodox architecture is full of meaning and theological symbolism. Although our church temple was not constructed in a traditional architectural style, the interior space has been set up to approximate it. The following are some points of interest. 1. The Entry (Narthex) The initial entry place of the church building is called the Narthex. In this space one is reminded to put aside the cares of this world and to gather one’s mind for prayer. In the early Church this space, which was often very large, was where the non-baptized stood for church services and where baptisms took place. 2. Candle Stands Traditionally, upon entry into the Narthex, Orthodox Christians light candles accompanied by a prayer for a loved one or for a special need. The light indicates Christ who said, “I am the Light of the world” (Jn. 8:12). The continual flame reminds the believer of the need for zeal and unceasing remembrance of the Lord. The pure bees wax is a symbol of that purity of heart which one must have to “see God” (Matt. 5:8). The burning of the wax reminds of the sacrificial nature of the Christian life summarized by John the Baptist: “He must increase, but I must decrease” (Jn. 3:30). 3. Holy Icons One is quickly struck by the presence of icons throughout the sanctuary. These are images of holy men and women from every generation who lived in Christ and could say with the apostle Paul, “it is no longer I who live, but Christ who lives in me” (Gal. 2:20). They are now residents of heaven but still members of the Church for “God is not the God of the dead but of the living” (Mk. 12:25-27). The icons remind us that “we are surrounded by so great a cloud of witnesses” (Heb. 12:1) who encourage us by their example and cheer us on in our spiritual struggles (see also Rev. 5:8). The honor given to the icon is ultimately given to Christ who lives in and through those depicted. As the Christians of biblical times were commanded to “greet one another with a holy kiss,” so the images of these extraordinary Christians are kissed in love and reverence for the One who sanctified them. Icons draw us to reflect on the lives of those Christians who in an extraordinary way gave themselves to Christ. We are challenged and encouraged to likewise submit our whole selves to him, to fight the good fight, finish the race and keep the faith (2 Tim. 4:7). The same God that strengthened them is also with us! 4. The Nave The Nave is the main space outside the Altar area where Orthodox Christians stand in worship of God. This area corresponds to the place in the Old Testament Temple where only the Priests could enter to offer sacrifices on behalf of the people. But now, through Christ, we all “have access…to the Father” (Eph. 2:18) and believers have become a “royal priesthood” (1 Pet. 2:9). Therefore all of the baptized stand here participating in the prayers of the Church and in the Eucharist, which is a participation (not a repetition ) in the eternal sacrifice of Christ on the cross, “once, for all” (Heb. 7:27). 5. The Censor Incense has great significance in the Bible. God’s glory (his presence) often appears as a cloud or a cloud of smoke (Ez. 10:4; Isa. 4:5; Rev. 14:15). Prayer is also imaged by incense (Ps. 141:2; Rev. 5:8). Zachariah was burning incense in the Temple when the angel announced to him the birth of John the Baptist (Lk. 1:9). The Magi brought incense (frankincense) in worship of the Christ child (Matt. 2:11). And the Prophet Malachi prophesied that, after the Messiah came, incense would be offered to God by all the Gentiles (Mal. 1:11). Incense is used therefore by Orthodox Christians in the worship of God both for blessing and as an expression of the presence of God among his people. 6. The Iconostasis Between the Nave and the Altar area is the Iconostasis or “icon stand,” one of the most prominent features of an Orthodox church. Some might initially perceive the iconostasis as a way of separatingthe Altar from the rest of the church. Yet while it does act as a boundary in the physical sense, the spiritual function of the iconostasis is to provide a tangible sense of unity between God and man, between the heavenly and earthly realms. The Son of God become Man, Jesus Christ – always depicted at the first place on the right – reconciled man to God. The first place to the left always depicts the Virgin with the Christ Child, an image of the Word who became flesh (Jn. 1:14). To the right of Christ is always depicted John the Baptist who prepared the way for Christ and pointed Him out as the expected Messiah. To the left of the Virgin Mary is depicted the patron saint(s) of the local parish, in our case, the Three Hierarchs (see your Welcome Packet for an explanation of these holy men). 7. The Altar (We kindly ask you not to enter the Altar area) The Altar area is considered the holiest space in an Orthodox church and is reserved for those ordained or blessed to minister there. In some sense it corresponds to the “Holy of Holies” of the OT Temple where the High Priest could only enter once per year (Heb. 9:7). Yet now, those who minister at the Altar have continual access to this holy place. In the Orthodox Church the priest stands, most commonly, in front of the Altar in prayer with his back to the people, facing the same way as the congregation. Along with the people, he looks to Christ who is the Head of the Church. 8. On the Altar 8a The Gospel Book On every Orthodox Altar is enthroned the Book of the four Gospels: Matthew, Mark. Luke and John. Contained therein in words is the life of Christ Himself. The Gospels are a sort of a verbal icon of the Lord, a written image of God in the flesh. The Gospel Book is read regularly and often throughout the cycle of Orthodox services. Typically it is not merely read but intoned (sung) so that the words and life of Christ are proclaimed joyfully and powerfully. 8b The Blessing Cross To the right of the Gospel Book is a hand cross which is used for blessings. At the end of services the faithful venerate (kiss) the cross as the instrument of their salvation and the cause for joy. The cross is the glory of Christians. As the apostle confesses: “But God forbid that I should glory, except in the cross of our Lord Jesus Christ…” (Gal. 6:14). 8c The Tabernacle At the back and center stands the large Tabernacle (the metal figure resembling a church) whose purpose is to hold the reserved Sacrament of the Body of Christ. The reserved Communion is used in cases of emergency and for those who are ill and unable to attend church. Before the Tabernacle is placed an eternal flame, typically lit at all times to designate the continual presence of Christ in the Word and Sacrament. (A seven-branch candle is also traditionally behind the Tabernacle). A special note on how the New Testament Altar fulfills the Old : The Holy of Holies of the Old Covenant Temple contained: 1) the Ark which held the Ten Commandments, 2) the Rod of Aaron that miraculously budded, and 3) the Jar of Manna, a bread-like food sent by God from heaven. These are all fulfilled in Christ on the New Testament altar in the following way: 1. The Gospel Book : Instead of the laws of God written on stone tablets, we have the written testimony of God in the flesh, Jesus Christ. By the Holy Spirit the commandments of God are written not on stone but on the hearts of human beings. 2. The Blessing Cross: The dead wood of Aaron’s rod was a foreshadowing of the wood of the cross of Christ. Although the cross was the symbol of hopelessness and death, by His death it has become the cause of the flowering of eternal life for those who believe. 3. The Reserved Eucharist: As Israel reserved one jar of the precious and miraculous bread (Manna) sent to them from heaven, the Church reserves the consecrated Body of Christ, the “Bread of Life” (Jn. 6:35), which is the fulfillment of that Manna that came down from heaven and fed the people in the wilderness. As Christ taught, “Iamtheliving breadwhich came down from heaven. If anyone eats ofthis bread, he will live forever; and thebreadthat Ishall give is My flesh, which Ishall give for thelifeoftheworld” (Jn. 6:51).

Note : Clergy are not personally looking to be "honored" or looking to see if you honor them properly. The honor given to the Priest is honor given to the Church and to Christ. Appropriate clergy etiquette is not primarily for the priest, but for us, so that we might maintain a proper understanding and attitude of reverence for the grace of the Priesthood, since the the Priesthood is from God and flows from Christ through the Holy Spirit. Through ordination at the hands of the Church, the Priest becomes a participant in Christ's Priesthood. The following are reflective of an Orthodox mindset of love and respect, not from an attitude of fear or legalism. The following is a guide for properly addressing Orthodox clergy. Most of the titles do not exactly correspond to the terms used in Greek, Russian, or the other native languages of the national Orthodox Churches, but they have been widely accepted as standard English usages. Greeting Clergy in Person. When we address Deacons or Priests, we should use the title “Father.” Bishops we should address as “Your Grace.” Though all Bishops (including Patriarchs) are equal in the Orthodox Church, they do have different administrative duties and honors that accrue to their rank in this sense. Thus, “Your Eminence” is the proper title for Bishops with suffragans or assistant Bishops, Metropolitans, and most Archbishops (among the exceptions to this rule is the Archbishop of Athens, who is addressed as “Your Beatitude”). “Your Beatitude” is the proper title for Patriarchs (except for the Œcumenical Patriarch in Constantinople, who is addressed as “Your All—Holiness”). When we approach an Orthodox Presbyter or Bishop (but not a Deacon), we make a bow by reaching down and touching the floor with our right hand, place our right hand over the left (palms upward), and say: “Bless, Father” (or “Bless, Your Grace,” or “Bless, Your Eminence,” etc.). The Priest or Bishop then answers, “May the Lord bless you,” blesses us with the Sign of the Cross, and places his right hand in our hands. We kiss then his hand. We should understand that when the Priest or Bishop blesses us, he forms his fingers to represent the Christogram “ICXC” a traditional abbreviation of the Greek words for “Jesus Christ” (i.e., the first and last letters of each of the words “IHCOYC XRICTOC”). Thus, the Priest’s blessing is in the Name of Christ, as he emphasizes in his response to the believer’s request for a blessing. Other responses to this request are used by many clergy, but the antiquity and symbolism of the tradition which we have presented are compelling arguments for its use.  We should also note that the reason that a lay person kisses the hand of a Priest or Bishop is to show respect to his Apostolic office. More importantly, however, since both hold the Holy Mysteries in their hands during the Divine Liturgy, we show respect to the Holy Eucharist when we kiss their hands. In fact, Saint John Chrysostomos once said that if one were to meet an Orthodox Priest walking along with an Angel, that he should greet the Priest first and kiss his hand, since that hand has touched the Body and Blood of our Lord. For this latter reason, we do not normally kiss the hand of a Deacon.98 While a Deacon in the Orthodox Church holds the first level of the Priesthood (Deacon, Presbyter, Bishop), his service does not entail blessing the Mysteries. When we take leave of a Priest or Bishop, we should again ask for a blessing, just as we did when we first greeted him. In the case of married clergy, the wife of a Priest or Deacon is also informally addressed with a title. Since the Mystery of Marriage binds a Priest and his wife together as “one flesh,” [99] the wife shares in a sense her husband’s Priesthood. This does not, of course, mean that she has the very Grace of the Priesthood or its office, but the dignity of her husband’s service certainly accrues to her. [100] The various titles used by the national Churches are listed below. The Greek titles, since they have English correspondents, are perhaps the easiest to use in the West: Greek: Presbytera (Pres—vee— té —ra) Russian: Matushka ( Má —toosh—ka) Serbian: Papadiya (Pa— pá —dee—ya) Ukrainian: Panimatushka (Pa—nee— má —toosh—ka), or Panimatka (Pa—nee— mát —ka) The wife of a Deacon is called “Diakonissa [Thee—a— kó —nees—sa]” in Greek. The Slavic Churches commonly use the same title for the wife of a Deacon as they do for the wife of a Priest. In any case, the wife of a Priest should normally be addressed with both her title and her name in informal situations (e.g., “Presbytera Mary,” “Diakonissa Sophia,” etc.). Greeting Clergy on the Telephone. Whenever you speak to Orthodox clergy of Priestly rank on the telephone, you should always begin your conversation by asking for a blessing: “Father, bless.” When speaking with a Bishop, you should say “Bless, Despota [ Thés —po—ta]” (or “Vladika [ Vlá —dee—ka]” in Slavonic, “Master” in English). It is also appropriate to say, “Bless, Your Grace” (or “Your Eminence,” etc.). You should end your conversation by asking for a blessing again. Addressing Clergy in a Letter. When we write to a clergyman (and, by custom, monastics), we should open our letter with the greeting, “Bless, Father.” At the end of the letter, it is customary to close with the following line: “Kissing your right hand….” It is not appropriate to invoke a blessing on a clergyman, as many do: “May God bless you.” Not only does this show a certain spiritual arrogance before the image of the cleric, but laymen do not have the Grace of the Priesthood and the prerogative to bless in their stead. Even a Priest properly introduces his letters with the words, “The blessing of the Lord” or “May God bless you,” rather than offering his own blessing. Though he can do the latter, humility prevails in his behavior, too. Needless to say, when a clergyman writes to his ecclesiastical superior, he should ask for a blessing and not bestow one. Formal Address. Deacons in the Orthodox Church are addressed as “The Reverend Deacon,” if they are married Deacons. If they are Deacons who are also monks, they are addressed as “The Reverend Hierodeacon.” If a Deacon holds the honor of Archdeacon or Protodeacon, he is addressed as “The Reverend Archdeacon” or “The Reverend Protodeacon.” Deacons hold a rank in the Priesthood and are, therefore, not laymen. This is an important point to remember, since so many Orthodox here in America have come to think of the Deacon as a kind of “quasi—Priest.” This is the result of Latin influence and poor teaching. As members of the Priesthood, Deacons must be addressed, as we noted above, as “Father” (or “Deacon Father”). Orthodox Priests are addressed as “The Reverend Father,” if they are married Priests. If they are Hieromonks (monks who are also Priests), they are addressed as “The Reverend Hieromonk.” Priests with special honors are addressed in this manner: an Archimandrite (the highest monastic rank below that of Bishop), “The Very Reverend Archimandrite” (or, in the Slavic jurisdictions, “The Right Reverend Archimandrite”); and Proto-presbyters, “The Very Reverend Protopresbyter.” In personal address, as we noted above, all Priests are called “Father,” usually followed by their first names (e.g., “Father John”). Bishops in the Orthodox Church are addressed as “The Right Reverend Bishop,” followed by their first name (e.g., “The Right Reverend Bishop John”). Archbishops, Metropolitans, and Patriarchs are addressed as “The Most Reverend Archbishop” (“Metropolitan,” or “Patriarch”). Because they are also monastics, all ranks of Archpastors (Bishops, Archbishops, Metropolitans, or Patriarchs) are addressed by their first names or first names and sees (e.g., “Bishop John of San Francisco”). It is not correct to use the family name of a Bishop—or any monastic for that matter. Though many monastics and Bishops use their family names, even in Orthodox countries like Russia and Greece, this is absolutely improper and a violation of an ancient Church custom. All male monastics in the Orthodox Church are called “Father,” whether they hold the Priesthood or not, and are formally addressed as “Monk ( name ),” if they do not have a Priestly rank. If they are of Priestly rank, they are formally addressed as “Hieromonk” or “Hierodeacon” (see above). Monastics are some-times addressed according to their monastic rank; for example, “Rasophore—monk ( name ),” “Stavrophore—monk ( name ),” or “Schemamonk ( name ).” The Abbot of a monastery is addressed as “The Very Reverend Abbot,” whether he holds Priestly rank or not and whether or not he is an Archimandrite by rank. Under no circumstances whatsoever is an Orthodox monk addressed by laymen as “Brother.” This is a Latin custom. The term “Brother” is used in Orthodox monasteries in two instances only: first, to designate beginners in the monastic life (novices or, in Greek, dokimoi [“those being tested”]), who are given a blessing, in the strictest tradition, to wear only the inner cassock and a monastic cap; and second, as an occasional, informal form of address between monastics themselves (including Bishops). Again, as we noted above, a monk should never use his last name. This reflects the Orthodox understanding of monasticism, in which the monastic dies to his former self and abandons all that identified him in the world. Lay people are also called to respect a monk’s death to his past. (In Greek practice, a monk sometimes forms a new last name from the name of his monastery. Thus a monk from the Saint Gregory Palamas Monastery [ Mone Agiou Gregoriou Palama, in Greek] might take the name  Agiogregorites .) The titles which we have used for male monastics also apply to female monastics. In fact, a community of female monastics is often called a “monastery” rather than a convent (though there is nothing improper, as some wrongly claim, in calling a monastery for women a “convent”), just as the word “convent,” in its strictest meaning, can apply to a monastic community of males, too. Women monastics are formally addressed as “Nun ( name )” or “Rasophore—nun ( name ),” etc., and the Abbess of a convent is addressed as “The Very Reverend Abbess.” Though traditions for informal address vary, in most places, Rasophore nuns are called “Sister,” while any monastic above the rank of Rasophore is called “Mother.” Novices are addressed as “Sister.” There are, as we have noted, some differences in the way that Orthodox religious are addressed. What we have given above corresponds to a reasonably standardized vocabulary as one would find it in more traditional English—language Orthodox writings and among English—speaking Orthodox monastics. The influx of Latin converts into Orthodox monasticism and the phenomenon of “monasticism by convenient rule, instant tradition, and fabrication,” as Archbishop Chrysostomos of Etna has called it, are things that have also led to great confusion in the use of English terminology that corresponds more correctly to the vocabulary of traditional Orthodox monastics. From Father David Cownie and Presbytera Juliana Cownie, A Guide to Orthodox Life (Etna, CA: Center for Traditionalist Orthodox Studies, 1996), pp. 90-96. + + + Additional Information When one writes a clergyman, he should begin his letter in this way: “Bless (Father, or Master)!” or “I ask for your blessing.” The letter may be signed: “In Christ,” “Asking for your prayers,” or “kissing your right hand”. Lay people should refrain from blessing a Priest (i.e., “God bless you”), and Priests should greet each other with a simple request for a blessing. Lay people may greet each other with a simple request for prayers and close their letters in the same way. The flowery exhortations that were especially popular in the nineteenth-century Russian Church (“Christ is in our midst,” “Glory be to God,” inter alia ), and usually taken from the Liturgy, are not traditional forms of greeting for clergy or for lay people. Nor are the greetings exchanged between great Church Fathers and the Saints. Though these high-sounding exhortations are very popular now, since they appeal to the Protestant evangelical piety which (sometimes) has invaded the Church, when used by the poor Christians that we are today, they are at odds with the humility which derives from a piety engendered by submission to Christ and to the traditions of His Church. Orthodox Tradition , Vol. IX, No. 1, pp. 10-11.

Preparing the Heart The time spent prior to attending Church Services will have an effect on your ability to experience God’s presence through the Liturgy or prayers of the Church.  Whenever possible, one should begin to quiet one’s heart in preparation for arrival at Church.  This is particularly the case for the Divine Liturgy.  It is good to put away worldly concerns, and to come a bit early instead of “rushing” to Church.  For families with children this is particularly difficult, but children can be taught about the importance of quieting down and preparing their own hearts before Church.  The Jesus prayer, for instance, may be said by the individual or family in the car on the way to services. Arrival: Better Sooner Than Later The Ninth Apostolic Canon forbids us to arrive late at the Divine Liturgy or to leave before the end of services.  The Canon states that those who do so are a “confusion” to others.  Unless one has a specific reason to do so, it is inappropriate to stand outside the Nave (main body) of the Church Temple, or to move about the Narthex (except in certain situations, i.e. small children who may be creating a disturbance, etc.). Entering the Church Temple Arriving early to Church allows time for the lighting of candles and veneration of icons, as well as the “warming” of the heart for prayer.  When entering the Church, cross yourself in prayer, bow and venerate the icons at the entrance.  In order not to distract others from prayer or to shun the holiness of the presence of God , do not enter or leave the Temple during the reading of the Epistle or Gospel, during the sermon, or during the Great Entrance .  Of course, one should also not enter or leave during the Anaphora and Consecration of the Holy Gifts at the Divine Liturgy. Conduct in the Temple All should be done in a spirit of reverence and worship with the sense that one is standing in the Presence of the Lord, the Angels and the Saints.  It is therefore not appropriate to chew gum, talk unnecessarily during services, or unnecessarily distract others.  One should , however, feel very much at “home” in the Temple, moving when appropriate for the sake of veneration and worship, attending to the needs of children, and welcoming and assisting guests to experience Orthodox worship . Standing and Sitting in the Temple As attested to by the Scriptures, early Church Fathers, and ongoing Tradition of the Church, standing is the posture of prayer both in Church and at home.  Sitting in a casual position, crossing the legs, etc. are postures of passive observance or disinterest rather than active participation, and do not reflect the most desirable reverence for the Person of Christ Himself who is present in worship.  Pews were only introduced into some Protestant churches beginning in the 15th century, and only in some Orthodox parishes (primarily in America) in the 20th century.  Standing is particularly appropriate at the Divine Liturgy since it is always a joyful celebration of the Resurrection of our Lord Jesus Christ.  This is true even more so on the Lord’s Day, Sunday.  Sitting is always understandable for the elderly, those who are ill or handicapped, and for small children, according to their ability and strength.  Sitting and “resting” in Church is allowed, however, at appropriate times which include Old Testament readings, Psalmody, and other periods of long readings.  Anyone who is able should stand at the following times: A Great Censing of the TempleDuring the Gospel and Epistle ReadingsAt the Small and Great “Entrance”During the Anaphora and Consecration of the Gifts at Divine LiturgyWhen the Priest faces the people (e.g. at the giving of the Peace)In general when the Priest comes out of the altar (Generally, outside of the Divine Liturgy, when the “royal doors” of the altar are opened, one should stand, as a high point in the service is about to take place) Making the Sign of the Cross One may trace the sign of the cross upon oneself when inspired to do so.  However, there are specific times when Orthodox Christians typically sign themselves: 1. At the beginning and end of services; 2. Upon entering and departing from the Church Temple; 3. At every mention of the Holy Trinity (Father, Son and Holy Spirit); 4. During the Trisagion (thrice-holy) prayers or hymn; and 5. At any prayerful invocation or blessing of God. Let Us Bow Our Heads It is customary to bow the head or bow from the waist at certain moments during liturgical worship.  The sign of the cross is not made at these times as we are receiving a blessing, not blessing ourselves. 1. When the Priest exclaims, “Peace be to all”; 2. At the Exclamation, “Bow your heads unto the Lord;” 3. When the Priest blesses the faithful with his hand; 4. When the Priest censes the people; 5. When the Priest bows toward the people during the services; and 6. During the Great Entrance (in reverence for the Holy Gifts). Small and Large Prostrations Other bodily gestures used in Orthodox worship include the small bow, or metania , (a bow from the waist with the hand extending toward the ground), and large bow, or prostration (a full bow, kneeling and place the head to the ground).  It is customary to make one or even three metania before venerating an icon, relic or other holy thing.  They may also be made at times (for instance before the reading of the Gospel) during the Divine Liturgy.  Prostrations are made more often during fasting seasons, especially the penitential season of Great Lent (for instance with the “Prayer of St. Ephraim the Syrian”).  Prostrations, however, may also be made before venerating icons, or at the Lord’s prayer, and other times at weekday services (see below).  The Scriptures are full of references to prostrations as a form of both veneration (of holy people or things) and worship of God. In order to allow us to enter into the joy and victory of the Resurrection (by which God has made us to “stand upright,”) the Church canons forbid penitential acts of prostrations on Sunday, the day of the Lord’s Resurrection.  Small bows (metania) may be made, and in some places/parishes, kneeling takes place on Sundays at the Great Entrance, or even at other times.  This canon is not to be taken as a rigid or legalistic rule, but primarily as an attempt to retain the Resurrectional spirit of the Lord’s Day, our celebration of Christ’s Death and Resurrection through which we have received forgiveness of sins; reserving the work of repentance for weekdays in preparation for Sundays.  Technically, the Sacrament of Confession would therefore be received during the week for this very reason (although in practice it is often received after Saturday Great Vespers or even on Sunday morning before Divine Liturgy).  The idea is that by the time one comes to Divine Liturgy, he/she should have taken care of the necessary acts of repentance and reconciliation.   The spirit of the canon seeks to remind us in a bodily way to exult in the Risen Christ through whom we “have access by one Spirit to the Father” (Eph. 2:18). Receiving Holy Communion Although no one should come to the Divine Liturgy late, if one does come as late as after the reading of the Gospel, he or she should typically not receive Holy Communion.  In order to receive Holy Communion a person must: 1. Be Baptized and/or Chrismated into the canonical Orthodox Church.* 2. Be prepared by prayer, repentance (and recent Confession^), and fasting from at least twelve midnight the night before from food, drink, and smoking.* 3. Preferably attend Saturday Great Vespers on a regular basis (unless otherwise stated by your pastor).