This brief introduction to the Melkite Church has been adapted from Our Lady of the Cedars Church – Manchester, NH
What is the Melkite Greek Catholic Church?
Many people are surprised to learn that the Catholic Church is not a single church. It is more properly understood as being a family of various churches that are in communion with one another, united by a common faith. The largest and best known member of this family is the Roman Catholic Church. But there are many smaller sister churches that are equally Catholic and have their own ancient traditions, disciplines, and spirituality. The Melkite Church is such a church, and follows the liturgical and spiritual traditions of the Byzantine East. Her identity as a “Greek Catholic Church” is not connected with the ethnic background of her members, but is instead a description of her traditions and worship.
The Melkites are Catholics of the Middle East and have a proud history. They were often glorious in defense of the faith and at the same time were frequently persecuted because of it. The story of the Melkite Church goes back a long way – to the very dawn of Christian history. The Melkite Church is part of the Apostolic Church of Antioch, first founded by St. Peter himself, and now spread throughout the world. The City of Antioch, located near the modern Turkish-Syrian border, was the first Gentile city to receive the Gospel. Melkites are proud to lay claim to being the most ancient of all the Gentile churches and love to quote from the Acts of the Apostles that “It was in Antioch that the disciples were first called Christians” (Acts 11: 26). The present leader of the Melkite Catholic Church is the Patriarch of Antioch, Joseph Absi.
Volumes have been written on the inexhaustible treasures of the Byzantine spirituality which the Melkite-Greek Catholic Church shares with many sister Churches of the Byzantine tradition, both Orthodox and Catholic. It is important to understand that everything we do is based upon the premise that the faith of the Church is founded upon the teachings of our Lord and Savior, Jesus Christ, now and always. A few of the fundamental tenets upon which our Holy Melkite Church functions are as follows:
1. Holy Scripture and Holy Tradition
The Melkite Church has two great sources of authority:
Holy Scripture comprises the writings of both the New and the Old Testaments. The New Testament reveals the human and divine nature of Jesus Christ, and His sacred teachings that we are charged to follow. The Old Testament is a history of the Hebrew people. It contains, among other sacred writings, the prophecies and the writings of the Prophets that foretold the coming of the Messiah. It therefore serves as an introduction to the revelation and the saving message of the New Testament.
Holy Tradition, of which Holy Scripture is a part, includes the writings, teachings, and acts of the apostles, saints, martyrs, and fathers of the Church, and her liturgical and sacramental traditions throughout the ages, the oral tradition of the early Church, and the decisions of the Ecumenical Councils. All of this collective wisdom and experience through the centuries are combined to form this second great source of sacred authority.
2. The Creed
The Creed contains the Church’s basic summary of doctrinal truths to which we adhere as Melkite Catholic Christians. It consists of the twelve articles of the Nicene-Constantinopolitan Creed which is recited at each Divine Liturgy. That creed is as follows:
The Creed
I believe in one God, Father Almighty, Creator of Heaven and earth and of all things visible and invisible.
And in one Lord, Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages: Light of Light, true God of true God, begotten, not made, of one essence with the Father, by whom all things were made. Who for us men and for our salvation came down from Heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. He was crucified for us under Pontius Pilate, suffered, and was buried. He rose again on the third day in accordance with the Scriptures, ascended into Heaven, and is enthroned at the right hand of the Father. He will come again with glory to judge the living and the dead, and of His Kingdom there shall be no end.
And in the Holy Spirit, the Lord, the Giver of Life, who proceeds from the Father, who together with the Father and the Son is worshiped and glorified, who spoke through the prophets.
And in one, holy, catholic, and apostolic Church. I profess one baptism for the remission of sins. I look forward to the resurrection of the dead and the life of the world to come. Amen.
3. The Holy Mysteries (Sacraments)
The Holy Mysteries, or Sacraments, are the means by which we encounter invisible and transcendent God in a visible and physical manner. They are: Holy Baptism, Holy Chrismation (Confirmation), Holy Communion, Holy Confession, Holy Crowning (Matrimony), Holy Orders (Ordination), and Holy Unction (Anointing of the Sick).
4. The Church Year
The Church Calendar begins on September 1st and ends on August 31st. The Church venerates at least one saint or sacred event in the life of the Church every day of the year. The year has a rhythm of fasts and feasts, times of preparation and fulfillment.
Fasting: Most weeks of the year the Church recommends abstinence from meat products on Wednesdays and Fridays. Additionally, there are four fasting seasons during the year:
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The Lenten Fast, or Great Fast: This fast begins on Sunday evening seven weeks before Pascha. It is a period of prayer, fasting, and almsgiving, in preparation for the great feast of the Resurrection of the Lord.
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The Fast of the Dormition: This fast is observed from August 1-14 in preparation for the great feast of the Dormition of the Theotokos on August 15.
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The Fast of the Nativity: This fast is observed from December 10-24 in preparation for the great feast of the Nativity of the Lord on December 25.
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The Fast of the Apostles: This fast is observed from June 19-28 in preparation for the great Feast of Sts. Peter and Paul on June 19.
Feast Days: There are twelve major feast days observed annually. They are The Nativity of the Theotokos (Sept. 8), The Exaltation of the Holy Cross (Sept. 14), The Entrance of the Theotokos (Nov. 21), The Nativity of the Lord (Dec. 25), Theophany (Jan. 6), The Encounter of the Lord in the Temple (Feb. 2), The Annunciation (March 25), The Transfiguration the Lord (Aug. 6), and the Dormition of the Theotokos (Aug. 15). Palm Sunday, The Ascension of the Lord, and Pentecost Sunday are also counted among the twelve great feasts. Their dates vary according to the date of Pascha. Finally, the crowning feast of the church year is the Feast of Feasts: the celebration of the Resurrection of the Lord on Pascha (Easter).
5. Divine Services
The Divine Liturgy: At the center of the life of the Church is the Holy Eucharist, which is the principal celebration of our faith and the means through which we participate in the very life of the Holy Trinity. Therefore the central worship service of the Church is the Divine Liturgy. The Liturgy is also the means by which we achieve union with Jesus Christ and unity with each other through the Holy Mystery of Holy Communion.
The Divine Office: Besides the Divine Liturgy, the Melkite Church has available a rich cycle of prayers throughout the day: Vespers (evening prayer), Compline (night-time prayer) the Midnight Office, Orthros (morning prayer), First Hour (6:00 AM), Third Hour (9: AM), Sixth Hour (12:00 PM), and Ninth Hour (3:00 PM).
There are also a number of special services and blessings which are associated with the needs, events, and tasks of human life. In celebrating these various services and blessings, the Church is constantly bearing witness to the presence and action of God in our lives. Our God is one who loves us, cares for us, and is near to us. These liturgical services and blessings also serve to remind us that all of life is important, and that the many events and gifts of life can be directed toward God and receive their fulfillment in Him.
Many of these services, such as the Funeral, the Blessing of Water, and the Entrance into Monastic Life, just to name a few, are very significant to the life of the Church. The various blessings are brief ceremonies which are occasional and do not necessarily involve directly the entire parish community.
The Church blesses individuals, events such as trips, and objects such as icons, churches, candles, flowers, fields, animals, and food. In so doing, the Church is not only expressing our thanksgiving, but also affirming that no gift, event, or human responsibility is secular or detached from God. For the Melkite Christian, all good things have God as their origin and goal. Nothing is outside of God’s love and concern.
The Funeral Service: The death of a Christian affects not only the family, but also the entire Church, for we are all part of the Body of Christ. The Melkite Funeral Service, which expresses this fact, is not to be seen primarily as an opportunity to extol, in a sentimental way, the virtues of an individual. Rather, the various prayers and hymns emphasize the harsh reality of death, as well as the victorious Resurrection of Christ through which the power of death is conquered. The Funeral Service comforts those who mourn; it is also the means through which the Church prays for one of its members who has died in the faith of Christ. The Melkite Church views the end of physical existence as merely the termination of one stage of life. God’s love is stronger than death, and the Resurrection of Christ bears witness to this power.
The Melkite Funeral consists of three Services. First, there is a Vigil Service after death, which is usually conducted at the time of the wake. This service is called the Trisagion Service. The Church prays to Christ “to give rest with the Saints to the soul of Your servant where there is no pain, grief, nor sighing but everlasting life.” While the Church prays for the soul of the deceased, great respect is paid to the body. The Melkite Church believes the body of the Christian is sacred since it was the Temple of the Holy Spirit. The body will share also in the final restoration of all creation. The Funeral Service is continued at the Church, where the body is brought on the day of burial. Ideally, the Divine Liturgy is celebrated. After the Funeral Service, the congregation offers its Farewell to the deceased. The Trisagion Service is repeated at the graveside.
The Memorial Service: Death alters but does not destroy the bond of love and faith which exists among all the members of the Church. The Melkite Church believes that through our prayers, those “who have fallen asleep in the faith and the hope of the Resurrection” continue to have the opportunity to grow closer to God. Therefore, the Church prays constantly for her members who have died in Christ. We place our trust in the love of God and the power of mutual love and forgiveness. We pray that God will forgive the sins of the faithful departed and that He will receive them into the company of Saints in the heavenly Kingdom.
The Melkite Church remembers the departed in the prayers of every Divine Liturgy. Besides this, there is a Memorial Service in which the Church also remembers the dead. According to tradition, the Memorial Service is offered on the fortieth day after a death, as well as on the yearly anniversary of the death. In addition to these times, the Memorial Service is always offered for all the faithful departed on two “Saturdays of the Dead.” These are the Saturday preceding Great Lent and, the Saturday before Pentecost. A blessed sweet bread may be distributed at the end of the service. Also a dish of boiled wheat may be offered. The boiled wheat is placed on a table in the center of the nave during the Service. The wheat, known as kolyva, is a symbol of the Resurrection. When speaking of the Resurrection, our Lord said: “Unless the grain of wheat falls into the earth and dies, it remains alone, but if it dies it bears much fruit.” (John 12:24)
The Great Blessing Of Water: Theophany (Jan. 6), one of the oldest and most important Feast days of the Melkite Church, commemorates the manifestation of the Holy Trinity which took place at the Baptism of Christ in the Jordan River. Recognizing rich meaning in this event, the Melkite Church believes that when Christ was baptized, it not only marked the beginning of His public ministry and revealed the Trinity, but also signified that the entire creation is destined to share in the glory of redemption in Christ. While Christ entered into the Jordan to be baptized, two things were happening: He was identifying Himself with the people He had come to save, and He was identifying Himself with the whole of Creation, which was represented by water. Through His baptism, the Lord revealed the value of the created world and He redirected it toward its Creator. Creation is good and it belongs to God.
The Great Blessing of Water is held on the eve of the Feast of the Epiphany and on the day itself, following the Divine Liturgy. The Blessing not only remembers the event of Our Lord’s baptism and the revelation of the Holy Trinity but also expresses the Melkite Church’s belief that creation is sanctified through Christ. The Blessing affirms that humanity and the created world, of which we are a part, were created to be filled with the sanctifying presence of God. After the solemn blessing, the Holy Water is distributed to the faithful and is used to bless homes during the Theophany season. When the faithful drink the “Theophany Water,” we are reminded of our own baptism. When the Church blesses an individual, an object, or an event with the water, we are affirming that those baptized, their surroundings, and their responsibilities are sanctified through Christ and brought into the Kingdom of the Father through the Spirit.
The Blessing Of Bread (Artoklasia): The Blessing of Five Loaves of Bread is a brief service of thanksgiving through which we express our gratitude for all the blessings of life. Oil, wine, wheat, and the loaves of bread which are used in the service, are viewed as the most basic elements necessary for life. The Blessing reminds us of the miracle of the multiplication of the bread and fish by which Christ fed the multitude. This Blessing is usually offered during Vespers on Feast days and other special occasions. After the Service, the bread is cut and distributed to the congregation.
The Akathist Hymn: The Melkite Church worships God alone. Yet, she does offer veneration to individuals who have been important human instruments of God in the history of salvation. Among those so venerated is Mary, the Mother of God, the Theotokos. The Melkite Church greatly honors Mary because she was chosen to give birth to the Son of God. As one of the hymns declares: “By singing praise to your maternity, we exalt you as a spiritual temple, Theotokos. For the One Who dwelt within your womb, the Lord who holds all things in his hands, sanctified you, glorified you, and taught all to sing to you …” The most beautiful and poetic service of the Melkite Church in honor of Mary, the Theotokos, is the Akathist Hymn. The word “akathist” means “without sitting.” The congregation stands throughout the Service out of respect for Mary and her unique role in our salvation in Christ. The Akathist Hymn is chanted in four parts during the first four Fridays of Great Lent. On the fifth Friday, the entire Service is chanted.
The Service Of Supplication (Paraklisis): The Service of Supplication, which is also known as Paraklisis, is one offered especially at times of sickness, temptation, or discouragement. The various prayers ask the Lord for guidance, personal strength, and healing. Many of the hymns and prayers are directed toward Mary, the Theotokos, and they ask for her assistance. The Melkite Church affirms that each of us, with Mary, the Saints, and the faithful departed, is united in a bond of faith and love in Christ. Therefore, just as in this life we can turn to each other for prayer, the Church believes that we can also turn to Mary – the human being closest to God – and ask her to pray to God for us. This belief is expressed in the hymn which says: “O never failing protectress of Christians and their ever-present intercessor before the Creator; despise not the petitions of sinners, but in your goodness extend your help to us who call upon you with confidence. Hasten, O Theotokos, to intercede for us, for you who have always protected those who honor you.” This service is frequently prayed during the first fourteen days of August which precede the Feast of the Dormition of the Theotokos celebrated on August 15th.
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