What is the Melkite-Greek Catholic Church?
Welcome to St. Ann Melkite-Greek Catholic Church. The term "Melkite" originated in the 5th century as a derogatory term for the Christians in the Middle East who supported the Emperor ("melik" in Syriac) and the majority of the Bishops present at the Ecumenical Council of Chalcedon in professing the true Christian doctrine that Jesus Christ is true God and true man. Much as "Protestant" passed from being a derogatory label to being a neutral description, "Melkite" became simply a description for the Orthodox Christians of the Eastern Empire.
"Greek" refers not to the ethnic background of the people but rather to the Greek (as contrasted with Roman or Latin) expression of our faith and theology--just as the Gospels and entire New Testament are Greek, whatever the ethnicity of the writers.
"Catholic" refers to the fullness of faith handed on to us by the Apostolic Tradition and expressed in our worship, fasting, almsgiving, fellowship and communion with the Church of Rome. St. Ann's is a parish of the Eparchy of Newton, a diocese of the Patriarchate of Antioch and All the East, of Alexandria, and of Jerusalem.
The Church Building
In accordance with the tradition of our Church, the church building faces east. From earliest times, Christians faced east to pray, not toward any earthly city nor in any random direction. In both Old and New Testaments, facing east expressed waiting for the manifestation of God (Ezekiel 43:2; Matthew 24:27). At the Second Coming, the Messiah will appear as a lightning flash "from east, flashing as far as the west," so all our worship orients us eagerly toward the fulfillment of the divine life on earth.
The number of domes on a church building (which may vary) brings to mind some aspect of our faith. Here, the three domes on one building proclaim our faith in the three Persons-- Father, Son and Holy Spirit--in the one God. The three-barred crosses atop the domes reflect the historical fact that the Cross of Christ had three bars. The top bar bore the title "Jesus of Nazareth King of the Jews," the long bar in the middle had nailed to it His outstretched arms, and the bottom bar served as the footrest. The cross is the symbol of our salvation. We exalt it, proclaim it to all the world and give glory to God.
Entering the Church
Inside the church, we first enter the narthex. In the early days of Christianity, those who were awaiting Baptism or were excluded from the Church because of sins stood here during the services. It is appropriate that we enter here to remind us that repentance is always the entry to salvation. Here we begin to "lay aside all earthly cares," as we sing in the Cherubic Hymn at the Great Entrance of the Divine Liturgy. We venerate the icons of the Lord and of our patroness, St Ann, and here, too, we obtain candles that accompany and signify the fervor of our prayer and veneration.
When entering the church, and during the services, we show our veneration of God by making the sign of the cross and metanies. We make the most ancient form of the sign of the cross. The thumb, forefinger and middle finger of the right hand are joined and extended, while the ring finger and little finger are joined and folded into the palm. Thus we profess with one hand our worship of One God: with the three fingers the communion of the Holy Trinity--Father, Son and Holy Spirit, and with the two fingers the revelation of the divine life by Jesus Christ--both God and Man. We trace the Cross on our bodies from forehead to chest to right shoulder and finally to left shoulder.
A metany, or bow, is a sign of humility. A small metany consists of bowing from the waist and touching the floor with the fingers of the right hand. A great metany is a prostration, we fall to our knees and touch our forehead to the ground.
We always make the sign of the cross at the mention of the Holy Trinity, at petitions, prayers, names of saints. etc. that touch our hearts. We make the small metany when venerating the icons, at the verse "Blessed are you, O Lord, teach me your statutes" (Psalm 118:12), at the
Trisagion ("Holy God, Holy Mighty One, Holy Immortal One, have mercy on us"), and at various other times. The great metany is made before the Holy Cross and mainly during the service of Great Lent.
The Nave
Passing through the narthex, we enter the nave, the place of the worshipping people. Symbolically, this represents the cosmos, the created world. We stand on the floor as upon the earth, surrounded by the icons of the saints, who were like us but now are transfigured into the divine life. They are examples for us, encouragement to perseverance and living members with us in the Body of the Living God--the Church. Above us soars the dome, symbolizing Heaven. Eventually it will contain an icon of Christ the "Pantocrator" (the Ruler of All) enveloping the cosmos, with the verses "See now that I, even I, am He and there is no god beside me" (Deuteronomy 32:39) and "I have made the earth and created man upon it; I, even my hands, have stretched out the heavens" (Isaiah 45:12).
The Iconostasis
The iconostasis is the screen or wall with icons on it that stands between the nave and the Holy Place. In churches of the Greek tradition, the iconostasis bears icons of Christ the Teacher, the Most Holy Theotokos (meaning "Birth-giver of God"), theForerunner John the Baptist, and the patron of the church (here, St Ann with St Joachim and their daughter the Virgin Mary). Icons of the Archangels Michael and Gabriel or of deacon-saints are placed on the side doors (here, St Michael on your left and St Stephen on your right).
The iconostasis is not a wall of separation so much as the gateway into the Holy Place. Like us, those depicted there (except the angels) were human. We are still on the road to Theosis (becoming God-like), while the holy ones on the iconostasis are participating in the life of God. Christ does so fully by nature and the saints do so by grace. The iconostasis draws us to the presence and life of God.
The central doors of the iconostasis are called "Holy Doors." No one other than bishops, priests, and deacons may pass through the Holy Doors. The bishop enters the Holy Doors at any time, since he represents Christ within the worshipping community.
The priest passes through them only when fully vested and when acting not in his own right but in the name of Christ. For instance, to read the Gospel (the words of the Lord), to impart blessings (the blessing of Christ, demonstrated by the way in which the priest forms with his fingers the letters IC XC, the first and last letters of "Jesus Christ" in Greek), to preach (the word of God, not the priest's personal opinions), and to distribute Holy Communion (the Holy Body and Blood of the Savior, not the priests gifts).
The deacon passes through the Holy Doors only when accompanying the priest or bishop. He usually uses the side doors of the iconostasis, which are thus called "deacon doors." The deacon's usual place during services is at the head of the people, leading them in prayer. Others who enter for service in the Holy Place also use the side doors. No one enters the Holy Place unless for some specific services at the Altar. The priest's private prayers and many services take place outside the Holy Place in the midst of the people.
The Holy Place
In the center of the Holy Place stands the Altar or Holy Table. At its consecration, the Holy Table is washed with rosewater and wine, anointed with Holy Chrism (oil specially prepared and blessed by the Patriarch and distributed to all the churches for use in the Holy Mystery of Chrismation or Sacrament of Confirmation), covered with the katasarkion (a "shroud" of pure linen) and adorned with a glorious outer cover. This reminds us of the burial of Christ in the Tomb, but the Holy Table is not a tomb for the dead, since the life-giving Risen Savior conquered death and Eternal Life has sprung forth from the Sepulcher as from our Altars. This is why the Resurrection Gospels of Orthros (the Morning Prayer service) are read inside the Holy Place.
The relics of martyrs are embedded in the east end of the Holy Table, a development of the early Christians' custom of celebrating the Eucharist at the tombs of the martyrs. The Holy Table of St. Ann's contains relics of St. Ignatios of Antioch, bishop-martyr; St. Andrew, apostle-martyr; and St. Cecilia, virgin-martyr. The base of the Holy Table in St. Ann's contains a stone from the house-church of St. Ann in Jerusalem. The Holy Gospel and the reserved Holy Eucharist are always on the Holy Table and a lamp is kept burning on it.
Whether inside or outside the Holy Place, the priest faces east together with the people. Although he serves at the Holy Table, he is a sinner like everyone else and together with them incessantly prays, "Lord have mercy." The only time the priest faces the people is when he is not acting in his own name but in the name of Christ (reading the Gospel, blessing, distributing Holy Communion, preaching the Word of God).
Outside the liturgical services, and even during many parts of the service, the Altar Veil or curtain and the Holy Doors are shut. Again, this is not so much a separation and a distancing from the Holy Place as a reflection of the reality that we have not yet attained the fullness of the divine life. Therefore we even more eagerly yearn to hear and to venerate again the Holy Gospel, and to receive the Holy Gifts and truly to "commune" of the life-giving Mysteries of the Body and Blood of the Savior.
In the ceiling of the apse, above and behind the Holy Table, an icon of the Most Holy Theotokos "Platytera" ("more spacious than the heavens") is placed. In the Hirmos from the Liturgy of St. Basil the Great, Mary is exalted as having contained in her womb Christ, who as God is uncontainable. Jesus Christ, the One whom even the heavens cannot contain, was contained as God incarnate within Mary's womb, truly making her "more spacious than the heavens."
Welcome to St. Ann's Church