The Orthodox Christian Faith - Lesson 6

Catechism

DISCLAIMER

The catechism lessons series is prepared by me (Qai) of Orthodox Shahada. I am not ordained clergy. However, I have the explicit blessing of my spiritual father (who has been a priest in the ROCOR jurisdiction for 40+ years) to conduct catechism classes. The lessons are delivered in person at the parish level and are now being made available online in the hope that they will benefit others.

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In the previous lesson, we went over the rudimentary tools needed in order to properly “read” Icons.

In this lesson, we aim to provide a basic understanding of the Divine Liturgy. It is our intention to go into greater depth in future lessons, God willing. This lesson is meant to provide just a basic overview.

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Ask any Orthodox Christian what advice they provide to non-Orthodox inquirers into the faith and the response will most definitely be to attend Divine Liturgy.

Participating in the Divine Liturgy is the communal form of worship for Orthodox Christians, which is the spiritual fulfillment of Temple worship in the Old Testament. But more than that, it is wherein the Mystery of the Eucharist occurs — the partaking of the Body and Blood of Christ Himself:

“Then Jesus said to them, ‘Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.’”

John 6:53

The Eucharist is none other than the Mystical Supper:

“For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He was betrayed took bread; and when He had given thanks, He broke it and said, ‘Take, eat; this is My body which is broken for you; do this in remembrance of Me.’ In the same manner He also took the cup after supper, saying, ‘This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.’”

1 Corinthians 11:23-25

The non-Orthodox world knows this to be a reference to the “Last” Supper, since it is understood to be the last time that Christ ate supper with the Apostles prior to His Crucifixion.

Orthodoxy instead prefers to speak of this as the “Mystical” Supper because every Christian who partakes of the Eucharist does so Mystically in Communion with the Apostles. Just as how the bread and water truly are the Body and Blood of Christ, when we partake of Christ we truly do so alongside the Apostles. It is through the Apostles that we came to partake of the Eucharist, and it is through us that the Apostles continue to do so. Communion is Mystical union of all (Orthodox) Christians to each other and to Christ, transcending time and space:

“For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection.”

Romans 6:5

“He who eats My flesh and drinks My blood abides in Me, and I in him.”

John 6:56

There is only one Christ who dwells in those who partake of the Eucharist, and there is only one Church where the Eucharist can be administered: The Orthodox Church. There is no valid Eucharist outside of the Orthodox Church. Period.

To be considered “Christian” has historically meant that one was part of a canonical jurisdiction wherein the Eucharist was administered. That someone merely professed “Christ” in-and-of itself has not been sufficient, since even the demons acknowledge Christ:

“You believe that there is one God. You do well. Even the demons believe — and tremble!”

James 2:19

Though the term “Christian” is often used loosely in the latter sense, in a proper theological (i.e., Mystical) context it is reserved for only those within the Orthodox Church, who are simply referred to as the “faithful”. We see this segregation even within the Divine Liturgy itself.

Not counting what is known as the “Proskomedia”, which prepares for the Divine Liturgy proper and takes place behind the Iconostasis out of sight of laity, there are two distinct parts to the Divine Liturgy: The Liturgy of the Catechumens and the Liturgy of the Faithful.

The Liturgy of the Catechumens is accessible to all those wishing to enter into the Church. It consists of prayers, hymns, reading of the Epistles, reading of the Gospel, and a sermon/homily. (Note: The historical practice has been to have a sermon/homily immediately after reading of the Gospel. Some jurisdictions have altered this practice and have instead moved this portion to the very end of the Divine Liturgy). While this portion of the service is worshipful, it is also infused with doctrinal elements in its prayers and hymns as a means of instructing the laity. This portion of the Divine Liturgy concludes by dismissing the catechumens, who would then be taken to a separate location in order to receive further instruction on the faith, i.e., catechism.

The Liturgy of the Faifthful then commences with, traditionally, only those present who will be partaking of the Eucharist. This portion of the Divine Liturgy is significantly more devotional and majestic as one prepares to receive the Mystery that is Christ Himself.

During the Liturgy of the Catechumens, the Gospel in the form of a book is brought to the laity and Christ is preached that they may hear about life everlasting. During the Liturgy of the Faithful, the Gospel who is Christ Himself comes forth to be with his flock, who come to dine upon Him and have life everlasting.

“Behold, This hath touched thy lips, and will take away thine iniquities, and will purge thy sins.”

Isaiah 6:7

“Come to Me, all you who labor and are heavy laden, and I will give you rest.”

Matthew 11:28