June 2018

Sacraments

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One of the best-known prayers of the Orthodox Church speaks of the spirit of God being “present in all places and filling all things.” This profound affirmation is basic to Orthodoxy’s understanding of God and His relationship to the world. We believe that God is truly near to us. Although He cannot be seen, God is not detached from His creation. Through the persons of The Risen Christ and the Holy Spirit, God is present and active in our lives and in the creation about us. All our life and the creation of which we are an important part, points, to and reveals God.

There are special experiences in our corporate life as Orthodox Christians when the perception of God’s presence and actions is heightened and celebrated. We call these events of the Church Sacraments. Traditionally, the Sacraments have been known as Mysteries in the Orthodox Church. This description emphasizes that in these special events of the Church, God discloses Himself through the prayers and actions of His people.

Not only do the Sacraments disclose and reveal God to us, but also they serve to make us receptive to God. All the Sacraments affect our personal relationship to God and to one another. The Holy Spirit works through the Sacraments. He leads us to Christ who unites us with the Father. By participating in the Sacraments, we grow closer to God and to receive the gifts of the Holy Spirit. This process of deification, or theosis, as it is known by Orthodoxy, takes place not in isolation from others, but within the context of a believing community. Although the Sacraments are addressed to each of us by name, they are experiences which involve the entire Church.

The Sacraments of the Orthodox Church are composed of prayers, hymns, scripture lessons, gestures and processions. Many parts of the services date back to the time of the Apostles. The Orthodox Church has avoided reducing the Sacraments to a particular formula or action. Often, a whole series of sacred acts make up a Sacrament. Most of the Sacraments use a portion of the material of creation as an outward and visible sign of God’s revelation. Water, oil, bread and wine are but a few of the many elements which the Orthodox Church employs in her Worship. The frequent use of the material of creation reminds us that matter is good and can become a medium of the Spirit. Most importantly, it affirms the central truth of the Orthodox Christian faith: that God became flesh in Jesus Christ and entered into the midst of creation thereby redirecting the cosmos toward its vocation to glorify its Creator.

The Eucharist

The Holy Eucharist, which is known as the Divine Liturgy, is the central and most important worship experience of the Orthodox Church. Often referred to as the “Sacrament of Sacraments”, it is the Church’s celebration of the Death and Resurrection of Christ offered every Sunday and Holy day. All the other Sacraments of the Church lead toward and flow from the Eucharist, which is at the center of the life of the Church. The previous pamphlet in this series was devoted to the meaning and celebration of the Eucharist in the Orthodox Church.

Baptism

The Sacrament of Baptism incorporates us into the Church, the Body of Christ, and is our introduction to the life of the Holy Trinity. Water is a natural symbol of cleansing and newness of life. Through the three-fold immersion in the waters of Baptism in the Name of the Holy Trinity, one dies to the old ways of sin and is born to a new life in Christ. Baptism is one’s public identification with Christ Death and victorious Resurrection. Following the custom of the early Church, Orthodoxy encourages the baptism of infants. The Church believes that the Sacrament is bearing witness to the action of God who chooses a child to be an important member of His people. From the day of their baptism, children are expected to mature in the life of the Spirit, through their family and the Church. The Baptism of adults is practiced when there was no previous baptism in the name of the Holy Trinity.

Chrismation

The Sacrament of Chrismation (Confirmation) immediately follows baptism and is never delayed until a later age. As the ministry of Christ was enlivened by the Spirit, and the preaching of the Apostles strengthened by the Spirit, so is the life of each Orthodox Christian sanctified by the Holy Spirit. Chrismation, which is often referred to as one’s personal Pentecost, is the Sacrament which imparts the Spirit in a special way.

In the Sacrament of Chrismation, the priest anoints the various parts of the body of the newly-baptized with Holy Oil saying: “The seal of the gifts of the Holy Spirit.” The Holy Oil, which is blessed by the bishop, is a sign of consecration and strength. The Sacrament emphasizes the truths that not only is each person a valuable member of the Church, but also each one is blessed by the Spirit with certain gifts and talents. The anointing also reminds us that our bodies are valuable and are involved in the process of salvation.

The Sacraments of initiation always are concluded with the distribution of Holy Communion to the newly-baptized. Ideally, this takes place within the celebration of the Divine Liturgy. This practice reveals that Orthodoxy views children from their infancy as important members of the Church. There is never time when the young are not part of God’s people.

Confession

As members of the Church, we have responsibilities to one another and, of course, to God. When we sin, or relationship to God and to others distorted. Sin is ultimately alienation from God, from our fellow human beings, and from our own true self which is created in God’s image and likeness.

Confession is the Sacrament through which our sins are forgiven, and our relationship to God and to others is restored and strengthened. Through the Sacrament, Christ our Lord continues to heal those broken in spirit and restore the Father’s love those who are lost. According to Orthodox teaching, the penitent confess to God and is forgiven by God. The priest is the sacramental witness who represents both Christ and His people. The priest is viewed not as a judge, but as a physician and guide. It is an ancient Orthodox practice for every Christian to have a spiritual father to whom one turns for spiritual advice and counsel. Confession can take place on any number of occasions. The frequency is left the discretion of the individual. In the event of serious sin, however, confession is a necessary preparation for Holy Communion.

Marriage

God is active in our lives. It is He who joins a man and a woman in a relationship of mutual love. The Sacrament of Marriage bears witness to His action. Through this Sacrament, a man and a woman are publicly joined as husband and wife. They enter into a new relationship with each other, God, and the Church. Since Marriage is not viewed as a legal contract, there are no vows in the Sacrament. According to Orthodox teachings, Marriage is not simply a social institution, it is an eternal vocation of the kingdom. A husband and a wife are called by the holy Spirit not only to live together but also to share their Christian life together so that each, with the aid of the other, may grow closer to God and become the persons they are meant to be. In the Orthodox Marriage Service, after the couple have been betrothed and exchanged rings, they are crowned with “crowns of glory and honor” signifying the establishment of a new family under God. Near the conclusion of the Service, the husband and wife drink from a common cup which is reminiscent of the wedding of Cana and which symbolized the sharing of the burdens and joys of their new life together.

Holy Orders

The Holy Spirit preserved the continuity of the Church through the Sacrament of Holy Orders. Through ordination, men who have been chosen from within the Church are set apart by the Church for special service to the Church. Each is called by God through His people to stand amid the community, as pastor and teacher, and as the representative of the parish before the Altar. Each is also a living icon of Christ among His people. According to Orthodox teaching, the process of ordination begins with the local congregation; but the bishop alone, who acts in the name of the universal Church, can complete the action. He does so with the invocation of the Holy Spirit and the imposition of his hands on the person being ordained.

Following the custom of the Apostolic Church, there are three major orders each of which requires a special ordination. These are Bishop, who is viewed as a successor of the Apostles, Priest and Deacon, who act in the name of the Bishop. Each order is distinguished by its pastoral responsibilities. Only a Bishop may ordain. Often, other titles and offices are associated with the three orders. The Orthodox Church permits men to marry before they are ordained. Since the sixth century, Bishops have been chosen from the celibate clergy.

Anointing of the Sick (Holy Unction)

When one is ill and in pain, this can very often be a time of life when one feels alone and isolated. The Sacrament of the Anointing of the Sick, or Holy Unction as it is also known, remind us that when we are in pain, either physical, emotional, or spiritual, Christ is present with us through the ministry of his Church. He is among us to offer strength to meet the challenges of life, and even the approach of death.

As with Chrismation, oil is also used in this Sacrament as a sign of God’s presence, strength, and forgiveness. After the reading of seven epistle lessons, seven gospel lessons and the offering of seven prayers, which are all devoted to healing, the priest anoints the body with the Holy Oil. Orthodoxy does not view this Sacrament as available only to those who are near death. It is offered to all who are sick in body, mind, or spirit. The Church celebrates the Sacrament for all its members during Holy week on Holy Wednesday.

Other Sacraments and Blessings

The Orthodox Church has never formally determined a particular number of Sacraments. In addition to the Eucharist she accepts the above six Mysteries as major Sacraments because they involve the entire community and most important are closely relation to the Eucharist. There are many other Blessings and Special Services which complete the major Sacraments, and which reflect the Church’s presence throughout the lives of her people. Some of these are discussed in the following pamphlet in this series.

Liturgy

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“We knew not whether we were in heaven or on earth, for surely there is no such splendor or beauty anywhere on earth. We cannot describe it to you; we only know that God dwells there among men and that their Service surpasses the worship of all other places…”

In the latter part of the tenth century, Vladimir the Prince of Kiev sent envoys to various Christian centers to study their form of worship. These are the words the envoys uttered when they reported their presence at the celebration of the Eucharist in the Great Church of Holy Wisdom in Constantinople. The profound experience expressed by the Russian envoys has been one shared by many throughout the centuries who have witnessed for the first time the beautiful and inspiring Divine Liturgy of the Orthodox Church.

The Holy Eucharist is the oldest experience of Christian Worship as well as the most distinctive. Eucharist comes from the Greek word which means thanksgiving. In a particular sense, the word describes the most important form of the Church’s attitude toward all of life. The origin of the Eucharist is traced to the Last Supper at which Christ instructed His disciples to offer bread and wine in His memory. The Eucharist is the most distinctive event of Orthodox worship because in it the Church gathers to remember and celebrate the Life, Death, and Resurrection of Christ and, thereby, to participate in the mystery of Salvation.

In the Orthodox Church, the Eucharist is also known as the Divine Liturgy. The word liturgy means people’s work; this description serves to emphasize the corporate character of the Eucharist. When an Orthodox attends the Divine Liturgy, it is not as an isolated person who comes simply to hear a sermon.

Rather, he comes as a member of the Community of Faith who participates in the very purpose of the Church, which is the Worship of the Holy Trinity. Therefore, the Eucharist is truly the center of the life of the Church and the principal means of spiritual development, both for the individual Christian and the Church as a whole. Not only does the Eucharist embody and express the Christian faith in a unique way, but it also enhances and deepens our faith in the Trinity. This sacrament-mystery is the experience toward which all the other activities of the Church are directed and from which they receive their direction.

The Eucharist, the principal sacrament mystery of the Orthodox Church, is not so much a text to be studied, but rather an experience of communion with the Living God in which prayer , music, gestures, the material creation, art and architecture come into full orchestration. The Eucharist is a celebration of faith which touches not only the mind but also the emotions and the senses.

Throughout the centuries, Christians have seen many dimensions in the Eucharist. The various titles which have come to describe the rite bear witness to the richness of its meaning. The Eucharist has been known as the Holy offering, the Holy Mysteries, the Mystic Supper, and the Holy Communion. The Orthodox Church recognizes the many facets of the Eucharist and wisely refuses to over-emphasize one element to the detirement of the others. In so doing, Orthodoxy has clearly avoided reducing the Eucharist to a simple memorial of the Last Supper which is only occasionally observed. Following the teachings of both Scripture and Tradition, the Orthodox Church believes that Christ is truly present with His people in the celebration of the Holy Eucharist. The Eucharistic gifts of bread and wine become for us His Body and His Blood. We affirm that these Holy Gifts are transfigured into the first fruits of the New Creation in which ultimately God will be “all in all”.

Three Liturgies

As it is celebrated today, the Divine Liturgy is a product of historical development. The fundamental core of the liturgy dates from the time of Christ and the Apostles. To this, prayers, hymns, and gestures have been added throughout the centuries. The liturgy achieved a basic framework by the ninth century.

There are three forms of the Eucharist presently in use in the Orthodox Church:

  • The Liturgy of St. John Chrysostom, which is the most frequently celebrated.
  • The Liturgy of St. Basil the Great, which is celebrated only ten times a year.
  • The Liturgy of St. James which is celebrated on October 23, the feastday of the Saint. While these saints did not compose the entire liturgy which bears their names, it is probable that they did author many of the prayers. The structure and basic elements of the three liturgies are similar, although there are differences in some hymns and prayers.

In addition to these Liturgies, there is also the Liturgy of the Pre-Sanctified Gifts. This is not truly a eucharistic liturgy but rather an evening Vesper Service followed by the distribution of Holy Communion reserved from the previous Sunday. This liturgy is celebrated only on weekday mornings or evenings during Lent, and on Monday, Tuesday, and Wednesday of Holy Week, when the full Eucharist is not permitted because of its Resurrection spirit. The Eucharist expresses the deep joy which is so central to the Gospel.

The Divine Liturgy is properly celebrated only once a day. This custom serves to emphasize and maintain the unity of the local congregation. The Eucharist is always the principal Service on Sundays and Holy Days and may be celebrated on other weekdays.

However, the Divine Liturgy is not celebrated by the priest privately, without a congregation. The Eucharist is usually celebrated in the morning but, with the Bishop’s blessing, may be offered in the evening. The Greek Orthodox Archdiocese has recently encouraged the celebration of the Liturgy in the evening after Vespers, on the vigil of major Feast and Saints Days.

The Actions of Divine Liturgy

The Divine Liturgy may be divided into two major parts: the Liturgy of the Catechumens and the Liturgy of the Faithful, which are preceded by the Service of Preparation.

Although there are many symbolic interpretations of the Divine Liturgy, the most fundamental meaning is found in the actions and prayers.

The Service of Preparation

Prior to the beginning of the Liturgy, the priest prepares himself with prayer and then precedes to vest himself. The vestments express his priestly ministry as well as his office. Next, the priest goes to the Proskomide Table which is on the left side of the Altar Table in the Sanctuary. There, he prepares the offering of bread and wine for the Liturgy. Ideally, the leavened loaves of bread, and the wine from which the offering is taken, are prepared by members of the congregation. The elements are presented to the priest before the service, together with the names of those persons, living and dead, who are to be remembered during the Divine Liturgy. The offering symbolically represents the entire Church gathered about Christ, the Lamb of God.

The Liturgy of the Catechumens

The Divine Liturgy begins with the solemn declaration: “Blessed be the Kingdom of the Father and of the Son, and of the Holy Spirit now and for ever more.” With these words we are reminded that in the Divine Liturgy the Church becomes a real manifestation of God’s Kingdom on earth.

Since the first part of the Liturgy was designed originally for the Catechumens, those being schooled in the faith, had a very instructive quality. The Eucharist also has elements which are in common with other Services. We gather as Christians who share a common faith in the Holy Trinity. We sing and pray as a people united in Christ, who are not bound by time, space, or social barriers.

The Little Entrance is the central action of the first part of the Liturgy. A procession takes place in which the priest carries the Book of Gospels from the sanctuary into the nave. The procession directs our attention to the Scripture and to the presence of Christ in the Gospel. The entrance leads to the Epistle lesson, the Gospel, and the Sermon.

The Liturgy of the Faithful

In the early Church, only those who were baptized and not in a state of sin were permitted to remain for this most solemn part of the Liturgy. With the Great Entrance marking the beginning of this part of the Liturgy, the offering of bread and wine is brought by the priest from the Preparation Table, through the nave, and to the Altar Table. Before the offering can proceed, however, we are called upon to love one another so that we may perfectly confess our faith. In the early Church, the Kiss of Peace was exchanged at this point. After the symbolic kiss of Peace, we join together in professing our Faith through the words of the Creed.

Only now can we properly offer our gifts of bread and wine to the Father as our Lord directed us to do in His memory. This offering is one of great joy, for through it we remember the mighty actions of God through which we have received the gift of salvation, and especially the Life, Death, and Resurrection of Christ. We invoke the Holy Spirit upon ourselves and upon our offering, asking the Father that they become for us the Body and Blood of Christ. Through our thanking and remembering the Holy Spirit reveals the presence of the Risen Christ in our midst.

The priest comes from the altar with the Holy Gifts, inviting the congregation to draw near with reverence of God, with faith, and with love.” Our sharing in the Eucharist Gifts not only expresses our fellowship with one another, but also our unity with the Father in His Kingdom. Individuals approach the Holy Gifts and receive the Eucharistic bread and wine from the common chalice. The priest distributes the Holy Gifts by means of a communion spoon. Since the Holy Communion is an expression of our Faith, reception of the Holy Gifts is open only to those who are baptized, chrismated, and practicing members of the Orthodox Church.

The Liturgy comes to an end with prayer of Thanksgiving and the Benediction. At the conclusion of the Eucharist, the congregation comes forward to receive a portion of the liturgical bread which was not used for the offering.

Worship

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O Come, let us Worship and bow down before our King and God.
O Come, let us worship and bow down before Christ, our King and God.
O Come, let us worship and bow down to Christ Himself, our King and God.

This invitation marks the beginning of each day for the Orthodox Church. It comes from the office of Vespers, and it expresses the attitude which is at the heart of Orthodoxy. The Worship of God – the Father, Son, and Holy Spirit, – is fundamental to the life and spirit of the Orthodox Church.

Since Worship is so important to Orthodoxy, the best introduction to the Orthodox Church is for the non-Orthodox to attend the Divine Liturgy or the celebration of one of the major Sacraments. At first, the visitor may be overwhelmed by the music and the ceremonies, but it is in Worship that the distinctive flavor, rich traditions, and living faith of Orthodoxy are truly experienced.

Dimensions Of Worship

Worship is an experience which involved the entire Church. When each of us comes together for Worship, we do so as members of a Church which transcends the boundaries of society, of time and of space. Although we gather at a particular moment and at a particular place, our actions reach beyond the parish, into the very Kingdom of God. We worship in the company of both the living and the departed faithful.

There are two dimensions to Orthodox Worship which are reflected throughout the many Services of the Church. First, Worship is a manifestation of God’s presence and action in the midst of His people. It is God who gathers His scattered people together, and it is He who reveals Himself as we enter into His presence. The Worship of the Orthodox Church very vividly expresses the truth that God dwells among His people and that we are created to share in His life.

Second, Worship is our corporate response of thanksgiving to the presence of God and a remembrance of His saving actions – especially the Life, Death, and Resurrection of Jesus Christ. Orthodox Worship is centered upon God. He has acted in history, and He continues to act through the Holy Spirit. We are mindful of His actions and we respond to His love with praise and thanksgiving. In so doing we come closer to God.

Expressions Of Worship

Worship in the Orthodox Church is expressed in four principal ways:

The Eucharist, which is the most important worship experience of Orthodoxy. Eucharist means thanksgiving and is known in the Orthodox Church as the Divine Liturgy.
The Sacraments, which affirm God’s presence and action in the important events of our Christian lives. All the major Sacraments are closely related to the Eucharist. These are: Baptism, Chrismation, Confession, Marriage, Holy Orders, and Anointing of the sick.
Special Services and Blessings, which also affirm God’s presence and action in all the events, needs and tasks of our life.
The Daily Offices, which are the services of public prayer which occur throughout the day. The most important are Matins, which is the morning prayer of the Church, and Vespers, which is the evening prayer of the Church.

Characteristics

Although Orthodox Services can very often be elaborate, solemn, and lengthy, they express a deep and pervasive sense of joy. This mood is an expression of our belief in the Resurrection of Christ and the deification of humanity, which are dominant themes of Orthodox Worship. In order to enhance this feeling and to encourage full participation, Services are always sung or chanted.

Worship is not simply expressed in words. In addition to prayers, hymns, and scripture readings, there are a number of ceremonies, gestures, and processions. The Church makes rich use of non verbal symbols to express God’s presence and our relationship to Him. Orthodoxy Worship involves the whole person; one’s intellect, feelings, and senses.

Services in the Orthodox Church follow a prescribed order. There is a framework and design to our Worship. This is valuable in order to preserve its corporate dimension and maintain a continuity with the past. The content of the Services is also set. There are unchanging elements; and there are parts which change according to the Feast, season, or particular circumstance. The regulating of the Services by the whole Church emphasizes the fact that Worship is an expression of the entire Church, and not the composition on a particular priest and congregation.

An important secondary purpose of Worship is the teaching of the Faith. There is a very close relationship between the Worship and the teachings of the Church. Faith is expressed in Worship, and Worship serves to strengthen and communicate Faith. As a consequence, the prayers, hymns, and liturgical gestures of Orthodoxy are important mediums of teaching. The regulating of the Services also serves to preserve the true Faith and to guard it against error.

The celebration of the Divine Liturgy and the Sacraments is always led by an ordained clergymen. In the local parish, this will generally be a priest who acts in the name of the bishop, and who is sometime assisted by a deacon. When the bishop is present, he presides at the Services. The vestments of the clergy express their special calling to the ministry as well as their particular office.

Since Worship in Orthodoxy is an expression of the entire Church the active participation and involvement of the congregation is required. There are no “private” or “said” Services in the Orthodox Church and none may take place without a congregation. This strong sense of community is expressed in the prayers and exhortations which are in the plural tense. The congregation is expected to participate actively in the Services in ways such as: singing the hymns; concluding the prayers with “Amen”; responding to the petitions; making the sign of the Cross; bowing; and, especially, by receiving Holy Communion at the Divine Liturgy. Standing is the preferred posture of prayer in the Orthodox Church. The congregation kneels only at particularly solemn moments, such as the Invocation of the Holy Spirit during the Divine Liturgy.

The Litany is an important part of Orthodox Services. A litany is a dialogue between the priest or deacon and the congregation, which consists of a number of prayer-petitions, followed by the response “Lord, have mercy” or “Grant this, O Lord.” Litanies occur frequently throughout the Services and often serve to distinguish particular sections.

Orthodox Worship has always been celebrated in the language of the people. There is no official or universal liturgical language. Often, two or more languages are used in the Services to accommodate the needs of the congregation. Throughout the world, Services are celebrated in more than twenty languages which include such divers ones as Greek, Slavonic, Arabic, Albanian, Rumanian, English, and Luganda.

House of God

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The visitor to an Orthodox Church is usually impressed by the unique features and the external differences between this place of worship and those of the various traditions of Western Christianity. The rich color, distinctive iconography and beauty of the interior of an Orthodox Church generally are in sharp contrast to the simplicity which one finds in many Roman Catholic and Protestant churches. When one enters the interior of the Orthodox church it is like stepping into a whole new world of color and light. The art and design of the church not only create a distinctive atmosphere of worship, but they also reflect and embody many of the fundamental insights of Orthodoxy.

Beauty and Symbols

The Orthodox Church believes that God is the Creator of heaven and earth. The Creator is present through His creative energies of His handiwork. This means that the material world, being valuable and good, is an important means through which God expresses Himself. The Orthodox Church affirms this conviction through her extensive use of material creation not only for the embellishment of her places of worship, but also in her sacramental mysteries and services. For example, when the bread and wine – “the first fruits of creation” – are offered in the Eucharist, they are also a symbolic offering of all creation to God its Creator. Since there is no hesitation in using the gifts of creation, the interior of an Orthodox church is frequently very beautiful. Designed to create an atmosphere which is special, the building is filled with a feeling of joy and an appreciation of God’s bounty. Orthodoxy recognizes that beauty is an important dimension of human life. Through iconography and church appointments, the beauty of creation becomes a very important means of praising God. The divine gifts of the material world are shaped and fashioned by human hands into an expression of beauty which glorifies the Creator. As the pious woman poured her most precious oil on the feet of Our Lord, Orthodoxy seeks always to offer to God what is best and most beautiful.

Sacred Space

The interior church is most importantly, both the background and the setting for Orthodox worship. The art and architecture are designed to contribute to the total experience of worship, which involves one’s intellect, feelings, and senses. The Eucharist and the other sacramental mysteries take place in God’s midst, and they bear witness to His presence and actions. Therefore, in the Orthodox tradition there is a very strong feeling that the church is the House of God and the place where His glory dwells. For this reason, all Orthodox churches are blessed, consecrated and set aside as sacred space. The whole church bears witness to God’s indwelling among His people. As one old admonition says:

“Let the Christian consider well when he enters the church that he is entering another heaven. That same majesty of God which is in heaven is also in his church, and on this account the Christian must enter with reverence and awe.”

Ideally, an Orthodox church is relatively small in order to emphasize and enhance the sense of community in worship. The church is generally constructed in the form of a cross and is divided into three areas: the narthex, the nave, and the sanctuary. The narthex is the entrance area. Centuries ago this area was the place where catechumens (unbaptized learners) and penitents remained during parts of the services. Today, the beginning of the Baptismal service and in some parishes, the Marriage service, begins in the narthex and proceeds into the nave. This procession symbolically represents a gradual movement into the Kingdom of God. In many Orthodox parishes, the narthex is the area where the faithful make an offering, receive a candle, light it before an icon, and offer a personal prayer before joining the congregation. The nave is the large center area of the church. Here the faithful gather for worship. Although most Orthodox churches in this country have pews, some follow the old custom of having an open nave with no seats. On the right-hand side of the nave is the bishop’s throne from which he presides as a living icon of Christ among his people. Even in the bishop’s absence, the throne reminds all that the parish is not an isolated entity but is part of a diocese which the bishop heads. On the left-hand side of the nave is the pulpit from which the Gospel is proclaimed and the sermon preached. The choir and the cantors frequently occupy areas on the far sides of the nave. The sanctuary is considered the most sacred part of the church, and the area reserved for the clergy and their assistant. The sanctuary contains the Holy Altar and is separated from the nave by the Iconostasion. This division serves to remind us that God’s reign is not complete and that we often find ourselves ‘separated’ from God, through sin. However, during the Divine Liturgy, when we have access to the Holy Gifts, we are reminded that, through Christ, heaven and earth are united and that through Him, we have access to the Father. It should be noted that not all services take place within the sanctuary. Many are celebrated in the center of the nave, in the midst of the congregation. In so doing, Orthodoxy emphasizes the fact that the worship of the Church is offered by, and for all the people.

The Altar

The Altar or Holy Table is the heart and focal point of the Orthodox Church. It is here that eucharistic gifts of bread and wine are offered to the Father as Christ commanded us to do. The altar, which is usually square in shape, stands away from the wall and is often covered with cloths. A tabernacle, with reserved Holy Communion for the sick or dying, is set upon the Altar, together with candles. When the Divine Liturgy is not being celebrated, the Book of Gospels rests on the Altar. Behind the Altar is a large cross with the painted figure of Christ.

Iconostasion

The Iconostasion is the panel of icons which separates the sanctuary from the nave. The origin of this very distinctive part of an Orthodox church is the ancient custom of placing icons on a low wall before the sanctuary. In time, the icons became fixed on a standing wall, hence the term iconostasion. In contemporary practice, the Iconostasion may be very elaborate and conceal most of the sanctuary, or it may be very simple and open. The Iconostasion has three entrances which are used during services. There is a Deacon Door on either side, and the center entrance which is called the Royal Door. A curtain or door, usually conceals the Altar when services are not being celebrated. On the right-hand side of the Iconostasion are always the icons of Christ and St. John the Baptist. On the left-hand side are always the icons of the Theotokos (Mother of our Lord) and the patron saint or event to which the church is dedicated. In addition to these icons, others may be added, depending upon custom and space.

Icons

An icon is a holy image which is the distinctive art form of the Orthodox Church. In actual practice the icon may be a painting of wood, on canvas, a mosaic or a fresco. Icons depict such figures as Christ, Mary the Theotokos, the saints and angels. They may also portray events from the Scriptures or the history of the Church, such as Christmas, Easter, etc. Icons occupy a very prominent place in Orthodox worship and theology. The icon is not simply decorative, inspirational, or educational. Most importantly, it signifies the presence of the individual depicted. The icon is like a window which links heaven and earth. When we worship we do so as part of the Church which includes the living and the departed. We never lost contact with those who are with the Lord in glory. This belief is expressed every time one venerates an icon or places a candle before it. Many Orthodox churches have icons not only on the iconostasion but also on the walls, ceilings, and in arches. Above the sanctuary in the apse, there is very frequently a large icon of the Theotokos and the Christ Child. The Orthodox Church believes that Mary is the human being closest to God. This very prominent icon recalls her important role in the Incarnation of the Son of God. The icon is also an image of the Church. It reminds us of our responsibility to give birth to Christ’s presence in our lives. High above the church, in the ceiling or dome, is the icon of Christ the Almighty, the Pantocrator. The icon portrays the Triumphant Christ who reigns as Lord of heaven and earth. As one gazes downward, it appears as though the whole church and all of creation comes from Him. As one looks upward, there is the feeling that all things direct us to Christ the Lord. He is the “Alpha and the Omega,” the beginning and the end. This is the message of Orthodoxy.

St. George

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Mar Girgis was born around 280 AD in Cappacodia (in modern-day Turkey) to Christian parents of high birth. His father, Anastasius, was a senior Roman officer and his mother was from the Syrian village of Lod (in modern-day Palestine). Having studied law, Greek, and the martial arts, he followed his father’s footsteps, joining the Roman army at the age of 20. For a while, things went well for the young Mar Girgis, who quickly rose through the ranks before the persecution of Christians began in earnest and he was forced to take sides.

Much of what we know about Mar Girgis comes from Christian hagiography, not from historical records. Eusebius of Caesarea, a church historian known for his reliability, speaks of a Roman officer who was brave enough to tear down the edict by Diocletian, which kicked off the worst phase in the persecution of Christians. The officer in question is often identified as Mar Girgis, although there is no proof that the two are the same person.

According to hagiographic tales, Mar Girgis endured seven years of torture, during which he died three times, was resurrected twice, converted a queen, and inspired thousands to become Christians in the middle of the worst phases of persecution. During his years of torture, Mar Girgis met with Alexandria, the wife of Diocletian. The story of the two is one of the most breathtaking hagiographic accounts, for the empress immediately converts to Christianity and suffers torture and death as a result.

Another popular tale associated with Mar Girgis is his slaying of the dragon, a story that is supposed to have happened in Libya. In this story, depicted often in church icons, we see Mar Girgis riding in full Roman apparel and killing a crocodile-like dragon. Sometimes we have a glimpse of a damsel in the back watching the slaying. Some identify the damsel with Empress Alexandra and the dragon with Emperor Diocletian.

Mar Girgis was executed on orders of Diocletian in Nicomedia on 1 May 307 AD, a date that is still celebrated today by the Coptic Church. He is venerated not only by the Coptic Church but by Christians all over the world, and, under the name St. George, he is also the patron saint of England.

According to most accounts, Mar Girgis’ servant took his body for burial in Lod, where a church was later dedicated to his memory. Mar Girgis is a name that is Syriac in origin and means, more or less, ‘farmer’ or ‘worker of the land.’ He is also known as ‘Mar Girgis the Cappadocian,’ in reference to his birthplace; or ‘Mar Girgis the Palestinian,’ in reference to his mother’s birthplace; or ‘Mar Girgis the Roman,’ in reference to his military career; or the ‘Prince of Martyrs,’ in reference to his prolonged suffering.

In the Egyptian countryside, Mar Girgis is often called ‘Sarie Al-Nadha,’ or the ‘quick to answer.’ In the Syrian countryside, some called him ‘Al-Khedr’ in reference to a church built in his honour in the town of Sahwet Al-Khedr.

St. Bishoy

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St. Bishoy, whose memorial is honorable, the star of the desert, departed. He was born around 320 A.D. in a village called Shansa (Shensha or Shesna), in the province of Menoufeya in Egypt. He had six brothers. His mother saw an angel in a vision saying to her, “The Lord says to you, give Me one of your children to serve Me.” She answered, “Lord, take whoever you want.” The angel took the hand of Anba (Abba) Bishoy, who was thin and his body was frail. His mother told the angel, “My Lord, take one who is strong to serve the Lord.” “This is whom the Lord has chosen,” the Angel replied.

Later on, around 340 A.D., St. Bishoy went to the wilderness of Shiheet (‘Wadi-El-Natroun’ or Scete) and became a monk by the hand of Anba Bemwah (Bamouyah or Pambo), who also ordained St. John (Yehness) the Short a monk.

When Saint Pambo died, St. Bishoy and St. John prayed for God’s guidance, and an angel appeared to St. Bishoy, directing him to the site of the present monastery bearing his name, on which he was to live the life of a hermit. There, St. Bishoy became the spiritual father of many monks who gathered around him. He grew famous for his love, simplicity and kindness, as well as for his extremely ascetic life.

He was serious, loving seclusion and quietness, and full of wisdom. St. Ephrem the Syrian visited him, and Emperor Constantine and Jeremiah the prophet appeared to him in visions.

In one of those visions Emperor Constantine said, “Had I known how great is the honor of monks, I would have abandoned my kingdom and became a monk.” St. Bishoy told him, “You have banished the heathen worship and exalted Christianity, and has not Christ given you anything?” Emperor Constantine answered him, “The Lord has given me many gifts, but none of them is like the honor of the monks.”

Pope Kyrillos VI

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On March 9, the Coptic Orthodox Church remembers the departure of the Great Pope (Papa, Ava) Kyrillos (Cyril) VI, the 116th Pope of Alexandria and successor of Saint Mark the Evangelist. He sat on the throne of Saint Mark for twelve years (1959-1971). Pope Kyrillos was a holy man of prayer who through full dedication to the life of prayer and fasting possessed many higher gifts which included performing wonders and miracles, the gift of knowledge, and an unusual ability to lead by example. He was undoubtedly a very spiritual man and brought the Coptic Church into a new era of spirituality. He was highly regarded by the people of Egypt from all walks of life, Christians and non-Christians alike.
Pope Kyrillos VI was born on Saturday, August 2, 1902 and was called Azer Ata. His father Ata, was a church deacon and belonged to a middle class family. After completing high school, Azer went to work for a shipping company in Alexandria. Azer was content with little food and the ground to sleep on. Then much against his family’s wishes, he resigned his job with the intention of becoming a monk and entered the Monastery of El-Baramous on Wednesday, July 27, 1927. He was ordained monk on Saturday, February 25, 1928 and was named Mina after the name of Saint Mina (Menas or Mena), his patron saint. He was ordained priest on Saturday, July 18, 1931. He also attended the Helwan Theological College and was rated one of the top students.
Father Mina’s love for God was so great that he desired a life of solitude. Only thirty years old at the time, the monks refused his request saying, “You are only thirty years old and your monastic life is only five years. Do you want to pursue the life of solitude in the desert whereas many others before you have struggled for the same goal for thirty or forty years and failed?” The assembly of monks did not change Father Mina’s decision and he lived in a cave near the monastery. He pursued a life of solitude at El-Natron Valley in the western desert between Cairo and Alexandria, then he headed the Monastery of Saint Anba Samuel the Confessor at Zawarah in upper Egypt and devoted a great deal of effort toward the restoration of this historic landmark.
When the monastery of Saint Samuel was restored, he left that area and moved to a deserted windmill in El-Moukatam mountain at the outskirts of Cairo. This windmill was totally abandoned and very dangerous. It was miles from the nearest city. Many dangerous animals can be found there at all times, like scorpions and snakes. Here, Father Mina spent his time praying and contemplating because of his love for his Saviour.
It goes without saying that Father Mina had many obstacles to overcome which Satan setup. First Satan instigated the guard of Antiquities not to carry water to the monk. Afterward, God sent one of his saints in a dream to rebuke the guard. So he woke up and carried water to Father Mina who was in urgent need for it.
In another incident, Satan sent robbers to the windmill. The robbers beat Father Mina and injured his head. When Father Mina regained consciousness, he noticed he was bleeding. He crawled to the icon of Saint Mina and put the icon on his head. The bleeding stopped at once. Father Mina then went to the hospital to be treated. The doctors were surprised when they found out that he walked 15 miles from the windmill.

The Virgin Mary

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As we know from early Christian writings, the Apostle Luke the Evangelist personally knew the Virgin Mary and based several chapters of His Gospel on Her recollections. He even quoted Her exact words several times. He was a physician and an artist, and because of his affection for Her, he painted Her portrait, from which later icon painters made copies.
The Birth of the Most Holy Virgin Mary. As time drew near for the Redeemer of the world to be born, there lived in the town of Nazareth, in Galilee, a man by the name of Joachim with his wife Anna. Joachim was a direct descendant of King David but lived a very modest and simple life. Both he and his wife were God-fearing people and were known for their humility and compassion. They never had children and, being very aged, had little chance at having any. However, not willing to despair, they continued to ask God to send them a child. They even made a vow that if they had an infant, they would dedicate that child to the service of God. At that time, to be childless meant to be punished by God for sins. Childlessness was especially difficult for Joachim since, according to prophecy, the Messiah-Christ was to be born into his family line.
Owing to their patience and faith, the Lord finally sent them a great joy: Anna had a daughter. The newborn child was given the name of Mary, which means in Hebrew “Mistress-Hope.

Presentation to the Temple
When the Virgin Mary became three years old, Her God-fearing parents prepared themselves to carry out their vow: they took Her to the temple in Jerusalem in order to consecrate Her to God. Mary was left to stay at the temple, in a special school for girls.
There She, with the other maidens, was taught the Law of God as well as handiwork.
She prayed and read the Scriptures. The Blessed Virgin lived at the temple for approximately eleven years and grew up to be deeply pious and obedient to Him, as well as very modest and industrious. Willing only to serve God, She gave a vow to never marry and to remain forever a virgin.

The Holy Virgin Mary at Joseph’s
Since Joachim and Anna were in advanced old age, they did not live for long after Her presentation to the temple, and the Virgin Mary was left an orphan. When She reached her fourteenth birthday, according to the law, She could no longer stay at the temple and had to wed. The High Priest, being aware of Her vow but reluctant to violate the law of marriage, formally betrothed Her to a distant relative of Hers, the widowed octogenarian Joseph, who promised to care for her and protect her virginity. Joseph lived in the town of Nazareth and also came from the lineage of King David. He was not a wealthy man and worked as a carpenter. Joseph had children from his first marriage: Judah, Simon, James (the Lesser) and Josses (Matthew 13:55), whom the Gospels refer to as “brethren” of Jesus. The Virgin Mary led as modest and solitary a life in the home of Joseph as She did in the temple.

The Annunciation
During Her first year in the house of Joseph, about six months after the appearance of the Angel Gabriel to Zacharias (see Luke 1:8-25), as the birth of the prophet John the Baptist was approaching, the Angel was sent by God into the town of Nazareth to the Holy Virgin with the joyous news that the Lord had chosen Her to become the Mother of the Savior of the world. The Angel, having appeared, told Her, “Rejoice, O Blessed One! (literally, “filled with grace”) The Lord is with You! Blessed art Thou amongst women.” Mary was puzzled by the words of the Angel and unsure what this greeting was supposed to mean. The Angel continued by saying to Her: “Fear not, Mary, for You have found favor with God. And therefore, You will bear a Son and shall name Him Jesus. He shall be great and shall be known as the Son of the Most-high, and to His Kingdom there shall be no end.” Still puzzled, Mary asked the Angel: “How can that be, since I know not a man?” The Angel replied that this would be accomplished by the power of the omnipotent God: “The Holy Spirit shall come upon Thee, and the power of the Most-high shall overshadow Thee; therefore, accordingly, that Holy One which shall be born of Thee shall be called the Son of God. Your relative, Elizabeth, not having had any offspring till her very old age, shall soon give birth to a son; for with God nothing shall be impossible.” Then Mary humbly answered, “Behold the handmaid of the Lord; be it unto me according to thy word” (Luke 1:26-38). After this reply the Holy Spirit descended upon Mary, and She conceived the Word of God. Thus, in the most modest circumstances happened the greatest miracle in the life of mankind! Here the Infinite joined the finite; the Light, unapproachable to Angels, descended into the Virgin’s womb!
In discussing this Angelic appearance, the Fathers of the Church underline the wisdom of the young Mary. She was careful not to accept Gabriel’s message in haste, remembering what happened to Eve when she believed the serpent. Although God decided to make the Virgin Mary the Mother of the Savior, He wanted Her voluntary consent because He never overpowers or disregards the gift of free will that He gave us.

Visiting the righteous Elizabeth
Having heard that her relative Elizabeth, the wife of the priest Zacharias, would soon bear a son, Mary hastened to visit her. On entering the house, She saluted Elizabeth. Upon hearing Mary’s voice, Elizabeth, being filled with the Holy Spirit, recognized Mary to be worthy to become the Mother of the Lord. She cried out aloud and said: “Blessed art Thou amongst women, and Blessed is the Fruit of Thy womb! And from whence is such happiness for me, that the Mother of my Lord should come to me?”
The Virgin Mary, in answer to Elizabeth’s greeting, glorified God with the following words: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my savior. For He hath regarded the low estate of His handmaiden: for behold from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things; and Holy is His name. And His mercy is on them that fear him from generation to generation” (Luke 1:46-50). Mary stayed with Elizabeth for about three months and then returned to Nazareth. When the righteous, aged Joseph learned that Mary was expecting a child, he was scandalized, assuming that something had gone very wrong. Jewish law required unfaithful wives to be mercilessly stoned. But God revealed to Joseph not to be afraid of what had happened and to be kind to Mary. The Angel of God appeared to Joseph in his sleep and told him that Mary would bear a Son through the action of the Holy Spirit, just as the Lord God had predicted through the prophet Isaiah (Is 7:14) and the Angel commanded Joseph to give Him the name “Jesus” Savior —because He shall save people from their sins.
The subsequent Evangelical narratives mention the Virgin Mary in conjunction with the events in the life of Her Son, our Lord Jesus Christ. Thus, they speak of Her in connection with the birth of Christ in Bethlehem, then His circumcision, the worship of the Magi, the offering brought to the temple on the 40th day, the flight into Egypt, settling in Nazareth, traveling to Jerusalem for the feast of Passover when He reached His twelfth birthday, and so forth. It should be noted that though the Evangelical references to the Virgin Mary are concise, they give the reader a clear comprehension of Her great moral eminence: Her humility, great faith, patience, courage, obedience to God, love and dedication to Him, and devotion to Her Divine Son. From these incidental but characteristic references we see why, in the words of the Angel, She became worthy “to attain favor from God.”
The first miracle performed by Jesus Christ, at the wedding feast in Cana of Galilee, gives us an insight into the great kindness of His Mother and into Her influence on Her Son. These qualities made Her a powerful intercessor for all Christians. Having noticed a shortage of wine at the wedding feast, the Blessed Virgin drew the attention of Her Son to that fact, and though the Lord answered Her cryptically “What is it to Me and You Woman? My hour has not yet come,”
She was not discouraged by this rebuke, being sure that Her Son would not ignore Her plea. She told the servants: “Whatever He tells you, do this.” As can be seen from this forewarning to the servants, this undertaking would come to a favorable end.
Indeed, Her intercession drew divine intervention to an event in the life of a poor, little-known family. Thus happened the first miracle of Jesus, after which “His disciples believed in Him” (John 2:11).
The Gospels depict the Mother of God as having constant concern for Her Son, following Him in His journeys, always ready to help Him at any time, caring for His well-being and tranquility at home, which He always refused to take advantage of. Finally, we see Her standing in indescribable grief by the Cross of Her Crucified Son, hearing His final words and commandments , entrusting Her care to His beloved pupil. Not a word of reproach or despair left Her lips. She conceded all to the will of God. This was the time of Her supreme greatness.
Again, briefly, there is mention of the Virgin Mary in the Acts of the Holy Apostles when, upon Her as well as the Apostles, on the day of Pentecost, the Holy Spirit descended in the form of fiery tongues. After that, according to tradition, She lived some 10 to 20 years. Fulfilling the Lord’s will, the Apostle John the Theologian, author of the fourth Gospel, took Her into his home, and with great love, as if being Her own son, he cared for Her till Her very end. When the Christian faith spread to other countries, many Christians came from far off countries to see and hear Her. From that time the Most Holy Virgin Mary became a mother to all of Christ’s pupils and a high example of virtue.

The Dormition
Once, as the Holy Virgin prayed on the Mount of Olives (near Jerusalem), the Angel Gabriel appeared to Her, as he had the first time in Nazareth, holding in his hand a branch with a white flower from Paradise, and announced to Her that in three days Her earthly life would come to an end and that the Lord would take Her to Him. The Lord arranged it so that toward that time the Apostles congregated in Jerusalem from the many parts of the world where they were preaching. At the hour of Her end, a bright light illuminated the room in which the Virgin Mary was lying. The Lord Jesus Christ Himself, surrounded by Angels, appeared and received Her most pure soul. The Apostles buried Her holy body, according to Her wish, at the foot of the Mount of Olives in the Garden of Gethsemane, in the cave where reposed the bodies of her parents and of the righteous Joseph.
During the burial, many miracles came to pass. By touching the bier of the Mother of God, the blind regained their sight, demons were exorcised, and many diseases were cured.
Three days after the burial of the Theotokos, there arrived belatedly the Apostle Thomas, who had missed the burial. He was very distraught at not having paid his last respects to the Mother of Jesus and wished to see Her body for the last time. When the cave in Which the Virgin Mary was buried was opened, Her body was not found, but only Her burial clothes. The Apostles returned to their home in amazement. In the evening during their prayers, they heard Angels singing. Glancing upward, the Apostles saw the Most Holy Virgin surrounded by Angels, in radiant heavenly glory. She said to the Apostles: “Rejoice! I am with you for all the days and nights.”
She has been fulfilling this promise to help and defend Christians to the present day, having become our heavenly Mother. For Her great love and all-powerful help, Christians always have honored Her and turned to Her for help, appealing to Her as the “Fervent intercessor for the Christian race, the Joy of all those who grieve, Who did not abandon us after Her Dormition.” From these earliest times, following the example of the prophet Isaiah and the righteous Elizabeth, all Christians began to address Her as the Mother of God or Theotokos, and this title was confirmed during the Third Ecumenical Council (431 AD) in Ephesus.
The Most Holy Virgin Mary serves as great example to all those who are striving for perfection. She was the first who decided to dedicate Her whole life to God and who showed that voluntary virginity is higher than wedded life. From the first centuries, in emulating Her and Her Son and other prophets and apostles, many Christians began to pass their life in virginity, prayer, fasting, meditation and contemplation. Thus, the monastic life arose, and there appeared many monasteries which became sources of inspiration for a pious life and spiritual wisdom.
Unfortunately, the present ungodly world does not appreciate and even sometimes ridicules the advancement of virginity, disregarding the words of the Lord: “For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs (virgins) for the kingdom of heaven’s sake.” To this the Lord added this very unambiguous directive:
“He who is able to accept it, let him accept it” (Matthew 19:12).
In reviewing the earthly life of the Theotokos, it is essential to emphasize that, just as at the moment of Her greatest glory, when She was chosen to become the Mother of the Savior, as well as at the hour of Her greatest grief, by the prophecy of the righteous Simon, as She stood at the foot of the Cross when “a weapon pierced Her soul,” She displayed complete self-control and faith in God. In all events, big or small, She invariably manifested the strength and beauty of Her virtues: humility, perseverance, patience, courage, hope in the Lord and unbounded love for Him! That is why we Christians hold Her in such high esteem and want to emulate Her.

On the Feast of Dormition (August 22nd -Misra 16th)
“The repose of the Theotokos is best explained through the Dormition icon …The Mother of God has fallen asleep and lies on her deathbed. Christ’s apostles have gathered around her, and above her stands Christ Himself holding His Mother in His arms, where she is alive and eternally united with Him. Here we see both death and what was already come to pass in this particular death: not rupture, but union; not sorrow, but joy; and most profoundly, not death, but life. ‘In giving birth, you remained a Virgin and after falling asleep you have not forsaken the world, O Theotokos … Neither the tomb nor death could hold the Mother of God, who is ever watchful in prayer, in whose intercession lies unfailing hope. For as Mother of Life she was transported to Life…’”

Athanasius of Alexandria

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Our father among the saints Athanasius of Alexandria (also spelled “Athanasios”; from Greek, “immortal”) was a bishop of Alexandria and major theological writer in the fourth century. He is also called Athanasius the Great and (by the Coptic church) Athanasius the Apostolic. He was born in 298 and died on May 2, 373.

He was born to pagan parents. When he was in school he saw a group of Christians acting out services and when he asked to join them, they refused. From then on he declared himself Christian. The patriarch at that time, Pope Alexander, predicted that he would eventually hold a great position.

Before reaching the age of 20, Athanasius wrote a treatise entitled On the Incarnation, affirming and explaining that Jesus Christ was both God and Man. In about 319, when Athanasius was a deacon, a presbyter named Arius began teaching that there was a time before God the Father begat Jesus when the latter did not exist. Athanasius responded that the Father’s begetting of the Son, or uttering of the Word, was an eternal relationship between them, not an event that took place within time. Thus began catholic Christianity’s fight against the heresy of Arianism.

Athanasius fought consistently against Arianism all his life. As a deacon, he accompanied Alexander of Alexandria to the First Council of Nicea in 325, which produced the Nicene Creed and anathematized Arius and his followers. The Coptic church maintains a tradition that Athanasius was the main author of the Nicene Creed, and has therefore given him the title of Defender of the Faith.

On May 9, 328, he succeeded Alexander as bishop of Alexandria, becoming the 20th Patriarch of the Church of Alexandria, a position which he held for 45 years, 16 of which he spent in exile. As a result of rises and falls in Arianism’s influence, he was banished from Alexandria only to be later restored on at least five separate occasions, perhaps as many as seven. This gave rise to the expression Athanasius contra mundus, et mundum contra Athanasium or “While the world is set against Athanasius, Athanasius is equally set against the world.” During some of his exiles, he spent time with the Desert Fathers, monks and hermits who lived in remote areas of Egypt.

Athanasius is also the first person to identify the same 27 books of the New Testament that are in use today; up until his Easter letter, various similar lists were in use. However, his list was the one that was eventually ratified by a series of synods and came to be universally recognized as the New Testament canon.

He also wrote a biography of Anthony the Great that later served as an inspiration to Christian monastics in both the East and the West. The Athanasian Creed is traditionally ascribed to him.

The saint was originally buried in Alexandria. His holy body was later transferred to Italy. Pope Shenouda III restored the relics of St. Athanasius to Egypt on 15 May 1973, after his historical visit to the Vatican and meeting with Pope Paul VI. The relics of St. Athanasius the Great of Alexandria are currently preserved under the new St. Mark Coptic Orthodox Cathedral in Deir El-Anba Rowais, Abbassiya, Cairo, Egypt.

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