Rituals, Signs, and Symbols Coptic (Egyptian) Christian Traditions Author: Deacon William A. Hanna, Ph.D. St. Mary & St. Abraam Coptic Orthodox Church 1843 Ross Ave. St. Louis, MO 63146, USA Rituals, Signs, and Symbols Rituals and Symbols are abundant in Orthodox worship. The Coptic Orthodox Church kept more of these than any Christian Church we know of. Some of the Churches in the European culture which were rich in rituals and symbols abandoned them in the last two centuries. We are blessed with them and hope to not do loose this great heritage. Some of the rituals of Christianity originated in the Jewish religion, and some could even be similar to rituals that were used by other cultures, but we have to remember that Adam the father of our race and Eve were taught by God. Also, God visited his people through the prophets the likes of Enuch (the eight's from Adam who was found good and was taken away to heaven, without seeing death), and the likes of Job who precedes Abraham by at least a thousand years, and Malchisadeq, the Priest of the Most High (God) who offered a bread and wine sacrifice in the time of Abraham, similar to our Eucharist, and his priesthood was symbolic of the priesthood of our Lord which was passed to the Church through the Disciples and Apostles. Abraam (Ibraheem) visited Malchisadeq and gave him a tenth (1/10) of everything he owned, even 1/10 of his hair and 1/10 of his finger nails and toe nails, which teaches the law of tithing (giving 1/10th) and the ritual of bringing offerings. When I was a child, we used to slaughter a calf on the feast of the Arch-angel Michael. Give one third to the Church, one third went to the poor, and one third was consumed by family and friends. The priesthood of Aaron was that of offering animal sacrifice on behalf of the congregation, but the priesthood of Malchisadeq is a priesthood of bread and wine. When we greet our bishops and our Pope, we wish them the priesthood of Malchisadeq. The rituals and symbols create a spiritual atmosphere which draws the mind and the heart to the service. Also, when we understand their meanings, they serve as a nice illustration (pictorial) which brings us closer to the meaning of the event. For Example, when you are in a Paschal service, the Church is draped in black a sign of mourning the suffering of Christ. It is also a way to lead us to mourn the root causes in our lives which make him suffer again! Also, the tone of singing is sad ('Adrreby'). We pray passionately even weep for our sins. When Easter comes, the Church is decorated in Red and White. The red color reminds us of the precious blood, the white is a reminder of peace and victory. One ritual which our people look forward to is the enacting of the Rising of Jesus and the dialog between an unbelieving person like St. Thomas, once was, and the angel guarding the tomb: "Open Ye Kings your doors, and be open ye doors of the ages (time), for the entrance of the Lord of Glory. Who is the Lord of Glory? God the Almighty, the Powerful, the Strong, the Strong in war, is the Lord of Glory" They repeat it three times, then the doors are opened with power, and the lights are turned on, and candles are lit as we sing: "Ekhristos Anesti Eknekron, Sanatoo Sana-toon Pati-sas Keteen Ci- emni masi Zou-een kharisamenoos" Jesus Is Risen From the Dead, He is Risen Indeed. With his death, He defeated death and those who were in the tombs received the gift of eternal life. Glory be to the Father, and the Son, and the Holy Spirit. Now and forever. Amen. This is a most beautiful ritual I enjoy every year from Easter to Pentecost (50 days). The glory of the singing, and carrying the banners and crosses, and the lit candle is most beautiful reminder that our Lord Is Risen, He Is Risen Indeed. All the prophets died, and will be resurrected in the later day, But Christ died and Rose Again by His own power as He promised. With His death, He defeated death, and those who were in Hades (Hell) were pulled out and into paradise (the place of waiting) starting with Adam and Eve and all those who pleased God from Adam to the day Jesus was crucified. We also have the promise of the paradise of delight to wait for Jesus to Come Again. Let me take you through a quick tour of our church: A Quick Tour of an Orthodox Church: You are driving down the highway, you see a building which looks like a church. However, it is slightly different in appearance than American Church buildings. It has semi-spherical domes: 1, 3, or 5. Each doom has a Cross on top. It might also have a bell tower with a top which is not pyramid like, instead, the top of the bell tower is a dome with a cross. The bell tower has brass bells in it. Out of curiosity, You decide to see that beautiful, but different place. You park the car and walk in. You are startled by the presence of a kind man in ancient, as from the time of Christ, appearance. He is dressed in dark flowing rope, and has a beard, and mustache. He is the priest. They call him 'abouna,' Arabic for Father. He greets you by lowering his head, which is a way of greeting and welcoming guests. He introduces himself and noting that you are a stranger gives you a quick tour. In front of you is a big hall (the Nave) and a high wall decorated with Paintings (Icons), The high wall is called the Icon Stasis (Icons Carrier). The icons are beautiful, but have a special order to them: Christ on the right with his index finger pointing up, you ask why. Abouna says the icon symbolizes the verse "I am the way, the truth, and the life." You then notice another icon to the left of a middle door. An icon of Mary carrying the holy infant (Jesus). Above the door you notice an icon of the Last Supper. You ask but why one plate and one cup. Abouna answers, because it is a symbol of the body and blood of Jesus, one plate, and one cup. One body, one Christ. Above the Last Supper icon a large cross 6 to 12 feet in height. What is this you say. Abouna answers the crucifix. It is a reminder of the importance of the cross in our lives: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." (Galatians 6:14) You are impressed, you ask abouna, but what is behind the Icon Stasis. Abouna answers, The Holy of Holies, the altar rooms. One in the middle, and one on each side of the main one. Then you notice the altar in the middle behind a curtain. The altar is covered with fine cloth, decorated with crosses, grape vines and olive branches. The Aprospherene, the cover of the altar is like the burial cloth since the altar is the symbol of the tomb of Jesus. This cloth is decorated with crosses, because of him crucified. It is decorated with grape vines, because we are the grape vine, and He is the vine dresser (keeper). It is decorated with olive branches because it is a symbol of a place where we can find peace near the tomb, under the cross. On top of it you notice a wooden box. You ask what is that? Abouna answers, the throne, a cup stand inside which we place the cup during liturgy. In the old testament, it mentions keeping the box which contained Manna and Salwaa. The bread and wine is the new Manna from heaven when we celebrate the Eucharist, the Liturgy. What is liturgy? Liturgy is what is referred to as Mass, Communion Service, or Sunday Service. Eucharist means partaking of Christ. Then you ask: can any body walk in? No, abouna answers, only the deacons who are ready by fasting and prayer can walk in to assist abouna in performing liturgy. Deacons start when they are young and can attain 5 ranks of Deaconea: Apsaltos (singer), Aghnostos (reader), sub_deacon (sub-servant), Deacon (servant), and Arch-Deacon (head of the Deacons). Each rank requires more learning and the approval of peers and priests and is presented by the bishop in a consecration ceremony. At this point, you are confused: you ask but how about your congregation? do they assist in the liturgy? He says, the congregation particiapates in the liturgy. We all have parts to say, and when we say them, we mostly sing them like a series of beautiful songs which date back to the Disciples like Peter, and James, and the Apostles like Paul, and Mark. St. Mark has a special place in our church. He is called St. Mark the Evangelist, Apostle, and Martyr. The Beholder of the Divine. Each name for a reason. Evangelist because he wrote the Gospel according to Mark, he evangelized our native country, Egypt, and all the region of Northern Africa. He is an Apostle, because he is one of the seventy apostles of Jesus. He is called the Martyr because he was martyred (killed for the sake of Christ) in Alexandria Egypt in the year 68 A.D. The beholder of the Divine is a name the Copts gave to him, because he new Christ first hand, and in his parents house was the upper room where the Disciples had the Last Supper, Christ appear after resurrection, and the descent of the Holy Spirit on the Disciples on the day of Pentecost (fifties day following Christ Resurrection). St. Mark is the first Pope and Patriarch of the Coptic Orthodox Church in a continuous unbroken succession with Pope Shenouda III our present Pope being the 117th. Boy!, you say. I learned quite a bit because of a curious 10 minute stop. Thank you father. Can I come and watch your service, I mean liturgy. Abouna answers, anytime. Everyone is welcome to attend our services, but to receive communion requires being taught, baptized, and confirmed. It is a simple process, but it would take sometime. Since our people moved to the West, we translated many church books to several languages: English, French, German, Spanish, Dutch, .. etc. In English, we have all the literature needed to explain the true Orthodox faith. my son. Orthodoxy is a way of living. Like all our Christian brothers, we believe in the Holy Trinity: The Father, the Son, and the Holy Spirit, one God. My son, in the Eastern world, we were persecuted for believing in the Holy Trinity. You have to remember that it is by grace through faith that we receive this revelation of the essence (meaning) of God's Divine Nature. Three manifestations ('thalathat aquaneem'), one God. There is other things Orthodox Christians learned from the beginning and we adhere to them even to this day: 1) We believe in Salvation by faith through Christ, and the importance of works (good deeds). Faith and works have to work together in the life of the believer; the importance of works (good deeds) for salvation can not be over emphasized 2) The Intercession of the saints, their being alive in a place of waiting (Paradise) 3) The works of the Holy spirit in the life of the believers through sacraments, through gifts, and manifested by the fruits of the spirit 4) We believe in the Church as the body of Christ with Christ as the head 5) The family as the church which is in our homes, and 6) Seven sacraments (mysteries) of the church which are holy and effective, namely, Baptism, Confirmation, Penance (Repentance), Holy Communion, Marriage, Unction (healing) of the Sick, and Priesthood. Please come again. The following is not an academic study, but rather a collection of thoughts and meanings to the best of the author's ability to help our younger generation in the land of immigration understand the meanings of rituals, signs, and symbols. 1. Tones of Coptic Worship: There is five distinct tones: Regular (Annual), Festive (Feasts and celebrations), Advent (Koiahk, during the Coptic month of Koiahk, the 30 days which precede Christmas), Shaaneen (During Palm Sunday, the Sunday commemorating Christ entering Jerusalem the week before His Passion preceding Easter; and the feasts of the Cross), and Sad ('Adreeby') during Paschal week and in funeral services. For Example: Regular: Goes like: Alle-lu-ia (regular, simple) Festive: Goes Like: ah-ah-ah-ah-ah-ah-ah ...ah-ah-ah-ah-ah A-Alle-ee-eeh-ei-eiey-eieh-loo-oo-ooh-ia (festive, long) I understand that when the tone gets longer it is repeated according to a musical count that goes 3, 5, 7, etc. a music ladder which comes from Pharonic (Ancient Egyptian) chanting. We learn church music aurally, back in Egypt it is called 'tasleem' (handing off) from a master ('muallem') to the pupils. These days we rely on cassette tapes. It is better to ask abouna or one of the deacons about cassette tapes which are well prepared by knowledgeable teachers for proper instructions in church music. 2. Liturgies: We basically use three liturgies: Bassilli (according to St. Basil the Great bishop of Cesaria), Gregory (according to St. Gregory the Speaker of Divine things), and according to St. Mark, the Evangelist, Apostle, and Martyr (is also referred to as 'Kyrilossy'). This is the least used, it was based on the teachings of St. Mark, who came to Egypt in 48 A.D. and was martyred in Alexandria in 68 A.D., concerning Eucharist. It was revised by St. Cyril the Great, 24th Pope of Alexandria, also referred to as the pillar of faith, who led the Universal Council at Ephesus, 340A.D. Most time, we use Bassilli. During Lent many priests like to use Gregory. I noticed that our priests use the Liturgy according to St. Mark in short liturgical services. Priests can mix parts of all three and that is where some of our members get confused. If you pay attention to the words and the tone, you should recognize the difference between Basili and Gregory (Gregorian chants: Kerya-Laa-aa-aa-aa-aa-ay- soon). I recommend that you use a liturgy book which includes at least short selections from the Gregorian Liturgy. Carry your book with you, and mark up the transitions your local priests makes. Each has a favorite way of transitioning. Usually, after the reading of the Gospel, the priest makes the transition, the words are different, the meaning is the same. Some priests transition at Agios (Holy). He can continue to the end or get back to Bassilli. Bassilli is the most commonly used, and the least in long chants. Traditional liturgies consist of the same main sections (parts). It is important to note that our brothers the Greek use the liturgy according to St. John Crysostom (The Golden Mouth), and our brothers the Syrians use the Liturgy according to St. James. They both are very similar to the Bassilli. Main Parts of liturgy: Liturgy consists of 1. Preparation (Early prayer), 2. Prayers of the Hours (Agbeya) 3. Bringing of the offerings, 4. Blessing of the offerings, thanksgiving, and absolution 5. Readings: Pauline Epistle, Catholic Epistle, Epraksees (reading from the book of Acts), Synxarium (reading from the history of the church), Psalm and Gospel reading. 6. Sermon (usually short in the local language), 7. The Eucharist. The Eucharist consists of: 7.1 Prayer of Reconciliation (Al-sulh), 7.2 Agios (Holy), 7.3 Blessing of the sacraments, 7.4 The descent of the Holy Spirit ('Helool Al-Rooh Al-Qudos'), 7.5 Seven Intercessions, 7.6 Congregation of the Saints, 7.7 Fraction prayer 7.8 Prayer for those reposed, departed ('tarheem'), 7.9 Calling the prepared to communion (Holies unto the Holies), 7.10 Profession (priest and deacon). 7.11 Communion, Psalm 150 (Praise the Lord in all his saints ...) 7.12 Closing songs/hymnals/praises 8. Second Sermon (Arabic) which is optional and not according to tradition. 9. Closing of Prayer and absolution Agpeya Prayers: Agp is Coptic for Hour. Agpeya is the prayers of the hours. This is a tradition that goes back to the Jewish people. They also prepared prayers for the first, third, sixth, ninth, and eleventh hour which we call the day prayers. They also have prepared prayers for the twelfth, and midnight which we call the night prayers. The total is seven daily prayers following the saying of David the prophet and King "Seven times a day, I praised you according to your merciful judgment." We were taught to read the early morning in the beginning of the day, third, sixth, ninth in the middle of the day, eleventh and twelfth in the evening, and midnight before bedtime. The church does the same in its services. Each prayer consist of reading/reciting the prayer of thanksgiving, Psalm 50, 12 psalms of the hour, the Gospel, the portions ('el-quitaa'), Holy Holy Holy, Kyrie eleyson (41 times), Hail to Mary, absolution, and the Lord's Prayer. The portions are six, with three read by the priest and three by the deacons (usually) which are intercessions appropriate for the hour. First hour, or early morning commemorates resurrection: Very early Sunday morning, while the people were asleep, Jesus was risen in glory, He was risen indeed. Third hour commemorates the pouring (descent) of the Holy Spirit. The sixth hour commemorates Jesus' crucifixion. The ninth commemorates his death on the cross. The eleventh hour is when they brought Jesus down from the cross, commemorate our healing through his wounds exemplified by the healing of Simon's mother-in-law (wife's mother). The twelfth hour is a reminder of his burial, it also commemorates the entrance of Jesus to the Temple and the request of Simeon the elder to depart in peace because he has seen salvation through Christ born, crucified, and buried. The midnight prayer is a reminder of the end of time (parable of the 10 virgins who went to meet the bridegroom, reminding us to be like the five wise virgins). The morning prayer has a reading from the Pauline Epistle to Ephesus about the unity of the Church (body of Christ). and 19 instead of 12 psalms, and 3 instead of six portions. The Gospel is according to St. John, Chapter 1, explaining the one Nature of Christ, the Logos (the Word), His oneness with te Father.. Notice that if you spend a full day in church you will read the prayers of the five hours of the day: First hour in early morning. Third and sixth hour in liturgy. Ninth, eleventh, and twelfth hour in evening prayer. A total of 6 prayers of the hours. The seventh prayer, midnight is performed if we stay late. There is another prayer for monks called the veil (Setaar) prayer. Evening/Early Morning Prayers and Raising of Incense The Early morning prayer is conducted immediately before liturgy. Evening Prayer is conducted the night before liturgical service. There is a lot of similarity between the composition in each. Each Consists of: 1. Reading of Agpeya, Early Morning (Bakir) for early morning, and readings of the ninth, eleventh, and twelfth hour for evening prayer. 2. Praises (Tasbeha) which is chanted from the book of praises, each day (morning praises) and evening (evening praises) of the week has a different group of praises and each season carries different praises. Please note the difference in tone between 'Adam' Praises ('amoini maren hoot ente etrias ethoav ...') and 'Wattis' Praises ('kerylison tenosht emviot nem epheeri nempi epnevma ethoav ..') The same difference between singing Rejoice O'Mary ('Adam') and O'Lord of Hosts ('Wattis'). Tasbeha is chanted Adam on Sunday, Monday, and Tuesday. Wattis is used on Wenesay through Saturday. Tasbeha consists of singing 4 hosses (4 praises), Epsaliah (Praise/Glory to God), and 7 Theotokia (Praise to Mary). It also includes the congregation of saints (magmaa) and closing song, God have Mercy (Ya allah Erhamna/evnoti nai-naan), 3. Prayers of thanksgiving, for the Sick (morning), reposed (evening), (travellers which is optional), Prayer for the Offerings (morning), God Have Mercy (Ephnooty Nai-naan...),Prayer for the Gospel. 4. Reading the Psalm, and Gospel, followed with sermon or bible study in the evening. 5. Closing of Prayer and Absolution. After the evening prayer is a good time for confession. The Liturgical Celebration: Consists of: 1. Reading the Agpeya (third, sixth hour), 2. Bringing the offerings, 3. Blessing the offerings, prayer of thanksgiving, absolution, singing 'tay-shoori' (this censor is a symbol of the Virgin ..), 'Hee-teniaat' (Intercessions). 4. Readings: Pauline Epistle, Catholic Epistle (James, Peter, John, Jude), Epraksees (Acts of the Apostles), the Gospel (an appropriate passage from the Psalms, followed with a reading from one of the four Gospels (Matthew, Mark, Luke, John) as appropriate for the day and season. 5. Sermon (Following the readings is usually the Sermon, then any dedication/consecration service (deacons, priests, .. etc.). 6. The Liturgy as explained above: We then start the Eucharist Liturgy: the prayer of Reconciliation (soolh), Holy (Agios), Blessing of the offerings, Five Intercessions (Church, Pope/Patriarch/Bishop, Clergy, World and God's Mercy Upon All, Seasons (Plants, Water, Winds), Offerings), The Congregation of Saints (magmaa), Introduction to fraction, the fraction (fraction of the body) different prayers according to season. announcing the Holy Body and Holy Blood and asking for being ready and prepared (holy unto the holies ... ), profession by the priest and deacon, then partaking of the Eucharist. The above is the seasonal which has variations in special occasions: 1. The priest can choose Reconciliation from any of the three liturgies anytime. 2. The priest can choose Holy (Agios) from any of three liturgies. 3. He can follow from the one chosen and continue or return back to Basili. 4. The fraction prayer can be the regular during regular season, or he may choose another. There is special fraction prayer during: Advent (the season before Christmas), Lent (the Great fast), Palm Sunday, feast of entering Jerusalem, (Shaaneen), Last Supper Thursday, Early Light Saturday Service (preceding Easter), Easter and fifty days following (Khamaseen), fast of the apostles, feasts of St. Mary, ... etc. Rituals During the Services: Kneeling We kneel to the Lord. Anybody who tells you different is doing a great harm to our Orthodox faith. You kneel when you enter the Church. You kneel when you receive the absolutions, you kneel when the deacon calls the congregation to kneel. Matanias is Coptic meaning prostration, kneeling. When you kneel to Abouna (the priest), he also kneels back a sign of humility. Jesus washed the feet of his disciples. Some people kneel most of the liturgy because they have a feeling of humility and closeness to the Savior this way. It is a good habit. Kneeling should not turn to leaning and laziness. Kissing We exchange a kiss of hands in the church (kiss each other with a holy kiss). We also kiss the Gospel ('Beshara') in gratitude. We sometimes kiss icons in respect for Christ and his Saints, not the material object, but the spiritual object behind the symbol is the reason. We have to do these things in holiness and with moderation. Also, we have to be always aware of the true meaning of what we do. Singing Most of our prayers are arranged as spiritual songs. We all have to participate, where it says people. Where it says Deacon; it means the deacons at the altar, when it says Priest it means officiating clergy (priest or bishop). Because everything we do has to be orderly and according to good rules, we should observe these designations. It is not proper to sing with the officiating clergy when it does not say people. Also, an important rule of church singing/chanting is to be in unison. It destroys the meaning of the service when we have people going in different directions. We all have to follow the leader which is usually the lead deacon. Back in Egypt, there is a professional leader ('Mualim'). In the land of immigration, there should always be a designated leader to follow. Common rule is to respond in the same language the Priest uses, Coptic for Coptic, Arabic for Arabic, and English for English, etc. Exceptions are acceptable when agreed to and for good reasons. An example is if there are children or adults who don't know Arabic, they can respond in the language they know. Rotation (Circling) The priest and deacon go around the altar three times during Pauline Epistle and three times during the Catholic Epistle. They also circle once before the reading of the Gospel, adding up to 7 rotations around the altar. This is an old tradition dating back to the time of Joshua when he instructed the priests and people to circle Jericho seven times as he was commanded by the Lord. The walls of the pagan city tumbled, and they entered the fortified city without having to fight. We also can circle evil without fighting it and make it's walls tumble. Also during the Pauline Epistle, the priest circles the Nave (the Whole Church) after the rotation inside the altar room. He starts from the center Aisle, and back, then he goes around (East-West, then North-South). The altar room represents Judea and Samaria, and the Nave represents the whole wide world from East to West and from North to South. The two together are symbolic of the spreading of the Gospel to the whole wide world. Washing of Feet This happens three times a year, on Thursday of the Paschal week as the Lord washed the feet of the disciples, on Epiphany (the feast of Baptism) in which the washing of the feet is symbolic of water baptism, and on the feast of the Apostles. Before the washing of the feet, the priest performs the Water Eucharist ('qudaas al-maa', or 'laquaan') Bringing of the Offerings The offerings (leavened bread) and wine are brought in while the deacons and the people sing Kerylaysoon (41 times) during normal liturgies. During special seasons, they bring the offerings while singing epuro (O'King of Peace). The number of loaves ('qurbana') is three, five, seven, nine, or twelve. During most services five or seven qurbana are brought in. For large congregations like a conference or a service by high ranking clergy, they bring more qurbaan. The officiating clergy selects one (the best) as Jesus was one, the best to be the offering (sacrifice). The rest is kept outside the altar room to be distributed as blessing ('lukmat al- barkaah'). Wine and water are brought in glass vessels. Wine ('abarka') is unfermented grape juice prepared and bottled special for church services. The size of the glass has to match the size of the cup used in the service (no leftovers). After it is blessed it is poured into the cup and washed with water which is also poured into the cup. Opening of Prayer We always start our services with the prayer of thanksgiving 'falnashkur sane al khayraat Alrahoom' (Let us thank the beneficient and merciful God, the Father of our Lord, God and Savior, Jesus Christ .. etc.). Closing of Prayer We always close with 'Amen Alleluia Zoksapatri Ke-ioun Ke-agyon Epnevmati ..' (Amen. Alleluia, Glory be to the Father, and to the Son, and to the Holy Spirit ..... " There is additions according to the season (prayers for the vegetation, winds, water, advent, lent, paschal celebration, Easter, Pentecost, .. etc.) and a special addition when a bishop or the Pope is present (May your priesthood be like that of Malchisedeq and Aaron... and you live a long happy life, in the service of our Lord...) The highest ranking clergy then says the benediction: The Love of our Lord, the Blessings of the Only Begotten Son, The Communion and Love of the Holy Spirit be with you always. Go in Peace, the Peace of the Lord be with you all. The congregation responds: and also with you spirit. On some occasions like the visit of a bishop or the patriarch the highest ranking clergy adds other blessings. Example: May the Lord Have Mercy Upon You, Shine His Face Upon You, Give You peace. The highest ranking clergy can also add other prayers as he sees fit and also according to the guidance of the Holy Spirit on that day. Some will recite epouro (O'King of Peace, grant us your peace ,etc.). Others add 'thok te tigom nem pi-o- ou ..'(to you is the power, the glory, the blessing, the majesty for ever. Emmanuel our Lord and Savior...), and always conclude with asking for the Intercessions of St. Mary 'theotokos' (mother of God), patron saint, arch-angels, the angel of this service, and other saints as appropriate. The author likes the expression: "those who pleased God since Adam to the end of the days, this covers all the saints" Aghabi (Love) Meals This old custom is still practiced in monasteries in Egypt and around the world. It became very popular in the land of immigration, because, we have limited number of churches serving congregations which are wide spread geographically. We have Aghabi in many of our churches. A light meal, or even tea and cookies after the service is a great idea. It is an opportunity to socialize with the body of Christ, and a nice way to visit with each other. This author recommends that we encourage such social activity by attending and being proper. We have to pray a short prayer although we just finished praying to give a good example. Also, ministers (deacons, teachers, servants of God) should use the opportunity to welcome first time attendees and church guests, and obtain addresses and phone numbers so they can be registered as new members or guests of the church. The bad thing is to become groupies (associate with your old friends) and ignore the rest. 3. Objects Used in the Service: Censor Comes from older rituals which the human race learned from Adam and his descendants. The use of censors precedes Judaism in worship. The censor is a symbol of heaven and earth, and of Mary who carried God Incarnate (in the flesh), because as the censor is not burned by the incense so Mary through the power of God was not burned by the divine one of the trinity whom she carried in her womb. It usually is a half sphere of precious metal (Gold or Silver). Commonly Gold or Silver plated Copper for durability. There is a spherical plate on top of the semisphere which represents heaven, the semisphere represents earth. They are connected with three chains which represents the trinity. The meaning is that God (the trinity) made peace (connected) earth (the earthly) with heaven (the heavenly). During the service the priest uses the censor several times: 1. He goes around the altar with the censor seven times during the reading of the Pauline Epistle, Catholic Epistle, and before reading the Gospel as a symbol of the spread of the word of God. Also, to give us an example of the circling the city of Jericho seven times which caused the walls of the city to fall. Also, in our lives if we circle the walls of sin in belief, they will tumble. 2. The priest takes from the inscense and passes on the wine and bread before transformation, three times when he says ('He was Incarnate and became Man') which is a symbol of the coming of God into the womb of the virgin and becoming flesh (pure Incarnation of the Lord Jesus). 3. The priest uses the censor during dedication prayers, during funerals, during all sacramental prayers because as the pure Incense refreshes the person, the sacrament will also give us fresh and pure senses. And as the incense from the censor always rise up, also our prayers shall rise up to heaven. Incense Necessary substance to use in the censor. Incense is pure gum which comes from the sap of gum trees, usually imported from special places where gum trees have nice aroma; e.g. Yemen in the south west of the Arabian Peninsula. We use incense in the censor as symbol of prayers. Prayer and those who pray in truth, do give themselves for others. Incense burns, so we can smell the nice aroma. Also, good (effective) prayer is like good incense goes up towards heaven, and its nice smell reaches God the Father the Pantokrator ( Almighty ). There is a nice hymn which we sing on Paschal Friday: (who was sacrificed (Jesus) at Golgossa and His Father (God the Father) smelled his nice aroma of pure incense, forgave us our sins). Different essences (extracts from flowers) are sometimes added to incense, but the best incense is pure, virgin (not processed) gum. Also, in the use of incense in prayer as a symbol of the prayers rising up to heaven (acceptable prayers), it should be used in the right amount: Pray always the bible says, but it also says, don't repeat your prayers like idolaters (idol worshippers). Aprospherine The cover of the altar, fine material (linen, silk, cotton, or satin.. ) can be decorated with crosses, Coptic art, pictures of saints, .. etc. Silver Plate 9'' or larger gold, or silver, or other metal which is nicely gold or silver plated. The priest places the bread of the offering in it. After the calling of the Holy Spirit this plate is carrying the body of Jesus. Cup In the past the cup used in the Eucharist (Holy Communion) was either glass, carved hard wood, or metal. Today, metal cups are the only type used. Like the plate, it is gold or silver, or some other appropriate metal which is gold or silver plated. The cup is about 10-12 " in height and about 3" in diameter. It has to fit inside the throne, the cup carrier (korsi al kaas) on the altar. The cup and the plate should be matched, because we have to do things in the Church in a proper manner and with good order. The napkin used on top of korsi al kaas is symbolic of the stone rolled over the tomb. A folded napkin is symbolic of the Roman seal of the tomb. Dome Two crossing hinged piece of metal with a cross on top. Same material as plate and cup used and is symbolic of heaven, the plate is symbolic of earth. it is also symbolic of the stone laid on top of the tomb (the plate is symbolic of the tomb) since Jesus is celebrated in Eucharist: born, suffered, buried and rose again. The cross is the symbol of holy passion (suffering). Spoon Coptic mysteer, is of the same material, used to serve the wine, blood of the lamb, in communion. All these tools have to be washed wiped dry and wrapped in napkins and the apospherene when the service ends. The deacon who serves with the priest has the responsibility to wipe dry and wrap the service tools. Wine We use special wine for the service (abarkah) which is unfermented bottled grape juice. The same that our brothers the Jews use for the cup of offering. Bread The Coptic Church uses leaven (with yeast) bread, because yeast is a sign of sin (the yeast of the Pharisees). This is symbolic of Him (Jesus) who is without sin accepting our sins ("He took what is ours (our sins) and gave us what is His (purity and forgiveness) let us praise and glorify his wonderful name" Book of Tasbeha (praises)"). The bread is made by mixing two portions of bleached flour with one portion of water and adding yeast and needing. They cut the dough into small balls and they flatten it into disc like shape. They then use a wooden stamp to stamp a cross and an inscription: "Jesus Christ Carries the sins of the whole world' and use a special nail like implement to mark five holes in the bread symbolizing Christs wounds. They leave it for an hour for the yeast to work, and they then bake it in an oven for about 12 minutes. The deacons make bread (qurbaan) for service fresh, and they read all the psalms as they make qurbaan. Our brothers the Armenians (same Orthodox faith) use unleavened bread in their Eucharist. Different symbols, but correct faith. Water Water is used in the services of our Church for many symbols: 1. Baptism: Washing and Cleansing. Repent and be baptized, John baptized with water for repentance and the forgiveness of sins, but I (Jesus) baptize you with water and the spirit. 2. Humility: Jesus washed the feet of his disciples (with water), the priest washes the feet of the congregation on specific occasions: The feast of Baptism (Epiphany), the celebration of the last supper (Paschal Thursday), and on the feast of the Apostles. 3. Blessing: the priest sprinkles water on everything that is being blessed: people, offerings, homes, belongings, .. etc. 4. Gift of the Holy Spirit. Those who believe, out of their bellies, will flow springs of living (Holy) Water. Candles Two large candles are lit on the altar during church service. More are lit during Eucharist when the Priest Prays the Blessing of the Offerings and Calls for the descent of the Holy Spirit, During the Fraction, During the Communion, Reading of the Gospel, During the unction of the sick, and are lit in front of Icons. Candles are symbolic of light (good example) "You are the light of the world" The saints are the light of the world. Jesus is the light of our world, the word of God is the light of our path" my word (the bible) is a lamp for your feet, and a light for your path", we are the light of the world through good example. The candles used in the Church come in different sizes, but all have to be made of pure white color wax. As the candle is consumed (melts) to give light, so is the believer which has Jesus in him, has to live a sacrificial life (No Servant is Better than His Master, or Student better than His Teacher). Oil Oil is a symbol of works (good deeds) "With faith You can show me good deeds, deeds that follow and are a result of good faith, with your deeds (good works) I show you good faith" (Epistle of St. James). The Parable (story) of the ten virgins, showed five wise virgins, those who brought oil in their lamps, had good works, and five foolish virgins, those who came without. The foolish ones did not bring oil, they accepted the invitation, faith, but had no good deeds. Oil is used for many purposes in the Church: 1. Myroon: The Oil used to consecrate (Myroon) is a mix of spices (Mirrah, stacte, and cassia, .. etc), virgin (pure) Olive Oil, and Myroon Oil from previous patches which originally had some of the spices which was used for Jesus burial. The tradition goes back to the Old Testament and the preparation of Oil for Anointing the Arch priest and the Kings according to the instructions of God to Moses. This is handled only by the ordained clergy (priests and bishops). The pope in the presence of many bishops, priests ,and monks prepares the Myroon as needed with many prayers, traditionally during Paschal week. Pope Shenouda made the Myroon four times. The last time was in April, 1995. Pope Kyrillos (Cyril) VI made myroon once. It was 50 years before that when myroon was needed. 2. Ghalioon: Is the left over from Myroon, not as pure, and used in many Church services, like the unction of the sick. 3. Oil is used for the unction of the sick. Oil is also used during the Apocalypse, (Aboughalamsees) service which is performed once a year on the Saturday of Light (Early morning on Saturday) preceding Easter Sunday. 4. Oil is also used in Oil lamps in the church and some people have oil lamps at home in front of icons, and Icon stasis (Carrier of Icons). Also, recommended to use Olive Oil. When Olive Oil is not available, good quality vegetable oil is used. The Oil has to burn clean with good aroma, to preserve the good meanings of the rituals and symbols. Icons Icons were venerated since the first century of Christianity. The tradition mentions the napkin of Veronica (which has the imprint of the face of Jesus with the blood that flowed when the Roman Soldiers put the crown of thornes on his head. Also we know about the shroud which is kept in Turin Italy, which is believed to be the burial cloth of Jesus. This has a three dimensional, almost a hologram, imprint of the face and body of Jesus on it. The first painting of the face of Mary (theotokos) is believed to be painted by St. Luke (Evangelist, Physician, and painter). The Orthodox Churches venerate icons, especially those kept in places of worship (churches, monasteries, .. etc.) but we absolutely, definitely, hundred percent do not worship icons. Also, we do not accept engraved images and statues as part of the furnishings of the Churches. They should not be in our homes either, because the house is your private church. Icons are a blessed reminder of the person(s) in the icon and his example: The Lord Jesus Christ, St. Mary, the Disciples, Apostles, Saints, Martyrs, Cross bearers (those who suffered for the sake of Christ), Confessors (those who offered themselves for martyrdom, but were spared (not martyred), and icons of those who pleased God from Adam to the age of ages. The Church building will have certain specific Icons, as a minimum: Our Lord Jesus Christ to your right when you are looking at main altar room entrance. St. Mary or St. Mary carrying the infant Jesus on the other side of the entrance. The queen (Mary) on the right hand of the King (the Lord Jesus Christ). Above the altar room entrance is the icon of the last supper (one plate, and one cup, not 12 plates and twelve cups). The icons of the twelve disciples surrounds the last supper six on each side. The left door (second altar if any) will usually have an icon of annunciation (The archangel Gabrielle announcing to Mary the birth of Christ), the right door (third altar room) will have usually the icon of baptism (John the Baptist baptizing our Lord. The left wall of the church will carry icons of arch angel Gabriel, St. George, St. Mark, .. etc. ) The right wall will carry an icon of the patron saint of the church, archangel Michael, John the Baptist, St. Anthony, ... etc. Inside the altar room on the wall towards the east should be an icon of Jesus glorified (as seen in Revelation in heaven) with the four Incorporeal beasts carrying the throne, surrounded with the Cherubim and Seraphim, in front of him the 24 priests with gold censors in their hands and incense is rising up from the censors. He is holding a globe (earth) in his hands and the sun and the moon under his feet. Curtains also are part of iconography, they should be either written or painted or both. Simple crosses, olive branches, and grape vines are the symbolic of salvation through the blood, peace through faith in God, and the church, the grape vine. They then add verses which are reminders of the tasks of the Church: On the main (middle) altar room curtain usually the inscription: "This is the house of the Lord, the righteous enters it" or "I was pleased with those who told me, let's go to the house of the Lord" or "Sitting at the steps of the house of the Lord is better than sitting in the tents of the ungodly" etc. The Curtain of the second altar usually carries the annunciation painting and/or biblical verses. The curtain of the third altar room usually carries baptism, or painting of a particular saint and/or biblical verses. Icon stasis Is the carrier of icons, a high quality wooden wall which separates the holy of holies (altar) from the Nave (the main part of the church building). The icon stasis is decorated with engraved repeated patterns, usually crosses, sometimes other artistic patterns, and on it is hanged the above mentioned icons, and curtains. In front of the icon stasis they usually hang Ostrich Eggs, and Oil Lamps. The Ostrich Eggs are symbolic of keeping our eyes on the sacraments as the Ostrich keeps it's eyes on her eggs so to guarantee their complete purpose of producing that off-spring. Altar Usually made from wood, marble, stones, or built with bricks. It is approximately 4.5' x 4.5' x 4.5'. it should be made using good material by good craftsmen. It has in the back a storage area with a small door one third the height of the altar starting at one third the height from the floor. The altar is symbol of the tomb where Jesus was buried. The opening in the back is symbolic of the stone that was rolled over the entrance of the tomb. The top of the altar should be one piece of wood, marble, or stone, with a depression towards the front to insert the holy plate which is symbolic of the two plates of the covenant. The two candlesticks on the altar are symbolic of the two Cherubs of Gold in the Temple. Altar consecration is an important event which is performed by the patriarch (the Pope) or at least a bishop. This usually is done soon after an altar is established. Building a new church or adding an altar to an existing church. On the altar you find a cover made of fine cloth (linen, silk, ... ) which covers the top and the four sides. On top of the altar linen is the throne (seat of the cup or korsy al kaas). A bible enclosed in gold or silver container (el-beshara), a silver cross, and incense container (elbaat al bekhoor). Then a large napkin (aprospheren) covers the seat of the cup and flows down to the floor, without touching, front and back. The altar room and its contents are selected after the instructions of the Lord (Jehovah) to Moses in the Old Testament (Exodus) . During the use of the tent of congregation and later during the use of Solomon Temple, the head priest (Raees Al-Kahanna) entered the altar room (holy of holies) once a year. He wore cloth which had bells on it, and was tied with a robe so, if he dies inside, he will be dragged out, because no body else was allowed in. Thank God that through Christ we are able to enter into the Holy of Holies throughi the Cross (redemption). 4. Consecration Services: Everything used in church service gets consecrated. Consecration of the vessels, icons, and altar is performed by the bishop or the Pope when a new church building is dedicated. Also when major additions like altars or babtismary are made. The consecration service takes place after the Reconciliation prayer and before Agyos. 5. Ordination/Consecration: Bishops ordain deacons, and elevate them to higher ranks. They ordain priests after elevating them to arch-deacon rank of deaconea (service). The consecration of the Pope is by all the bishops, at least two. All ordinations require nomination and approval. The Pope is selected in a two stage process: nomination approved by the Synod of the Coptic Orthodox Church. Then an altar lot is conducted to select one of the nominees. This way, we do the nomination, and the Holy Spirit does the appropriation. 6. Church Building: Coptic Churches usually take one of three shapes: Cross, Crypt, or Ark. The cross shape is a reminder of the cross: "I can't be proud of anything other than the cross of our Lord Jesus Christ with which I was crucified (abstained) from worldly things, and the world was crucified for me (not important)" (St. Paul the Apostle) The Crypt shape is because we were buried with him, so we can rise again with him in his second coming. A permanent reminder of the temporal (temporary) nature of life on earth. The Ark is what saved Noah, his wife, his three sons, and their wives, so the church is our place of refuge which saves our souls through faith. Other shapes are seldom used; e.g. a large dome (1/2 sphere) to represent heaven above earth, ..etc. The building has 3 main parts, now condensed to two: Holy of Holies (altar rooms), the hall of the believers, front section, and the hall of the confessors, those who were accepted into the church but not yet participating in the sacraments. Today, those two sections are combined into one which is the Nave. If you study the tent of the tabernacle, the temple of Solomon you will find a resemblance, because Jesus came to complete and not to destroy. My visits to the temples of the ancient Egyptians showed me a resemblance also, because Adam was taught by God. And a continuation through the different generations of our race exists, except for deviation from worshipping God, which was corrected through the prophets and in the fullness of time through the only begotten Son, who was born from the father before all ages, but was incarnated, took flesh, and became man. Holy of Holies This is the altar room(s). Large church buildings have three altars. The main altar is in the middle, and one on each side. The service normally takes place on the main altar. Other services, require other priests, and other vessels. A priest has to be prepared and not serve more than one service within a twelve hour period (a day). The vessels also have to be kept dry for 12 hours between services. A second service can be at the same time or at a later time on one of the other altars if more vessels exists and more priests are present. Fasting and preparing oneself the reason for the time restrictions in the Orthodox church. The altar room has the altar in the middle, and is decorated with icons which includes the painting of the Lord in his Glory (in heaven) and other icons as appropriate. In the Old Testament, only the high Priest entered the Holy of Holies once a year to make an offering for his sins and the sins of all the people. Through the Grace of our Lord Jesus Christ, we all can enter the Holy of Holies to offer our sacrifice and receive the Eucharist (Christ sacrifice) as often as we desire (no more than once every twelve hours). Usually, the priest and congregation celebrate the Eucharist once a week, but in some churches they can celebrate more often. For example, in Egypt, they have services on Sundays, Wednesdays, and Fridays. There is usually two services on Sunday. During fasting seasons, they celebrate the Eucharist every day. Usually late afternoon (3 PM). In the land of immigration, we usually celebrate Eucharist on Sundays, and during fasting seasons, additionally, once or twice a week in the evening (around 5 PM). Nave The Nave is the main part of the sanctuary (church building). The area next to the altar is for the deacons, usually elevated with two podiums. Old churches had a high stand ('manbar') where the priest or bishop delivered the sermon. The high stands were built with bricks, or stones, with 12 columns supporting it representing the Apostolic basis of the church (built on the faith of the Apostles). In Egypt we used the podium to the North for Coptic Readings facing East, the other podium for Arabic readings facing west (facing the congregation). This custom is not followed in the land of immigration. Most churches now make all podiums face the congregation. In the USA we try to make readings in English as well as Arabic for the first generation immigrants. For the younger generation, English reading is very important. The other languages are being preserved some, but are not the languages of their understanding. Baptism Room Traditionally is outside the Nave, and to the North. The Baptism room is usually a small room where baptism takes place. The Baptismary is made of Bricks, Stone, or Stainless steel. Usually five feet upper diameter, and four feet high. The top is either good wood or marble. Baptizing infants is by immersion three times. Adult Baptism which happens more often in the land of immigration requires the adult to step into the water and be able to sit and stand and be covered completely with water in a sitting position. Baptism room also should have a secure cabinet where the priest can save the Myroon and other oils used in baptism and confirmation. 7. Church Books: It is beyond my ability to name all of them, will name the most common ones: 1. The Holy Bible: Local Language (English in USA, French in France, Dutch in the Netherlands, .. etc.), Arabic the common language of Egypt, and Coptic if possible (for tradition and not for understanding). 2. Book of Agpeya (Prayers of the Hours): local language and Arabic. 3. Book of Praise (Tasbeha) Local Language (if available), Coptic, and Arabic. 4. Liturgy: Local Language, Coptic, and Arabic. The book should have the complete Liturgy according to St. Basil, and the parts pertaining to performing the liturgy according to St. Gregory, and St. Mark. 5. Sunday Readings (Katomares Al-Ahaad): Local language and Coptic and Arabic. This book has readings arranged for every Sunday, and of course the evening readings for the evening before. Evening readings are Psalm, and Gospel. Sunday readings include Early morning (Psalm and Gospel), and the readings accompanying Sunday Liturgy (Pauline Epistle, Catholic Epistle (from St. James, Peter, Jude, or John), The Epraksees (Acts of the Apostles), and the Psalm, and Gospel for the day. 5. Synxarium (History of the Church and Stories of the Martyrs and Saints). Arabic, and local language. Usually two parts. This book is read before the reading of the Gospel. 6. The Defnar. Arabic Stories and sermons by famous fathers of the church. Not in use these days. 7. Daily Readings (Katomares Al-Ayaam) Local Language, Coptic, and Arabic. This book is similar to Sunday Readings, except that it has readings for every day of the year. 8. Deacons Services (Khedmit Al-Shamaas) This book Coptic, Arabic should be translated into local language (English in the USA) has many hymnals and songs which are not in the regular liturgy books. It helps the deacons, with seasonal singing in particular. 9. Church Services and Rituals: Coptic, Arabic, and English. This book contains the prayers for celebrating sacraments: Baptism, Confirmation, Engagement & Weddings, Unction of the Sick, and Funeral Services. 10. Seasonal Books Include: 10.1 Tasbeha Koiak: The Praises During the month of Koiak, or Merian Praises in Coptic and Arabic, excerpts exist in local language. 10.2 Katomares of the Fasting Season: It ncludes Jonah fast and lent readings. In addition to usual readings, it has readings from the prophets before the Pauline Epistle. Mostly (Moses, Isiah, Ezekiel ..) 10.3 Paschal Week readings and hymnals: Coptic, Arabic, and Local Language. This book starts with the Palm Sunday and ends with the prayers for Early morning Saturday and concludes with raising of incense for Easter Sunday service. 10.4 Katomares Al-Khamaseen: Readings for every Sunday during the Pentecost (fifty days) season following resurrection. 10.5 Laquaan and Sagdaa (Prayers on the Water and Kneeling Prayers) Coptic and Arabic used during prayers on the water and the morning of Palm Sunday, and the feast of the cross. 9. Church Library: Each church should have a rich library which should include books on orthodox living, divinity, liturgy, commentaries, interpretations, and expositions. Human relations, Sociology, and Psychology from a Christian perspective, .. and any other books that are known to be acceptable to a Church Community. These days cassette tapes and video tapes are part of the library as well. 10. What We do: 1. As an Orthodox believer, one should live an honest Christian life pleasing to God. You always have to ask the question what would Christ do in this situation. 2. We should pray unceasingly (pray always). Do not neglect to start the day with prayer, and end the day with prayer. The Lord's prayer and the prayer of thanksgiving are essential. Pray when you receive food, pray when you get in the car, arrive at school, at work, at home. Pray when you confront difficult situations, Pray when you succeed, Pray when you are not doing well, asking the Lord's help. Pray Always, and Rejoice. 3. We have to observe the fasts: Wednesday, and Friday of every week except during Khamaseen (Pentecost), Paramoon (1 or 2 days before a feast for Christ), Advent (43 days preceding Christmas), Jonah or Nenevah (3 days commemorating the mission of Jonah, his being in the belly of the whale three days and the repentance of the people of Nenevah), Lent (55 days preceding Easter), the Apostles (Variable, starts on the day of Pentecost and ends on July 12th (the feast of the Apostles), St. Mary (15 days), which starts on August 6 and ends on August 22 with the feast of the Ascension of Mary's body. 4. Attend church regularly Raising of Incense (the Evening before Eucharist) and the Eucharist (Liturgy) and during all other services. Come in quietly. Kneel at the door of the altar or in your place at the church and thank the Lord. They used to recite the following psalms: "I am glad with those who told me to the house of the Lord we depart; At the gate of your altar I kneel with your fear in my heart; This is the day the Lord has made, let Us Rejoice and be glad in it. Lord grant us salvation, Lord have mercy on us, Amen Alleluia" 5. Giving is the third pillar (column) of the strong foundation of our Christian living (Praying, fasting, and giving). We have to give from everything: our time, our energy, our wealth. The rule of tithing (1/10) is a minimum for the true believer. It is more blessed to give, and the Lord loves a cheerful giver. 6. Matania (kneeling) when it is called in the liturgy, we also do matanias during fasts before the absolution. We also were taught to do matania at home during our private prayers as a spiritual exercise of humility and self control. Abouna, the priest, gives matania exercises to help deal with personal problems which are very useful. 7. We kneel to the Lord in awe and worship, we touch and kiss Icons for a blessing, and not as a subject of worship. We kiss the cross in the hand of tthe priest to honor the cross. We Do Not Worship Icons, We Do Not Kneel in Worship to Others (We kneel in respect and to show humility towards each other). 11. How Do We Conduct Ourselves: We are the children of God in his own image we were created. Being Orthodox Christian we have to walk the path of salvation in humility and strong faith knowing that He will come again and judge everyone according to his deeds. We have a mighty intercessor in Jesus who loved us so much that he gave his life for our salvation on the cross. We use the rituals and symbols as a reminder, a guide, a tool to mark the path of salvation. We have to have a song, a prayer in our hearts in every condition, upon any condition, and in whatever condition. Remember always to recite the Lord's Prayer if nothing else to say. Sing Keryaleison (Lord Have Mercy) in your heart. Zoksabatri (Glory be to the Father, and the Son, and the Holy Spirit....) is our Glory. Learn other songs and hymns: Epuro Entati Hirini (O'King of Peace, Give Us Your Peace, and forgive us our sins ... ) and enouvi O. Maria (Rejoice O, Mary the Servant and the Mother because you have given us Emmanuel our Savior whom the Angels and Archangel, the Cherubim and the Seraphim Worship him Glorifying and Saying Holy Holy Holy O'Lord of Hosts ...) etc. And as Paul the Apostle said: "Rejoice in the Lord Always and Again I say Rejoice!" 12. Closing: Everything the Church does is based on 2000 years heritage handed down from our fathers. Starting with our Lord, God Savior, Jesus Christ and the Disciples and Apostles. Then the Fathers of the Church. We hope, we were able to shed some light on the meanings of the rituals, and symbols. The practices of the Orthodox Church. We ask the Lord to give you the wisdom to understand the meanings, and follow the ways of salvation. If you have questions, or comments, please write: St. Mary & St. Abraam Coptic Orthodox Church 1843 Ross Ave. St. Louis, MO 63146 USA or Call: (314) 434-0531/878-2072 We encourage you to send a donation to cover the cost of printing, and help pay the loan for the new building of St. Mary & St. Abraam Coptic Orthodox Church. May the Lord make these humble words used for the Glory of His Wonderful Name. Throught the Intercession of St. Mary Theotoks, St. Abraam, and all those who pleased him from Adam to this day. Amen. References: 1. "Laalea Al-Nafeesah" Fr. Yohana Salam, 1979. Arabic. 2. "Manaraat Al-Aqdaas" Fr. Mankarios Awad, 1983. Arabic. 3. "The Divine Liturgy of St. Basil" St. Mark Coptic Church of Troy, Michigan, 1982. English. 4. "The Divine Liurgy of St. Basil and Preliminary Translation of the Gregorian Liturgy", St. Mark Coptic Church, Troy, Michigan, 1994. English. Rituals, Signs, and Symbols Page PAGE 38 © 1995 All Rights Reseved Dr. W.A. Hanna; St. Mary & St. Abraam Coptic Orthodox Church