Adoration is one of the ends or intentions of every Divine Liturgy (Mass) in all Catholic rites. The four ends are adoration, reparation, thanksgiving and intercession.
“It is this Real Presence, and the witnessing to it that inflames every page of the Gospel. At the birth of Christ, nothing could blind the inner eyes of the evangelists from seeing invisible realities, and penetrating the Real Presence.” – Eastern Catholic Archbishop Joseph Raya
- The Eastern Rite Catholic Church – article by Fr. William Saunders, from the Catholic Education Resource Centre by Fr. William Saunders
The following was taken from Wilkipedia in 2020:
| Particular churches sui iuris of the Catholic Church |
|---|
| Particular churches are grouped by rite. |
| Alexandrian Rite |
| Armenian Rite |
| Byzantine Rite |
| East Syriac Rite |
| Latin liturgical rites |
| West Syriac Rite |
Byzantine 
Source: Eastern Catholic Churches
Eastern rite Catholics have great devotion to Our most holy Mother of God (“Theotokos” in Greek and “God-bearer) including in their Divine Liturgy:
Syro-Malabar Catholics have adoration and exposition of the Blessed Sacrament:
The Syro-Malabar Catholic Church is one of the 22 Eastern (Oriental) Catholic Churches in full communion with Rome. It is the second largest Eastern Catholic Church after the Ukrainian Church and the largest of the Saint Thomas Christian (Nazrani) denominations with 4.6 million believers.
Above video: Adoration with exposition in the Syro-Malabar rite. The youth seem to be having a very a good time. While others adorers may spend most of their time in silence in adoration.
Melkite rite Catholics have adoration and exposition:
The Melkites: ‘A bridge between Rome and the Orthodox world’: “The Greek Melkite Catholic Church, which has been in full communion with Rome since the 18th century… A Byzantine rite church, it has 1.3 to 2 million followers in the world, mainly originating from Syria and the Holy Land.”
Melkite Rite of Benediction of the Most Blessed Sacrament:
“Following up on our discussion of Benediction and Eucharistic devotion, I am grateful to a friend who posted this text online: the service of Benediction for the Melkites… It is interesting to see an Antiochian-based Byzantine tradition adopt it with its own Eastern sensibility.
BENEDICTION OF THE MOST BLESSED SACRAMENT
The Eucharistic Sacrifice is an offering and a meal uniting man in a unique way with Christ the Saviour. This special union with Christ sets man in the only right direction, leading him out of himself far beyond the closed circle of his earthly life, and giving him back to his Creator. The holy and divine Liturgy celebrates our return to the Father through Jesus Christ: for the Son has become a way for man, the way of return, and not a stopping place. This dynamic movement is indeed unfolded in the mystery of the Eucharistic celebration in which the Christian is preeminently brought up and restored to the Father. The Eastern Church, particularly attached to the dynamic aspect of the work of redemption, has not always understood the Roman development of the cult of the Blessed Sacrament, that is, reverence for the static presence of Christ. Yet, the development of this devotion to the presence of Christ in the Consecrated Host is legitimate. It became popular with the Melkites in the days of Patriarch Maximos Hakeem in the 18th century.
The purpose of this devotional service is to express faith in the Real Presence of Christ in the Eucharist, to request his blessings, to offer Him reparation for the Sins of the world and to give thanks to Him for his favors and especially for the favor of his body and blood as food for our souls.
The priest, standing before the holy table, begins aloud:
BLESSED + is our God, at all times now and always and for ever and ever.
R. Amen.
While the priest incenses the Blessed Sacrament, the people say:
Let the Armies of heaven be present, and all the hosts of the holy angels. Let them stand with fear before their Creator and God, deeply worshiping Him who is most good, Jesus. He who is feared by the Cherubim is present now, in an invisible manner, hidden under the sensible species. We see Him, and we see Him not, for He is the visible and invisible God.
-Alleluia! Alleluia! Alleluia! Glory to You, O Lord!
The priest: Alleluia! Alleluia! Alleluia! Glory to You, O Lord!R. Alleluia! Alleluia! Alleluia! Glory to You, O Lord!Together: O our God and our Hope, glory to You!
Together: O our God and our Hope, glory to You!
While the people are chanting the last Alleluia, the priest incenses. At the end of the chanting, the priest blesses with the covered holy Host saying:
May God the Father bless you, + He who saved us through the Incarnation of his beloved Son.
R. Amen.
– May God the Son bless you, + He who gave us the admirable Sacrament of his love.
R. Amen.
– May God the Holy Spirit bless you, + He who sanctified us by his awe-inspiring descent.
R. Amen.
– Glory be to the holy, consubstantial, life-giving and indivisible Trinity, now and always and for ever and ever.
R. Amen.
The priest places the covered Host on the holy table and incenses it while the people say:
IT IS INDEED a tremendous miracle to see God taking flesh and becoming man, and a greater miracle still to see Him suspended on the cross. But the highest of all miracles, O Christ our God, is your ineffable presence under the mystic species. Truly You did institute, through this great Sacrament, a remembrance of all your marvels. How merciful of You, O God, to give Yourself as food to those who fear You! To recall your covenant forever, and to remember your passion and your death until the day of your glorious coming! Let us, O faithful, receive our food and our life, our King and our Saviour, and cry out: “Save, O Lord, those who worship your glorious and venerable presence.”
The priest replaces the Host in the tabernacle, while the people recite the
HYMN TO CHRIST IN THE HOLY EUCHARIST
CHRIST, having loved his own, loved them until the end, and gave them his body and blood as food and drink. Therefore let us adore them with veneration and say with fear: “Glory to your presence, O Christ! Glory to your compassion, glory to your condescension, O You who alone are the Lover of Mankind!”
The priest: Glory to You, our God! Glory to You!
– O Christ, our true God, O You who gave us your body and your blood as food and drink for our salvation, through the intercession of your Mother all-pure and of all the saints, have mercy on us and save us! Amen.
Together: Through the prayers of our holy fathers, O Lord, Jesus Christ, our God have mercy on us and save us. Amen.
From Byzantine Daily Worship, ed. Joseph Raya and Jose de Vinck. (Allendale, New Jersey: Alleluia Press, 1969), pp. 402-404.
Source: Benediction of the Blessed Sacrament
Maronite Catholics:
“The Maronite Monks of Most Holy Trinity Monastery are a Catholic community of contemplative monks dedicated to a life of prayer and Eucharistic Adoration—a life of religious reparation and penance for souls—that is, for our brothers and sisters in the world, especially those in most need of our prayers. We are a cloistered, contemplative community in which there is an harmonious fusion of cenobitic and eremitical living. This life of adoration and penance overflows to others by making possible to all God’s People in the local community the opportunity for: Adoration of the Blessed Sacrament, Sharing in the Liturgy of Divine Office, Participating in the Divine Liturgy of the Mass.” (Most Holy Trinity Monastery, 67 Dugway Road, Petersham, Massachusetts 01366)
These Maronite Catholic monks each have two hours of Eucharistic adoration per day.
Byzantine Catholics:
In Eastern Byzantine-Ukrainian Catholic churches the Blessed Sacrament is venerated during the Divine Liturgy even by those who are not receiving Communion. When the deacon brings the chalice out before the Communion of the Faithful, all either make a full prostration or bow, depending upon the day. A second veneration may be said to take place after Communion when the priest elevates the chalice before taking it to the Table of Oblation. Also, at the Liturgy of the Presanctified Gifts, during the Great Entrance, as the priest carries the chalice and diskos (paten) to the Holy Doors, everyone prostrates themselves in veneration before the consecrated Gifts.
One can spend time in adoration of the Blessed Sacrament before the Tabernacle, usually made in the form of a little church, or you will find a tabernacle in the form of a dove suspended over the Altar. There is much reverence and the icons and quiet atmosphere in Eastern churches make for wonderful times of prayerful adoration and contemplation.
Theologically speaking, the faithful are called to adore the Gifts whenever and wherever they are present, including outside of the time of the Divine Liturgy.
“Ordinarily you will find a tabernacle on the Holy Table. (I prefer ‘tabernacle’ to the Greek artophorion, simply because it is more meaningful. Artophorion literally means ‘bread-bearer,’ while tabernacle means ‘dwelling place.’ One means a holder for something, while the other means a place where some One resides—though of course the faith is the same in both traditions.) Usually the tabernacle is made in the form of a little church, but occasionally you will find (as you do in our monastery) a tabernacle in the form of a dove suspended over the Altar. This works from a practical standpoint by keeping clear the already limited space on the Holy Table, but more important is its symbolism. It reminds us that it is the Holy Spirit through whom the gift of the Holy Eucharist is given to us; by the power of the Spirit the miracle occurs. ‘…send down Your Holy Spirit upon us and upon the Gifts here present. And make this bread the precious Body of Your Christ. Amen. And that which is in this chalice the precious Blood of Your Christ. Amen. Changing them by Your Holy Spirit. Amen, amen, amen!’ (from the epiclesis).”
Source: New Liturgical Movement
“On each Holy Eucharist the prosphoron or loaf of altar bread, has ‘IC XC NIKA’ is stamped. The IC XC means ‘Jesus Christ’. The abbreviation is from both Greek and Slavonic languages. NIKA means ‘conquers. It is a Greek verb, closely related to ‘is victorious’.”
Source: Byzantine Catholic devotion
The following is taken from: St. Michael’s Byzantine
“Before Communion
“The following prayer is recited by the faithful at Divine Liturgy (Liturgy of St. John Chrysostom; Liturgy of St. Basil the Great) prior to reception of Holy Communion (Eucharist).
“This prayer is a profound declaration of our belief in Jesus Christ and His Real Presence in the Eucharist.
“It is also a prayer of humility and repentance before God, expressed with contrite petitions for forgiveness and mercy.
O Lord, I believe and profess that you are truly Christ,
The Son of the living God, who came into the world
To save sinners of whom I am the first.
Accept me today as a partaker of your mystical supper, O Son of God,
For I will not reveal your mystery to your enemies,
Nor will I give you a kiss as did Judas,
But like the thief I profess to you:
Remember me, O Lord, when you come in your kingdom.
Remember me, O Master, when you come in your kingdom.
Remember me, O Holy One, when you come in your kingdom.
May the partaking of your Holy mysteries, O Lord,
Be not for my judgment or condemnation,
But for the healing of my soul and body.
O Lord, I also believe and profess, that this,
Which I am about to receive,
Is truly your most precious Body, and your life-giving Blood,
Which, I pray, make me worthy to receive
For the remission of all my sins and for life everlasting. Amen
O God, be merciful to me, a sinner.
O God, cleanse me of my sins and have mercy on me.
O Lord, forgive me for I have sinned without number.
“Preparation of bread and wine for Holy Communion in the Byzantine Catholic Church
“The priest prepares the holy gifts of bread and wine on the Table of Preparation or Oblation, a side altar to the left of the main altar behind the icon screen. This very special part of the liturgy is called the Liturgy of Preparation (or also Proskomedia). It happens before the main part of the Divine Liturgy.
“The priest prepares the bread (prosphora) for Holy Communion. It is a small round leavened loaf stamped on the top with a square seal: a cross surrounded by the Greek letters IC XC NI KA. The letters stand for Jesus Christ conquers. The priest cuts the square portion of seal using a symbolic liturgical spear. This cut portion is called the Lamb. In addition to saying prayers based on Scripture during this entire initial part of the liturgy, the priest prepares other portions of the prosphora that are cut and arranged symbolically in a specific pattern on a diskos (liturgical plate). These include: a small triangular portion in honor of the Blessed Virgin Mary (Theotokos); nine particles in honor of the heavenly hosts and other particles commemorating members of the church and faithful, both living and dead. The Lamb together with all the particles represent the Universal Church and Kingdom of God. The liturgical wine is also prepared with a small amount of water added to symbolize the blood and water that flowed from the side of Christ on the cross when he was pierced by a soldier. The diskos and chalice are covered with liturgical cloths. During the part of the Divine Liturgy called the Great Entrance the gifts are blessed again with incense and in procession with the deacon and altar servers, brought to the main altar by the priest.
“The prepared gifts are consecrated during the part of the Divine Liturgy called the anaphora. The priest says the words of Institution that Christ spoke during the last supper with his apostles (“…do this in remembrance of Me”). In the Byzantine Catholic church, the transubstantiation is completed during the epiclesis, the prayer in which the priest invokes the Holy Spirit to change the elements of bread and wine to the actual Body and Blood of Jesus Christ. This is the most solemn and holy part of the Divine Liturgy.”
The Byzantine Divine Liturgy
The following is taken from: a Byzantine Catholic Eparchy
“Of all the services of the Christian Church, there is one in which we come most closely into the presence of our Lord, God, and Savior, Jesus Christ. This is the service at which we commemorate our Lord’s sacrifice on the Cross and his Resurrection from the dead, at the conclusion of which we share in His Body and Blood. Among Catholics of the Latin Rite, this is called the Mass; among Eastern Catholic and Orthodox Christians, it is called the Divine Liturgy.
“There are actually three forms of the Divine Liturgy in the Byzantine Rite:
- The Divine Liturgy of our holy father John Chrysostom
- The Divine Liturgy of our holy father Basil the Great
- The Divine Liturgy of the holy apostle James (seldom used)
“The Divine Liturgy of the Presanctified Gifts is celebrated on fast days, and is not properly speaking a Eucharistic liturgy, since no consecration of bread and wine into the Body and Blood of Christ takes place; instead, the Gifts from a previous celebration of the Divine Liturgy are distributed to the faithful.
“The Divine Liturgy as Sacrifice
“It is natural for human beings to offer sacrifice – that is, to make an offering of some good thing to another person. A sacrifice may be a sign of honor and respect; it might be made in thanks to the other, or to seal a breach in a relationship. It is usually intended to somehow bind together the one making the sacrifice, and the one to whom the sacrifice it made. The value of the sacrifice depends on what it is that is sacrificed, and its meaning to the two parties; and on the intent and worthiness of the one making the sacrifice.
“In the Old Testament, we see such offerings from the time of our first parents – for example, in the story of the sacrifice of Abel, whose offering to God was accepted, and of Cain, whose offering was not. In the Old Testament, fathers offered sacrifices for their families, and priests offered sacrifices on behalf of the people. God ordained certain sacrifices to be made in reparation for sin, and as thanksgiving offerings. Such sacrifices could consist of crops, incense, or animals, and were often accompanied by prayers that God would accept these sacrifices. Sacrifice formed a basic part of the covenant that God made with the people of Israel on Mount Sinai – that He would be their God, and they would be His people, keeping his commandments.
“As God prepared to deliver His people from slavery in Egypt, he ordered that each family should sacrifice a lamb, and spread its blood on the doorposts of their home, so that the destroying angel sent against the firstborn of Egypt would “pass over” them; the family would then consume the lamb as “food for the journey.” Each year thereafter, the people of Israel were to repeat this meal, recalling their deliverance as if they themselves were present to see it accomplished. Thus, the Passover was both an event in the past, and one kept continually present – a sacrifice, and a meal that renews a covenant.
“In the fullness of time, God sent his only Son to be born as a man, to teach, to suffer death on the Cross, and to rise again from the dead. The prophets of the Old Testament had spoken of a new sacrifice that would wipe away the people’s sins, and the words of John the Baptist, “There is the Lamb of God who takes away the sin of the world!”, made it clear that Jesus Christ (that is, the Messiah) was to be this new sacrifice. In His death on the Cross, Christ made a new covenant with the human race, in order to save them from their sins; in rising from the dead, He destroyed death and re-opened Heaven to those who had fallen.
“In his last supper with the disciples, Christ offered bread and wine in the context of a Passover supper, and declared them to be His body and blood – “the blood of the covenant”, telling the disciples to do this “in remembrance of me.” For the Byzantine churches, the Divine Liturgy is precisely this remembrance.
“As the Fathers remind us, the Eucharist or Divine Liturgy is a true sacrifice: we take God’s gifts, formed by human labour into bread and wine, and offer them to God, along with our prayers and thanksgiving. In doing so, we not only obey the command of the Lord Jesus, but our sacrifice is united to the one sacrifice He made on the cross, as the bread and wine become His body and blood by the power of the Holy Spirit. These gifts are then given back to us, to be received as Holy Communion, for our sanctification.
“Thus, the Divine Liturgy is the one sacrifice of Jesus Christ on the cross, made present in our midst, and concluding with a meal that renews our baptismal covenant with God.
“Themes of the Divine Liturgy
“The central theme of the Divine Liturgy is thanksgiving – in Greek, Eucharist. We acknowledge all that God has done for us in gratitude. And in order to give thanks, we must first remember. (The Greek word for remembering is ‘anamnesis’.)
“In the Old Testament, the act of remembering is continually emphasized. We are urged to remember all that God has done for us, as a people and as individuals; it is when we forget God and his goodness to us that we violate the covenant, and fall into sin. At the same time, God is asked to remember those same works, and do them once more in our day; and that He remember each and every one of us, for should He forget, we would return to the nothing from which we were made.
“In the New Testament, too, the disciples were told to offer the Eucharistic sacrifice “in remembrance of” our Lord Jesus Christ – and it was in the breaking of bread that the disciples at Emmaus recognized the Lord.
“So in the Divine Liturgy, we remember all that God has done for us, recalling it solemnly through the words of the priest in the great Eucharistic prayer called the Anaphora, and offer him all that we have. Together with this sacrifice, we offer the one true, worthy sacrifice: the Lamb of God, our Lord Jesus Christ. It is the life, death, and resurrection of Christ – that is, the Paschal Mystery of God’s love for us – that we remember and offer.
“The Divine Liturgy in the life of the Church
“In the Byzantine Rite, the Divine Liturgy is essentially festive – that is, it is an occasion for joy. For this reason, it is not celebrated on days of fasting and penance (the so-called ‘a-liturgical days’).
“The Divine Liturgy is normally celebrated on Sundays and feast days, as well as on Saturdays (according to tradition, we do not fast on either Saturday or Sunday). The Divine Liturgy may be celebrated on ordinary weekdays, Monday through Friday, except on the aliturgical days.
“In the Divine Liturgy, the local church is most clearly seen as gathered together in an orderly fashion, led by a priest who is empowered by ordination to offer sacrifice and prayers on behalf of the faithful. Word and actions emphasize the unity of the faithful. For this reason, it is traditional in the Byzantine Churches that there should only be one celebration of the Divine Liturgy in a particular church on a given day – ‘one altar, one liturgy.’
“The bishop is the original celebrant of the Divine Liturgy, and it is still the case that a priest celebrates the service only by his permission. When the bishop participates in the service, wearing his episcopal vestments, certain hymns are added to the service or performed in a more solemn fashion; this is referred to as a hierarchical liturgy (‘hierarch’ means “high priest”, and is another word for “bishop”).
“The liturgical books set various times for the Divine Liturgy to be celebrated, but it is almost always held at mid-morning. The morning is the time of hope, and the recognition in the light of day of all that God has done for us and given to us.
“Other important moments in the life of the local church – baptisms, weddings, ordinations, and the installation of a bishop – normally take place during the Divine Liturgy (although customs for baptisms and weddings have varied over time). In the public character of these services, celebrated in the midst of a gathering of all the faithful, we see the Church gathered together in unity – the ‘kingdom of God’ present in the world.
“A Guide to the Divine Liturgy
“There are four different Divine Liturgies in the tradition of the Byzantine Rite.
“The Divine Liturgy of Saint John Chrysostom is the “ordinary” form of the Divine Liturgy, celebrated throughout the year. The Divine Liturgy of Saint Basil the Great was once celebrated on all Sundays and feast days; over the centuries, its use has become restricted so that now it is celebrated about ten times a year: on the Sundays of the Great Fast, the vigils of Christmas, Theophany, and Pascha, on Holy Thursday, and on the feast of Saint Basil (January 1).
“These two forms of the Divine Liturgy share a common structure, and differ primarily in the anaphora (Eucharistic prayer) that the priest uses to offer thanksgiving. Follow the links to learn more about each part of the service.
| We prepare for the Liturgy | ||
| We enter the church | ||
| We listen to instruction and exhortation | ||
| The gifts are solemnly taken into the altar | ||
| Anaphora of Saint John Chrysostom | Anaphora of Saint Basil the Great | We offer our thanksgiving sacrifice to God |
| We receive gifts from God | ||
| We leave the Liturgy, giving thanks to God | ||
“The Divine Liturgy of Saint James, derived from the Liturgy of Jerusalem, is not used among Byzantine-Rite Slavs, though it is occasionally celebrated by Melkite Greek Catholics, due to the the historical links between that church and Jerusalem.
“Development of the Divine Liturgy
“In the time of the apostles, the Eucharist was celebrated in the homes of the faithful, sometimes at the end of a communal meal; but we have very little evidence of how this took place. We do, however, have the witness of Saint Paul to the ‘heart’ of the service: the blessing of bread and wine, which became the Body and Blood of Christ, to be shared among the faithful.
“By the middle of the second century, the Church celebrated the Eucharist early in the morning on Sundays, when it often concluded a nighttime prayer vigil. According to one early writer, the bishop (for it was the bishop who celebrated the Eucharist in those days) ‘gave thanks to the best of his ability’; then bread and wine were consecrated, and distributed to the faithful. These Eucharistic services sometimes took place at the tombs of the martyrs, which served as the first Christian altars.
“Eventually, the thanksgiving prayers used in each part of the Church were written down, replacing the extempore prayers of individual bishops. Each major city had its own anaphora, often composed by or attributed to one of its notable bishops:
- The Anaphora of Saint Basil, from Cappadocia in Asia Minor (modern Turkey), which in one form or another is used throughout Eastern Christendom
- The Anaphora of Saint John Chrysostom, from Antioch in Syria
- The Anaphora of Saint James (an ancient prayer from Jerusalem, though probably not composed by the Apostle James to whom it is attributed)
- The Roman anaphora, which eventually developed into the Canon of the Roman Mass
“These prayers, once they attained their final form, made up the “core” of each Eucharistic liturgy. The surrounding parts have evolved gradually over the centuries, into the forms we have today.
“Symbolic interpretation of the Divine Liturgy
“Over time, purely practical acts in the Divine Liturgy were given a symbolic meaning: for example, the Small Entrance through the church with the Gospel book was seen as representing Jesus’ ministry of preaching, while the altar could represent the tomb of Christ, or the heavenly altar. Some of these symbolic interpretations even made their way into the prayers of the Liturgy. From time to time, we will comment on these, but first priority should be given to the words of the Liturgy itself when seeking for its meaning.”
The Madonna House Apostolate offers both the Roman rite Mass and the Byzantine rite Divine Liturgy. Madonna House is a family of Christian lay men, women, and priests, striving to incarnate the teachings of Jesus Christ by forming a community of love. Their main house and training centre in Combermere Ontario offers exposition and adoration of the Blessed Sacrament 6/7 days of the week for members and visiting live-in guests. There is a daily sign-up sheet for the hours of 9am until 5pm or 8pm.
Many Byzantine Catholics expand adoration to outside of the Divine Liturgy by spending time before the most Holy Sacrament in adoration. We are interested in connecting with those that would like assistance or who may want to offer ideas to promote this more for Eastern rite Catholics.
“In Byzantine/Ruthenian parishes the Sacred Particle is placed in a chalice, the chalice is then veiled and a small crown is placed upon the veil. The chalice is left on the altar. Then they pray the Rosary…”
“One of the first possible references to reserving the Blessed Sacrament for adoration is found in a life of St. Basil (who died in 379). Basil is said to have divided the Eucharistic Bread into three parts when he celebrated the Divine Liturgy in the monastery. One part he consumed, the second part he gave to the monks, and the third he placed in a golden dove suspended over the altar.”
Source: A Catholic forum discussion about Eucharistic adoration and different rites
You can watch the Divine Liturgies posted on these channels:
Ukrainian Catholic Church in Australia:
St. Nicholas Barberton:
Holy Martyrs Chaldean Catholic Church:
Friends of St. Elias Ukrainian Catholic Church:
Syro Malabar Rite:
Those are a few examples of adoration taking place in the many Eastern Catholic rites.
A recent study in this 21st century, shows that Catholics lack faith in the Real Presence.
Catholics can enjoy the best of the Eastern and Western Catholic rites by attending services and adoring in multiple rites and parishes to strengthen and revive our faith in the Most Holy Sacrament. We can learn and worship in different ways and traditions. Eastern rite churches are very beautiful and conducive to prayer and reverence. The chanting, music and reverence towards the real Presence of Christ are splendid.
Catholics baptized in the Latin rite are frequenting and flocking to traditional Eastern Catholic Divine Liturgies. Many offer the Divine Liturgy of St. John Chrysostom in English (or use Missals with Ukrainian/English etc. like those Catholics who use Latin-English Missals for the traditional Latin Mass).
On the other hand, Catholics baptized in the Byzantine rite are frequenting Latin rite Roman Catholic parishes that offer Eucharistic adoration as they enjoy and want more exposition of the Blessed Sacrament!
Some of us Catholics have thus ended up becoming bi-ritual, tri-ritual or multi-ritual for those who appreciate the awesome beauty of the traditional Latin Mass with Gregorian chant.
Eastern rite Catholic clergy and laity are welcome to contact us for assistance in increasing exposition.
We and other Catholics would benefit and like to learn more about the Eastern rites and to add and promote those churches that have exposition to the directory of adoration sites across Canada.
October 13 – Miracle of the Sun – Byzantine sermon
Byzantine Thanksgiving – Blessing of the Harvest:
Thanks to all Eastern rite eparchies and parishes for providing the Divine Liturgy and the Holy Sacraments!
2020-2021-Christmas-Pastoral-Letter-UGCC-Metropolia-ENG-FINAL
You must be logged in to post a comment.