Let us give thanks to the Lord!
Liturgy & Worship
At the heart of St. Mary’s Cathedral in Northeast Minneapolis, is our worship of God. Everything we do is grounded in Scripture and the Liturgy, so that as the local presence of the Body of Christ, our words and deeds glorify God all the days of our lives.
We strive to offer a full cycle of liturgical services throughout the church year. Beginning with the Indiction of the New Year on September 1, our community gathers in worship of God as Father, Son, and Holy Spirit every Sunday for the Divine Liturgy, on Saturday evenings for Great Vespers, and during the week for additional divine services, celebrating the feasts and saints of our Orthodox Faith.
Our community also offers a full cycle of divine services during Great Lent and Holy Week, as we prepare for the annual commemoration of Our Lord’s voluntary passion and death on the cross, three day burial, and Resurrection from the dead: Pascha! These most moving and spiritually rich services enable us to accompany our Savior as he provides for us a path to redemption and restoration of communion with God the Father.
As a parish of the Orthodox Church in America, all of our services are celebrated on the Revised Julian (New) Calendar.
The Divine Liturgy is the central worship service in the Orthodox Church, celebrated every Sunday morning and on other days of the week in honor of feasts and saints of the Church’s liturgical year. The Liturgy most commonly celebrated is attributed to St. John Chrysostom (4th century) while the Liturgy of St. Basil the Great (4th century) is celebrated a dozen times during the year, in particular on Sundays during Great Lent.
The Liturgy is not a symbolic gathering or remembrance, but our mystical participation in the heavenly worship described in Isaiah 6 and Revelation 4–5. In the Divine Liturgy, the faithful offer hymns of praise and thanksgiving and prayers asking for God’s intercession. The Divine Liturgy is composed of three parts: the first, the Liturgy of Preparation takes place in the altar before the two public parts: the Liturgy of the Word (with readings from Scripture) and the Liturgy of the Faithful (which centers around the consecration of bread and wine as the Body and Blood of Jesus Christ and its distribution to the faithful).
Orthodox Christians believe that we are united to Jesus Christ and to one another as the Body of Christ, offering “Thine own of Thine own” and receiving the Eucharist as the true Body and Blood of Christ (John 6:53–56) for the remission of our sins.
It is both sacrifice and banquet, thanksgiving (eucharistia) and communion, where heaven and earth meet and the Kingdom of God is made present among the faithful.
The Liturgy prepares the faithful with Scripture and the Eucharist to return into the world as members of the Body of Christ to preach the Good News of Jesus Christ through our words and actions.
Vespers is the evening prayer service of the Church, marking the end of one liturgical day and beginning of the next. The service includes psalms, hymns, and prayers of thanksgiving which sanctify time. The service is solemn and less festive than an All-Night Vigil or Great Vespers.
Great Vespers, celebrated on the eve of Sundays and major feasts, is more festive and includes more sung hymns than daily vespers where they are simply read. Selected readings from the Old Testament may be read based on the commemoration of the day, and there is an entrance of the clergy with the censer.
Vespers (whether Daily or Great) recalls the act of Creation (“God saw that it was good”) and the fall of humanity, while proclaiming Christ as the “Joyful (or Gladsome) Light,” Who illumines the darkness.
The service of Vespers places the faithful within sacred time, preparing them spiritually for the feast to come and the next day, while reminding them that every evening anticipates the unending light of the Kingdom.
Matins is the morning prayer service of the Church, usually celebrated near sunrise or on Sundays before the beginning of the Divine Liturgy. The service sanctifies the beginning of our day with praises to God, repentance before God, and thanksgiving to God.
Like all of the services in the Orthodox Church, Matins includes includes psalms and hymns, along with a reading from one of the four gospels, and hymns which reflect the theme of the day or feast. A number of the hymns offered specifically draw from the latter Psalms of Praise (Psalms 148-150). Other highlights of Matins include a nine ode Canon and a hymn of light, drawing a connection between the dawning of a new day with the sun, and glorifying Christ Who we understand to be the Light of the world.
The service of Matins provies us with moments of repentance, praise, and proclaiming the Good News of Jesus Christ, while reminding the faithful that our fiathfulness to Christ allows us to grow closer to God.
Throughout the liturgical year, the Orthodox Church remembers key events in the earthly life of Jesus Christ, and in the life of the Virgin Mary. These events are annually celebrated with a festive celebration of Vespers, Matins, and the Divine Liturgy.
Saints are remembered every day of the year and for some of those formally glorified by the Orthodox Church, divine services are celebrated in their honor. In particular, the saints who have shown forth in North America are honored in this manner.
Among the nearly 20 glorified saints of North America are:
- St. Herman of Alaska, Aug. 9 & Dec. 13,
- St. Alexis of Minneapolis and Wilkes-Barre, May 7,
- St. Sebastian of Jackson, Nov 30,
- St. Tikhon, Apostle to America, Apr. 7 and Oct. 9,
- St. Innocent of Alaska, Mar. 31 and Oct. 6,
- St. Olga of Alaska, Oct. 27,
- St. John of Chicago, Oct. 31,
- St. Alexander of New York, Dec. 4, and
- St. Raphael of Brooklyn, Feb. 27.
Great Lent is the forty-day period of intensified prayer, fasting, repentance, and almsgiving that prepares the faithful for Holy Week and Pascha.
Rooted in Christ’s forty-day fast in the wilderness (Matthew 4:1–11), Great Lent is understood in Orthodoxy as a spiritual journey of return to God—a time of “bright sadness” marked by self-examination and a renewed commitment to love as God loves us. Great Lent is one of the four times of the year when Orthodox faithful receive the sacrament of confession.
Lent includes specific services which are not celebrated at any other time of the year, including the Great Canon of St. Andrew (a 7th century bishop), which serves as a personal reflection on acquiring humility through repentance. The other prominent liturgical service of Great Lent is the Liturgy of Presanctified Gifts. Because of the penitential nature of Great Lent, the Presanctified Liturgy enables the faithful to receive the Eucharist during the week. The service is the means of distributing the Holy Gifts which were consecrated at the previous Sunday’s Divine Liturgy.
Throughout the Great Fast, the Church calls the faithful to deeper repentance (metanoia - a change or return), not as guilt but as transformation and a return to God, desiring the purification of our hearts so that we may live in the presence of God and behold the Resurrection of Christ on Pascha with a renewed and upright spirit.
Holy Week is the six day period between Palm Sunday and Pascha (Easter) which solemnly remembers the final days of Christ’s earthly life—His teaching the disciples, the annointing by the sinful woman, his act of humility in washing the feed of the disciples, the Mystical Supper and institution of the Eucharist, his prayers in the Garden, betrayal, trial, crucifixion, burial, and descent into Hades.
In Orthodox worship, these events are not simply recalled historically but mystically made present through deeply poetic hymnography and iconography which speak of the events in the present. The services of Bridegroom Matins, Holy Thursday’s Vesperal Liturgy, and the Matins and Vespers of Holy Friday and Holy Saturday immerse the faithful in the paradox of divine humility and self-emptying (kenosis) love of God for us and all of creation.
Holy Week reveals the voluntary sacrifice of Christ (Philippians 2:5–11) and prepares us as the Body of Christ, the Church, to encounter the triumphant light of the Resurrection.
Pascha (or Easter) is the Feast of Feasts. The celebration of Christ’s Resurrection from the dead, His victory over death, sin, and the powers of Hades. Pascha is celebrated annually on the first Sunday after the Spring equinox according to the Julian calendar, regardless of the date of the Jewish Passover.
In the Orthodox Church, Pascha is the center and summit of the liturgical year, proclaimed with the triumphant hymn: “Christ is risen from the dead, trampling down death by death, and upon those in the tombs, bestowing Life.” The Resurrection is central to our lives as Orthodox Christians and goes beyond being an event in human history.
The Resurrection inaugurates Christ’s restoration of creation and humanity and our communion with God the Father. Through the feast of Pascha, the faithful experience the joy of salvation and the promise of eternal life, entering into the radiant light of the Kingdom that has no end.
The celebration of Pascha continues for 40 days until the feast of the Ascension and is also seen in each Sunday Divine Liturgy, as the day is a mini-Pascha, reminding us of the Resurrection at the beginning of each week.
Throughout the liturgical year, the Orthodox Church remembers key events in the earthly life of Jesus Christ, and in the life of the Virgin Mary. These events are annually celebrated with a festive celebration of Vespers and the Divine Liturgy.
There are 12 great feasts, and Pascha, celebrated during the liturgical year which begins on September 1:
- Nativity of the Theotokos (Sept. 8)
- Elevation of the Cross (Sept. 14)
- Entry of the Theotokos in the Temple (Nov. 21)
- Nativity in the Flesh of our Lord and Savior, Jesus Christ (Dec. 25)
- Theophany of our Lord (Jan. 6)
- Presentation of our Lord in the Temple (Feb. 2)
- Annunciation of Mary (Mar. 25)
- Entry into Jerusalem / Palm Sunday (Six days before Pascha)
- Pascha: The Resurrection of our Lord
- Ascension of our Lord (40 days after Pascha)
- Pentecost (50 days after Pascha)
- Transfiguration of our Lord (Aug. 6)
- Dormition of the Mother of God (Aug. 15)
On select occasions, various items are blessed (Holy Water on Theophany, candles on Presentation in the Temple, fruit on Transfiguration, Flowers on Dormition, Willows and Palms on Palm Sunday, various foods on Pascha) reminding us of God’s sanctification of the world through his presence. The Orthodox Church honors these events as opportunities for the faithful to encounter Christ.
Christmas, the Feast of the Nativity of our Lord, celebrates the Incarnation of the Son of God—“the Word became flesh and dwelt among us” (John 1:14). The feast is celebrated on December 25 annually.
In Orthodox theology, the Nativity reveals the profound mystery that God becomes man so that humanity may become by grace what God is by nature (theosis). The humility of Christ’s birth in Bethlehem manifests divine love and the beginning of humanity’s restoration.
The feast is marked by fasting for forty days prior in a period called Advent, beginning on November 15. Advent, unlike Great Lent, is not solely penitential, but anticipates the Incarnation of our Lord on the feast of Christmas.
The days are subdued (without partying and feasting), preparing ourselves to receive Jesus Christ into our hearts, so that on the radiant day itself, we may be filled with joy, proclaiming the infinite God entering time and space to redeem and sanctify creation.
In the Orthodox Church, four major fasting periods existing throughout the year. These include Great Lent, a forty day period in early spring before Holy Week and Pascha; the Apostles' Fast, a period of time between the feast of Pentecost and the feast of Ss. Peter & Paul (celebrated on June 29); the Dormition Fast, from August 1-14 before the feast of the Dormition of the Mother of God on August 15, and the Advent or Nativity Fast, from November 15 through December 24.
During each of the fasting seasons, Orthodox faithful abstain from certain foods, usually meat and dairy products, and during Great Lent, no fish, oil, or wine. The purpose of these fasting periods is not simply dietary, but a reminder that we must keep our bodies in balance with our spiritual lives, which is why increased attendance and participation in divine services, the reading of scripture, more prayers, and acts of charity are also encouraged beyond the norms of life.
Fasting seasons are meant to help the faithful refocus and reorient their lives on Jesus Christ. Self-discipline and simplifying daily habits in our busy lives enable growth in humility, repentance, and love for others.
Ultimately, the life of an Orthodox Christian is centered on a deeper communion with God, and this is possible through an active prayer life and participation in the rhythms and seasons of the Church.
The Feast of the Protection of the Most Holy Theotokos (Mother of God) is celebrated annually on October 1. The feast commemorates a tenth-century vision in Constantinople in which the Mother of God appeared in the Blachernae Church, extending her veil (omophorion) over the faithful as a sign of her intercession and protection during a siege on the city.
Orthodox Christians believe that this feast affirms the living communion of saints and the maternal care of the Theotokos for the Church. The feast also expresses confidence that the Mother of God continually prays for and shelters the faithful, guiding them toward her Son and strengthening them amid the trials and uncertainties of life.
Schedule of Liturgical Services at St. Mary’s
The Sacraments
In the Orthodox Church, Baptism is the holy mystery (sacrament) by which a person is united to Christ, cleansed of sin, and incorporated into His Body, the Church. Rooted in Christ’s command to “make disciples of all nations, baptizing them…” (Matthew 28:19) and in St. Paul’s teaching that we are “buried with Him through baptism into death” (Romans 6:3–4).
Baptism is understood not merely as symbolic, but as a real participation in Christ’s death and Resurrection. Through triple immersion in water in the name of the Holy Trinity, the old self dies and the new life in Christ begins.
The Baptism includes the putting off of the old way of life to “put on Christ” and follow his teachings and example in our daily lives.
Readings from Scripture instruct the newly baptized on what it means to be a follower of Jesus Christ, and immediately following Baptism, the newly illumined is Chrismated with the seal of the gift of the Holy Spirit as a newly enlisted warrior of Christ.
The Baptism is completed with the receiving of Holy Communion at the next available Divine Liturgy, signifying complete entrance into the Body of Christ and the Eucharistic life of the Church. Baptism is the beginning of the journey as an Orthodox Christian towards union with God through His Grace. In the Orthodox Church, we practice the baptism of both adults and children.
Baptisms at St. Mary’s
If you are interested in being baptized or want to have your newborn daughter or son baptized at St. Mary’s Orthodox Cathedral, the first step is to contact our priests to schedule a time for the Sacrament.
The Orthodox wedding service, or Holy Matrimony, is the holy mystery (sacrament) in which a man and woman are united by God into one flesh (Genesis 2:24; Matthew 19:6) and crowned as martyrs and stewards of divine love.
Marriage is first and foremost, a sacramental vocation and union blessed by God in the Church. It is not primarily a legal contract or binding agreement in the worldly sense.
Marriage is intended to be an icon of Christ’s love for His Church (Ephesians 5:25–32) between the husband and wife. The service includes a betrothal and exchange of rings, reminders of the promise made between the bride and groom to another another, while the rite of crowning signifies both the joy and sacrifice of marriage.
The couple is called to lay down their lives for one another in self-giving love and are seen as equals, co-sharers in the blessings received from God, responsible to share what they have received with those around them.
Through the prayers of the Church and the Grace of the Holy Spirit, their marriage union is sanctified, transforming natural love into a path of holiness and mutual sacrifice which ultimately leads to salvation and participation in the Kingdom of God.
The wedding service concludes with the singing of “Many years” for the newly joined couple, that they may be fruitful in their lives so that others may benefit from their joy and love in Christ.
Weddings in the Orthodox Church may be celebrated only during non-fasting seasons of the liturgical year. At least one member of the couple must be an Orthodox Christian and the other, if not Orthodox, a Christian baptized in the Trinitarian formula.
Weddings at St. Mary’s
If you are interested in being married at St. Mary’s Orthodox Cathedral, the first step is to contact our priests to schedule a time for a conversation regarding the Sacrament.
In the Orthodox Church, funerals and memorial services are celebrated within the context of the Resurrection of Jesus Christ. For Orthodox Christians, the funeral service is an expression of what we believe about God and our relationship with God.
God is infinite in mercy and goodness towards us, even after death. The service includes hymns and psalms reminding us of the true nature of life and death. While sin and death are realities of our earthly life, they are not what God intended for humanity. The Christian life, centered on Jesus Christ, is lived in the light of Christ's victory over sin and death by his own death and resurrection from the dead. The sadness and emotions we feel for the departed loved ones are understandable and natural expressions of our love for one another.
Thankfully, God's love helps us deal with these emotions, knowing that our own death is coming and one day we shall be in communion with God and those whom we love. Death for the Orthodox Christian is not the end, as we hope in salvation and eternal life.
The funeral service includes hymns which console the grieving and also remind the living that our lives are opportunities to follow Christ's commandments so that when we too will stand at the Judgment Seat of God, we will be prepared to answer for how we made use of this time - in humility, seeking forgiveness, and caring for others.
The funeral includes a series of verses from Psalm 119 read with refrains sung by the choir, special hymns acknowledging the sadness of death are sung before readings from Scripture are proclaimed from the Epistle of St. Paul to the Thessalonians and the Gospel of John. After a set of petitions and prayers, all of the people gathered approach the deceased and give the last kiss.
Orthodox Christians typically have open caskets and the loved ones of the departed do not shy from touching the body of the deceased. As the departed is carried from the Church, a solemn processional "Holy God, Holy Mighty, Holy Immortal One, have mercy on us!" is sung. At the cemetery, final prayers and a blessing with holy water conclude the burial.
It is common for a mercy meal to be offered in honor of the departed. Prayers for the departed are offered during divine services for the 40 days after their passing, and memorial services are offered on the ninth, fortieth, and yearly anniversary of their death.
Koliva, a mixture of boiled wheat, honey, and other fruits, is often made for memorial services, as a reminder of Christ's words that "unless a grain of wheat falls into the earth and dies, it remains alone" (John 12:24), which we understand that His death brings eternal life, so that we may all live in the light of his resurrection.
Funerals at St. Mary's
If your loved one has fallen asleep in the Lord and was a member in good standing of the Orthodox faith, the first step is to contact our priests to schedule a time for the Sacrament of Burial or memorial services on the 8th or 40th day, or annual remembrance of their falling asleep. In a best case scenario, these arrangements are made before your loved one has passed away.
