Orthodox Worship Explained

Theology
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The Thubden (Diptychs)

The Thubden (Syriac: ܬܘܒܕܢܐ, Thubdeno) often called the Diptychs in Greek/Latin usage — is the series of intercessory commemorations read at the heart of the Anaphora after the Consecration. It is one of the most ancient elements of the Eucharistic rite: names of the living and the departed were written on two tablets (the diptycha) and read aloud during the offering, a practice attested already in the early Church.
In the Byzantine/Chrysostom tradition the Thubden is integrated into the Anaphora: the deacon (or priest) announces each commemoration, the priest prays (often first silently and then aloud), and the people answer Amen. The deacon commonly censes during the first Thubden, symbolizing that the prayers ascend to God. The Liturgy of St. John Chrysostom contains these intercessory remembrances as part of the Anaphora’s flow from the Sanctus toward the Epiclesis, commemoration, and communion.

The Six Thubdens (Diptychs) — Text, Purpose and Scriptural Basis

1. For the Living Spiritual Fathers

(Based on Hebrews 13:18–19)

Deacon: Barekmor. Let us pray and beseech the Lord our God at this great, solemn, and sacred moment…
Priest: (Prays for the Patriarchs and Hierarchs of the Church)
Explanation: Of the three Patriarchs commemorated, the first is the Patriarch of Antioch, Moran Mor Ignatius; the second is the Catholicos of the East, Moran Mar Baselios; and the third is Gregorios of Jerusalem — though a bishop, he is accorded the title “Patriarch” by ancient privilege.

2. For the Living Faithful Brethren

(Based on Ephesians 6:18)

Deacon: Barekmor. Again we call to remembrance, O Lord, all our brethren — the faithful and true Christians — who have bidden us to remember them in our prayers…
Priest: (Prays for those suffering persecution, tribulations, or seeking intercession.)

3. For the Living Secular Rulers

(Based on Ezra 6:9 and 2 Timothy 2:2)

Deacon: Barekmor. Again we remember all faithful and truly Christian rulers, who have established and confirmed the churches in the true faith…
Priest: (Prays for rulers to govern with justice, peace, and righteousness.)

4. For the Mother of God and All Saints

(Based on Hebrews 11)

Deacon: Barekmor. Again we commemorate her who is worthy of being called blessed and exalted by all generations of the earth — the Holy Theotokos, Mary, together with the prophets, apostles, martyrs, and all saints…
Priest: (Prays that their prayers and intercessions may help and strengthen the Church.)

5. For the Departed Spiritual Fathers and Doctors of the Church

Deacon: Barekmor. Again we remember those who have fallen asleep before us in holiness and taken repose in the abode of the saints…
Explanation: Here the Church commemorates the three Ecumenical Councils (Nicaea, Constantinople, Ephesus) and 26 Fathers who lived before A.D. 600, along with three Fathers thereafter, who preserved the apostolic faith against heresies.

6. For All the Faithful Departed

(Based on Exodus 28:11–12, 28)

Deacon: Barekmor. Again we remember all the faithful departed who have passed away in love and in the true faith, from this holy sanctuary and from this Church…
Priest: (Prays silently, then aloud) D’Methoolose Oph Lan Val’loon
People: Comfort us, O God, and grant remission and forgiveness for all offences.

Second Benediction and the Mystery of the Passion

Following the Thubden, the priest gives the Second Benediction:

Priest: Neh’voon +++
“May the grace of Jesus Christ, the exalted God and our Saviour, be with us all…”

As the people sing “Hearken, gracious Lord” or another hymn, the priest performs the Fraction Ceremony of the Holy Body, symbolizing the Passion, Crucifixion, Burial, and Resurrection of Christ. The mingling of the Body and Blood represents the unity of Christ’s divinity and humanity.

The Veiling of the Sanctuary and the Hymn of Supplication

After the completion of the Thubden (Diptychs), the liturgy enters a deeply solemn moment that symbolically unites the Church’s earthly worship with the heavenly mystery. The sanctuary (madbaha) is now veiled, signifying the profound mysteries taking place behind the curtain — just as the divine work of salvation, Christ’s death, burial, and resurrection were hidden from the world. This action recalls the Gospel description:

“It was now about the sixth hour, and darkness came over the whole land until the ninth hour, for the sun stopped shining. And the curtain of the temple was torn in two.” (Luke 23:44–45)

The veiling also points to the mysterious union of heaven and earth within the Eucharist, where the altar becomes the throne of God and the Lamb once slain is mystically present.

At this moment, the congregation joins in one of the most beloved supplication hymns of the Syriac tradition. This hymn is sung in the Mor Ephrem tune, a melody attributed to the great 4th-century hymnographer St. Ephrem the Syrian, and it expresses the Church’s plea for divine mercy as it prepares to approach the Holy Mysteries.

Two traditional options exist for Hymn 129:

  • B’thar’vo Deelok Hanono – “Hearken, gracious Lord, we pray…”
  • Sroped’ Nooro – “Seraphim of fiery line, saw Isaiah in the shrine; each six-winged, round the throne, serving God alone…”

These hymns reflect the language of the prophet Isaiah’s vision of heavenly worship (Isaiah 6:1–3), reminding the faithful that the Eucharist is not merely an earthly ceremony but a participation in the eternal liturgy of heaven, where angels ceaselessly cry “Holy, Holy, Holy.

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What I got to know till now is this isn’t empty ritual, it’s a living proclamation of the Gospel through liturgy.

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I like the fact that you are showing interest, anyways I was waiting for Agnes.
Now since you are online, lets move to the next section:
The Unveiling of the Chancel – The Opening of Heaven

Priest: Our Father, who art in heaven…
People: Hallowed be Thy name. Thy kingdom come. Thy will be done…

The removal of the veil that has covered the sanctuary throughout the consecration is one of the most profound moments of the liturgy. It signifies the opening of heaven and the manifestation of the risen Christ to His disciples. Just as the temple veil was torn at the death of Christ (Luke 23:45), so now the barrier between heaven and earth is lifted. The faithful, having been reconciled through the Eucharist, are invited to approach God not as slaves but as sons and daughters: “Because you are sons, God sent the Spirit of his Son into our hearts, crying, ‘Abba, Father!’” (Gal. 4:6–7).

The Church recites the Lord’s Prayer here, not merely as a petition but as a public confession of its filial identity. St. Cyril of Jerusalem, in his Mystagogical Catecheses (V, 12), calls this prayer “the summary of the whole Gospel” and explains that the newly illumined Christians are now worthy to pray it “as sons to their Father.”
The Third Benediction and Elevation – The Ascension of Christ

Deacon: Before receiving these holy Mysteries, let us again bow our heads.
People: We bow our heads before Thee, O Lord.

Priest: [Third Benediction]
People: Amen.

The third and final benediction recalls the risen Christ’s blessing of His disciples at the Ascension. As the Qurbana text notes, “Christ appeared before His disciples several times after His Resurrection, giving them peace and strengthening their faith.” Finally, “He lifted up His hands and blessed them” (Luke 24:50–51), and the Church teaches that she still stands under that blessing.

Deacon: Barekmor. Let us look on with awe and trembling.

The Elevation of the Holy Mysteries now takes place, when the celebrant raises the paten and chalice high. This moment commemorates the Ascension of our Lord into heaven, fulfilling Acts 1:9–11. The lighted candles signify the angels who stood by at that glorious event. As St. John Chrysostom preached, “Just as Christ ascended to heaven, so now our gifts and prayers ascend to the throne of God” (Hom. on Acts 1).

Priest: Holy Mysteries for the holy and undefiled!
People: Glory be to the Father, and to the Son, and to the Holy Spirit… (Rev. 15:4)

Commemoration of Pentecost – The Descent of the Spirit

Following the Ascension commemoration, the liturgy turns to the mystery of Pentecost. The priest prays, recalling the promise of the Spirit and His abiding presence with the Church: “When the day of Pentecost came… all of them were filled with the Holy Spirit” (Acts 2:1–4). This moment reveals the Trinitarian fullness of salvation: the Father sends the Son, the Son ascends, and the Holy Spirit descends to dwell among the faithful.

Theologically, this is the completion of the Eucharistic mystery — for the same Spirit who overshadowed Mary and descended at Pentecost is the One who now sanctifies the Gifts and unites the faithful to Christ’s Body and Blood.

Fellowship With the Saints – The Great Synaxis

At this point, the priest descends from the altar and censes the church once more. This act expresses the communion of saints. The faithful remember:

  1. The Mother of God (Theotokos),

  2. All the saints,

  3. The clergy and hierarchs,

  4. All the departed in the true faith.

Here the Church gathers mystically with “a great cloud of witnesses” (Heb. 12:1). St. Cyril of Jerusalem explains why this commemoration follows the consecration: “We pray for the holy fathers and bishops, and in a word for all who have fallen asleep before us, believing that their souls receive great benefit when this holy and tremendous sacrifice is offered” (Mystagogical Catechesis V, 9).
Hymn of Praise and Final Preparation

The congregation sings Hymn 130 (Men Abo or Seraphim of fiery line…), echoing Isaiah’s vision of the heavenly liturgy (Isaiah 6:1–7). This hymn connects the worship of the earthly Church to that of the heavenly hosts who perpetually glorify God around His throne.

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Now we move to the next section:
Priest:
“See the royal daughter…”
People:
“By Thy Cross, O Lord…”

The intention of this section is twofold: it commemorates the Mother of God and at the same time describes the Church as the Bride of Christ. This “double meaning” is deeply scriptural and sacramental.
The Church is portrayed as the radiant Bride sanctified by Christ:

  • “Christ loved the Church and gave Himself up for her to make her holy… to present her to Himself as a radiant Church, without stain or wrinkle.” (Ephesians 5:26–27)

  • “The wedding of the Lamb has come, and His bride has made herself ready.” (Revelation 19:6–8)

  • “Come, I will show you the bride, the wife of the Lamb.” (Revelation 21:9)

  • “I will betroth you to Me in faithfulness.” (Hosea 2:20)

Just as Mary remained pure and obedient to God’s will, so the Church is called to holiness and fidelity. The first offering of incense during this section is dedicated to the Theotokos, signifying that, just as the Church was once pure and virginal after Pentecost, so too is Mary’s purity honored at the altar.
Hymns and Texts

Hymn 131 – Kukilion
Bus malko B’shub’ho koma
“She who stands praising the Lord is the daughter of the King.”
This hymn references Psalm 45:9-11:
“Daughters of kings are among your honored women; at your right hand is the royal bride in gold of Ophir…”
Mary stands at Christ’s right hand — the Queen Mother and icon of the Church.

“Why am I so favored that the Mother of my Lord should come to me?” (Luke 1:43)
Elizabeth’s greeting confirms Mary’s identity as Theotokos (Mother of God).

Other hymns follow, such as:

  • Hymn 132 – Ekbo: Kareb bovoosoh’lo fain

  • Hymn 133 – Kolo: Kabeloy Moran (Angel’s greeting to Mary, Luke 1:28–31)

  • Hymn 134 – Bovuso: Lo Thes’len O Kadishtho (Intercessory prayer through Mary)

Communion of the Saints

1. Theology of Intercession

After honoring the Mother of God, the Church now turns to the communion of saints — the “great cloud of witnesses” (Hebrews 12:1).

  • “He is not the God of the dead but of the living, for to Him all are alive.” (Luke 20:38)

  • “Anyone who receives a prophet because he is a prophet will receive a prophet’s reward…” (Matthew 10:41)

The saints, though physically dead, live in Christ and intercede for the faithful. Death is not annihilation but separation of body and soul. Their prayers, as friends of God, strengthen the Church militant.

2. Hymns and Structure

Hymn 135 – Sadico Ak Deklo
(Psalm 92:12–14): “The righteous will flourish like a palm tree…”

Hymn 136 – Ekbo: Duk’ronok O Mor
“O Mar Thoma, let your prayer be a help to those who honor your name.”

Hymn 137 – Kolo: Lamariam Yoldas
“O Mar Thoma, as the head of the flock, pray for those who follow you.”

Hymn 138 – Bovuso (Mar Aprem):
“O holy saints, pray to the Lord to remove punishment and anger.”

This section unites the Church on earth with the saints in heaven — the ecclesia triumphans.

Communion of the Departed Clergy

The Church next prays for departed bishops, priests, and deacons — those who “touched the holy place” and “served before the altar.”

Hymn 139 – Kukilion:
(Psalm 132:9–10): “Your priests are clothed with righteousness…”

Hymn 140 – Ekbo: Reg’le Dad’rak Bes Kud’so
“O God, may the feet that touched Your sanctuary now enter the heavenly garden.”

Hymn 141 – Kolo: Gab’le Aloho Lodom
Reflecting on Adam’s creation and the lineage of priesthood from Moses to Christ and the Apostles.

Hymn 142 – Cleeleg Deelin Varseefin
Crowns are prepared for priests who served with purity (Zech. 3:3–5).

Communion of the Departed Faithful

The liturgy culminates in prayer for all the departed faithful, those who “died in hope.”
When the priest spreads the veil over the altar and prays with hands open, it signifies:

  • Christ’s Ascension: His visible departure.

  • Eschatological Expectation: The Church awaits His return.

  • Cosmic Signs: Sun and moon darkened (Matthew 24:29).

Hymn 143 – Psalm 103:13–15
“As a father shows mercy to his children…”

Hymn 144 – Ekbo: Abdaic Dashkeb
“Awaken the dead who trusted in Your mercy.”

Hymn 145 – Kolo: Lamaraim Yoldas
“O Savior, those who have eaten Your Body and Blood may be raised to glory.” (John 6:40, 55–56)

Hymn 146 – Bovuso: Mulkonod Kabel
“O Lord, grant our dead paradise as You did to the thief.” (Luke 23:42–43)

Sleeba (Veneration of the Cross)

Finally, the service concludes with the Sleeba hymns — prayers before the Cross, the instrument of salvation.

  • Kukilion: Bokendhakkar

  • Ekbo: Sleebo Skosleebosokke

  • Kolo: Bethlossoyin

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The Unveiling of the Chancel and the Procession of the Holy Mysteries

*The priest takes the Paten and Chalice and proceeds to the west. The removal of the veil signifies the opening of the heavens and prefigures the Second Coming of Christ, inviting the faithful into contemplation of the eschaton. The sound of the bell, the rattling of the marbasa, and the illumination of candles signify not only the presence of the departed faithful but also the manifestation of the divine glory, echoing the liturgical vision of the Church as both sacramental and eschatological.

In the Liturgy of St. John Chrysostom, the faithful are reminded of the heavenly realities through the invocation of the Holy Spirit and the epiclesis, where the priest calls upon the Spirit to sanctify the gifts offered. This pneumatological dimension emphasizes the Church’s role as the locus of the eschatological encounter between the divine and the human. The liturgical actions, including the unveiling and procession, are thus integral to the Church’s witness to the coming kingdom.*

As the priest approaches the side of the congregation, carrying the Holy Body and Blood with both hands, the faithful are called to meditate upon the Second Coming of the Son of God in majesty upon the clouds, in accordance with the prophetic witness of Scripture:

  • Matthew 24:30-31: “At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.”

  • Daniel 7:13: “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence.”

  • 1 Corinthians 15:52: “In a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable and we will be changed.”

  • 1 Thessalonians 4:16: “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first.”

  • Isaiah 27:13: “And in that day a great trumpet will sound, and those who were perishing in Assyria and those who were exiled in Egypt will come and worship the Lord on the holy mountain in Jerusalem.”

  • Zechariah 9:14: “Then the Lord will appear over them; his arrow will flash like lightning. The sovereign Lord will sound the trumpet: he will march in the storms of the south.”

Priest: From Thy propitiating altar…
People: Amen

Priest: Extend, O Lord, Thy invisible right hand…
People: Amen

Priest: May the grace of our great God…
People: Amen

At this moment, the priest takes the Paten and Chalice in the manner of the sign of the Cross, reminding the faithful of the salvific significance of the Cross and calling them to pray for the boundless mercy of God.

People: Our Lord, have mercy upon us.
People: Our Lord, be kind and have mercy.
People: Our Lord, answer and have mercy.
People: Praise to Thee, our Lord. Praise to Thee, our Lord. Praise to You, our Hope. Barekmor

Priest: Praise to Thee, our Lord and our God…
People: The universe shall kneel down and worship Thee, and every tongue shall praise Thy Name. For Thou art the Quickener of the dead, and the sincere hope of those in the graves. Lord God, we praise Thee all the more; we praise Thee and thank Thee for grace towards us.

The priest returns to the altar, placing the Paten and Chalice one over the other after making a liturgical circuit. This ritual demonstrates that the faithful on earth and the souls in heaven are united in divine worship, and both heaven and earth submit to the reign of God.

The faithful are called to meditate upon the following passages:

  • Revelation 1:7: “Look, He is coming with the clouds and every eye will see Him, even those who pierced Him, and all peoples of the earth will mourn because of Him. So shall it be. Amen.”

  • Philippians 2:10-11: “That at the name of Jesus every knee should bow in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

As the Holy Qurbana draws to a close, the faithful offer thanksgiving for all heavenly gifts, spiritual benefits, and divine grace. While the preceding prayers are primarily addressed to God the Father, the Church now directs its prayers to Christ the Lord, acknowledging His salvific work.

Priest: Prayer
People: Amen

Priest: Peace be to you all.
People: And to Thy spirit

Deacon: Barekmor: After having received these holy mysteries which have been administered, let us again bow our heads before the merciful Lord.
People: (We bow our heads) before Thee, our Lord and our God.

Priest: Thanks be to the Lord who descended to earth from heaven and voluntarily sacrificed Himself to save us to eternal life.

Hymn 149 A Kurbono D’Koreb (Mar Aprem):
May this offered Eucharist, by the priest, appease Thee, Lord. May it gladden angels high.
Priest: (Turns west and makes the sign of the Cross) Seloon Bashlomo. Depart in peace.
People: Amen

Priest: Those who are distant…
People: Amen

Priest: I, a frail and sinful servant… Our departed ones absolve.
People: Amen. May the Lord accept your oblation and help us by your prayers.

The end….

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Thank you so much for sharing this masterclass on the Orthodox Eucharist, Sam. I’ll be sending this thread to those in my community who are curious about Orthodoxy, as well as to others seeking a deeper understanding.

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I have attended one Serbian Orthodox service six-plus decades ago. I wish that a summary of your explanation, @Samuel_23, had been given to me before the service. I rode with a man who had attended this church often, but he didn’t even explain any of it to me.

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Really, @Bruce_Leiter ? I didn’t know that. I’m truly glad you found it helpful. It’s rare that Orthodox Christians explain the depth and beauty of the liturgy to those outside the tradition, so it means a lot to know this helped you see it more clearly.

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Let’s get real for a minute. God doesn’t require pageantry to validate His existence. “God is Spirit, and those who worship Him must worship in spirit and in truth” ~John 4:24. Scripture is clear. True worship is not the purview of incense, robes and chanting. Worship is the work of hearts bowing before the Lord because of the truth.

You know when Jesus died, the veil in the temple was ripped from top to bottom ~Matthew 27:51. God was not saying the temple should now be filled with ceremony to “symbolize heaven opening” or to “call down the Spirit.” He was saying, “You no longer require a priest to get to Me, My Son has already made the way.” Every effort to recreate a system of ceremony is sewing back together the veil that God Himself ripped in two.

Let’s be clear, rituals might remind you of something, but they can’t take the place of the One who alone opens the way. You can run through a hundred ceremonies and not be near to God if your heart is not surrendered to His Word. Paul said, “Do not go beyond what is written” ~1 Corinthians 4:6. As soon as we start attributing meanings and traditions to our experience that Scripture never intended, we exchange revelation for religion.

The Holy Spirit is not summoned because a priest waves incense before the altar, He indwells every believer the moment they are born again ~Romans 8:9. We don’t need to reenact the Incarnation, we need to believe the One who came in the flesh, died for our sin, and rose again. That is where worship begins.

Let’s not put religion in a dress and call it worship. True worship is not the dramatic reenactment of divine scenes; it is the everyday outworking of divine truth. Jesus has already finished the work, all we have to do is believe it, obey it, and reflect it. “Sanctify them through Thy truth; Thy word is truth” ~John 17:17.

Don’t let anyone sell you smoke and ceremony when Christ has already given you access to the throne.

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However, it is sad, @Samuel_23, that people who worship in that way can’t explain its meaning; it seems to be empty tradition to them. That’s the danger of such pageantry. I prefer worship that is directly based on proclaims the Word. My church is chapel-pointe.org.

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Many attend church routinely without engaging intellectually or spiritually with the practices. Their participation consists of following a schedule of worship and returning home, without reflection or understanding of the significance of the rites.
My brother wakes up, goes to Church, sleeps and comes back home…

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I can understand but not excuse that response to worship, because for many years, I didn’t really listen to the words of hymns while singing them until I began choosing them as a pastor. Then, they became much more meaningful, @Samuel_23.