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.
Here is an article from the Catholic Education Resource Centre by Fr. William Saunders on the Eastern Rite Catholic Church.
|Particular churches sui iuris
of the Catholic Church
|Particular churches are grouped by rite.|
|East Syriac Rite|
|Latin liturgical rites|
|West Syriac Rite|
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.”
“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.
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.
– May God the Son bless you, + He who gave us the admirable Sacrament of his love.
– May God the Holy Spirit bless you, + He who sanctified us by his awe-inspiring descent.
– Glory be to the holy, consubstantial, life-giving and indivisible Trinity, now and always and for ever and ever.
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.
“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.
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
“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 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 of the Eucharist to outside of the Divine Liturgy by spending time before the most Holy Sacrament in Eucharistic adoration.
“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.”
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 or Western Catholic rites by attending services and adoring in multiple rites and parishes and to strengthen and revive their 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.