What to expect the first time you walk through our doors.
Our services are open to everyone, and visitors are always welcome. You do not need to believe anything in particular, know anything in advance, or announce yourself. If you have questions afterward, please introduce yourself and come talk to me downstairs at coffee hour (lunch) after Liturgy.
Most people dress neatly but simply: many men in collared shirts, many women in dresses or skirts, and plenty of people in ordinary clothes. Some Orthodox women cover their heads, but it is not required. If you are choosing between staying home and coming in jeans, come in jeans.
The Sunday Divine Liturgy at 9:30 AM usually lasts about an hour and a half, followed by coffee hour downstairs. Vespers on Saturday at 5:00 PM is about 45 minutes in length.
Holy Communion in the Orthodox Church is received by Orthodox Christians who have prepared through prayer, fasting, and recent confession. If you are not Orthodox, you cannot commune, not as a judgment on you, but because communion is the fullest expression of a unity of faith we hope one day to share with you. Catechumens often come forward for a blessing with the chalice, and everyone is welcome to reverently receive the antidoron, which is the blessed bread to the side. If you were hoping to receive, but are not Orthodox, I would be glad to talk with you about it.
Children belong in the Liturgy, noise and all. Orthodox children receive communion from infancy, so babies and toddlers are simply part of Sunday morning here. A crying child is one proof of a living parish. If your little one needs a break, the back of the church, the outdoor steps, the alley outside, or the hall are natural retreats, and no one will give you a second look. Do bring them back in as soon as you can.
On Sundays, a gated lot directly across from the church on Grand Street is open for parishioners and visitors. It opens before Liturgy and closes after coffee hour. Street parking is also available in the surrounding blocks. We are at 109 Grand Street in downtown Jersey City, a short walk from the Grove and Exchange Place Street PATH stations.
Most people entering an Orthodox church will pause in the narthex to pray briefly, and then will go in to venerate the icons and perhaps light candles. None of this is required of a visitor: it is equally fine to simply walk in and find a place to stand or sit. You will notice people crossing themselves, bowing, and moving about at certain points. Do not worry about following along. Watching without matching others' actions is completely appropriate, and no one has any expectations about these things from a visitor.
Questions people ask about what they see and hear in an Orthodox church.
Worship belongs to God alone. Icons are venerated, honored similarly to the way you might kiss a photograph of someone you love or salute the flag during the national anthem. The honor passes to the person depicted. Icons proclaim in image what the Gospel proclaimed in words: that God truly became man, visible and depictable. That is why the Church has defended them so fiercely despite persecution. As Moses was told to depict the realities of heavenly worship, so we depict the same, not only showing angels in God's presence (like the tabernacle and temple did) but also depicting humans because, since His resurrection, Christ has brought them to paradise to serve and reign with Him. A church filled with icons is a picture of the family of God, the "great cloud of witnesses," the saints and angels surrounding us in worship.
We call her the Theotokos, the "Birth-giver of God," or "Mother of God," because the child she bore is God the Son. Honoring her guards something essential about who Jesus is: if her son is truly God, then she is truly the mother of God incarnate. Everything the Church says about Mary is finally a statement about her Son. We honor her as foremost among the other saints and ask her prayers, as we ask the prayers of any beloved member of the family of God. She is not worshiped, and this is clear an unmistakable to anyone knowing the Orthodox Tradition.
We share deep roots, and inquiring Roman Catholics should know that everything taught and done in Orthodoxy has a place in the history of Catholicism. For the first thousand years of Christianity, East and West were one Church. The Great Schism (traditionally dated to 1054) separated Rome from the four ancient patriarchates of the East (Constantinople, Alexandria, Antioch, and Jerusalem). Differences grew further after the schism: the papacy chief among them because the growing centralization of its authority hardened the resolve of the Western Churches to remain divided from the East. Orthodoxy has no single earthly head; we are a family of self-governing churches held together by a common faith and sacramental life, and the entirety of the Church, bishops, parish clergy, and laypersons safeguards the church by giving a profound priority to continuity with the Church of all centuries. Beneath the visible differences of Orthodox and Roman Catholicism lie some differences in our instincts: about authority, about how doctrine develops, about salvation itself, which Orthodoxy describes less often in legal terms and more as healing and transformation, growing into union with God. The best way to sense the difference is to be attentively present for the services, but our Bible Studies and Catechism also reveal those nuances of sensibility.
Our services are in English, with occasional hymns in Church Slavonic reflecting our parish's heritage and occasional bits of Greek. Service books are available, and the Liturgy repeats its shape week to week, so even a second visit feels noticeably more familiar than the first.
Standing and kneeling are the traditional postures of prayer. Body as well as spirit are attentive. During Lent and weekday services we frequently kneel during prayers, but the early Church forbade kneeling on Sundays, because Sunday is a joyful celebration of the Resurrection. It is also a common custom to not kneel on great feast days, so, at our parish, Lent is the most common time to to do prostrations and pray kneeling. We sit during the homily. There are other common times to sit, you'll learn when by watching. Sitting when you need to is completely acceptable.
Orthodox worship engages the whole person: sight, sound, smell, touch. Incense is prayer made visible, "let my prayer arise in Thy sight as incense," as the psalm sings, and it honors both the icons and you, because every person is an icon of God. In the book of Revelation 5:8, the holy apostle John writes that the worship of heaven involves incense offerings brought by angels which are the prayers of saints. None of the ritual is mere decoration. Every gesture carries centuries of meaning, and the Liturgy we serve is recognizably the same worship described by Christians in the earliest centuries. It is not a performance to watch but a work the whole congregation does together.
Constantly. The Liturgy is saturated with Scripture: the psalms, the epistle and Gospel readings, and hymns woven almost entirely from biblical language and phrases. Orthodoxy reads the Bible as the Church's book, interpreted within the community that wrote, gathered, and canonized it. We encourage daily reading at home as well, and our parish Bible study meets weekly, in person and on Zoom. The daily readings are posted on our site.
For those who feel drawn to the Church and wonder what comes next.
Begin by attending services for a while, letting the worship of the Church do its part. Talk with people. You can also study online, but it's not the same as being in a real life parish. When you are ready, we can talk, and if you wish to continue you become a catechumen, a learner, for a season of preparation: attending services, reading, asking questions, and being prayed for by name. Generally speaking, the catechumenate is a year in length, but it may vary. the catechumen's reception into the Church comes through baptism, or through chrismation for those already baptized with a Christian baptism the Church receives. Then a person may receive all sacraments. But you might say that becoming Orthodox is a lifelong kind of thing. It's the goal of the Church to see people closer to God throughout their life.
Those baptized in the name of the Trinity in another Christian confession are most often received through chrismation, the anointing with holy oil which comes after baptism. If your Trinitarian baptism is documented, we would not repeat the baptism in this case, but complete the chrismation to fill what is lacking and mend anything broken. How a particular person is received is a pastoral question answered case by case. We can talk more about any further questions.
Yes, every person received into the Church has a sponsor: an Orthodox Christian in good standing who stands with you at your reception and helps you afterward. Traditionally, they witness to the bishop or priest performing the sacrament that they have seen you converting your life into the way of Christ. If you do not know anyone Orthodox yet, just attend and get involved and see if a friendship with a potential sponsor appears.
Mostly, a catechumen lives the life of the Church as fully as a non-member can: attending the services, keeping a rule of prayer at home, beginning to keep the fasts, reading, meeting regularly for instruction, and seeing how they can help others in the Church and beyond. The Liturgy itself includes prayers for the catechumens to have heavenly guidance in this process. With those prayers comes the direction to "bow your heads unto the Lord," and that is a good representation of what the catechumenate is about. Think of it as an apprenticeship rather than a course. Orthodoxy is not primarily a set of ideas to master but a life to be formed in, and the catechumenate is where that formation begins.
Baptisms, weddings, confession, memorials, and blessings.
Speak with me after any service, or call the office at (201) 434-1986, and we will find a date and walk through everything: godparents, preparation, and what to bring. At least one godparent must be an Orthodox Christian. Baptisms here are joyful, unhurried services, usually followed by the family's celebration. If you are new to the parish, the conversation about baptism is also a great way to get to know us. Joining the body of Christ assumes continued involvement in the life of faith and community of faith.
If at least one of you is an Orthodox Christian, and the other is a Trinitarian Christian, then it is very likely that you can. Some preparation is required beforehand: conversations with me, and attention to the Church's calendar, since weddings are not served during fasting seasons. Reach out early in your planning, before setting a date.
In confession, you stand before an icon of Christ on the cross and an icon of Christ risen from the dead on cover of the Gospel book, and you speak honestly about where you have fallen short. The priest is a witness, standing to the side, hearing your confession to Christ. Having covered the head of the confessing person with the stole around his neck (which represents the grace of God), the priest's ending prayer asks Christ's forgiveness. If it is your first confession, tell me, and I will guide you through it. Nobody is born knowing how. The sacrament exists because God would rather heal us than have us carry everything alone. Confession is normally done on Saturdays after Vespers, and on Wednesdays 9-5. You can also speak with me to set another time.
Yes. Panikhidas, memorial services for the departed, can be requested at any time, and are held on the Church's appointed memorial Saturdays. Names can be sent by email to ssppnj@gmail.com Orthodox Christians pray for the dead with the same naturalness that we pray for the living, because in Christ both belong to the same family. The body of Christ is not split by death. Donations are appreciated, but there is, emphatically, no fee.
Each year after Theophany in January, when the Church blesses the waters, I visit parishioners' homes to bless them with that holy water. It's a short service, maybe ten minutes, and I also look forward to it as a way to know parishioners better. House blessing season is announced in the bulletin each January; you simply set a time and date with me. Homes can also be blessed at other times, when you move to a new place or feel that a home particularly needs blessing. There is a longer blessing that may be done at a permanent home.
The traditional preparation is set of prayers, fasting from all food and drink from midnight before Liturgy, recent confession, and being at peace with others so far as it depends on you. Preparation is not a test to pass but a way of approaching something holy with attention and humility. When the priest brings the chalice out to the people he says "In the fear of God, and with faith and love, draw near." These preparations help us to do that. Practical questions about medicine schedules, health and fasting, or guiding children to commune, are exactly the kind of thing to ask me directly. Asking for pastoral clarifications on such things is encouraged.
Vespers is the ancient evening service of the Orthodox Church which marks the beginning of the day. So, on Saturday night, it marks the beginning of the Lord's Day. In the Orthodox tradition, as in ancient Jewish custom, the new day begins at sundown, so Saturday evening is already Sunday in a liturgical sense. It is a service of psalms and hymns with themes of creation and the expectation of the coming of Christ. Vespers descends directly from the Jewish evening prayer of the Second Temple period. The early Christians, many of them Jewish converts, continued the practice, and by the 300'sAD the Desert Fathers had formalized it into the evening office still prayed across the Orthodox world today. We serve Great Vespers every Saturday at 5:00 PM. The service lasts about 45 minutes. There is usually no sermon, and the pace is contemplative and unhurried. It is a quieter service. You don't need to know anything to attend.
The Divine Liturgy is the central act of Orthodox Christian worship, celebrated at Saints Peter and Paul every Sunday at 9:30 AM. It is the same Liturgy offered by Orthodox Christians for over 1,600 years, unchanged in its essential form since the early Church and derivative of the worship the Apostles taught. In the Liturgy, heaven and earth are joined, and the faithful stand with the angels before the throne of God. The service lasts about 90 minutes. It includes Scripture readings, a homily, and litanies of prayer, and it culminates in the offering of the Holy Eucharist. Everything is sung, with no instruments, only voices. Holy Communion is received by baptized, chrismated Orthodox Christians who have prepared through fasting and confession, but everyone is welcome to attend. The Liturgy, as we most commonly celebrate it, is traced to St. John Chrysostom, Archbishop of Constantinople, in the late 4th century, drawing on even earlier apostolic traditions. It has been celebrated continuously ever since, making it one of the oldest living liturgical rites in the world.
Being part of the life of the cathedral.
Membership begins with presence: worship with us, stay for coffee hour, let us learn your name. Formally, members are Orthodox Christians who worship here regularly, receive the sacraments, and support the parish's life and work. If you are Orthodox and new to Jersey City, transferring in is as simple as the above, and we are glad to have you. If you are not yet Orthodox, you'll attend just the same, and then schedule a meeting with me (coffee, lunch, or whatever works), to discuss becoming a catechumen on your way to reception of the sacraments.
Give me a name after any service, call the office at (201) 434-1986, or email ssppnj@gmail.com. Names are remembered at the services and printed in the weekly bulletin, both the living and the departed. You do not need to explain the situation unless you want to, and the person does not need to be Orthodox.
Candles are small offerings of prayer: you light one before an icon for someone you love, living or departed. Candles are an offering of beautification in the temple and they accompany your prayer as embodiments of the uncreated light of God's grace which is lit in you as a supplicating love for this person whom you pray for. This light of God's grace lights our life in this world, guiding us and making us into saints. For this reason it has been normal since the first centuries to light candles even in daytime services. Candle are available in the narthex, and the offering box beside them supports the parish. You may see prosphora, a small loaf of bread given to the priest. These can be baked by the people and offered for the priest to use as part of the prayers for the person's loved ones. The remainder of the now blessed prosphora is taken home to be eaten in ongoing memory of the prayers made with it.
The parish needs the energy of each new member. Please inquire into the choir, church school, coffee hour, the R Club/FOCA, building care, or parish charitable work. Tell me, or anyone on the parish council, what you enjoy doing, and we will help you find where it fits. You may even help us start something new. If you are still just visiting but want to help, coffee hour is a frequent first step. You can sign up to bring food or fund someone else doing so.
You can give in person at any service, by mail to 109 Grand Street, Jersey City, NJ 07302, or online through our giving page, which supports one-time and recurring gifts. Gifts can also be directed to specific projects, from restoration work to charitable outreach. The cathedral has stood since 1907 on the generosity of ordinary people. Whatever you give, of money, time, or skill, is received with real gratitude.
No question is too small, and none is unwelcome. Find me after any service, call the office at (201) 434-1986, or send a note and I will get back to you.
Send a Message Fr. Solomon Longo, Rector
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
Matthew 7:7