Nine-year-old Alice Lambertsen blows out a candle on the tetrapod after noon vespers on Pure Monday (Feb. 4) at St. Nicholas of Myra Byzantine Catholic Church in Anchorage. Pure Monday marks the beginning of the Great Fast for Byzantine Catholics

ANCHORAGE, Alaska (Catholic Anchor) - The great main dome at St. Nicholas of Myra Byzantine Catholic Church in Anchorage is the only one of its kind in the world. Built in 1996, the dome contains thousands of tiny holes that allow light to radiates out in unique patterns. The design so distinct it has an official patent. Light radiating from the unusual dome will be a familiar site for many of Alaska’s Eastern rite Catholics as they journey on one of the most solemn times of the liturgical year — the Great Fast.

While the fast takes place during some of the darkest and coldest times of winter, the goal is that an interior light will grow in the hearts of each penitent.

As an approved Catholic Church, St. Nicholas is in full communion with the pope. It’s liturgy and practices differ, however, from the more common Roman rite, to which the majority of Alaska Catholics belong.

The Great Fast is similar to the Roman Lenten season, with a couple of key distinctions.

“The Lenten practices are more rigorous,” Father Michael Hornick said of the Byzantine rite. Father Hornick is the canonical pastor of St. Nicholas and serves there with the consent of Anchorage Archbishop Roger Schwietz.

The Great Fast begins Feb. 4, on Pure Monday, two days before Roman rite Catholics begin their Lenten journey on Ash Wednesday.

Three key components define the Great Fast. According to the Byzantine Seminary Press Leaflet #13, these components include both an internal and external fast and a spiritual renewal. The journey is “marked with practice of virtues and good works,” as well as self denial.

External fast

In the Byzantine tradition, there are two types of fasting, simple and strict. Strict abstinence is obligatory two times during the Lenten season — On Pure Monday and Great and Holy Friday. On these days, all meat and dairy is forbidden, including eggs and all egg and dairy product derivatives.

“Of course people can observe (additional) stricter fasts out of a spirit of penance if they want to, but they are not obligated beyond the requirements,” Father Hornick said.

Simple Abstinence is observed on all Wednesdays and Fridays, and is similar to the Roman Rite in that they are meatless fasts.

But the fasts are not an end in and of themselves.

John Michalski, a cantor at St. Nicholas, said the goal of fasting is similar to the Roman rite, as a penitential time of spiritual growth.

Internal fast

According to Byzantine tradition, St. John Chrysostom taught that the value of fasting lies in the interior — that by fasting and penance the faithful withdrawal from sin and progress towards greater holiness.

One noticeable difference between the Roman Rite and the Byzantine rite with regards to Lent is the Liturgy (or Mass as Roman rite Catholics say). In the Byzantine tradition, the sacrifice of the Eucharist is only celebrated on Sundays with no other Eucharistic celebrations throughout the week.

During the weekdays of Lent, the Byzantine faithful gather for Hours of the Divine Praises on Tuesdays and Thursdays. On Wednesdays and Fridays they gather for the Liturgy of the Pre-Sanctified Gifts.

“Essentially it’s vespers with the distribution of Communion,” Michalski said.

The Eucharist is a celebration of the Resurrection, he explained. With Lent being a penitential season, “Part of the suffering is you don’t go to Liturgy. It’s part of the penance.”

Spiritual renewal

The Byzantine rite offers a number of additional devotions during Lent.

One such devotion is a special prayer service to the Blessed Virgin Mary, honoring her motherhood in a hymn of praise known as Akathistos, which takes place this year on March 8.

“It’s a service that encapsulates the theology of Mary,” Father Hornick said.

Michalski agreed, adding that the hymn is extremely beautiful and moving.

Parishioners at St. Nicholas are also encouraged to do a daily personal prayer service devotion to Blessed Theodore Romzha, the namesake of the parish’s mission in Wasilla.

Blessed Theodore was martyred by the communists in 1947 for defending Christian faith. Pope John Paul II beautified him on June 27, 2001.

Last year, the parish distributed pamphlets to all parishioners to assist them in the daily prayers.

“It’s takes about ten minutes a day to do the prayer service,” Father Hornick said. “And is a special devotion to have during Lent.”

Solemn and rigorous time

Both Father Hornick and Michalski admit that the Lenten practices in the Byzantine rite are meticulous.

“Pre-sanctified liturgy is so different compared to the rest of the year,” Michalski said. “It’s more solemn and rigorous.”

But through the fasts and practices, Byzantine Catholics hope to strive for true internal conversion.

“Turning away from all wickedness means keeping our tongue in check, restraining our anger, suppressing evil desires and avoiding all gossip, lying and swearing,” St. Basil the Great said of Lent.”To abstain from these things – herein lies the true value of the fast.”

The great main dome at St. Nicholas of Myra Byzantine Catholic Church in Anchorage is the only one of its kind in the world. Built in 1996, the dome contains thousands of tiny holes that allow light to radiates out in unique patterns. The design so distinct it has an official patent.

St. Nicholas is famed for its lit dome over the main entrance to the church. The only interiorly lit dome in the United States, possibly the world, was designed by Dominic Gospadar.

The iconostas, altar, tetrapod, and two side altars were designed and built by John Haskin of North Pole, Alaska. With prayer, love and meticulous care to detail, he built them in his garage and then transported all the pieces in his old pick up truck and trailer down to Anchorage. A number of parishioners under John's guidance assisted him in the assembly of the master crafted altar furniture that continue to give glory to God!

Our Icons were written by Charles Rohrbacher of Juneau Alaska. Charles has written icons for Byzantine, Orthodox, and Roman Churches in Alaska. His icons are held in the highest esteem and sought after by many.

Are We Catholic?

Yes, we are Catholic in union with the Bishop of Rome, the Pope, whom we recognize as the visible Head of our Catholic Church. We are recognized as being “Catholic” by the local Roman Catholic Archbishop of Anchorage as well as the Bishops of the United States and throughout the whole world.

We are “Catholics”, but NOT Roman Catholics. We are Eastern Catholics. As Catholics, we Eastern and Roman Catholics share the same faith and have the same seven Holy Mysteries (Sacraments). The difference is that we Eastern Catholics have a different way or rite of expressing our Faith through our Liturgy and Traditions. Our Church is blessed with the richness of Eastern spirituality.

Most people, especially Catholics, are unaware that the Catholic Church is a communion of twenty-two ritual Churches, each with its own particular customs, laws, traditions and liturgy, united by the same Faith. The Roman Catholic Church, which is by far the largest of these twenty-two Churches, is the most prominent. Unfortunately the other twenty-one ritual Churches being significantly smaller live in the shadow of the Roman Catholic Church and consequently are not as well known. Our Church is one of these twenty-one ritual Churches.

Helpful Hints for Participating in our Liturgy

We celebrate the Divine Liturgy according to our Ruthenian Traditions of the Byzantine Rite. Faithful to the tradition of using the vernacular, our Liturgy is celebrated in English, with Old Slavonic, Greek or Spanish used for some responses or hymns during Lent and Pascha (Easter). The Liturgy has recognizable parts—Scripture Reading, the Anaphora (Eucharistic Prayer), and Holy Communion—but the ceremonies surrounding them are different. Our worship experience is what could be called a holistic approach in which all the senses are engaged to encounter joyfully the risen Christ among us in all His glory.

The following comments may be helpful for you to participate in the Liturgy.

The Church: Entering our church is a mystical experience where you are swept off your feet so that you know you are in God’s presence. We are called to put aside all earthly cares so that we may encounter God in all His glory.

The Iconostas: This is a wall with icons and doors that separates the nave (earth) of the church from the Holy of Holies (heaven) where the clergy celebrate the Divine Mysteries. The icons (religious paintings) represent Christ, the Mother of God and all the saints call us to prayer and reflection so we can encounter God on earth and have a foretaste of heaven in this earthly life. During Liturgy the Angelic Doors (center doors) are opened so that we have a glimpse of the heavenly worship.

Holy Table: Beyond the iconostas is the Holy Place where God is found presence in His Word in the ornate Gospel Book resting on the altar and in the Holy Eucharist in the tabernacle.

Bowing: According to our ancient traditions, we bow as a sign of reverence to God. We bow our heads and shoulders and make the sign of the cross upon entering and leaving the church. We also bow during the Liturgy and bless ourselves whenever the priest blesses us or the Persons of the Trinity are mentioned.

Standing: We stand in church on Sundays in celebration of the Resurrection and also on great holydays to acknowledge that Christ has redeemed and saved us by His Blood. We acknowledge and accept this salvation by standing as freed men and women in His presence. Hence it is contrary to our Tradition to kneel on Sundays and from Pascha to Pentecost Sunday evening. During the consecration and the invocation of the Holy Spirit, we make a profound bow—a bow at the waist—as a sign of reverence.

Chanting: The entire Liturgy is chanted as a sign of our joyfulness in God’s presence.

Altar Bread: Our altar bread is made with yeast and therefore has a thickness to it. Before Liturgy, the priest cuts a loaf of specially baked altar bread into cubed particles that will be consecrated and distributed for Holy Communion.

Holy Communion: Only baptized Catholics and Orthodox faithful who are in the state of grace and in good standing within their respective Churches may partake of Holy Mysteries. Holy Communion is given in the following manner: the consecrated particles are placed into the chalice before Communion. The priest places a small particle on a golden spoon to give you Holy Communion. If you wish to receive Holy Communion, come forward to the priest and quietly state your first name if he does not know your name. Then open your mouth wide, tilt your head back slightly, and keep your tongue inside your mouth. The priest will bring the spoon to your mouth and gently place the Eucharist into it. Wait for the priest to move his hand with the spoon away from your face before you close your mouth and return to your place. If you do this properly the priest will be able to give you Holy Communion without touching any part of your mouth with the spoon. As he gives you Holy Communion the priest will say a prayer to which you do not answer “amen”!

Holy Anointing: On certain major holydays, the priest will anoint the congregation with holy oil as a sign of our joy in celebrating that feast. Unconsecrated bread is distributed, and an offering for the poor or a special need is made as a sign of our concern for the needs of all. All are invited for this anointing.

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