What is the Unity Church?
The Unity Church is an independent Church combines Catholic, Orthodox, and Protestant fitful. The Unity Church have many followers around the world. Since it is a Unity Church, Catholic, Orthodox and Protestant Priests and Bishops who have an apostolic succession are permitted to celebrate together the Divine Liturgy and to partake in one heart and soul from the from the Holy Eucharist.
Who is the Head of the Unity Church?
Our Lord and Saviour Jesus Christ is the Head of the Church. Christ the Lord has instituted in His Church various ministries which tend to the good of the whole Mystical Body. Jesus Christ, Eternal Shepherd, built up the Holy Church by sending His Apostles (cf. Jn 20:21). The successors of these Apostles are the Bishops endowed with apostolic filiation. The Episcopate is one and undivided since the Head of the Church is Her Founder Jesus Christ. His Holiness Pope Jean Pierre I, is the Primate of the Unity Church.
Do you recognize the Pope of Rome?
Yes, we recognizes the authority of the Pope, but refuses to be a Roman Catholic Church, we chose to remain at the same distance from all Churches and to ensure that all obstacles between them are removed. The Unity Church has its own Church structure and organization and leaves the freedom to choose liturgical rites to its clergy.
What is your Church structure?
His Holiness Pope Jean Pierre I, is the Primate of the Unity Church. His Holiness He is number 142 of the direct apostolic succession of St. Peter the Apostle. He is the first Bishop in the Unity Church and the guarantor of the unity of the Church and the unity of Christians. The Unity Church consists of all Churches whose Bishops live in partnership with His Holiness the Pontiff General. The Hierarchy of the Unity Church consists of Cardinals, Patriarchs, Archbishops, Bishops, Priests, and Deacons. Priests and Deacons work under the authority of the local Bishops. The local Synod brings together Bishops from one country and aims to establish strong relations with all the churches scattered throughout the geographical area of this synod. The Pope is a moral and international legal entity whose goal is to unite all Churches and to mediate in some conflicts.
What is the Congregation of Eastern Churches for Unity?
The Congregation of Eastern Churches for Unity is an institution established by His Holiness Pope Jean Pierre, Primate of the Unity Church. The mandate and mission of the Congregation is to seek unity among the Eastern Churches in particular and to work on unity among the other world Churches. The Congregation is made up of a Cardinal appointed by His Holiness Pope Jean Pierre Primate. He is assisted by Bishops and Priests. Members by right are the Patriarchs and the Major Archbishops of the Eastern Churches.
How do understand the universality of the Church?
All men are called to be part of the Church, hence the salvific plan of God to gather together His scattered children in unity (cf. Jn 11:52). It is for this purpose that God became Man to take possession of the universe and snatch us from the power of the rebellious angels who, however, believe in Him and tremble (cf. Jas 2:19). The Holy Spirit who is God and who gives life is, for the whole Church, for each and every one of the believers, the principle of their gathering and their unity in the doctrine of the Apostles, and the fraternal communion, in the fraction bread and prayers (cf. Acts 2:42). The people of God cannot be divided as long as they allow themselves to be guided by the Holy Spirit and therefore the need for reconciliation in the Holy Spirit is essential in order to eradicate all the divisions which have struck the Church. All the faithful, in fact, scattered throughout the world, are, in the Holy Spirit, in communion with others. But since the Kingdom of Christ is not of this world (cf. Jn 18:36), the Church remembers that it must act as a unifier with this King to whom the nations have been given as an inheritance (cf. . . Ps 2, 8) and in whose city gifts and presents are brought (cf. Ps 71 [72], 10; Is 60, 4-7; Rev 21, 24). The members of the People of God are called to share their goods and to each of the Churches the words of the Apostle also apply: "Let each put at the service of others the gift he has received, as befits good dispensers of divine grace which is so diverse” (cf. 1 Pet 4, 10). Thus, to that unity of the People of God which prefigures and promotes universal peace, all Christians are called, to do so.
What do you say about the Apostles?
The twelve disciples/apostles of Jesus were the foundation stones of His church, several even wrote portions of the Bible. As we study these courageous first-century lives, and what discipleship meant in the time of Jesus, we may expect to be aided in developing a Spirit-directed twenty-first-century discipleship as Christ must have meant it to be. Although we remember each of the Twelve Apostles at different times throughout the year, on June 30th we celebrate the Synaxis of the 12 Apostles, a general remembrance for all of them with liturgical services and hymns that honour their contributions to the Church.
What is your Divine Liturgy?
The Divine Liturgy is the central experience of Faith in the Byzantine tradition. Through it, we participate in the supernatural life, receive inspiration for our spiritual lives, and are catechized in a profound and foundational way. Simply meditating on the prayers of the Divine Liturgy totally immerses one in the mysteries of salvation and the teaching of the Church.
The Liturgy connects the whole Church - Her past, present, and future, uniting us with all the saints and angels, as well as the believers from all times (the Pilgrim Church, Suffering Church, and Glorified Church).
The Divine Liturgy is composed of three main parts:
We have three Liturgies that are used throughout the year:
In the Unity Church any Catholic, Orthodox and Protestant (who have an apostolic succession) may attend Divine Liturgy and receive Holy Communion, and fulfil their Sunday Obligation or Feast Day Obligation.
The Five Cycles:
How do you celebrate the Paschal Mystery?
In the Byzantine tradition we celebrate the Paschal Mystery (the life, death, and resurrection of our Lord) through five important cycles:
The Great Cycle of a Christian's Life:
From birth to death, the life of a Christian is infused with the grace of God through the Holy Mysteries (Sacraments) and prayer. In this cycle of life, men and women journey towards union with God (Theosis) and his promise of eternal life. This journey towards God's Kingdom begins at Baptism and Chrismation and ends with death. In the course of this journey men and women are strengthened by the Eucharist meal, the Body and Blood of our Lord, received in Holy Communion at each Divine Liturgy, the central aspect of Byzantine Catholic worship.
The Daily Cycle:
The Daily Cycle, also known as the Divine Praises, are prayers prayed by the Church all day long. Through the recitation of these prayers, the Church sanctifies the hours of our day as well as directs our attention to God. These prayers are offered in monasteries and can also be offered in parishes where clergy and faithful gather to pray. The Christian person also receives many other sacramental blessings to help him or her fulfil his or her earthly human vocation and spread the love of God and the light of faith to all.
The Weekly Cycle:
Each week of the Weekly Cycle is centred on the Eight Tones (the basis for Byzantine Church music), and each week has its appointed Tone. On Saturday Evening of Bright Week (the Eve of St. Thomas Sunday), the cycle of Tones begins with Tone One, and week by week, the sequence continues through the successive Tones, One to Eight, changing to a new Tone every Saturday Evening, throughout the year. Each day of the Weekly Cycle is devoted to specific individual memorials.
Sunday is dedicated to Christ's Resurrection, Monday honours the Holy Bodiless Powers (Angels, Archangels, etc.)Tuesday is dedicated to the prophets and especially the greatest of the Prophets, St. John the Forerunner and Baptist of the Lord, Thursday honours the Holy Apostles and Hierarchs, especially St. Nicholas, Bishop of Myra in Lycia, Friday is also dedicated to the Cross and recalls the day of the Crucifixion, Saturday is dedicated to all Saints and Faithful Departed.
The Annual Cycle of Moveable Feasts:
The annual cycle or liturgical year brings to our attention the principal events in the life of Our Lord Jesus, and his Mother, the Holy Theotokos, the accomplishments of the Saints, and the theological doctrines of the Faith through special feasts, fasts, and commemorations. The annual cycle is divided into moveable feasts and fixed feasts. The moveable feasts are also known as the Paschal cycle because the date of their celebration is dependent on the central feast of the liturgical cycle which is Pascha (Easter). The liturgical year or annual cycle begins in the Byzantine Catholic tradition on September 1 (induction).
The Annual Cycle of Fixed Feasts:
The fixed annual cycle is composed of memorials celebrated each year on the same date. Each day of the year is dedicated to the memory of particular Christian events or Saints, their particular feast or memorial is celebrated always on the same calendar date each year. Thus, in honour of each event or Saint(s), special hymns have been composed which are added to the usual hymns and prayers of the day.
The Liturgical Year:
The Byzantine liturgical year begins on September 1 by recognizing God as the Creator and Sustained of all:
O maker of all creation, under whose control are the seasons and the years, being Our Lord, bless the beginning of the year with abundance and, through the intercession of the Mother of God, preserve our Country and the people in peace and save us.
The Byzantine liturgical calendar is inherited from the Old Testament and can be divided into three "seasons." The Season of the Nativity is "fixed," meaning that its dates do not change from one year to another. The Seasons of Pascha (Easter) and Pentecost are "moveable," meaning that they vary from year to year depending on the date determined for Easter.
Although each Feast Day is an opportunity to enter more fully into the mystery of our salvation, these 12 have particular significance.
Three of the Feasts are dependent on the date of Pascha:
Palm Sunday, The Ascension of Our Lord, Pentecost.
The other nine Feasts are part of the "fixed cycle": The Nativity of the Theotokos, The Exaltation of the Holy Cross, The Presentation of the Theotokos, The Nativity of the Lord (Christmas)Theophany of the Lord, The Presentation of the Lord, The Annunciation, The Transfiguration, The Dormition.
You'll notice that we do not include Pascha in our list of twelve Great Feasts. This is because Pascha is above all feast days. Click here to view the liturgical calendar. And here to learn more about the Liturgical Year!
The Dormition Fast: the 14 day fasting period before the Dormition, August 1 - August 14.
What types of Fasting you have?
Simple fast of abstinence: forbids the use of meat or meat products, but not of eggs or dairy. It is observed on all Wednesdays and Fridays of the Great Fast.
Simple abstinence or equivalent penance is observed on all Fridays of the year except during the festive observances as found in Typicon.
Strict fast: forbids the use of meat, eggs, and dairy products and is to be observed on Pure Monday and Great Friday.
Dispensations: Expectant and nursing mothers, infants and those who are in poor health are exempt from the laws of strict fast. Pastors, for a just cause, may grant to individuals and families a dispensation or commutation on the prescribed strict or simple fasts to another equivalent penance.
Non-Fasting Periods
What do say about the Saints?
The Church Fathers included the commemoration of many Martyrs and other Saints in the liturgical year. The Second Vatican Council reminds us that the Martyrs and Saints, being “raised to holiness by abundant graces of God and already in possession of their eternal salvation, sing constant praises to God in heaven and offer prayers for us” (ct. Decree on the Liturgy, n. 104). By celebrating the passage of the Saints from the earth to heaven, the Church also proposes them to us as so many examples of genuine Christian living. The veneration of the Saints has a similar purpose. This began in the first century, first the Veneration of the Martyrs and then of the Apostles. Soon other Saints were added. Between the fourth and the fifth centuries the veneration of the Saints became a general practice, ceding the first place to St. John the Baptist (after the Blessed Mother and the Angels), in view of Christ’s testimony: “There is no one greater than John!” (Lk. 7:28). The Saints usually are commemorated on the anniversary of their death, since the departure of those “that died in the Lord” (Rom. 14:8) was considered by the Christians as a day of birth to a new and happy life with God.
On Icons & Iconography
Icons play a central role in the liturgical and spiritual lives of Byzantine tradition. They adorn the walls and sanctuaries of our Churches and are frequently carried in processions. It is not uncommon for a Byzantine Christian to have an "icon corner" in their home designated for prayer.
Rich theology of icons manifests to us something of the hidden spiritual realities that they represent. Icons are windows into the spiritual world. They help us to look into eternity and they make the historical events of our salvation, as revealed in Scripture, present to us. They are truly "theology in colour."
Through their many symbols, icons allow us to touch the mysteries they represent. They tells us the story of what happened in the events they depict. It is common to hear of someone "writing icons" rather than "painting" them.
We do not worship the icons, but only persons they depict. As a picture of a loved one helps us to keep him or her close to our heart, so too do the icons help in our prayer to be in the presence of God, to feel close to Him, the Mother of God, and all the saints and angels. They help us to know that God, the Theotokos, and the saints and angels are always close to us.