Stained glass window at the Annunciation Melkite Catholic Cathedral in Roslindale, Massachusetts, depicting Christ the King in the regalia of a Byzantine emperor
(Image: John Stephen Dwyer/Wikipedia)
In the 1947 movie, Good News, we first savored the words “the best things in life are free.” Some of these things, in my opinion, are delectable food, a reverent liturgy, and a supportive community that genuinely cares for my wellbeing. This and much more have I found being a member of a Melkite Greek Catholic parish which is winning souls through all of the above, especially through their liturgical meals and seamless balance between fasting and feasting.
When the announcement came of the 300th anniversary of the Melkite Greek Catholic Church’s full communion with Rome, I wondered three things:
How many Roman Catholics are aware of the Melkites’ history?
In what ways can the West (Roman Catholics) and East (Melkites and other Eastern Catholics) embrace?
What can I do to increase the chances of the first two wonders coming to fruition?
Origin
Dubbed the oldest continuous Christian community in the world, the Melkite Greek Catholic Church traces its lineage, as its website relates, “back to the Christians of the ancient Syrian cities of Antioch and Damascus.” It is one of the Eastern Catholic Churches in communion with the Roman Catholic Church and its history is a complex tapestry of faith, culture, and political influences spanning two millennia.
According to Acts 11:26, it was at Antioch that the followers of Our Lord were first called Christians. It was also at Antioch when the term “Catholic” was introduced by Saint Ignatius of Antioch. The beginnings of the church in Antioch are narrated in the New Testament when, following Saint Stephen’s martyrdom, Christians fled from Jerusalem. Thus, while Roman Catholics originate from the Church of Rome, Melkite find their origin from the Church of Antioch, which is located in present-day Antakya, Turkey.
As for the term “Melkite,” it is derived from the Syriac word “malkā” or “king,” “royalist,” or “those attached to the Byzantine emperor” and was historically used to refer to Eastern Christians who accepted the authority of the Byzantine Emperor and the decisions of the early Ecumenical Councils, including the Council of Chalcedon in 451 AD.
While the Melkite Church’s roots date back to early Christian communities in the Eastern Byzantine Empire, following the East-West Schism of 1054, Roman Catholics and Eastern Orthodox Churches became divided. This rift was, among ecclesiastical and political discord, a reflection of basic theological differences.
By the 16th century, the Melkite Church faced another significant shift when some of its members entered into communion with the Roman Catholic Church, becoming what is now known as the Melkite Greek Catholic Church. This move allowed them to maintain their Byzantine liturgy and traditions while acknowledging the authority of the pope.
Full communion
After centuries of separation, in 1724, the Melkites came into full communion with Rome and endured growing pains to maintain their traditions alongside their Roman Catholic counterparts, especially as it relates to ecclesiology.
Today, the Melkite Greek Catholic Church is a living example of a heritage remaining true to its traditions while still being truly Catholic. The church’s history is a testament to the enduring faith and resilience of Eastern Christians who have navigated complex theological, political, and cultural landscapes over the centuries.
Food, liturgical meals, and hospitality
Speaking of cultural landscapes, Melkites are incorporating a unique blend of the aforementioned “free things” in life to win and sustain new parishioners: delectable food, a reverent liturgy, and a supportive community. The most unexpected in the list is the food which is a noteworthy selling point of this Eastern Catholic Church.
One of the most distinctive aspects of the Melkite tradition is the “Agape Meal” or “Love Feast.” After certain liturgical services, such as the Divine Liturgy, the congregation often gathers for a communal meal. This practice dates back to the early Christian Church and signifies the unity and fellowship among the faithful. These meals also serve as an extension of the Eucharistic celebration, reinforcing the idea of spiritual nourishment through the Body and Blood of Christ. What I have personally witnessed at my parish is the palpable joy and energy that pervades the room as a long queue of parishioners forms, from toddlers to the elderly, awaiting the homemade delicacy prepared with them in mind.
In the same vein as the Agape meal, hospitality is generally a cherished virtue in Melkite communities. Sharing meals with guests is a symbol of Christian love and preparing meals together is a common practice as families and friends come together to cook traditional dishes using age-old recipes, fostering a sense of togetherness and camaraderie. These gatherings often involve multiple generations, promoting intergenerational bonding.
Chiming in on this is Robbie Salem, Melkite Greek Catholic and Food Festival Chairman originally from Birmingham, Alabama and now residing in McLean, Virginia, who said, “It’s fun getting to know each other while we work and learn how to make delicious dishes.”
Further emphasizing the importance of communal meal preparation in the parish setting, Salem attested, “My friend who attends told me that I wouldn’t believe the conversations taking place. In those three hours together, people were learning more about each other than they could in a year of normal interaction within the parish.”
Salem calls this depth of bonding over food preparation akin to “love of family.”
Festive celebrations
Food also plays a central role for Melkites particularly during feast days and special occasions. Families and communities come together to prepare and share elaborate meals that are often infused with cultural and regional flavors. Thus, strangers and visitors are welcomed at festive celebrations with open arms and offered food as a sign of warmth and acceptance. These gatherings reinforce cultural ties and create a sense of belonging among attendees. One of them is the Middle Eastern Food Festival, which several Eastern Catholic Churches hold in the fall. One of those parishes is Holy Transfiguration Melkite Greek Catholic Church in McLean, Virginia, which holds an annual food festival that draws crowds exceeding 10,000 people. At their recently held 30th annual Middle Eastern Food Festival, attendees enjoyed authentic Middle Eastern cuisine such as chicken shawarma and beef kabobs, Arabic sweets such as baklava, live music and dancing, interactive church tours, a petting zoo, and more.
When asked about the importance of food in the liturgical life of the Melkite Greek Catholic Church, Father David Baroody, Catholic priest at Holy Transfiguration parish in McLean, emphasized it as “a wonderful opportunity for our community to welcome friends old and new to introduce them to our faith, our culture, and our food.”
“A special bond is formed,” Fr. Baroody continued, “when you share a meal with someone.” Tying in Sacred Scripture, he adds that “the Bible tells us that when you entertain strangers, you often entertain angels unknowingly.”
Fasting and feasting
The Melkite Greek Catholic Church observes multiple periods of fasting and abstinence throughout the liturgical year, such as Great Lent and the Nativity Fast. These periods are marked by dietary restrictions, yet, they also create opportunities for the community to come together and support each other in their spiritual journeys. For instance, during Great Lent, Melkite churches offer a liturgical service daily until Pascha, which Roman Catholics refer to as Easter. During each day’s liturgical service, a volunteer family or individual prepares a homemade meal to feed the congregation once the liturgy concludes. Following the end of these fasting periods joyous feasting and celebration, emphasizing the importance of balance and moderation in the Christian life. The sharing of a meal with guests in this way is a symbol of genuine Christian love and hospitality.
Why does this all matter? Because we are both body and soul. Nourishing the soul with the Eucharist and, thereafter, refueling the body with nutritious Food, is a recipe for happy parishioners in good spirits and more likely to stick around. What I have noticed is that parishioners are so committed to their place of worship that they all collaborate or take turns in recipe sourcing, ingredient preparation, cooking, serving, and cleaning. In my parish, this entire process is a collaborative effort to ensure that everyone who walks through Holy Transfiguration Parish doors walks in hungry for Our Lord in the Eucharist, and departs both filled with an ardent love for Our Lord and a hearty satiation.
Cooks are beloved
Dialing back to when I was a Discalced Carmelite nun, I noted that every time I was assigned the office of cook in the monastery, when passing the meals through the serving window for consumption, I noted a distinct twinkle of the eye and delight in the countenance of my sisters in religion. The fact of the matter is this:
Everyone loves the cook.
When you feed people, you fulfill two of their four basic human needs: food, water, air, shelter. Thus, in my opinion, feeding your parishioners, not only during the Lenten Friday fish fry or monthly Sunday family breakfast, but as an integral part of your liturgical observances, translates into them enjoying time spent on your premises.
What I have personally witnessed at my Melkite parish is that parishioners drive far and wide—I know a few families who drive two hours each way just for Wednesday evening Vespers—and ultimately gravitate toward a parish which feeds both body and soul. Not only does said parish save them time in making their own lunch or dinner, but it puts them in the right mood to converse, learn about one another, and stay around in the parish hall for hours after Sunday Divine Liturgy. This, I believe, is the power of a reverent Liturgy dovetailed with delectable food and a supportive community.
Suggestions!
So, what is my suggestion for both Roman and Eastern Catholics? To consider doing these four things:
Visit the East. If you are a Roman Catholic, visit an Eastern Catholic Divine Liturgy near you before the end of this year.
Soak it in. Upon arrival there, employ your senses to soak in all the sights, sounds, smells. Immerse yourself in the experience and simply be fully present.
Eat well. While at the parish, partake in the communal meals served. Try new foods, compliment the cook, and enjoy the conversations held amidst food bites.
Compare not. If it is your first Eastern Catholic liturgical service, strive to accept the traditions and style of Catholic worship you worship as it authentically is: vibrant, symbolic, graceful, and melodious! Aim not to compare but, instead, to savor.
As the Melkite Greek Catholic Church celebrates 300 years of full communion with the Roman Catholic Church, let us applaud it for preserving its Byzantine liturgy, theology, and cultural heritage while participating in the broader mission of the Catholic Church.
As Melkites leverage food as a cornerstone of its community-building efforts, said food serves as a unifying force that brings people together, transcending cultural, linguistic, and social boundaries. Through shared meals, the Melkite Church fosters a sense of belonging, hospitality, and love among its members, embodying the essence of Christian fellowship and community. In doing so, it upholds the age-old tradition of breaking bread together as a means of forging enduring bonds within the faith.
So, the best things in life are, indeed, free. I believe this is so because every gift and grace we receive from Our Lord is gratuitous and a sign of His endearing care for all that concerns us. For Melkites, we are free to worship, gather in community, and regularly bond over food that is a continuation of the Holy Eucharist we consumed inside the church’s nave.
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