Divine Liturgy and Thanksgiving

Introduction

In the life of the Orthodox Church, no action, no prayer, no feast, and no celebration surpasses the Divine Liturgy. It is the “sacrament of sacraments,” the “holy work,” the very revelation of the Kingdom of God breaking into the world. When we speak about thanksgiving—whether in the American civil sense of “Thanksgiving Day” or in the Christian theological sense—we must begin and end with the Eucharist. The word Eucharist (εὐχαριστία) itself means “thanksgiving.”

1. What Is the Divine Liturgy? A Dogmatic and Historical Overview

1.1. The Divine Liturgy as the Revelation of the Kingdom

The Divine Liturgy is not merely a church service or a symbolic reenactment of the Last Supper. It is the mystical participation in the heavenly worship revealed in Isaiah 6 and the Book of Revelation. St. Germanus of Constantinople (8th century) writes:

“The Church is earthly heaven, wherein the heavenly God dwells and walks.”

Every Liturgy lifts the faithful into the heavenly realm, where Christ Himself presides as High Priest (Hebrews 8:1–2). St. Nicholas Cabasilas teaches in The Life in Christ:

“The Liturgy is not a human work, but the work of Christ, who offers and is offered.”

Thus, the Liturgy is the continuation of the saving economy of Christ in time. It is Golgotha, the Empty Tomb, the Ascension, and Pentecost mystically made present.

1.2. The Divine Liturgy as Eucharist (Thanksgiving)

The very name of the sacrament—Eucharist—comes from Christ’s action:

“And when He had given thanks (εὐχαριστήσας), He broke it…” (Luke 22:19).

Christ gives thanks to the Father, offering Himself for the life of the world. In the Liturgy, the Church enters into Christ’s own thanksgiving. St. John Chrysostom said:

“When you see the Lord sacrificed and laid upon the altar…do you still think that you are on earth? Are you not immediately transported to heaven?”

Thanksgiving, then, is not sentimental gratitude, nor a holiday dedicated to food, but joining the eternal thanksgiving of the Son to the Father in the Holy Spirit.

1.3. Historical Development of Thanksgiving in the Liturgy

From the earliest Christian texts, thanksgiving is foundational:

• The Didache (1st–2nd centuries) uses the term “Eucharist” repeatedly to describe the common prayer and the meal blessed in thanksgiving.

• St. Justin Martyr (2nd century) says that the Eucharist is “the thanksgiving” (Apol. I, 65–67).

• The anaphora of St. Basil the Great is a long hymn of thanksgiving for creation, providence, redemption, and salvation.

Thanksgiving is not an external element—it is the essence of the Liturgy.

2. Thanksgiving Day: Jesus or Turkey?

2.1. The American Civil Holiday

Thanksgiving Day in the United States is a civil holiday rooted in expressions of gratitude to God for harvest, survival, and community. It is not anti-Christian. Historically:

• The Pilgrims' thanksgiving of 1621 included prayer and religious gratitude.

• President George Washington’s proclamation (1789) explicitly calls for a day of giving thanks to Almighty God.

• Only later does it become associated with a cultural ritual centered on feasting, football, and family gatherings.

Thus, the holiday has a Christian origin but has largely become secularized.

2.2. The Orthodox Christian Dilemma: Jesus or Turkey?

This is not a trivial question. Many Orthodox Christians feel tension: “Do I have to choose between celebrating a cultural holiday or keeping the fast for the Nativity?”

The Nativity Fast requires abstinence from meat and dairy from November 15 to December 24. Thanksgiving always falls within the fast. Thus the question arises: Should I prioritize the fast, or should I join my family in their feast?

The deeper theological issue is: What defines true thanksgiving for a Christian?

2.3. The Real Contrast: Not Jesus vs. Turkey, but Priorities

The contrast is symbolic:

• Jesus represents Eucharistic thanksgiving, spiritual gratitude, discipline, and the Kingdom.

• The turkey represents earthly feasting, cultural customs, and family tradition.

• These are not necessarily enemies. But they must be properly ordered:

• Christ is first.

• Family and cultural celebration come second.

• Food is last.

St. Isaac the Syrian teaches:

“Where the love of God is first, all things else find their proper place.”

Thus the answer is not “Jesus or turkey?” but “Jesus before turkey.”

3. Should We Break the Fast on Thanksgiving Day?

3.1. The Canonical Tradition

The Orthodox Church has fixed fasts:

• Great Lent

• Apostles’ Fast

• Dormition Fast

• Nativity Fast

• Weekly fasting on Wednesdays and Fridays

These are universal and not replaced by civil holidays.

The canons of the Ecumenical Councils do not permit arbitrary breaking of fasts for secular feasts. Yet the church also considers pastoral needs.

3.2. The Pastoral Approach of the Church

Many Orthodox bishops in America acknowledge the difficulty of strict fasting on Thanksgiving. Some guidelines:

• Keep the fast unless there is a compelling pastoral reason (family pressures, avoiding conflict, or being a gracious witness).

• If you must relax the fast, do it with humility, not indulgence.

• Do not scandalize family by legalistic rigidity (Romans 14).

• But also do not neglect the Nativity Fast entirely.

St. Paul commands:

“Let all things be done in love.” (1 Cor. 16:14)

Economia (οἰκονομία) allows pastoral flexibility. But obedience and humility prevent the misuse of economia for selfish purposes.

3.3. Guidance from Contemporary Elders and Saints

Elder Ephraim of Arizona emphasized keeping the fast as much as possible, but with love and without offending others.

St. Paisios the Athonite warned that fasting should never become a source of pride or judgment:

“If fasting causes you to lose love, better to eat meat.”

St. John Maximovitch: in pastoral practice, he permitted relaxed fasting in diaspora situations when it prevented family conflict.

Thus, the tradition is nuanced: fasting is essential, but love is higher than fasting.

3.4. Examples of Proper Approaches

• Attend Divine Liturgy or Vespers → Keep the fast → Join family but eat fasting foods.

• Maintain prayer and thanksgiving.

• Eat the meal with family → Keep the spirit of fasting (sobriety, moderation, prayer).

What must never happen is:

• gluttony

• drunkenness

• forgetting prayer

• forgetting Christ

If food becomes the center, the purpose is lost.

4. The Real Thanksgiving Is the Divine Liturgy

4.1. Thanksgiving Begins at the Altar

The Eucharist is the highest form of thanksgiving because it is Christ’s thanksgiving to His Father. St. Maximus the Confessor says:

“The Eucharist is the recapitulation of all creation offered in thanksgiving to God.”

During the anaphora, the priest prays:

“It is meet and right to hymn You, praise You, thank You, and worship You in every place of Your dominion.”

Thanksgiving is not a meal, but an offering.

4.2. The Liturgy Reveals True Gratitude

What are we truly thankful for?

• Not prosperity

• Not a successful harvest

• Not material abundance

But:

• Christ’s death and resurrection

• The forgiveness of sins

• Communion with God

• Life eternal

St. John Chrysostom writes:

“The Eucharist is thanksgiving for the Cross.”

Every Divine Liturgy is Thanksgiving Day.

4.3. The Liturgy as the Healing of the Modern Thanksgiving Crisis

Our society’s Thanksgiving has been reduced to:

• overeating

• consumerism

• Black Friday frenzy

• entertainment

• sentimentality without reference to God

The Liturgy heals this distortion. It reorients thanksgiving towards:

• humility

• sacrifice

• love

• communion

• spiritual joy

Thus, the Liturgy transforms Thanksgiving Day into a day of spiritual power.

5. Living a Eucharistic Life: Practical Applications

5.1. Begin Thanksgiving Day with Prayer

Even if your parish does not serve Divine Liturgy, pray: “Glory to You, O God, glory to You!” - repeated three times, as the saints advise.

5.2. Attend Liturgy If Possible

Some parishes celebrate Liturgy or Akathists on Thanksgiving Day. This is ideal: Liturgy first, meal second.

5.3. Practice Fasting with Love, Not Rigidity

• Fast if you can

• Relax the fast if necessary

• Do not judge others

• Do not scandalize unbelieving family members

5.4. Bring Christ Into the Family Meal

You can bring a spiritual element:

• offer a prayer

• read a Psalm (e.g., Psalm 103 or Psalm 136)

• share gratitude for God’s blessings

• maintain a peaceful, joyful spirit

5.5. Remember the Poor

Thanksgiving must include almsgiving. St. Basil the Great teaches:

“The bread you keep belongs to the hungry.”

Donating food, giving to the poor, or inviting someone lonely to your table transforms the day into holy thanksgiving.

6. Theological Conclusion: Thanksgiving Is Eucharistic, Not Cultural

The Divine Liturgy reveals that thanksgiving is:

• Christ-centered, not food-centered

• sacrificial, not indulgent

• spiritual, not merely emotional

• eternal, not seasonal

Thanksgiving Day is a civil holiday. The Divine Liturgy is the entrance into the Kingdom. The two can coexist, but only if Christ remains the center. Thus:

• Should we break the fast? Sometimes, but with humility and love.

• Jesus or turkey? Jesus first—and then turkey in proper measure.

• What is the true Thanksgiving? The Divine Liturgy.

The words of St. John Chrysostom summarize everything:

“Let us give thanks to the Lord!” — “It is meet and right.”

The true celebration of thanksgiving is not on the fourth Thursday of November but every time the Church gathers for the Divine Liturgy. 2. Historical Foundation of the Nativity Fast.