The Little Entrance is a procession that happens early in the Divine Liturgy. The priest or deacon carries the Book of the Gospels from the altar, out through the Royal Doors, and through the church before returning to the sanctuary. It’s one of the first big movements you’ll see during the service.
If you’re new to Orthodox worship, you might wonder why we’re processing with a book. Here’s the thing: that Gospel Book represents Christ Himself entering the assembly. When the deacon lifts it high and carries it through the nave, we’re witnessing Christ coming among His people to teach and give life. It’s not just ceremonial. Something’s happening.
The Little Entrance takes place after the opening litanies and the Third Antiphon. You’ll hear singing, see candles, and watch the clergy move in procession. The deacon (or priest, if there’s no deacon) holds the Gospel Book up, sometimes so high it covers his face. Altar servers walk ahead with candles. The whole procession moves to the center of the church, then back through the Royal Doors into the sanctuary.
While this happens, the congregation sings the Entrance Hymn: “O come, let us worship and fall down before Christ… Save us, O Son of God, who rose from the dead; to Thee we sing: Alleluia.” The words change slightly depending on the day, but that’s the basic shape. Meanwhile the priest prays quietly, asking that angels enter with the clergy and that we’re made worthy to stand before God’s altar.
The candles aren’t just for show. They represent the light that accompanies Christ, some say they symbolize John the Baptist, the forerunner who announced the Light. Others see them as angelic light, because the prayers during the Entrance specifically ask that hosts of heaven join us. We believe the liturgy isn’t just us down here. It’s heaven and earth together.
After the Little Entrance, the clergy go to the High Place and we sing the Thrice-Holy Hymn: “Holy God, Holy Mighty, Holy Immortal, have mercy on us.” Then come the Scripture readings. See how it works? The Gospel enters, we acknowledge God’s holiness, and then we hear His Word proclaimed. It’s a natural flow.
Now, you might’ve heard of the Great Entrance too. Don’t confuse them. The Little Entrance carries the Gospel and prepares us for the readings. The Great Entrance comes later, during the Liturgy of the Faithful, and carries the bread and wine that will become Christ’s Body and Blood. Both are processions, but they serve different purposes. One brings the Word, the other brings the Gifts.
Historically, the Little Entrance started as a practical thing, someone had to bring the Gospel Book out for the readings. Over time it became more elaborate and took on deeper meaning. That’s how liturgy develops. What begins as necessity becomes sacrament, and the Church recognizes the theology that was there all along.
If you’re visiting St. Michael for the first time, the Little Entrance is your signal that we’re transitioning from the opening prayers into the heart of the service. Stand, watch, and let yourself be drawn into what’s happening. You’re not just observing a ritual. You’re witnessing Christ’s entrance into His Church, the same way He entered the world two thousand years ago in Bethlehem and the same way He enters our lives today.
The Gospel Book will be placed on the altar after the procession. Later, the deacon will carry it out again to read from it in the center of the church. We kiss it after the reading. We stand for it. We honor it because we honor the One it reveals. That’s what the Little Entrance teaches us: Christ comes to us in His Word, and we respond with worship.
Father Thomas Hopko used to say that Orthodox worship is theology you can see. The Little Entrance proves it. We don’t just talk about Christ being present among us. We process Him through the church, hold Him high, sing to Him, and make space for Him at the center of everything we do. That’s the faith in motion.
