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Saint Nectarios Greek Orthodox Church and Shrine



Visitor's Guide




This beautiful image shows how Jesus Christ invites us to the life of abundance, the life of true love, the life of divine fruitfulness, the life of the glory of the Lord, and the life of His wonderful goodness and mercy.


"I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. The thief does not come except to steal, and to kill, and to destroy. I have come so that they may have life and have it more abundantly" (John 10:9 -10).


Welcome one another just as Jesus Christ has welcomed you for the glory of God (Roman 15:7).


We hope that your worshipping experience with us will be inspirational and uplifting. If this is your first visit to our church, we invite you to enter your name and contact information such as your address, telephone number, and email address in our Guess Book located at the entrance (Narthex) or by sending us email at









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About Us

St. Nectarios is a parish of Metropolis of San Francisco of the Greek Orthodox Archdiocese of America






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Sunday Morning Liturgy

9:00 AM Orthros

10:00 AM Liturgy



        Paraklesis (service)

        to Saint Nectarios  7:00 PM


Church is open:

       Monday thru Friday

       9:00 AM – 4:00 PM


       9:00 AM – 2:00 PM


Our services are in

Greek & English


Office Hours:

9:00 AM – 4:00 PM


Email Address:





Our Request to Visitors/worshipers

The most important things we request to each worshippers attending church services is to do all that is in our power to see that a decorum and atmosphere is maintained so that all of the congregation is able to pray sincerely, peacefully, meaningfully.


To receive Holy Communion

All non-Orthodox visitors to our parish are welcome and may receive the blessed bread (Antidoron) at the end of the Divine Liturgy. However to receive Holy Communion, you must be baptized and confirmed in the Orthodox Church. You must also have prepared under the spiritual direction of your Father Confessor, which presumes participation in the Sacrament of Confession. Before approaching the Communion Chalice, we should not have any foreign matter in or on our mouth; this includes food, gum, lipstick, etc. Please come up the middle aisle with reverence and humility. When receiving, please place the cloth under your chin, wipe your mouth and then hand the cloth to the next person.

Reverence and Good Manners are Required

You should remember that upon entering the Church, especially during services, you are in the House of God. Reverence and good manners are required so as not to disturb those who are already engaged in prayer. No irrelevant conversation should take place, either in the Narthex or in any part of the Church.


According to actual church service procedures, each and every member of the congregation is required to be seated in the pews at the beginning of the service.


Whenever the Priest is facing the people or outside of the altar and either giving censer or blessing, everyone should stand wherever they are.


There are several parts of the service during which no one should be moving about. Wherever a person happens to be at these moments, he or she should stop and stand reverently, until the proper time to proceed. These parts of the service are the following:

·         The Procession of the Priest and Acolytes with the Gospel.

·         Reading of the Holy Gospel

·         The Cherubic Hymn and the Great Procession of the Priest and Acolytes with the Holy Gifts

·         The recitation of the Nicene Creed (in which the entire congregation should participate

·         The prayers of offering, i.e., "Take , eat... and the prayer the consecration of the Holy Gifts

·         The Sermon

·         Any special services (memorial services, processions, prayers).



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What is the Eastern Orthodox Church?

The Eastern Orthodox Church is one of the oldest religious institutions in the world,  teaching that it is the continuation of the One, Holy, Catholic and Apostolic Church established by Jesus Christ in his Great Commission to the apostles, and practicing what it understands to be the original faith passed down from the Apostles (Holy Tradition).

United in communion with the Latin Church for the first half of its history and with the Oriental churches for the first quarter of its history, Orthodoxy spread throughout the Roman and later Byzantine Empires and beyond,[8] playing a prominent role in European, Near Eastern, Slavic, and some African cultures. Its most prominent Episcopal see has resided in Constantinople since that city's founding in AD 324, centuries before the East–West Schism around 1054. Nevertheless, Orthodoxy has no Papacy or bishopric of similar authority. The commonly-used but unofficial designation of "eastern" derives from its geographical placement in relation to the "western" churches, which became (Roman) Catholic, and the historical function of Constantinople as the capital city of the eastern part of the Roman Empire.



Almost from the very beginning, Christians referred to the Church as the "One, Holy, Catholic (from the Greek καθολική, or "according to the whole, universal") and Apostolic Church". The Orthodox Church claims that it is today the continuation and preservation of that same Church.

A number of other Christian churches also make a similar claim: the Roman Catholic Church, the Anglican Communion, the Assyrian Church and the Oriental Orthodox Churches. In the Orthodox view, the Assyrians and Orientals left the Orthodox Church in the years following the Third Ecumenical Council of Ephesus (431) and the Fourth Ecumenical Council of Chalcedon (451), respectively, in their refusal to accept those councils' Christological definitions. Similarly, the churches in Rome and Constantinople separated in an event known as the East–West Schism, traditionally dated to the year 1054, although it was more a gradual process than a sudden break. The Church of England separated from the Roman Catholic Church, not directly from the Orthodox Church, for the first time in the 1530s (and, after a brief reunion in 1555, again finally in 1558). Thus, though it was united to Orthodoxy when established through the work of Saint Augustine of Canterbury in the early 7th century, its separation from Orthodoxy came about indirectly through the See of Rome.

To all these churches, the claim to catholicity (universality, oneness with the ancient church) is important for multiple doctrinal reasons that have more bearing internally in each church than in their relation to the others, now separated in faith. The meaning of holding to a faith that is true is the primary reason why anyone's statement of which church split off from which other has any significance at all; the issues go as deep as the schisms. The depth of this meaning in the Orthodox Church is registered first in its use of the word “Orthodox” itself, a union of Greek Orthos (“straight”,  “correct”, “true”, “right”) and Doxa (“Glory” as in Doxa Patri”, “Glory to the Father”).

All members of the Orthodox Church profess the same faith, regardless of race or nationality, jurisdiction or local custom, or century of birth. Holy Tradition encompasses the understandings and means by which that unity of faith is transmitted across boundaries of time, geography, and culture. It is a continuity that exists only inasmuch as it lives within Christians themselves. It is not static, nor an observation of rules, but rather a sharing of observations that spring both from within and also in keeping with others, even others who lived lives long past. The Holy Spirit maintains the unity and consistency of the Holy Tradition to preserve the integrity of the faith within the Church, as given in the Scriptural promises.

The shared beliefs of Orthodoxy, and its theology, exist within the Holy Tradition and cannot be separated from it, for their meaning is not expressed in mere words alone. Doctrine cannot be understood unless it is prayed. To be a theologian, one must know how to pray, and one who prays in spirit and in truth becomes a theologian by doing so. Doctrine must also be lived in order to be prayed, for without action, the prayer is idle and empty, a mere vanity, and therefore the theology of demons. According to these teachings of the ancient church, no superficial belief can ever be orthodox. Similarly, reconciliation and unity are not superficial, but are prayed and lived out.







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