At 120 N. Festival Drive in El Paso, St. George Antiochian Orthodox Church is known for living Antiochian identity in a community shaped by Arab roots and a wider American life. Founded in 1947 to meet the spiritual needs of Orthodox Christians of Arabic descent, the parish has grown across Middle Eastern, Western European, Eastern European, and Mexican-American backgrounds, with Orthodox Christians and converts gathered around worship, education, and service.
From October 1947 to Festival Drive
St. George traces its beginning to October 1947, when several local Orthodox Christians of Arabic descent sought a parish to meet the spiritual needs of the surrounding Arab Orthodox community. Their first services were held at Westminster Presbyterian Church at 915 North Florence Street. That space was dedicated for Orthodox worship in May 1951.
After decades of worship in borrowed space, the parish sought a church of its own. Its present building at 120 N. Festival Drive was dedicated to the Glory of God in October 2003. The dedication marked a new chapter for a community whose worship had begun more than five decades earlier in the former Presbyterian church.
St. George is a parish of the Antiochian Orthodox Christian Archdiocese of North America in the Diocese of Wichita and Mid-America. Although its roots are primarily among Orthodox Christians of Arab descent, numerous converts have joined over the decades. That history gives St. George a distinctive identity: firmly Antiochian while drawing people of different backgrounds into one worshiping community.
Embracing an Antiochian Identity
Antioch occupies a central place in the parish's identity. The church places on its home the words, And the Disciples were first called Christians in Antioch, from Acts 11:26. Its Antiochian identity is described not as a boundary but as a heritage that shapes worship, communal life, and service. St. George emphasizes accepting people of every race, color, and ethnicity and describes this welcome as an expression of love for brothers and sisters across every background.
The parish calls the Orthodox Church evangelical but not Protestant, Orthodox but not Jewish, Catholic but not Roman, and pre-denominational. It teaches that the Church worships the Holy Trinity, preaches the Gospel, and seeks to bring the lives of her children into the likeness of Jesus Christ. Its identity crosses nationality: the Church is presented as the living continuation of Pentecost and as a community that honors cultural diversity.
The Nicene Creed occupies a central place in that teaching. St. George confesses one God, the Father, and one Lord Jesus Christ, truly God and incarnate,crucified, buried, risen, and ascended. It also confesses the Holy Spirit who proceeds from the Father, one holy, Catholic, and Apostolic Church, one baptism, resurrection of the dead, and the life of the world to come.
Great Vespers, Orthros, and the Divine Liturgy
The regular worship rhythm centers on three services:
- Saturday at 5:00 PM: Great Vespers
- Sunday at 9:30 AM: Orthros
- Sunday at 10:30 AM: Divine Liturgy
Great Vespers is the evening prayer service that opens the Sunday cycle. Orthros is the morning prayer traditionally associated with dawn and preparation for the Eucharistic celebration. It includes the Gospel, the Great Doxology, psalms, and hymns. The Divine Liturgy follows, consisting of the Liturgy of the Word and the Liturgy of the Faithful, including the Eucharistic prayer and Holy Communion.
The Sunday sequence flows without a planned break. The choir leads the congregation in traditional Orthodox sacred music, while the liturgy moves through Scripture, hymns, prayers, incense, the veneration of icons, the Anaphora, and Communion. Those unfamiliar with Orthodox worship may notice people standing, crossing themselves, kissing icons or the cross, approaching the altar for private prayer, and changing posture according to the stage of the service.
A First Visit and the Etiquette of Prayer
The Divine Liturgy begins when the priest intones the opening blessing: Blessed is the Kingdom of the Father, and the Son, and the Holy Spirit. Parish etiquette asks visitors to arrive early enough to receive that blessing. If someone arrives late, the proper practice is to enter quietly and wait in the narthex or at the back during an entrance, incensing, homily, Epistle, or Gospel reading. Ushers can help visitors find an appropriate moment to enter.
The faithful stand through much of the service. When standing in a pew, visitors are asked to remain near the back or side so the altar remains visible. Sitting when standing becomes difficult is welcome. Orthodox worship includes crossing oneself when the Trinity is invoked, when venerating an icon or the cross, and at other suitable moments. A visitor need not copy every gesture perfectly. The church emphasizes that worship is personal and that newcomers should not worry about making a mistake.
Icons may be venerated with a kiss on the hands or feet of the saint depicted, or on the Gospel, scroll, or hand cross held by the saint. The faithful also kiss the chalice, the priest's vestment when appropriate, and the cross at the end of the Divine Liturgy. Veneration of icons is distinct from worship, which is offered to God alone. Lipstick should not be worn when kissing icons, the cross, sacred objects, or a priest's hand because it can damage them.
Candles may be lit as personal petitions or intercessions. They should not be lit during entrances, incensing, the homily, or Scripture readings, and young children should not light them alone. A donation is customary for each candle. The symbol of the burning candle is prayer rising before God and the light of Christ in the midst of worshippers.
Clothing is expected to be modest and reverent. Parish guidance recommends coming prepared in one's best clothing rather than shorts, very casual pants, short skirts, tight or transparent garments, low necklines, or strapless tops. Some Orthodox traditions call for dresses or skirts with covered shoulders and backs. Men and boys remove their hats on entering, and some women cover their heads. Logos and distracting printed material are best avoided.
Phones and texting are not allowed in church, and socializing is reserved for after the liturgy. Visitors generally wait for the final blessing and veneration of the cross before leaving. Children may remain for the entire service when they can be quiet and respectful. Children should not run, play loudly, carry noisy toys, or chew gum. If a child becomes restless, the family moves out of the nave quickly so others can continue praying.
The church is at 120 N. Festival Drive in El Paso. Directions to St. George give the approaches from both directions of Interstate 10.
Sunday School and Lifelong Formation
Sunday School runs from 9:25 to 10:30 AM during the parish year, from September through late May, with a summer break. It serves preschool children ages three and four and students in grades two and three, four and five, six and seven, and eight through twelve. The curriculum is renewed with books and supplementary materials intended to make Orthodox education enjoyable and substantive. During the year, children also enter creative writing and creative arts contests.
Christian formation continues through the Adult Study Group. Its weekly lessons are delivered by email to interested church members who have provided their addresses. The class is intended to support spiritual growth, confidence in explaining Orthodox beliefs and practices, and service within the Church.
An Inquirer's Class grows out of the Adult Study Group. With the blessing of Fr. Fadi, it meets every other week during Orthros and welcomes adults from every faith background who are exploring Orthodox Christianity. Together, these classes prepare people to understand the Church's worship, history, theology, and spiritual life with greater clarity.
Men, Women, and Teenagers in Parish Life
St. George Men's Society
Established in 2022, the Men's Society seeks to shepherd Orthodox and Orthodox-inquiring men toward Christian manhood in the Church, at home, and in society. Its members use their talents in service and assist the priest in caring for parish needs and the wider community. The society describes its aim as putting faith into action as doers of the word rather than hearers only.
St. George Ladies' Society
The Ladies' Society promotes the spiritual and physical welfare of Church members. Its ministries include visiting the sick when possible, expressing sympathy to the bereaved, and congratulating others. The society develops leadership, cooperation, and devotion to the parish and belongs to Antiochian Orthodox Christian Women of North America and the diocesan Antiochian Women. Its members have also played an important role in raising funds for parish needs.
Teen SOYO
Teen SOYO is the Christian youth ministry for the parish's teenagers. Its four emphases are Worship, Witness, Service, and Fellowship. Meetings combine spiritual, educational, outreach, and social activities. Teens also participate in Antiochian Village summer camp, retreats, festivals, Bible bowls, and programs of the Diocese and Archdiocese. The ministry maintains the Instagram account @stgeorge_elpaso_teens.
Choir, Altar Boys, and Ushers
The choir sings traditional Orthodox music at most liturgical services and leads the congregation in prayer. Its work is understood as part of worship itself, carrying the liturgical text through melody and helping the praying community praise God. The choir is open to all parishioners who wish to participate.
Altar boys serve the priest in the sanctuary and assist with the censer, crosses, candles, liturgical fans, and the blessed bread known as antidoron. Candidates may begin at age six. Instructions occur throughout the year, and service is expected to be voluntary, attentive, neat, and reverent. As they become familiar with the service, altar boys learn to anticipate movements and participate with composure.
Clergy, Deacon, and Parish Leadership
The parish is led by the Rt. Rev. Archimandrite Fadi Rabbat, a Lebanon-born priest, scholar, and academic dean. His studies included law in Lebanon and France, teaching at his alma mater, and advanced work in Orthodox theology and canon law. He translated liturgical services into Spanish, evangelized many Latino Americans in conversion to Orthodox Christianity, and guided Orthodox youth. In 2022 he became the first person to receive a Ph.D. in Orthodox Studies from the Antiochian House of Studies in its 42-year history.
The Rev. Deacon Miguel Michael Sifuentes is a native El Pasoan who was received into the Orthodox faith at St. George in 1980. He has served the parish choir, completed studies in Orthodox theology through the Antiochian House of Studies, and was ordained a deacon in 2018. His work as a deacon includes assisting in worship and helping with the choir when needed.
Pastoral and administrative work is shared by clergy and laity through the Parish Council. The council consists of the priest and practicing Orthodox Christians elected by voting members each January or appointed by the pastor. Men and women serve together. Council members uphold the Gospel and Orthodox traditions, follow the regulations of the Antiochian Archdiocese, and use their talents for the advancement of the parish.
The Mysteries of Church Life
Baptism and Reception into the Church
Baptism is the sacrament by which a person immersed in water in the name of the Holy Trinity is reborn. The water represents burial and rising with Christ into new life. Those baptized are washed in Christ, received into a relationship with God, received into the Church, and dedicated to a life of service.
Adults seeking reception into the Church receive instruction under the priest's guidance and with the encouragement of the community. They participate in worship and learn the basic teachings of Orthodox faith. A candidate is received through Baptism or, when already baptized in the name of the Trinity by immersion, through Chrismation. An Orthodox sponsor is required for reception.
Holy Communion and Confession
Holy Communion is the central mystery of the Church. St. George teaches that Orthodox Christians receive the true Body and Blood of Christ and approach the chalice with prayer, fasting, and regular Confession. Communion received in the morning follows a fast from food and drink beginning at midnight the previous night. Fasting rules are relaxed for children, the sick, older adults, and people with medical needs.
Only Orthodox Christians approach the chalice. Other visitors are welcomed to pray with the congregation and may receive a portion of antidoron, the blessed bread, after venerating the cross at the dismissal. Confession is by appointment with Fr. Fadi and is requested at least two days before the appointment.
Holy Unction and Holy Matrimony
Holy Unction is administered to Orthodox Christians, particularly during Great Wednesday of Holy Week and whenever illness requires it. Oil blessed on Great Wednesday may also be used for anointing the sick with the appropriate prayers. The sacrament is granted at the family's request.
Holy Matrimony unites two Christians in an image of Christ's union with His Church. At least one member of the couple must be a baptized Orthodox Christian and a parishioner of St. George in good standing. An Orthodox Christian from another parish needs the blessing of that parish's priest. The other member must at least be a Christian baptized in the name of the Father, Son, and Holy Spirit. Wedding plans are discussed with the priest at least six months before a date is set.
Funerals and Memorials
Funeral services are offered for Orthodox believers by the priest and congregation. A Memorial Service remembers the faithful departed and places their lives within the Church's continuing prayer. The traditional days are the third, ninth, and fortieth days after a death, as well as the yearly anniversary. Memorial Services are also offered on the four Saturdays of the souls and on Memorial Day in the United States.
The family traditionally brings boiled wheat to these services. The wheat, called kollyva, is placed on a table in the nave and symbolizes the Resurrection. The family handles the blessed bread carefully because it is not ordinary bread but a sign of fellowship and remembrance.
The Lenten Fast and the Paschal Center
Great Lent runs from Meatfare Sunday until the Paschal Divine Liturgy. Meat is not eaten after Meatfare Sunday, and eggs and dairy are set aside after Cheesefare Sunday. The fuller traditional fast also excludes fish, wine, and olive oil. Children, the sick, the very elderly, pregnant and nursing mothers, and people with medical needs are always treated with appropriate exemptions.
St. George does not observe Ash Wednesday. Its teaching places the resurrection of the Lord at the center of Orthodox theology and life. The fast points toward Pascha rather than concentrating on mortality. The first Sunday of Lent, the Sunday of Orthodoxy, proclaims true faith, reads the Synodikon of Orthodoxy, and renews commitment to the teachings of Orthodoxy.
During Great Lent, the regular Divine Liturgy is not celebrated on ordinary weekdays. The Presanctified Liturgy, celebrated on Wednesdays and Fridays, uses gifts consecrated during the preceding Saturday or Sunday. Fr. Fadi teaches that the service has a character of light and reverence, and that the priest covers his head and face while carrying the Holy Gifts as a visible sign of awe before God's presence.
Fish is permitted on Annunciation and Palm Sunday as a compassionate relaxation within the fast. The parish also places substantial emphasis on Lenten food preparation. Its collection includes Middle Eastern and American dishes such as pickled turnips, stuffed grape leaves, mjadra, hummus, baba ghanoush, fatoosh, lentil dishes, wheat, spinach, and eggless or milkless baked goods. These foods reflect both the discipline and the cultural variety within the parish.
Saint George the Trophy Bearer
St. George the Great Martyr is the patron saint of St. George Antiochian Orthodox Church and a beloved saint of the Antiochian Archdiocese. He is commemorated on April 23, except when that date falls before Pascha, in which case the commemoration is typically on Bright Monday. His Apolytikion describes the holy champion as the deliverer of captives, protector of the poor, physician of the feeble, and combatant against kings.
According to tradition, George was the son of a Christian family in late third-century Cappadocia. His mother was from Lydda in Palestine. He became a Roman soldier and served in the personal guard of Emperor Diocletian. When Christian persecution began in 303, George confessed his faith, refused to participate in the persecution, endured torture, and was executed by decapitation. His witness, together with his intercession, remains central to the church named for him.
Icons, Giving, and the Life of the Parish
Fr. Fadi has overseen an iconography effort to write icons on the bare interior walls of the church. St. George understands icons as expressions of Orthodox faith, teaching, and worship that assist people in focusing on divine things. Icons are described as windows to heaven and as sacred images that participate in the beauty of the sanctuary.
Online giving at St. George supports the general fund, candles, the dome, icons, and gifts made in memory of others. Online giving makes these purposes available electronically.
From its beginnings among Orthodox Christians of Arabic descent to its life at Festival Drive, St. George remains an Antiochian community shaped by prayer, teaching, service, and welcome. Its Sunday rhythm joins Great Vespers, Orthros, the Divine Liturgy, and Sunday School, while its ministries extend from children and teenagers to adults, men, women, choir members, altar boys, ushers, and converts seeking a place in the life of the Church.