TheByzantine Rite, also known as theGreek Rite or theRite of Constantinople, is aliturgical rite that is identified with the wide range of cultural, devotional, and canonical practices that developed in theEastern Christian church ofConstantinople.[1]
Thecanonical hours are extended and complex, lasting about eight hours (longer duringGreat Lent) but are abridged outside of largemonasteries.[2] Aniconostasis, a partition covered withicons, separatesthe area around the altar from thenave. Thesign of the cross, accompanied by bowing, is made very frequently, e.g., more than a hundred times during thedivine liturgy, and there is prominent veneration of icons, a general acceptance of the congregants freely moving within the church and interacting with each other, and distinctive traditions of liturgical chanting.
Some traditional practices are falling out of use in modern times in sundry churches and in the diaspora, e.g., the faithful standing during services,bowing and prostrating frequently, and priests, deacons, and monastics always wearing acassock and other clerical garb even in everyday life (monastics also sleep wearing a cassock) and not shaving or trimming their hair or beards.
In addition to numerous psalms read every day, the entirepsalter is read each week, and twice each week duringGreat Lent, and there are daily readings of other scriptures; also many hymns have quotes from, and references to, the scriptures woven into them. On the numerous fast days there is prescribed abstention from meat and dairy products, and on many fast days also from fish, wine, and the use of oil in cooking. Four fasting seasons are prescribed:Great Lent,Nativity Fast,Apostles' Fast andDormition Fast. In addition, throughout the year most Wednesdays and Fridays, as well as Mondays inmonasteries, are fast days.
In its present form, the rite is the product of a long cultural synthesis that developed in the years after the 8th-9th centuryIconoclasm, in which monasteries and their cultural contacts with the Holy Land played a decisive role. From the 9th to the 14th centuries, the influence of the Palestinian Rite[note 1] exerted a dominating influence and the rite has been called a "hybrid"[3] between an earlier ceremonial rite which scholars have dubbed the cathedral rite of Constantinople,[4] called theasmatiki akolouthia ("sung services") and the Palestinian Rite of Jerusalem, theHagiopolitan (Gr. "of the Holy City") in Greek, chiefly through the monastictypikon of theMar Saba monastery near Jerusalem. Later developments were usually connected to monasteries at Constantinople andMount Athos patronized by the imperial court, such asStudion, whose Rule formed the nucleus of early monastic communities inBulgaria andKievan Rus'.[5] In the early modern period, the traditions of the rite received further elaboration from the interface of Christian and Islamic mystical traditions fostered in the Ottoman court.[6]
By the mid-17th century, the practices of theRussian Church differed to those of other Orthodox Christians, who followed contemporary Greek practices.[7]Patriarch Nikon made efforts to correct the translations of texts and institute liturgical reforms so that they were aligned with Greek practices.[7] Nikon's reforms were not accepted by all, andthe resulting schism (Raskol) split Russian Christianity into the present Russian Orthodox Church and the historically persecutedOld Believers, who maintained many archaic practices of worship.[7][8]
The "Holy Mysteries", or "Sacred Mysteries", or similar, refer to the elements ofHoly Communion, thereal presence of Christ in the Eucharist, in the texts of theDivine Liturgy, the prayers before and after communion, and elsewhere, as, for example, in the first petition of theectenia after communion, "Arise! Having partaken of the divine, holy, pure, immortal, heavenly, life-creating, and awesome Mysteries of Christ, let us worthily give thanks to the Lord."[9]
Also termed the sacred mysteries is a broad theological category including theseven sacraments defined in theWestern Church but differing slightly in emphasis—stressing their ineffable character and forgoing the intense theological definitions which emerged in the centuries following theReformation.[10] Although all modern Orthodox churches customarily observe the same seven sacraments as inCatholicism, the number has no dogmatic significance and, up to the 17th century, individual authors varied greatly in the number of rites considered "mysteries".[11] Despite the historical differences, modern Orthodox and Catholic faithful are generally united in viewing the West's seven sacraments and Orthodoxy's looser number of sacred mysteries—seven only by convention—as effectively equivalent.[12] The Catholics regard the two as identical.[13]
Divine Liturgy
The divine liturgy may be celebrated on most days, the exceptions, known asaliturgical days, being in or nearGreat Lent. Typically, however, the liturgy is celebrated daily only incathedrals and largermonasteries but elsewhere only on Sundays, major feast days, and some other days, especially during Great Lent.
These three forms of the eucharistic service are in use universal usage:
The daily cycle begins withvespers and proceeds throughout the night and day according to the following table:[note 2]
| Name of service in Greek | Name of service in English | Historical time of service | Theme[14] |
|---|---|---|---|
| Hesperinós (Ἑσπερινός) | Vespers | At sunset | Glorification of God, the Creator of the world and its Providence. |
| Apódeipnon (Ἀπόδειπνον) | Compline | At bedtime | Sleep as the image of death, illumined by Christ'sHarrowing of Hell after His death. |
| Mesonyktikón (Μεσονυκτικόν) | Midnight Office | At midnight | Christ's midnight prayer inGethsemane; a reminder to be ready for the Bridegroom coming at midnight and theLast Judgment. |
| Órthros (Ὄρθρος) | Matins orOrthros | Morning watches, ending at dawn | The Lord having given us not only daylight but spiritual light, Christ the Savior. |
| Prō̂tē Hóra (Πρῶτη Ὥρα) | First Hour (Prime) | At ≈7 AM | Christ's beingbrought before Pilate. |
| Trítē Hóra (Τρίτη Ὥρα) | Third Hour (Terce) | At ≈9 AM | Pilate's judgement of Christ and the descent of theHoly Spirit atPentecost, which occurred during this hour. |
| Héktē Hóra (Ἕκτη Ὥρα) | Sixth Hour (Sext) | At ≈12 PM | Christ's crucifixion, which occurred during this hour. |
| Ennátē Hóra (Ἐννάτη Ὥρα) | Ninth Hour (None) | At ≈3 PM | Christ's death, which occurred during this hour. |
| Typicá (τυπικά)or Pro-Liturgy[15] | Typica | follows the sixth or ninth hour. |
Thetypica is used whenever the divine liturgy is not celebrated at its usual time,i.e., when there is a vesperal liturgy or no liturgy at all. On days when the liturgy may be celebrated at its usual hour, the typica follows the sixth hour (or matins, where the custom is to serve the Liturgy then) and the Epistle and Gospel readings for the day are read therein;[note 3] otherwise, on
or when the Liturgy is served at vespers, the typica has a much shorter form and is served between the ninth hour and vespers.[15]
Also, there areInter-Hours for the First, Third, Sixth and Ninth Hours. These are services of a similar structure to, but briefer than, the hours. Their usage varies with local custom, but generally they are used only during the Nativity Fast, Apostles Fast, and Dormition Fast on days when the Lenten alleluia replaces "God is the Lord" at matins, which may be done at the discretion of theecclesiarch when the Divine Liturgy is not celebrated.[citation needed]
In addition to these public prayers, there are also private prayers prescribed for both monastics and laypersons; in some monasteries, however, these are read in church. These include Morning and Evening Prayers and prayers (and, in Russia,canons) to be prayed in preparation for receiving theEucharist.[citation needed]
The full cycle of services are usually served only in monasteries, cathedrals, and otherKatholika (sobors). In monasteries and parishes of the Russian tradition, the Third and Sixth Hours are read during theProthesis ( Liturgy of Preparation); otherwise, the Prothesis is served during matins, the final portion of which is omitted, theLiturgy of the Catechumens beginning immediately after thetroparion following theGreat Doxology.[citation needed]
TheMidnight Office is seldom served in parish churches, except at thePaschal Vigil as the essential office, wherein theburial shroud is removed from the tomb and carried to the altar.[citation needed]
The sundry Canonical Hours are, in practice, grouped together into aggregates[16] so that there are three major times of prayer a day: Evening, Morning and Midday.[note 4]
The most common groupings are as follows:
On the eves beforeGreat Feasts and, in some traditions, on all Sundays, this grouping is used. However, theAll-night vigil is usually abridged so as to not last literally "all-night" and may be as short as two hours; on the other hand, on Athos and in the very traditional monastic institutions, that service followed by the hours and Liturgy may last as long as 18 hours.
When the feast is a weekday (or, in the Russian tradition, on any day for Christmas, Theophany), Vespers (with the Liturgy in most instances) is served earlier in the day and so Great Compline functions much as Great vespers does on the vigils of other feast days.
Baptism transforms the old and sinful person into a new and pure one; the old life, the sins, any mistakes made are gone and a clean slate is given. Through Baptism a person is united to theBody of Christ by becoming a member of the Orthodox Church. During the service,water is blessed. The catechumen is fully immersed in the water three times, once in the name of each of the figures of the Holy Trinity. This is considered to be a death of the "old man" by participation in the crucifixion and burial of Christ, and a rebirth into new life in Christ by participation in his resurrection.[17] Properly a new name is given, which becomes the person's name.
Children of Orthodox families are normally baptized shortly after birth. Converts to Orthodoxy are usually formally baptized into the Orthodox Church, though exceptions are sometimes made. Those who have left Orthodoxy and adopted a new religion, if they return to their Orthodox roots, are usually received back into the church through the mystery of Chrismation.[citation needed]
Properly, the mystery of Baptism is administered by bishops and priests; however, in emergencies any Orthodox Christian can baptize.[18] In such cases, should the person survive the emergency, it is likely that the person will be properly baptized by a priest at some later date. This is not considered to be a second baptism, nor is it imagined that the person is not already Orthodox, but rather it is a fulfillment of the proper form.[citation needed]
The service of Baptism used in Orthodox churches has remained largely unchanged for more than 1,500 years. St.Cyril of Jerusalem (d. 386), in hisDiscourse on the Sacrament of Baptism, describes the service; it is largely consistent with the service currently in use in the early 21st century.
Chrismation grants the gift of theHoly Spirit through anointing with HolyChrism.[19] It is normally given immediately after baptism as part of the same service. It may also be used to formally receive again lapsed members of the Orthodox Church.[20] As baptism is a person's participation in the death and resurrection of Christ, so chrismation is a person's participation in the coming of the Holy Spirit atPentecost.[21]
A baptized and chrismated Orthodox Christian is a full member of the Church and may receive the Eucharist regardless of age and/or sex[21] and, indeed, does so beginning at the first liturgy attended after chrismation,infant communion being the universal norm.
The sanctification of chrism may, in theory, be performed by any bishop at any time, but in longstanding practice is performed no more than once a year by hierarchs of most of the autocephalous churches, although some autocephalous churches obtain their chrism from another church. Anointing with it substitutes for the laying-on of hands described in theNew Testament, and according to the prayer of consecration of chrism, the apostles made the initial chrism, laying their hands on it, for priests to substitute for laying on of hands for sundry practices, where only the apostles could perform said laying on of hands.[22]
TheEucharist is at the center of Orthodox Christianity. In practice, it is the partaking of theBody andBlood of Jesus Christ in the midst of theDivine Liturgy with the rest of the church. The bread and wine are believed to be transubstantiated as the genuine Body and Blood of the ChristJesus through the operation of the Holy Spirit.
Communion is given only to baptized Orthodox Christians who have prepared by fasting, prayer and confession. The wine is administered with a spoon directly into the recipient's mouth from the chalice.[23] From baptism young infants and children are carried to the chalice to receive holy communion.[21]
Because of the Orthodox understanding of mankind's fallen nature in general, those who wish to commune prepare themselves in a way that reflects mankind in paradise. First, they prepare by having their confession heard and the prayer of repentance read over them by a priest. They are encouraged to increase their prayer rule, adding the prescribed prayers in preparation for communing. Finally, they fast completely from food, drink, and sexual activity from the evening before, a time interpreted variously in sundry locations as: from arising from sleep, or from midnight, or from sunset the previous evening.[citation needed]
When one who has committed sins repents of them, wishing to reconcile to God and renew the purity of originalbaptisms, they confess their sins to God before a spiritual guide who offers advice and direction to assist the individual in overcoming their sin. Parish priests commonly function as spiritual guides, but such guides can be any person, male or female, who has been given a blessing to hear confessions. Spiritual guides are chosen very carefully, as this is a mandate that once chosen must be obeyed. Having confessed, the priest lays his hands on the penitent's head while reciting the prayer of absolution.[citation needed]
Sin is a mistake made by the individual, but there is the opportunity for spiritual growth and development. An act ofpenance (epitemia), if the spiritual guide requires it, is never formulaic, but rather is directed toward the individual and their particular problem, as a means of establishing a deeper understanding of the mistake made, and how to effect its cure. Because full participatory membership is granted to infants, it is not unusual for even small children to confess. Though the scope of their culpability is far less than an older child, they also have an opportunity for spiritual growth.[citation needed]
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From theEastern Orthodox understanding of marriage, it is one of the holy mysteries or sacraments. As well as in many other Christian traditions, for example in theCatholic Church, it serves to unite a woman and a man in eternal union and love before God, with the purpose of following Christ and His Gospel and raising up a faithful, holy family through their holy union.[24][25] The church understands marriage to be the union of one man and one woman, and certain Orthodox leaders have spoken out strongly in opposition to the civil institution ofsame-sex marriage.[26][27]
Jesus said that "when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven" (Mk 12:25). For the Orthodox Christian this passage should not be understood to imply that Christian marriage will not remain a reality in the Kingdom, but points to the fact that relations will not be "fleshy", but "spiritual".[25] Love between wife and husband, as an icon of relationship between Christ and Church, is eternal.[25]
The Church does recognize that there are rare occasions when it is better that couples do separate, but there is no official recognition of civil divorces. For the Orthodox, to say that marriage is indissoluble means that it should not be broken, the violation of such a union, perceived as holy, being an offense resulting from either adultery or the prolonged absence of one of the partners. Thus, permitting remarriage is an act of compassion of the Church towards sinful man.[28] Ecclesiastically divorced Orthodox (not civilly divorced only).
Should a married deacon or priest die, it is common for his wife to retire to a monastery once their children are out of the house. Widowed priests are not allowed to remarry (no priest may be married after his ordination) and also frequently enter monasteries.[citation needed]
The order of a first marriage consists of three distinct services: the Betrothal,[29] theMystery of Crowning,[30] and the Taking off of the Crowns,[31] but nowadays these are performed in immediate succession.[32] There is no exchange of vows.
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Since its founding, the Church spread to different places and its leaders in each region came to be known asepiskopoi (overseers, plural ofepískopos, overseer—Gr.ἐπίσκοπος), which became "bishop" in English. The otherordained roles arepresbýteros (Gr.πρεσβύτερος, elder), which became "prester" and then "priest" in English, anddiákonos (Gr.διάκονος, servant), which became "deacon" in English (see alsosubdeacon). There are numerous administrative positions among the clergy that carry additional titles.[citation needed]
Bishops are always monks. Although someone who is not a monk may be elected to be a bishop, which frequently happens with widowed priests, he must receive a monastic tonsure before consecration to the episcopate. Deacons and priests, however, are typically married, and it is customary that only monks or married men be ordained. It is considered preferable for parish priests to be married as they often act as counsel to married couples and thus can draw on their own experience. Unmarried priests usually are monks and live in monasteries, though when there is of a shortage of married priests, a monk-priest may be assigned to a parish.[citation needed]
A deacon or priest would have to abandon his orders, i.e. be liaised, to marry after ordination; it is common for widowed clergy to enter a monastery. Also, widowed wives of clergy, who are discouraged from remarrying, often become nuns when their children are grown.[citation needed]
Only men can take holy orders, although deaconesses had both liturgical and pastoral functions within the church.[33] This has fallen out of practice, the last deaconess having been ordained in the 19th century;[citation needed] however, in 2016, theGreek Orthodox Church of Alexandria decided to reinstate the order of deaconesses and, in February 2017,Patriarch Theodoros II appointed six nuns to be subdeacons.[34]
Anointing with oil, often called "unction", is one of the mysteries administered by the Orthodox Church and it is not reserved only for the dying or terminally ill, but for all in need of spiritual or bodily healing, and with reception of this sacrament comes forgiveness of sins. In Greece, during the Ottoman occupation, when parish priests were not allowed to hear confessions, it became the custom to administer this mystery annually onGreat Wednesday to all believers so that all could commune the following days through Pascha. In recent decades, this custom has spread to many other locations.[citation needed]
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Two main strata exist in the rite, those places that have inherited the traditions of the Russian Church which had been given only the monastic Sabbaite typicon which she uses to this day[note 10] in parishes and cathedrals as well as in monasteries, and everywhere else where some remnant of the cathedral rite remained in use; therefore, the rite as practiced in monasteries everywhere resembles the Russian recension, while non-Russian non-monastic customs differs significantly. For example, in the Russian tradition, the "all-night vigil" is served in every church on Saturday nights and the eves of feast days (although it may be abridged to be as short as two hours) while elsewhere, it is usual to havematins on the morning of the feast; however, in the latter instance,vespers and matins are rather less abridged but theDivine Liturgy commences at the end of matins and the hours are not read, as was the case in the extinct cathedral rite of Constantinople.
Also, as the rite evolved in sundry places, different customs arose; an essay on some of these has been written by Archbishop Basil Krivoshein and is posted on the web.[35]
Horologion (Ὡρολόγιον;Church Slavonic:Часослов,romanized: Chasoslov), orBook of Hours, provides thefixed portions of the Daily Cycle of services (Ancient Greek:ἀκολουθίαι,romanized: akolouthiai) as used by theEastern Orthodox andEastern Catholic churches.
Numerous movable parts of the service are inserted into this fixed framework. These are taken from a variety of liturgical books:
Also some books for special occasions, such as the book for the great week-He Megale Ebdomas, theDekapentaugoustarion for the 15. August, or theEklogadion including certain excerpts. The Apostolike Diakonia of the Church of Greece and some Greek-orthodox bishops have also published certain old liturgies. Such as theLiturgy of St. James and others.
The fixed portion of theliturgical year begins on September 1. There is also a movablePaschal cycle fixed according to the date ofPascha (Easter), which is by far the most important day of the entire year. The interplay of these two cycles, plus other lesser cycles influences the manner in which the services are celebrated on a day to day level throughout the entire year.
Traditionally, theJulian Calendar has been used to calculate feast days. Beginning in 1924, severalautocephalous churches adopted, for fixed dates, theRevised Julian Calendar which is aligned with the Gregorian calendar; the Paschal cycle, however, continued to be calculated according to the Julian Calendar. Today, some churches and portions of some other churches continue to follow the Julian Calendar while others follow the Revised Julian (Eastern Orthodox) or Gregorian (usually the more Latinized Byzantine Catholic) Calendar. Among Eastern Orthodox, only theOrthodox Church of Finland has adopted the Western calculation of the date of Pascha (seecomputus); all other Orthodox Churches, and a number of Eastern Catholic Churches, as well as theUkrainian Lutheran Church, celebrate Pascha according to the ancient rules.[37]
Various cycles of the liturgical year influence the manner in which the materials from the liturgical books (above) are inserted into the daily services:
Each day of the week has its own commemoration:
Most of the texts come from theOktoechos, which has a large collections of hymns for each weekday for each of the eight tones; during great lent and, to a lesser degree, the pre-lenten season, theLenten Triodion supplements this with hymns for each day of the week for each week of that season, as does thePentekostarion during the pascal season. Also, there are fixed texts for each day of the week are in theHorologion andPriest's Service Book (e.g.,dismissals) and theKathismata (selections from thePsalter) are governed by the weekly cycle in conjunction with the season.
Commemorations on theFixed Cycle depend upon the day of the calendar year, and also, occasionally, specific days of the week that fall near specific calendar dates, e.g., the Sunday before theExaltation of the Cross. The texts for this cycle are found in theMenaion.
The commemorations on thePaschal Cycle ("Movable Cycle") depend upon the date ofPascha (Easter). The texts for this cycle are found in theLenten Triodion, thePentekostarion, and theOktoechos, as well as theGospel Book andApostle Book because the daily Epistle and Gospel readings are determined by this cycle. The cycle of theOktoechos continues through the following great lent, so the variable parts of the lenten services are determined by both the preceding year's and the current year's dates of Easter.
The cycle of theeight Tones is found in theOktoechos, and is dependent on the date of Easter and commences with theSunday after (eighth day of) Easter, that week using the firsttone, the next week using the second tone, and so, repeating through the week preceding the subsequentPalm Sunday.[note 19]
The portions of each of the Gospels from the narration of the Resurrection through the end are divided into eleven readings which are read on successive Sundays at matins; there are hymns sung at Matins that correspond with that day'sMatins Gospel.
WithinEastern Catholicism, several Eastern Catholic Churches are using Byzantine Rite, in its original Greek or some other form (Slavic, Romanian, Hungarian, Albanian, Arabic, Georgian).
During the Early Middle Ages, Byzantine liturgical practices were employed in some (mainly southern) regions ofByzantine Italy. Churches in those regions were returned to papal authority after theNorman conquest of southern Italy in the 11th century, thus creating the base for inclusion of local Byzantine-Rite communities into theCatholic Church. Most notable among those communities was the famousMonastery of Saint Mary of Grottaferrata.[38]
Since theUnion of Florence (1439), several efforts were made towards promotion of church union among Orthodox Slavs, who were employingChurch Slavic variant of Byzantine Rite in their liturgy. In Latin terminology,Eastern Slavs were also known under anexonymic designation asRuthenians, and thus an Eastern Slavic form of Byzantine Rite came to be known as theRuthenian Rite.[39][40]
Since the 14th century, several regions of the formerKievan Rus' came under the rule of theGrand Duchy of Lithuania, and theKingdom of Poland, that later created thePolish–Lithuanian Commonwealth. By the end of the 16th century, many among Orthodox Slavs within the borders of the Commonwealth accepted union with the Catholic Church, but kept their Slavic variant of Byzantine Rite, commonly known asRuthenian Rite in Latin terminology. What was historically called theRuthenian Uniate Church was set up to accommodate the local Christians and their ecclesiastic leadership under the Catholic umbrella in a state known for itsreligious tolerance.[41] At the time, the religious boundaries of the Schism were comparatively fluid, and the leadership of what is now western Ukraine had from the 13th to the 15th centuries repeatedly vacillated between eastern and western leadership. TheUnion of Brest in 1595 finalized the shift of the Orthodox leadership of the lands ofWhite andLittle Russia (modernBelarus andUkraine) to Uniate status. The population of those countries became Greek Catholic without a break in administration. Later, when Muscovite Russia conquered the same, the ecclesiastical leadership largely switched its allegiance again.[42] The modernUkrainian,Ruthenian, andHungarian[note 20] Greek Catholic Churches (approx. 5 million total) compose the great majority of Greek Catholics today, but are only a fraction of the early modern Greek Catholic or Uniate population.
The last Greek Catholic congregation of any size, the Arabic-speakingMelkite Greek Catholic Church (approx. 1.5 million), predominantly resident in Syria and with a large diaspora, is descended from a split within the far more numerous Eastern OrthodoxPatriarchate of Antioch (approx. 4.3 million), when in 1729 a claimant to the Antiochene See, removed from his position by the Ottoman authorities, received recognition by the Papacy as the legitimate incumbent. The Melkite Patriarch is presently resident in Damascus, having fled the city of Antioch upon its annexation by Turkey in 1939, a move disputed by Syria.
The Byzantine Rite is distinct from otherEastern Catholic liturgies, themselves using the Aramaic-Syriac, Armenian, and Coptic liturgies of theOriental Orthodox churches that separated from both Greek and Latin worlds before the Great Schism.
Note:Georgian Byzantine-Rite Catholics are not recognized as aparticular Church (cf.canon 27 of the Code of Canons of the Eastern Churches).
Other Eastern liturgical rites:
Щодо календаря, то окрім звичних для більшості християн дванадесятих свят в УЛЦ є й особливі. Так, тут знаходимо День народної радості (День Соборності України) – 22 січня; св. Костянтина Острозького – 13 лютого; св. Мартіна Лютера, доктора і сповідника – 18 лютого; св. Лукаса Кранаха і Альбрехта Дюрера, художників – 6 квітня; св. Аскольда, християнського правителя – 4 липня; св. Яна Гуса, пастиря і мученика. 28 липня українські лютерани відзначають спільно празник Св. Володимира Великого, просвітителя Русі-України, християнського правителя, а також Св. Йогана Себастьяна Баха, кантора. Є у календарі УЛЦ і багато святих, яких зазвичай ототожнюють із Католицькою чи Православною Церквою. Це, зокрема, св. Іван Золотоустий, Боніфацій Майнцький, Бернард із Клерво, св. Климент Римський, св. Амвросій Медіоланський, св. Нестор Літописець та багато інших.
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