Divine Liturgy From Wikipedia, the free encyclopedia Icon of Ss. Basil the Great (left) and John Chrysostom, authors of the two most frequently used Divine Liturgies, c. 1150 (mosaic in the Palatine Chapel, Palermo). Part of a series on Eastern Christianity Christ Pantocrator (Deesis mosaic detail) Communions[show] History[show] Specific regions[show] Liturgy and worship[show] Theology[show] Eastern Christianity portal v t e Divine Liturgy (Armenian: Սուրբ Պատարագ Surb Patarag;[1] Bulgarian: Божествена литургия Bozhestvena liturgiya; Georgian: საღმრთო ლიტურგია saghmrto liturgia; Greek: Θεία Λειτουργία Theia Leitourgia; Romanian: Sfânta Liturghie; Russian: Божественная литургия Bozhestvennaya liturgiya; Serbian: Света Литургија or Sveta Liturgija) is the Eucharistic service of the Byzantine tradition of Christian liturgy. As such, it is used in the Eastern Orthodox and Eastern Catholic Churches. Armenian Christians, both of the Armenian Apostolic Church[2] and of the Armenian Catholic Church,[3] use the same term. Some Oriental Orthodox employ the term holy offering (Syriac: qurbana qadisha) for their Eucharistic liturgies instead. The term is sometimes applied also to Roman Rite Eucharistic liturgies, though the term Mass is more commonly used there. In Eastern traditions, those of the Eastern Catholic and Orthodox Churches, the Divine Liturgy is seen as transcending time, and the world. All believers are believed to be united in worship in the Kingdom of God along with departed Saints and the celestial Angels. To this end, everything in the Liturgy is seen as symbolic, yet also not just merely symbolic, but making the unseen reality manifest. According to Eastern tradition and belief, the Liturgys roots go back to Jewish worship and the adaptation of Jewish worship by Early Christians. This can be seen in the first parts of the Liturgy that is termed, the Liturgy of the Word that includes reading of scriptures and the Sermon/Homily. The latter half was believed to be added based on the Last Supper and the first Eucharistic celebrations by Early Christians. Eastern Christians participating in the Liturgy also traditionally believe that the Eucharist is the central part of the service, as they believe it truly becomes the real Body and Blood of Christ, and through their partaking of it, they see themselves as together becoming the Body of Christ (that is, the Church). Each Liturgy has its differences from others, but most are very similar to each other with adaptations based on tradition, purpose, culture and theology.[4][5] Contents [hide] 1 Byzantine Rite 1.1 Structure 1.1.1 Liturgy of Preparation 1.1.2 Liturgy of the Catechumens 1.1.3 Liturgy of the Faithful 1.1.4 Gallery of parts of the Eastern Orthodox liturgy 2 Oriental Churches 2.1 Coptic Liturgy 2.1.1 Anaphora 2.1.2 Divine Liturgy 2.1.2.1 Offertory 2.1.2.2 Liturgy of the Catechumens 2.1.2.3 Liturgy of the Faithful 3 See also 4 References 5 External links Byzantine Rite[edit] There are three Divine Liturgies in the Byzantine Rite that are in common use in the Eastern Orthodox Church and Byzantine Catholic churches: The Divine Liturgy of St. John Chrysostom (5th century A.D.), used on most days of the year, and as a vesperal liturgy on the Annunciation. The Divine Liturgy of St. Basil the Great (4th century A.D.), used on the 5 Sundays of Great Lent, and on Saint Basils feast day (January 1). On the eves of the Nativity and Theophany, and on Holy Thursday and Holy Saturday, it is celebrated as a vesperal liturgy. In some traditions, Saint Basils Liturgy is also celebrated on the Exaltation of the Life-giving Cross on September 14. All together, St. Basils liturgy is celebrated 10 times out of the liturgical year. The Divine Liturgy of St. James of Jerusalem (1st century A.D.), celebrated once a year in Jerusalem (and a few other churches) on the feast day of St. James, brother of the Lord and first bishop of Jerusalem, to whom this Liturgy is traditionally attributed. The Divine Liturgy of the Presanctified Gifts (6th century A.D.), is used during Great Lent on Wednesdays, Fridays, and a handful of other occasions, and also on the first three days of Holy Week. Nowadays it is always celebrated as a vesperal liturgy; the Liturgy of the Faithful has no Anaphora (Eucharistic Prayer), the Holy Gifts having been consecrated and reserved (presanctified) at a previous divine liturgy. It is traditionally attributed to St. Gregory the Dialogist. The Divine Liturgy of St. Mark was also observed in the Orthodox (Chalcedonian) Patriarchate of Alexandria on at least that Saints day until fairly recent times. The Hierarchical Liturgy. As numbers in a diocese increased dramatically the bishop as presiding over the Eucharistic assembly appointed presbyters as celebrant in the local community (the parish). Still, the Church is understood in Eastern Orthodoxy not in terms of the presbyter, but the diocesan bishop. When the latter is present, he is chief celebrant. Phrases and hymns are also added. The hierarch commemorates his hierarch demonstrating unity with the greater Orthodox community. Structure[edit] Note: Psalms are numbered according to the Greek Septuagint. For the Hebrew Masoretic numbering that is more familiar in the West, usually add 1. (See the main Psalms article for an exact correspondence table.) The format of Divine Liturgy is fixed, although the specific readings and hymns vary with season and feast. While arrangements may vary from liturgy to liturgy, the Divine Liturgy always consists of three interrelated parts: the Liturgy of Preparation, which includes the entry and vesting prayers of the priests and deacons and the Prothesis; the Liturgy of the Catechumens, so called because traditionally this is the only part catechumens may attend; and the Liturgy of the Faithful, so called because in ancient times only faithful members in good standing were allowed to participate. In modern times, this restriction applies only to Holy Communion — reception of the sacrament of holy communion. A typical celebration of the Byzantine Liturgy consists of: Liturgy of Preparation[edit] Main article: Liturgy of Preparation This part of the Liturgy is private, said only by the priest and deacon. It symbolizes the hidden years of Christs earthly life. Entrance and vesting prayers, the sacred servers (priests and deacons) enter the church, venerate the icons and put on their vestments. Liturgy of Preparation—the priest and deacon prepare the bread and wine for the Eucharist (see prosphora) at the Table of Oblation (Prothesis) Kairos — a preliminary dialog between the priest and the deacon Liturgy of the Catechumens[edit] This is the public part of the Liturgy, where both catechumens and baptized faithful would be in the nave: Opening blessing by the priest He raises the Gospel Book, making the sign of the cross with it over the Altar and proclaiming: Blessed is the kingdom of the Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages Great Litany, beginning In Peace, let us pray to the Lord First Antiphon Little Litany Second Antiphon Only Begotten Son Little Litany Third Antiphon Small Entrance—procession with the Gospel Book Introit Troparia and Kontakia Hymns commemorating specific saints and Scriptural events, as appropriate to the liturgical calendar and local custom Trisagion, the Thrice-Holy hymn (or on certain days, another hymn) Prokeimenon Epistle Reading Alleluia Gospel Reading Homily Homilies may also be preached while Communion is being prepared for distribution to the people, and before, or after the Dismissal Litany of Fervent Supplication—Let us all say with our whole soul and with our whole mind… Litany for the Departed—this is not said on Sundays, Great Feasts or during the Paschal season Litany of the Catechumens, and Dismissal of the Catechumens Liturgy of the Faithful[edit] In the early Church, only baptised members who could receive Holy Communion were allowed to attend this portion of the Liturgy. In common contemporary practice, with very few local exceptions (e.g., Mount Athos), all may stay. However, in most places, catechumens are formally dismissed for further study. First Litany of the Faithful Second Litany of the Faithful Cherubikon chanted by the Choir as spiritual representatives (or icons) of the angels Great Entrance—procession taking the chalice and diskos (paten) from the Table of Oblation to the altar Litany of Fervent Supplication—Let us complete our prayer to the Lord The Kiss of Peace Symbol of Faith (the Nicene Creed) Sursum Corda(Let us lift up our hearts... (Greek: Ἄνω σχῶμεν τὰς καρδίας) Anaphora (Eucharistic Prayer) The Sanctus (Holy, Holy, Holy…) The Eucharistic Canon, containing the Anamnesis (memorial of Christs Incarnation, death, and Resurrection, and the Words of Institution) Epiklesis Calling down the Holy Spirit upon the Holy Gifts (bread and wine) to change them into the Body and Blood of Christ Commemoration of Saints and Theotokion (hymn to the Theotokos) It is Truly Meet (Αξιον Εστιν) (on certain days replaced with various hymns in honer of the Mother of God) Commemoration of bishop and civil authorities—Remember, O Lord… Litany of Supplication—Having called to remembrance all the saints… Lords Prayer Bowing of Heads Holy Things are for the Holy Communion Hymn Holy Communion We have seen the true light Let our mouths be filled with Thy praise, O Lord… Litany of Thanksgiving Prayer behind the Ambon Psalm 33 Dismissal Note that almost all texts are chanted throughout the Divine Liturgy, not only hymns but litanies, prayers, creed confession and even readings from the Bible depending on tradition. In ancient rubrics, and contemporary Greek practice, the sermon, Nicene Creed and the Lords Prayer are spoken/read, rather than chanted. Slavic traditions will chant or sing everything except for the sermon.
Posted on: Fri, 02 Jan 2015 15:59:02 +0000