On Monotonic and Polyphonic Chant

athos_chantBishop Chrysostomos
 Former Archbishop and Metropolitan Emeritus of Etna

It is well known that in 1846, Patriarch Anthimos VI, who between 1845 and 1873 served three non-consecutive terms on the Ecumenical Throne, issued an encyclical, together with his Bishops, in November of that year, decrying and disallowing the introduction of polyphonic singing in four parts (tetraphony) into the Greek Orthodox Church. A document purported to be the text of this official encyclical has been in circulation for some time and has been variously translated into English. The most common and widespread English translation of it appears under the title, “An Official Condemnation of Four-Part Harmony: An Encyclical of the Ecumenical Patriarchate.” It is fairly adequately translated, though with a few imprecise and awkward exceptions. The document vigorously maintains that Byzantine chant, or monotonic singing, was handed down by the Fathers of the Church and that the introduction of secular music, and specifically tetraphonic singing, into the solemnity of Orthodox worship violates canonical prescriptions against innovations in what is established ecclesiastical tradition. It concludes with an appeal propter fidem to guard the traditions of the Church and to accept, by way of abolishing the innovation of tetraphony, the counsel of the Patriarch and his Synod, so as to enjoy continuing ecclesiastical praise and accolades.

In fact, the document in question is not an official synodal condemnation of four-part harmony; nor is it an official synodal encyclical. It is, rather, simply a letter of exhortation. The misleading title appended to both the Greek and English texts of the document, identifying it as a “condemnation of four-part harmony” and calling it a “Patriarchal encyclical,” is taken from the title of an article (dubbed a chronicle) in the famous monthly Orthodox publication, Kιβωτός, or The Ark (defunct since 1955), in which the celebrated defender of Byzantine music and Iconography, Photios Kontoglou, often published. The article, written by Alexander Pa- pademetriou, is entitled, “Over a Hundred Years Ago: An Official Condemnation of Tetraphony,” and features a reprint of, and comments on, the exhortatory letter. The reproduction of this untitled letter (as Papademetriou correctly identifies it), is directed to “the Most devout Priests, most holy Hieromonks, most noble dignitaries, most valued merchants, and all other blessed Christians constituting the Orthodox community of Capella in Vienna” [translation mine], and is dated November 5, 1846 (Old Style). It was prompted by a decision of the Orthodox Greeks in Vienna to ban traditional monophonic singing and replace it with western polyphonic music. Constantine Cavarnos sums up this innovation as follows:

“Four-part harmony, which the Russians took from the Western Church, was introduced in certain Greek churches in the nineteenth century. The first to introduce it in a Greek church were the Greeks of Vienna. In 1844, these people officially abolished Byzantine chanting and introduced four-part harmony into the two Greek Orthodox churches of Vienna. Afterwards, four-part harmony was introduced in Pest, Baden, Alexandria, Athens, and elsewhere”.

The aforementioned letter of exhortation was not, again, an official condemnation of tetraphony as such. While certainly judging four-part singing to be inappropriate for Church use, it was an admonition (note the phrase “we paternally advise you”) to reverse or rescind the decision of the Greek community in Vienna to cease using traditional Greek Orthodox chant. This becomes quite clear when one expertly examines the complex history of Byzantine chant… The Vienna Greek community’s innovation did not spread to other Greek communities in Europe because it had suddenly given voice to a new idea. Deviations from the strictest canons of Byzantine music were already known elsewhere in the Greek diaspora, and polyphony made its debut in Vienna as early as 1808, with the introduction of instruction in tetraphonic singing. This corresponded to an equally strong, if less studied, movement towards polyphony among the influential Greeks of Trieste. It was the precipitous proscription of the use of traditional Byzantine chant on the part of the Greek community in Vienna—and this in manifestly disrespectful and supercilious written exchanges with the Patriarchate, expressing patently anserine arguments against Byzantine music in favor of the putatively more sophisticated music of the West—that so roused the attention of Constantinople and triggered the letter in question.

The notion that, in reaction to some hitherto unknown assault against the monolithic use of ancient Byzantine chant, the Patriarchate suddenly issued an encyclical, on November 5, 1846, universally condemning, urbi et orbi, the use of four-part harmony throughout the Orthodox Church is simply not the case. This is a myth created by the confusion of the letter of November 5, as we shall see, with an actual Patriarchal proclamation on tetraphony in the same month. This is an important point, since the Patriarch’s exhortatory letter must be understood in the context of the specific events and exchanges that led to its promulgation. Constantinople’s official comments on four-part harmony, while related to the exchanges with the Greek community in Vienna, have a different and broader etiology, rationale, and aim, and thus they must be separately evaluated. Once again, the letter directed specifically to the Viennese Greeks had an undeniable pastoral tone and implored the two Orthodox communities there to return to and preserve the traditions of the Greek Church, thus maintaining the unity of Greeks beyond its borders with a nation that had only sixteen years earlier been recognized by the London Protocol as a sovereign state, after a long and bloody war of independence against the Ottoman Empire. The official proclamation on tetraphony, while certainly a reaction to ecclesiastical innovation among the Greeks in Europe, was a more nuanced statement than it may seem; it also addressed other concerns of the Œcumenical Patriarchate by way of the issue of innovation in Church singing.

The official proclamation on tetraphony by the Patriarchate in Constantinople—and I have a copy of the original before me— is entitled: Ἐγκύκλιος Πατριαρχικὴ καὶ Συνοδικὴ Ἐπιστολή: Kα- ταργοῦσα καὶ ἀπaγορεύουσα τὴν καινοτόμον εἴσαξιν καὶ χρῆσιν τῆς καινοφανοῦς τετραφώνου μουσικῆς ἐν ταῖς ἱεραῖς ἀκολου- θίαις τῶν ἁπανταχοῦ ὀρθοδόξων [sic] Ἐκκλησιῶν (A patriarchal and synodal encyclical letter: Rescinding and forbidding the innovative introduction and usage of the newly appeared tetraphonic music in the sacred services of orthodox churches everywhere”). The title page indicates that it is produced under the “care and supervision” (προνοίᾳ καὶ φροντίδι) of “His All-Holiness, Œc- umenical Patriarch Lord Lord Anthimos and the Holy and Sacred Synod.” The title page on the ten-page pamphlet indicates that it is “From the Press of the Nation at the Patriarchate in Constantinople,” and the publication is dated November (Kατὰ Nοέμβριον) 1846. I have translated the word “καταργοῦσα” as “rescinding”— one of its uses—instead of “abolishing,” thereby emphasizing that it, like the letter of November 5, 1846, is in part a direct nullification of the egregious proscription, by the Greeks in Vienna, of the use of Byzantine music in their two Churches. At the same time, it effectively underscores the fact that this official encyclical from the Patriarchate is not some Taliban-like condemnation in vacuo of polyphony, as various individuals, not a few overly zealous, have made it out to be, and particularly by associating it with the letter of exhortation issued to the Viennese Greek communities.

…[H]aving looked, now, at the more immediate and primary historical context of the 1846 letter to the Greek community in Vienna and the Patriarchal Encyclical on Byzantine chanting and Orthodox Church singing, allow me to make some more gen- eral remarks about chanting and psalmody. In the first three centuries of Christian monasticism, which came to influence much of our Orthodox worship, chanting was, if not discouraged, at least thought to be a distraction in spiritual life. The desert Fathers, for instance, who were more given to reading the Psalms than to singing them, were especially suspicious of ornate hymns or complex chants. In stark form, their admonitions against psalmody can be seen in the following excerpt from the Evergetinos, directed by Abba Pambo, a fourth-century Saint, to one of his disciples, who had heard what may well have been some primitive psalmodic counterpart of future asmatic Church services. His words are striking:

“The days are coming upon us when monks will abandon the strong food given to them by the Holy Spirit and chase after songs and melodies. . . . [M]onks have not come into this desert in order to inflate their minds, while standing in the presence of God, with the singing of Psalms…”

This trend was not a dominant one, obviously. However, it lingers in the Orthodox understanding of hymnography. St. John Chrysostomos, for example, calls our tongues the strings of a spiritual lyre, calling us to mortify the flesh and create a harmony of mind and soul, in order to create a spiritual melody. In so doing he calls us to “spiritualize” our Church music and to connect it to the inner life and what the Hesychasts would call the harmony of the body with the noetic quality and of bodily speech and song with the inner voice of mystical knowing. It is thus only natural that there lingers in the Orthodox world a suspicion of the secularized music of what it sees as the humanistic West. A fair-minded observer must live with this fact, factoring it into any consideration of proclamations like that of the Ecumenical Patriarchate on tetraphony in 1846, neither understating nor overstating it.

Let me conclude by saying that I am unapologetic about my strong preference for Byzantine music, when properly, piously, and skillfully chanted by a humble Cantor with a good voice and the self-effacing demeanor famously attributed to St. John Koukouzeles. It subdues the emotions and enhances the spiritual faculties. I also immensely like traditional Slavic ecclesiastical music, including some that is sung polyphonically with worshipful piety, well, and without the flourish of the opera. The latter, I believe, appeals more greatly to the emotions, but the emotions, when cleansed and properly directed, can also bring us into basic spiritual intercourse with God. Nor do I argue that both kinds of music have no place in the concert hall, if respectfully presented. In the end, whatever music we sing, it must first adorn the Eucharistic celebration, which is central to all Church services, play an accessory rôle in its cel- ebration, and complement the “otherly” that dominates the Church’s sacred space. If operatic performances in Church can thwart that divine aim, so can arrogant Cantors, thinking themselves anything more than servants to the Liturgy and its priestly celebrants.

Likewise, if intransigence in resisting a moderate, intelligent view of the primacy of certain traditions of Church music can prove harmful to Holy Tradition, so can insistence on such traditions, when spawned by phyletism, narrow-mindedness, and an abuse of the historical context in which the Church lives. I thus advocate a use of multiple traditions, covered by the light of what is spiritually fruitful and respectful of the enduring standard. (A Few Remarks About Byzantine Chant as the Unique Standard of Orthodox Church Singing, Orthodox Tradition: Volume XXXIII, Number 1)

St. Mark of Ephesus on Eucharistic Consecration

sf-marcu-evghenicul-la-sinodul-de-la-ferrara-florenta4St. Mark of Ephesus 1392-1444

We [Orthodox] have inherited the customary exposition of the sacramental liturgy from the Holy Apostles and their successors, the Doctors of the Church. With respect to none of these loci shall we discover that the gift of the Eucharist is hallowed and fructified/perfected (Gr. τελειοῦσθαι) by the very dominical lines and those words alone and, further, that [the gift] is altered to the dominical body and blood. Yet, concerning the [dominical] words among ourselves, on the one hand, the aforesaid are dogmatically and harmoniously referring to the memory (Gr. μνήμη) and power (Gr. δύναμις) of what was done at that time, as if they are fusing into the gifts offered unto a transmutation (Gr. μεταβολή), the change of which, on the other hand, additionally comes about after the following; namely, that of the prayer and the blessing of the priest actually altering the gifts to that very famous prototype (Gr. προτότυπος); viz., the dominical body and blood. Yet, these items and the [liturgical] commentaries themselves bear witness that we are to be found harmonious among ourselves. (The Libellus of Mark of Ephesus on the Eucharistic Consecration. excerpted from Fr.Christiaan Kappes “Annotated and Complete Epiclesis Sermons of John Torquemada and the Response of Mark of Ephesus at Florence 1439 [Appendices to upcoming monograph])

On the Authority of Liturgical Texts

image from pravoslavie.ru

Met. Hilarion of Volokolamsk

One of the tragic consequences of the divorce between Christian theory and praxis, between faith and knowledge, is that nowadays knowledge about theological subjects does not necessarily presuppose faith. You can be a theologian and not belong to any church community; in principle, you do not need to believe in God to receive a theological degree. Theology is reduced to one of the subjects of human knowledge alongside with chemistry, mathematics or biology.

Another divorce which needs to be mentioned is that between theology and liturgy. For an Orthodox theologian, liturgical texts are not simply the works of outstanding theologians and poets, but also the fruits of the prayerful experience of those who have attained sanctity and theosis. The theological authority of liturgical texts is, in my opinion, higher than that of the works of the Fathers of the Church, for not everything in the works of the latter is of equal theological value and not everything has been accepted by the fullness of the Church. Liturgical texts, on the contrary, have been accepted by the whole Church as a “rule of faith” (kanon pisteos), for they have been read and sung everywhere in Orthodox churches over many centuries. Throughout this time, any erroneous ideas foreign to Orthodoxy that might have crept in either through misunderstanding or oversight were eliminated by church Tradition itself, leaving only pure and authoritative doctrine clothed by the poetic forms of the Church’s hymns.

Several years ago I came across a short article in a journal of the Coptic Church where it stated that this Church had decided to remove prayers for those detained in hell from its service books, since these prayers “contradict Orthodox teaching.” Puzzled by this article, I decided to ask a representative of the Coptic Church about the reasons for this move. When such opportunity occurred, I raised this question before one Coptic metropolitan, who replied that the decision was made by his Synod because, according to their official doctrine, no prayers can help those in hell. I told the metropolitan that in the liturgical practice of the Russian Orthodox Church and other local Orthodox Churches there are prayers for those detained in hell, and that we believe in their saving power. This surprised the metropolitan, and he promised to study this question in more detail.

During this conversation with the metropolitan I expressed my thoughts on how one could go very far and even lose important doctrinal teachings in the pursuit of correcting liturgical texts. Orthodox liturgical texts are important because of their ability to give exact criteria of theological truth, and one must always confirm theology using liturgical texts as a guideline, and not the other way round. The lex credendi grows out of the lex orandi, and dogmas are considered divinely revealed because they are born in the life of prayer and revealed to the Church through its divine services. Thus, if there are divergences in the understanding of a dogma between a certain theological authority and liturgical texts, I would be inclined to give preference to the latter. And if a textbook of dogmatic theology contains views different from those found in liturgical texts, it is the textbook, not the liturgical texts, that need correction.

Even more inadmissible, from my point of view, is the correction of liturgical texts in line with contemporary norms. Relatively recently the Roman Catholic Church decided to remove the so-called “antisemitic” texts from the service of Holy Friday. Several members of the Orthodox Church have begun to propagate the idea of revising Orthodox services in order to bring them closer to contemporary standards of political correctness. For example, the late Archpriest Serge Hackel from England, an active participant in the Jewish-Christian dialogue, proposed the removal of all texts from the Holy Week services that speak of the guilt of the Jews in the death of Christ (cf. his article “How Western Theology after Auschwitz Corresponds to the Consciousness and Services of the Russian Orthodox Church,” in Theology after Auschwitz and its Relation to Theology after the Gulag: Consequences and Conclusions, Saint-Petersburg, 1999, in Russian). He also maintains that only a ‘superficial and selective’ reading of the New Testament brings the reader to the conclusion that the Jews crucified Christ. In reality, he argues, it was Pontius Pilate and the Roman administration who are chiefly responsible for Jesus’ condemnation and crucifixion.

This is just one of innumerable examples of how a distortion of the lex credendi inevitably leads to “corrections” in the lex orandi, and vice versa. This is not only a question of revising liturgical tradition, but also a re-examination of Christian history and doctrine. The main theme of all four Gospels is the conflict between Christ and the Jews, who in the end demanded the death penalty for Jesus. There was no conflict between Christ and the Roman administration, the latter being involved only because the Jews did not have the right to carry out a death penalty. It seems that all of this is so obvious that it does not need any explanation. This is exactly how the ancient Church understood the Gospel story, and this is the understanding that is reflected in liturgical texts. However, contemporary rules of “political correctness” demand another interpretation in order to bring not only the Church’s services, but also the Christian faith itself in line with modern trends.

The Orthodox Tradition possesses a sufficient number of “defence mechanisms” that prevent foreign elements from penetrating into its liturgical practice. I have in mind those mechanisms that were set in motion when erroneous or heretical opinions were introduced into the liturgical texts under the pretext of revision. One may recall how Nestorianism began with the suggestion to replace the widely-used term Theotokos (Mother of God) with Christotokos (Mother of Christ), the latter was seen as more appropriate by Nestorius. When this suggestion was made, one of the defence mechanisms was activated: the Orthodox people were indignant and protested. Later, another mechanism was put into operation when theologians met to discuss the problem. Finally, an Ecumenical Council was convened. Thus, it turned out that a dangerous Christological heresy, lurking under the guise of a seemingly harmless liturgical introduction, was later condemned by a Council.

To rediscover the link between theology, liturgy and praxis, between lex orandi, lex credendi and lex Vivendi would be one of the urgent tasks of theological education in the 21st century. The whole notion of a “theology” as exclusively bookish knowledge must be put into question. The whole idea of a “theological faculty” as one of many other faculties of a secular university needs to be re-examined. The notions of “non-confessional,” “unbiased,” “objective’ or “inclusive” theology as opposed to “confessional” or “exclusive” must be reconsidered. (Source)

On Making the Sign of the Cross

Patriarch Macarius of Antioch 1600-1672

A Brief Commentary on How Christians Ought to Make the Sign of the Cross over Their Faces

This has two explanations. The first one is as follows. The Holy Fathers prescribed making the Sign of the Cross in the following way. First, the person intending to pray must gather together the three fingers of his right hand (three, in reference to the Holy Trinity)—the thumb and the two fingers adjacent to it. Then, he must raise them to the upper part of his head and place them on his forehead. Then, he should bring them down and place them on his abdomen. Then, he should raise them again and place them on his right shoulder. Then, he should raise them from there and place them on his left shoulder. After that, he should bring them down.

When a person places these three fingers on his forehead he should say, “Holy God.” When he places them on his abdomen he should say, “Holy Mighty.” When he places them on his right shoulder he should say, “Holy Immortal.” Finally, when he places them on his left shoulder and then goes down in prostration he should say, “Have mercy on us.” Alternatively, when he touches these four parts of his body [with his fingers], he can say, “O come, let us worship and fall down before Christ our King and our God” or “O God, forgive me, a sinner, and have mercy on me.”

When a person raises these three fingers to the upper part of his head, this signifies Christ’s coming down from heaven to earth. When he places them on his abdomen, this signifies Christ’s coming down from heaven, dwelling in the Virgin’s womb, taking a body from her, and the fact that He was crucified in this body and saved us. When he places his fingers on his right shoulder, this signifies that Christ will count us among the [righteous] standing on His right hand on the Day of Judgment. When he places his fingers on his left shoulder, this signifies that Christ has delivered us from standing with the sinners on His left.

The second explanation is the following. When a person gathers these three fingers together, raises them to the upper part of his head, and places them on his forehead, this signifies that Christ our Lord and God came down from heaven to earth for the sake of our salvation and so that we might believe in Him. When a person places his fingers on his abdomen, this signifies that Christ was incarnate of the Virgin Mary, was crucified, and descended to the lowest reaches of Hades, to save the souls of the righteous who had been undergoing a punishment there in the days of old. It also indicates that He is going to save all those believing in Him and keeping His commandments. When a person places his fingers on his right shoulder, this signifies that Christ ascended into heaven and sits at the right hand of God the Father, and also that He shall come again to judge the living and the dead. He will make the righteous to stand on His right hand, as He had promised us in the pure Gospel. The sinners, however, will stand on His left. When a worshipper places his three fingers on his left shoulder, this signifies that he is praying to [Christ] and beseeching Him that He will not make him one of the people of the left side but will deem him worthy to stand on His right hand [on the Day of Judgment]. For all these reasons, it is incumbent on every Christian to make the sign of the cross after this fashion, so as to gain all the said benefits, and not to make it in any other way, lest one forfeit the great benefits mentioned above. (Noble, Samuel; Treiger, Alexander [2014-02-15]. The Orthodox Church in the Arab World, 700 – 1700: An Anthology of Sources [Orthodox Christian] [Kindle Locations 6319-6344]. Northern Illinois University Press. Kindle Edition)

On the Fate of the Soul in Byzantine Art and Liturgy

 

Separation of the Soul from the Body, fol. 63v, Heavenly Ladder of John Klimax, 1081, Princeton, University Library, Manuscripts Division

‘He Who is at the Point of Death’: The Fate of the Soul in Byzantine Art and Liturgy

by Vasileios Marinis

This paper is an examination of the content and iconography of the Kanon eis Psychorragounta (Canon for He Who Is at the Point of Death). This was the most important component of an akolouthia by the same name, a liturgical service meant to be read and sung on one’s behalf shortly before death. The canon’s extensive use and impact are evident in that it was depicted at least three times, once in manuscript illumination and twice in monumental painting, unusual given the rarity of illustrations of minor services. Because of its inclusion in euchologia, the prayer books used by clergy containing all the services of the Byzantine Rite, the author argues that the akolouthia and its canon provided a canonical, Church-sanctioned understanding of death and its immediate aftermath and exerted a normative influence on people’s perception of the separation of the soul from the body and subsequent events. On the most basic level, the iconography of the canon is meant to illustrate its contents.

The Belief of the Ancient Irish Church in the Bloodless Sacrifice and Real Presence

by Hieromonk Enoch

Introduction

There is a class of works from the 19th century and before that reveals much interesting work on the ancient Irish (and other Celtic) Churches in Britain. However, one of the problems is that they are generally written by Roman Catholics or Protestants. Now, this is natural, as there were few, if any, Orthodox Christians living in areas most concerned with the question as to the doctrines of the ancient Celtic Churches. However, by far, the most unbelievable are the works composed by Protestants, particularly Irish Episcopalians [which from the Reformation on up to the 20th century represented the Anglican Church that was established in Ireland and supported by few converts and immigrants], Scottish Presbyterians who immigrated to Ireland at the instigation of the English Protestant monarchs, and, worst of all, Baptists, who claim St. Patrick was a Baptist, or some form of Protestant (I heard this myself in person from two Baptist ministers when I was a teenager and was so shocked I could hardly respond).

In general, heterodox Papist writers seem to be more reasonable in these debates, because they simply quote lives of saints, Irish fathers, councils, liturgical books, etc. However, again, they do have many blind spots when it comes to questions of the papacy and the Irish Church; suffice it to say that Ireland and other Celtic Churches were no different than most of the other Churches in Orthodoxy at that period, i.e., they had a profound reverence for the Apostolic See of Rome, but, also for the Apostolic Sees of Alexandria, Jerusalem, and Antioch. Indeed, the Holy Abbot St. Cummian, when writing to convince the Irish Church to accept the correct Paschal Cycle, appealed not simply to the Apostolic See of Rome, but, to other Apostolic Sees. He says:

“I find it was ordered that all those were to be excommunicated who dared to act against the statutes of the FOUR APOSTOLIC SEES of Rome, Jerusalem, Antioch, and Alexandria.”

Further he said:

“Can anything be more absurd than to say our mother the Church—Rome errs, Jerusalem errs, Antioch errs, and the whole world errs, the Irish and the Britons alone are in the right?”

In his case, St. Cummian’s efforts were successful with Southern Ireland.  St. Cummian, the great student of the ancient monastic school of Clonfert, with his piety and learning carried the day at the 630 AD Synod of Magh Lene. The Britons [i.e. original inhabitants of Great Britain prior to the 5th and 6th century Germanic invasions] in Wales acceded to the correct date, finally, around the year 770 by the influence of St. Elfod (though extracts from Hughe’s ‘Horae Britannicae’ indicate that some were still not satisfied, with Welsh envoys being sent to Constantinople, only to be informed by Patriarch St. Methodios for them to keep Pascha on the correct cycle instead of their obsolete 5th century tables).

For the Irish (and others), because Rome was where the Holy Apostles Peter and Paul were martyred and because it was the only Patriarchate in the West, a great deal of deference and respect was shown, based upon customary and traditional privileges. However, this was certainly not something on the level of the insanity of Hildebrand’s “Dictatus Papae” of 1072 (which can be considered a founding document of the heretical post-Schism Papacy).

As regards the belief of the Irish Church on holy icons, relics, intercession of the Saints, we can turn either to the Litanies of the Saints in their own ancient texts, the Irish Lives of the Saints, the liturgical books, or, if we wish, to the great exposition of St. Dungal (the great defender of Icons, Relics, and Intercession of the Saints in the 830’s against the more ‘moderated’ Iconoclasm then taking root in Turin and among Frankish bishops).

The Papist writers can successfully show that the Irish saints and fathers believed in prayer for the dead, the Bloodless Sacrifice, Apostolic and Hierarchical Priesthood, monasticism, and the other Sacraments. Much was expended by many of these writers on prayer for the dead; however, they cannot show that the 12th and 13th Papal doctrine of Purgatory was held by them. They simply make the leap from prayer for the departed faithful and its aid for those who die without works of repentance (though having repented) all the way to Purgatorial Fire that is needed to fulfill temporal punishment to Divine Satisfaction and provide purification. Such a later doctrine was foreign to them and to the Fathers and the vast majority of writers until Purgatory’s invention in the 12th century. Prior to this invention of Purgatory (with its temporal punishment and satisfaction) the teachings of the ancient Irish and was the same the more modern Orthodox. For example, we need only look to see what we find in the Russian Orthodox theological works of the 19th century (such as Met. Macarius), as well as in Decree 18 of the Synod of Jerusalem in the 17th century, the corrected Confession of Peter Moghila (corrected of errors by the Synod of Jassy, and which later became the basis of the Longer Catechism of the Russian Church), the teaching of St. Mark of Ephesus in his homilies against Purgatory, the decree of the Ecumenical Patriarchate and the other Patriarchates and Synods in the 1720s, and many others. In reality, the Irish belief was essentially that which we find enunciated by Orthodox writers today and in the past (as the Irish at this period were part of the Orthodox Church). Of course, the reason for this deficiency in different areas by Protestant and RC historians is because they don’t realize that the ancient Irish Church was in fact an Orthodox Church.

At the end I will append a translation of the oldest “Irish Tract on the Mass” with a brief introduction.

Testimony of Ancient and Medieval Irish Orthodox On the Bloodless Sacrifice

Let us ask the question, “What did the ancient Irish Church believe about the Eucharist?”

First, we have the worthy testimony of the Irish monk and writer, Probus, who composed the 10th century Life of St. Patrick from previous manuscripts. Probus reposed around the year 950 AD. In it, St. Patrick is asked by some nobles to show them the True God. As John Lannigan relates the event in his “An Ecclesiastical History of Ireland” written in 1829, drawing from Probus:

“When advanced into the plain of Connaught he stopped with his clerical companions at a fountain near the royal residence Cruachan and at break of day began to chant the praises of the Lord. The ladies [Irish princesses], having come very early in the morning to the fountain for the purpose of washing themselves, were struck with the singular appearance of persons clothed in white garments, and holding books in their hands. On inquiring who they were and to what species of beings they belong, whether celestial, aerial, or terrestrial, St. Patrick seized the opportunity of announcing to them the true God, Author of all; and answering certain questions of theirs, such as, where his God dwelt, in heaven or on the earth, on mountains, in vallies, in the sea, or in rivers; was he rich, how to be revered, was he young or old, had he sons and daughters, were they handsome, etc, and he thus explained the Truths of the Christian Religion. Delighted with his discourse they expressed a wish to know how they could become acceptable in the sight of the Almighty, and declared themselves ready to go through whatever the saint would command them to do. Accordingly he instructed them; and, on their having professed their belief in the doctrines proposed by him, he also baptized them. In answer to their desire of seeing Christ face to face, he told them that Eucharistic Communion was one of the necessary requisites with regard to that object, upon which they said, ‘Give us the Sacrifice of the Body and Blood of Christ, that we may be freed from the corruption of the flesh, and see our spouse, Who is in Heaven.” And, St. Patrick, then celebrating Mass, they received the Holy Eucharist.” (Eccl. Hist. of Ireland, pg. 242, John Lanigan)

 

In the Martyrology of the Blessed and Holy Irish Bishop, St. Óengus mac Óengobann, better known as Saint Óengus of Tallaght or Óengus the Culdee, composed in the early 9th century (St. Oengus commemorated on March 11), it speaks on April 13th of the Holy Bishop Tassach, companion of St. Patrick, and says thus:

“The kingly Bishop Tassach, who administered on his arrival, the Body of Christ, the Truly Powerful King, and the Communion to St. Patrick.”

When the holy Bishop and disciple of St. Patrick, St. Benignus of Armagh (467 AD) reposed, we have the following related in his ancient “Vita”:

“When the man of God (Benignus) saw that the time of his dissolution was near at hand, he sent for St. Jarlath…and received most devoutly from his hand the earnest and pledge of eternal happiness–namely, the Body of Christ; and thus prepared himself for death and for his entrance into his country.”

 

We have also the ancient Life of St. Brigid, who was only 12 at the repose of St. Patrick. Her life was written by the Irish monk Cogitosus in the 7th century. He says in the Vita about the celebration of Mass in the monastic church of St. Brigid’s and how the Bishop and clergy came to visit to celebrate the Unbloody Sacrifice:

“And through the one door, placed on the right side (of the church of Kildare), the chief prelate entered the Sanctuary, accompanied by his regular school, and those who are deputed to the Sacred Ministry of Offering Sacred and Dominical Sacrifices. Through the other door…none enter but the abbes, with her virgins and widows, among the faithful, when going to participate in the Banquet of the Body and Blood of Jesus Christ.”

 

We need not go into detail about the Chancel Screen with holy images that adorned the monastic church and the holy curtains, and how this was reserved for clergy alone during Holy Services [though, there was a section wherein the nuns could go into to receive Holy Communion]. Certainly not a ‘Proto-Protestant’ Irish church!

Of course, the Vita states that at her death, St. Brigid, “previously received the Holy Communion of the Body and Blood of Our Lord Jesus Christ, the Son of the Living God.”

In the ancient life of St. Brendan of Clonfert, we learn that Holy Brendan was told by the sacristan that St. Gildas asked him to Offer Mass. The Sacristan says:

Our holy abbot commands thee to Offer the Body of Christ. Here is the Altar, and the Missal written in Greek characters–chant in it as our abbot does.

 

And another miracle was worked, St. Brendan, who could only read Latin in Roman letters, read Latin in Greek letters; it should be noted that Greek learning still flourished in Irish monasteries, and some even wrote missals in Latin in Greek letters, and, as we know from St. Dionysius Monastery in Gaul, some celebrated their own liturgy in the Greek language; according to the rubrics of the old English liturgical books the “Gloria in Excelsis” was chanted in Greek and Latin on Pentecost .

In the Life of the Irish St. Columba, written by St. Adamnan of Iona, we find the following concerning St. Columba in regards to St. Cronan, Bishop of Munster:

“Upon Sunday he was ordered by St. Columba to MAKE THE BODY OF CHRIST according to the usual practice.”

 

Let us not forget the Irish Bangor Antiphonary (7th century)  which has the following hymn for Communion:

Come, ye people to the Holy and Immortal Mystery, the Offering we must make. With fear and faith, let us draw near, with hearts made clean by repentance let us communicate the Gifts! For the Lamb of God is SET FORTH to the Father a SACRIFICE FOR US. Let us worship only Him, let us give Glory to Him, crying with the Angel: alleluia.

 

The ancient hymn ascribed to St. Secundinus (Sechnall), the disciple and nephew of St. Patrick is explicit. This places the hymn as early as the 450s. Even at the latest dating, the communion hymn is place in the 600s.  The whole hymn breathes of the Biblical-Patristic teaching on the Real Presence and Bloodless Sacrifice. The whole hymn stands to be quoted in full:

Draw night, and take the Body of the Lord,

 

And drink the Holy Blood for you outpoured.

Saved by That Body, Hallowed by That Blood,

Whereby refreshed, we render thanks to God.

[By the Sacrament of the Body and the Blood,

All are delivered from the infernal chasm.]

Salvation’s Giver, Christ the Only Son,

By that His Cross and Blood the Victory Won.

Offered was He for greatest and for least,

Himself the Victim, and Himself the Priest.

Victims were offered by the law of old,

That, in a type, Celestial Mysteries told.

He, Ransomer from death, and Light from shade,

Giveth His Holy Grace His Saints to aid.

Approach ye, then, with faithful hearts sincere,

And take the safeguard of salvation here.

He that in this world rules His saints, and shields,

To all believers Life Eternal yeids.

With Heavenly Bread makes them hunger whole,

Gives Living Waters to the thirsty soul.

Alpha and Omega, to Whom shall bow,

All nations at the Doom, is with us now.

The text in brackets was not rendered by the existing translation this author had access to, and was rendered by this author into English. Thus, it does not follow any specific metrical or rhyming scheme as found in many Patristic Latin hymn text.

The ancient “Irish Tracts on the Mass” which were commentaries in Latin and Gaelic on the Old Irish liturgical ritual (which was in Latin) contains exposition of the ancient Irish belief.  Dr. Matthew Kelley dates the following one to be the earliest composition, possibly dating from around the year 500 AD.  James Gaffney, in his work “The Ancient Irish Church” quotes the translation of Professor O’Curry upon one section, translated as follows:

Another division of that pledge, which which has been left to the Church to comfort her, is the Body of Christ and His Blood, which are Offered upon the Altars of the Christians. The BODY, EVEN WHICH WAS BORN OF MARY, IMMACULATE VIRGIN, without destruction of her Virginity, without opening the the Womb, without presence of man; and which was Crucified by the unbelieving Jews, out of spite and envy, and which arose after three days from death, and sits upon the Right Hand of God the Father in Heaven, in Glory and in Dignity before the Angels of Heaven;–it is that Body, the same as it is in this Great Glory, which the righteous consume off God’s Table, that is, the Holy Altar. For this Body is the Rich Viaticum of the faithful, who journey through the paths of pilgrimage and penitence of this world to the heavenly fatherland. This is the Seed of the Resurrection in the Life Eternal to the righteous. It is, however, the origin and cause of falling to the impenitent, who believe not, and to the sensual, who distinguish it not, though they believe. Woe then to the Christian who distinguishes not This Holy Body of the Lord by pure morals, charity, and by mercy. For it is in this Body that will be found the example of the charity which excels all charity, viz., to Sacrifice Himself, without guilt, in satisfaction for the guilt of the whole race of Adam. This, then, is the perfection of the Catholic Faith, as it is taught in the Holy Scriptures.

 

The above extract is derived, as Dr. Kelly states, from the most ancient Old Gaehlic commentary section.  Dr. Kelly observes, based upon observations on the manuscript and the style that “Gaehlic part of the tract is of the purest and most ancient Christian character”.  Thus, we have a text that represents ideas that date back to the earliest period of the Old Irish Church.

             

A Translation of the Oldest Irish Tract on the Mass

From “An Ancient Irish Tract on the Mass” dated by Professor Matthew O’Kelly to circa 500 AD; thus, describing the Mass of St. Patrick, being a spiritual and allegorical, though sometimes literal, description. Being a devotional Tract of extreme antiquity in the Irish Church, it seems, in some places to be very extraordinary in its allegorical interpretation of actions of the Mass, but, as long as we take and press these not too far, we will be safe, but, such is the same with all allegorical interpretation. Important also is the testimony that this Tract, the earliest of many, gives to ritual actions of the Liturgy of the Irish Church at such an early date. It contains mundane actions combined with profound veneration for the Holy and Worship of God with meditations upon the the very nature of Charity, found fully for the Christian in the Holy Sacrifice, wherein God Himself gives Himself to men, and for which the righteous take reward and the wicked harm.

The following was extracted from the Irish Ecclesiastical Record Volume 2, and is from O’Curry and O’Looney’s composite translation. As noted, the learned Dr. Matthew Kelly (19th century), the great Irish antiquarian and historian, said that he “believed it to be the Mass brought into Erinn by St. Patrick, differing as it does in some places, as to the order of the ceremonies, from any other Mass that he had ever seen.”

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Concerning the Shapes and Spiritual Sentiments of the Order of the Oblation of the Sacrifice

The figure of the Incarnation of Christ from His Conception to His Passion, and to His Ascension, is what is taught in the Order of the Mass.

The Church which shelters the congregation, and the Altar, is the figure of that human divine shelter, of which is said, “Protect me under the shadow of Thy Wings.” (Ps. 16:8)

The Altar in the Church is a figure of the persecution of the Christians, under which they suffered long tribulations, in Communion with the Body of Christ. Just as the Holy Ghost saith of saints, “I have trodden the winepress alone,” that is, He with His Members.

The Chalice of the Mass is a figure of the Church, which was planted and founded upon the persecutions of the prophets, and on the wisdom of God also. As Christ said, “Upon this Rock will I build My Church”; that is, upon the strength of the Faith of the First Martyrs who suffered for the foundations of the edifice, and of the Martyrs of the Latter Times even unto Elias and Enoch.

When water is being served in the beginning into the Chalice by the server, it is what is then meet: and he saith, “I ask Thee, O Father,” a drop then; “I beseech Thee, O Son,” a drop with that, “I beg Thee, O Holy Ghost”, the third drop with that; this is the figure of the congregation having advanced to the knowledge of the New Law, through the consent of the Will of the [Blessed] Trinity, and through the operation of the Holy Ghost, and that it was said, “I will pour out My Spirit upon all flesh and they shall prophecy” and the rest, and that was said: “They shall come from the east and from the west and from the north, and recline with Abraham, and Isaach, and Jacob in the Kingdom of God,” that is, in the eternal Church the first are last in the heavenly Kingdom.

After this wine is put into the chalice upon the water, that is [a figure] of the Divinity of Christ coming upon humanity among men at the time of His Incarnation and when the people were begotten, as it is said, “The Angel uttered the word; the Virgin conceived Christ, that is, it was then that the Godhead came into conjunction with the Manhood. Of the people, however, He said, “Have I conceived all this people?” Again: “In sorrow and pain shalt thou receive thy children.” It was the Church that said that: “As the Apostle says: My little children, of whom I travail in birth again until Christ be formed in you.”

This is what is said at putting wine into the chalice of the Mass: “May the Father forgive;” then a drop: ” May the Son pardon;” then another drop: “May the Holy Ghost have mercy;” then the third drop.

A hymn is chanted at the Mass after that, both the Introit and prayers and additions, until he reaches the lections [Epistle] of the Apostles and the Psalm of the digraid [the Gradual]. This is a figure of the dispensation of the Patriarchs by which the nature of Christ was made known through mysteries, and deeds, and consummations of nature, that it was said: “Abraham saw My Day and was glad”; because it was through the law of nature that Abraham saw the teachings of the Gospel. And the two psalm of the Gradual are said from that to the twice uncovering of the Chalice of the Mass: this is the figure of the written delivered Law in which Christ is figured [i.e., Law of Moses], and it was not comprehended, but that He was figured in it, and the even had not come, and nothing was perfected through it, for Law [of Moses] leads no one to perfection.

The two and and an half strippings of the Chalice of the Offertory and of the Oblation, and all that is sung at them, both of the Gospel and Alleluia, is the figure of the written law [the prophecies], in which Christ was manifestly foretold, but that He was not seen until He was Born.

At the elevation of the Chalice of the Mass and the Paten after having completely stripped them, then this verse is sung, i.e., Sacrifice to God the Sacrifice of Praise [i.e. Offertory rite–Fr Enoch]: [This is] the figure of the birth of Christ, and of His elevation through wonders and miracles. This is the beginning of the New Testament.

At the time when they sing, “Jesus took bread standing in the midst of His Disciples all the way unto the end”, the priests bow three times in repentance of the sins which they may have committed, and they Sacrifice to God, and thy sing this Psalm in full, “Have mercy on me, O God…” [Ps. 50]. And a voice is not sent into the sound by them [i.e., a voice is not audible from among the congregation], that the priest should not be interrupted, because it is then meet that his mind should not be diverted from God, even in one word [by one word], for it [disturbance] is antagonistic to the spiritual order, and the prayer is not acceptable by God if it is not thus it is made; and hence the name of this prayer is “The Most Dangerous Prayer”.

The three steps which the man of orders makes backward, and advances again forward, these are the three steps by which man fall, viz., in thought, in word, and in deed; and they [the three returning steps] are the three steps by which man is renewed again to God.

The attack which the priests directs at the Chalice of the Mass, and at the Paten, and at the Oblation, and the attack which he makes on the Oblation to break It, are the figures of the abuse, and the buffeting, and the arresting, which Christ suffered, and that is its comprehensible resolution.

And the Oblation upon the Paten is the Body of Christ upon the Cross. The Fraction of its on the Paten is the mangling of the Body of Christ on the Tree of the Cross.

The contact by which the two parts are brought into contact after that breaking, is the figure of the perfectness of the Body of Christ after His Resurrection. The breaking by both parts are broke afterwards; that is the figure of the cutting of the Blood which the Jews shed from the Body of Christ; the part which is brought under the half which the priests hold in his left hand, is a figure of the deadly wound inflicted by the spear, from the hand of Longinus, in the armpit of the right side of Jesus. Because it was westward the Face of Christ was upon His Cross, that is towards the city of Jerusalem; and it was eastward the face of Longinus was and what was left to him was right to Christ, for it was towards us the Face of Christ was turned when coming unto us–as it was said: “But unto you that fear my name shall the Sun of righteousness arise in that day,” and “the Lord shall come from the East.” His back was therefore towards us when departing from us, and He was calling upon all the people to come unto Him after Him, saying, “Come ye all unto Me, after Me.”

The hold [adjusting or arranging] by which the priest’s hand holds [arranges or adjusts] the Paten and the Chalice of the Mass is the figure of the congregating of the people of heaven, and the people of earth into one fold; that is, the people of heaven through the Table, the people of earth through the Chalice.

And this is the foundation of the Faith which every Christian is bound to hold; and it is upon this foundation that every virtue which he practices, and ever good work which he performs, is erected.

For it is through this perfection of the Faith with tranquil charity, and with steadfast hope, that all faithful are saved. For it is this Faith, that is the Catholic Faith, that conducts the righteous to the sight; that is, to see God in the Glory and in the Dignity in which He Abides. It is this sight which is offered as a golden reward to the righteous after the Resurrection. The pledge for this sign, which has been left to the Church here for the present, is the Holy Ghost, which resides in, which comforts, and which strengthens her with all virtues.

It is this Spirit which distributes His Own peculiar Gifts to every faithful member in the Church, as He pleases, and as they require to receive it from Him. For it is by the Holy Ghost these noble Gifts following are bestowed upon the Church among men, viz.: Baptism, and Penitence, and the expectation of persecutions and afflictions.

One of the Noble Gifts of the Holy Ghost is the Holy Scriptures, by which all ignorance is enlightened and all worldly afflictions comforted; by which all spiritual light is kindled; ;by which all debility is mad strong. For it is through the Holy Scripture that heresy and schism are banished form the Church, and all contentions and divisions reconciled. It is in it well-tried counsel and appropriate instruction will be found for every degree in the Church. It is through it the snares of demons, and vices, are banished from every faithful member in the Church. For the Divine Scripture is the mother and the benign nurse of all the faithful who meditate and contemplate it, and who are nurtured by it, until they are chosen children of God by its advice. For the wisdom, that is the Church, bountifully distributes to her children the variety of her sweetest drink, and the choicest of her spiritual food, by which they are perpetually intoxicated and cheered.

Another division of that pledge, which has been left with the Church to comfort her, is the Body of Christ, and His Blood, which are Offered upon the Altars of the Christians.

The Body which was Born of Mary the Virgin, without any stain, without destruction of her Virginity, without opening of the womb, without presence of man, and which was Crucified by the unbelieving Jews out of spit and envy, and Which Arose after three days from death, and Sits upon the Right Hand of God the Father in Heaven, in Glory and in Dignity before the Angels in Heaven.

It is the Body the Same as It is in this Great Glory, which the righteous consume off God’s Table, that is, off the Holy Altar. For this Body is the Rich Viaticum of the faithful, who journey through the paths of pilgrimage and repentance of this world to the Heavenly Fatherland. This is the Seed of the Resurrection in the Life Eternal to the righteous. It is, however, the origin and cause of falling to the impenitent, who believe not, and to the sensual, who distinguish It not, though they believe. Woe then to the Christian who distinguishes not This Holy Body of the Lord, by pure morals, by charity, and by mercy. For it is in This Body that will be found the example of the charity which excels all charity, that is: To Sacrifice Himself without guilt in satisfaction for the guilt of the whole race of Adam.

This, then, is the perfection and fullness of the Catholic Faith, as it is taught in the Holy Scriptures, etc.

On the Customs of the Italians

St. Meletios Galesiotes lived from ca. 1209-1286. He is known as Homologetes (the Confessor) because of his adamant resistance to the church union between Constantinople and Rome manufactured by Michael VIII Palaiologos at the Second Council of Lyons (1272-1274). St. Meletios compared the Emperor to Julian the Apostate and, like St. Maximus the Confessor, was imprisoned, exiled and had his tongue cut out. Between 1276 and 1280 he wrote a poem in political verse that was intended to present all of the essentials of the Orthodox faith in a single “gathering”. This article includes an edition and translation of Logos 3, part 1, “Against the Italians or Against the Latins”. An extensive commentary places the text within a large group of lists of Latin “errors” or “heresies”.

On the Fountain of Immortality

The Fountain of Immortality

Other beautiful recordings and videos from Dn. Alexander Koranda here

On the Phelonion

15th cent. icon of the Saints of Rostov (in phelonions) with St. Sergius of Radonezh

Metropolitan Hilarion of Volokolamsk

The apostolic Church did not have special vestments for sacred serving. Christ celebrated the Mystical Supper in regular clothing and the Apostles wore their everyday clothes during the celebration of the Eucharist. As a result, however, of the Eucharist being transformed from a meal into a ceremonial service, everyday clothing came to be treated as sacred. When that clothing ceased to be commonly used, it was preserved in the usage of the Church. Different clothing, having special liturgical purposes, appeared as well.

…The most ancient component of the liturgical vestments of bishops and priests, besides the sticharion, is the phelonion. Saint Simeon of Thessalonica refers to this garment as fainolion and writes that it “reveals (fainei) the highest strength and enlightenment bestowed from on high”. In apostolic times the phelonion was a sleeveless wool coat used as an outer garment. The phelonion is mentioned by the Apostle Paul (2 Tim. 4:13) as an article of everyday clothing. There were various styles of phelonions and they could be worn on one shoulder or on both so that the front ends were pulled forward. The phelonion could be four-sided with tassels on the sides and fringes. However, in the Christian tradition, the most widespread type of phelonion had the shape of a bell, with a circular opening for the head. It was donned over the head and covered the entire body of the man wearing it. It could have the same length in the front as in the back or it could run higher in the front than in the back. In some cases, the phelonion was shorter on the side of the right arm and longer on the side of the left arm.

Russian Phelonion

At a later time, when hierarchs began to wear the sakkos instead of the phelonion, the phelonion was preserved as a basic liturgical vestment for priests. The phelonion which is used in the Greek Church up to the present day is similar to those depicted in Byzantine frescoes. In the Russian Church in the Synodal period, the phelonion acquired a slightly different shape. In the front it was cut from the bottom in such a way that the priest’s arms remained uncovered and in the back its top end was raised. This type of phelonion is worn today in the majority of the churches of the Russian Orthodox Church. (Orthodox Christianity Vol. III, The Architecture, Icons, and Music of the Orthodox Church by Metropolitan Hilarion Alfeyev. pp. 94-96)

On Sitting and Orthodox Services

Metropolitan Hilarion Alfeyev

Some people think that a characteristic difference between Orthodox churches and their Catholic and Protestant counterparts is the absence of seats. Actually, all ancient directives for serving in the church presupposed that seats were to be present in church because it is in fact proper to sit during certain parts of the services. In particular, the psalms and also the readings of the Old Testament and Epistle were heard while sitting. So were readings from the writings of the Church Fathers and also certain Christian hymns, such as kathisma hymns, whose name itself indicates that they were listened to while sitting. Standing was considered necessary only at the most important moments of the divine service, such as during the reading of the Gospel and during the eucharistic canon. Certain liturgical exclamations passed down to the present day, such as “Wisdom, aright!” [1] and “Let us stand aright, let us stand with fear!” were originally the deacon’s call to the faithful, inviting them to stand up for certain prayers, as they were sitting during the previous prayers.

The absence of seats in the church is a custom of the Russian Church but by no means is characteristic of Greek churches, where, as a rule, benches are provided for all who participate in the divine services. The absence of seats in the Russian churches surprised Greeks who visited Russia even in the seventeenth century. Paul of Aleppo was a deacon and one of the pilgrims who accompanied the Antiochian Patriarch Macarius in his travels in Russia. After attending a very long Russian service, he shared his impressions:

“On Saturday we listened to their liturgy, from which we departed no sooner than our legs were useless from standing so long, since in the churches there are no seats… You could imagine then, reader, standing in church without moving, like stones. We suffered much from tiredness, as the soul was torn apart by exhaustion and longing… Being among them, we were in amazement. We left the church, hardly feeling our legs from tiredness and ceaseless standing… Knowledgeable people told us that if someone wishes to shorten his life by fifteen years, let him go to the land of the Muscovites and live among them as an ascetic.” [2]

The author’s feelings are likewise familiar to people today who often complain about the absence of benches. But some Russian Orthodox churches have places around the periphery of the church designated for sitting. These places are intended for elderly and infirm parishioners. The custom of sitting during readings and standing only for the most important moments of the service, however, is not characteristic of most Russian Orthodox churches. It is preserved only in the monasteries where stasidi — high wooden chairs with collapsable seats and high elbow-rests and having one’s back lean against the wall. There would be nothing dishonorable if stasidi or another type of chair were to be installed in parish churches. It would make Orthodox services not only more “humane” in relation to the faithful, but it would also give rebirth to one of the elements of ancient ceremony. (Orthodox Christianity Vol. III The Architecture, Icons, and Music of the Orthodox Church, pp. 77-79)

[1] “Wisdom, aright!” is a most ancient liturgical exclamation meaning, “Wisdom, stand aright!” (that is, stand upright, for that which will be read is wisdom).

[2] Paul of Aleppo, Travels of Patriarch Macarius to Moscow in the Middle of the 17th Century (St. Petersburg, 1898, 13-14, 57-58.

On Multiple Loaves for the Divine Liturgy

In our Russian Church, we use five Prosphora loaves for the Proskomide [the Service of Preparation, or Prothesis, also called Proskomedia, and despite the clear derivation from the Greek, (“proskomizo”) or “to offer,” Prokimidi and Proskimidia]. In other traditions, they use one with five seals on it. Also, some use two layers for the loaf, others one. Can you explain this?

The use of more than one Prosphoron (plural, ta Prosphora) (loaf) for the celebration of the Eucharist is not the very ancient practice of the Church and departs from the Scriptural symbolism of the “one bread” in St. Paul’s commentary on the Divine Eucharist (1 Cor. 10:16-17). Nonetheless, early on in the liturgical texts we find references to a number of Prosphora, as in the fourteenth-century Diataxis of Patriarch Philotheos. St. Symeon of Thessaloniki (+1430), the noted liturgical expert, also describes the Proskomide service in some detail, noting that “one” of the loaves on the Table of Preparation is used for the initial blessing service (St. Symeon, Archbishop of Thessaloniki, Ta Apanta, Thessaloniki, 1983, p. 110) — though there is no indication that more than one loaf was actually used for the Eucharist. Nonetheless, the use of a number of loaves is part of what some scholars call a clear development from about the tenth century on. (See, for example, Father Lawrence Barriger, “The Legacy of Constantinople in the Russian Liturgical Tradition” [Greek Orthodox Theological Review, Vol. 33 (4), pp. 387-416], whose curious view of such things as the “Litany of the Catechumens” may, however, impugn his general expertise in Orthodox liturgical matters.) Others see this trend as the result of a possible confusion among less-educated clergy of the Proskomide with the blessing of the Five Loaves, or Artoklasia. On Mt. Athos, the Eucharist is usually celebrated with two Prosphora, the triangle honoring the Theotokos and the particles for the Saints and other commemorations coming from the second loaf.

As an interesting aside, we might note that, before the Fall of Constantinople, the Prosphoron, which is now round in form, was in the shape of a square. The seal in the middle of the square loaf was, however, round, marked with a Cross and the familiar symbol, “IC XC NIKA” (“Jesus Christ conquers”). This custom — i.e., the use of a square loaf (Artos, as he calls it) is also noted by St. Symeon of Thessaloniki (ibid., pp. 111-112).

The preparation of a single Prosphoron from two layers of leavened bread placed together is also an ancient custom. The two layers in one loaf represent the two natures of Christ. (Orthodox Insights vol. I, pp. 15-16)

On the Words of Institution and the Epiklesis

St. Nicholas Cabasilas ca. 1323-1391

Certain Latins attack us thus: They came that after the words of the Lord: “Take and eat” and what follows there is no need of any further prayer to consecrate the offerings, since they are already consecrated by the Lord’s word. They maintain that to pronounce these words of Christ and then to speak of bread and wine and to pray for their consecration as if they had not already been consecrated, is not only impious but futile and unnecessary. Moreover they say that the blessed Chrysostom is witness that these words consecrate the offerings when he said in the same way that the words of the Creator, “Be fruitful and multiply” (Gen. 1:22), spoken on a single occasion by God, continue to take effect, so the words once spoken by the Savior are also operative forever. Those who rely more on their own prayer than on God’s word are in the first place implying that His words lack effectiveness. They show that they put more trust in themselves, and in the third place they make the holy sacrament dependent on something uncertain, namely, human prayer, and in so doing they represent so great a mystery in which the most steadfast faith must be shown as something full of uncertainty. For it does not follow that he who prays will necessarily be heard, even if he has the virtue of Paul.

It is not difficult to refute all these arguments. Take first the works of the divine John [Chrysostom] on which they rely and consider whether the words of Christ can be compared to the words of the Creator. God said: “Be fruitful and multiply”. What then? After these words do we need nothing more to achieve this and is nothing else necessary for the increase of the human race? Is not marriage and conjugal union essential, and all the other cares which go with marriage, and without which it would be impossible for mankind to exist and develop? We consider marriage, therefore, necessary for the procreation of children, and after marriage we still pray towards this end, and without seeming to despise the Creator’s command, being well aware that it is the primary cause of procreation, but through the medium of marriage, provision for nourishment and so on. And in the same way, here in the liturgy we believe that the Lord’s words do indeed accomplish the mystery, but through the medium of the priest, his invocation, and his prayer. These words do not take effect simply in themselves or under any circumstances, but there are many essential conditions, and without these they do not achieve their end. Who does not know that it is the death of Christ alone which has brought remission of sins to the world? But we also know that even after His death faith, penitence, confession and the prayer of the priest are necessary, and a man cannot receive remission of sins unless he has first been through these processes. What then? Are we to dishonor His death and to claim that it is no effect, by believing that its results are inadequate unless we ourselves add our contribution? By no means.

It is unreasonable to address reproaches like these to those who pray for the consecration of the offerings. Their confidence in their prayer is not confidence in self, but in God Who has promised to grant what they are seeking. It is indeed the very contrary which is fundamental to the conception of prayer. For suppliants perform the act of prayer because they fail to trust themselves in the matters about which they pray and they believe and that they can obtain their requests from God alone. In throwing himself upon God, the man who prays admits that he recognizes his own helplessness and that he is dependent upon God for everything. This is not my affair, he says, nor within my own powers, but it has need of you, Lord, and I trust it all to you. These principles have an even more wonderful application when we are forced to ask things which are above nature and beyond all understanding, as the sacraments are. Then it is absolutely essential that those who make prayer should rely on God alone. For man could not even have imagined these things if God had not taught him of them; he could not have conceived the desire for them if God had not exhorted him; he could not have expected to receive it if he had not received the hope of it from Him Who is the Truth. He would not have even dared to pray for those things if God had not clearly shown him that it was according to His will that they should be sought for, and that He is ready to grant them to those who ask. As a result, the prayer is neither uncertain nor the result unsure, as the Lord of the gift has in every way made known His desire to grant it. This is why we believe that the sanctification of the mysteries is in the prayer of the priest, certainly not relying on any human power, but on the power of God. We are assured of the result, not by reason of man who prays, but by reason of God Who hears; not because mantas made a supplication, but because the Truth has promised to grant it.

There is no need to speak of the way in which Christ has shown His desire to ever grant this grace. This is why He came into the world, why He was made a sacrifice, why He died. This is why altars and priests and every purification and all the commandments, the teaching and the exhortations exist: all to the end that this holy table may be placed before us. This is why the Savior declared that He desired to keep the Passover (Lk. 22:15), for it was then that He was going to give the true Passover to His disciples. This is why He commanded them: “Do this in remembrance of Me”, for He wished this mystery to be performed among us always.

How then could those who pray have any doubt about the object of their prayer, if He intended that those things which they seek to have be received by them, and He Himself wishes to grant them Who alone has the power to give? Therefore those who believe that the offerings are consecrated by prayer are neither scorning the words of the Savior, nor trusting in themselves, nor yet causing dependence on something uncertain, such as human prayer, as the Latins vainly reproach us.

A further proof is that the all-holy Chrism, stated by the blessed Dionysius [the Areopagite] to be in the same category as Holy Communion, is also consecrated and sanctified by prayer. And the faithful have no doubt that this prayer is efficacious and consecrates. In the same way the ordination of priests, and that of bishops as well, is effected by prayer. He who is ordaining lays on his hands and then says to the clergy: “Let us pray for him that the grace of the Holy Spirit may come upon him.” Similarly in the Latin Church the bishop ordaining priests anoints the head (*) of the candidate with oil and prays that he may be richly endowed with the grace of the Holy Spirit. And it is through prayer that the priest gives absolution from sin to penitents. In the last sacrament of Unction it is equally the prayer of the priests which confers it; this sacrament has the power to give healing from bodily illness and the remission of sins to those on whom it is performed, as is confirmed by Apostolic Tradition: Is there any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed any sins they shall be forgiven him. (James 5:14-15)

How can those who condemn the prayer in the sacraments answer all these arguments?

If, as they say, the result of prayer is uncertain it would be equally uncertain whether the priest is truly of that holy office whose name he bears, or whether the Chrism has the power to consecrate, and therefore it would be impossible for the sacrament of Holy Communion to exist, since there would be neither priest nor altar. For our critics would hardly maintain that the words of the Lord would be effective if they were spoken by just anyone, and perhaps even without an altar. And indeed the altar upon which the bread must be placed is in fact itself consecrated with the Chrism which in turn is consecrated by prayer. And further, who can give us remission of sins if there is doubt about the priests and their supplications?

To follow the innovations of these men would indeed inevitably mean the total destruction of all Christianity. It is therefore clear that for those who hold such doctrines the very foundations of their virtue are in question, and there is indeed great danger for those who fabricate innovations of this kind, alien to the tradition of the Fathers and undermining the security which this tradition guarantees. For God Himself has said that He answers prayer and grants the Holy Spirit to those who ask, and nothing is impossible to those who pray in faith, and his assurance cannot be untrue. It is nowhere stated that this will happen to those who simply speak this or that word. It is the tradition of the Fathers who received this teaching from the Apostles and from their successors, that the sacraments are rendered effective through prayer; all the sacraments, as I have said, and in particularly the Holy Eucharist. Basil the Great and John Chrysostom, the great teachers of the Church, affirmed this, as so many others had already done. Those who deny such authorities deserve no consideration from those who believe in right doctrine. The words of the Lord about the Holy Mysteries were spoken in a narrative manner. None of the Apostles or teachers of the Church has ever appeared to say that they are sufficient to consecrate the offerings of sacraments. The blessed John [Chrysostom] himself said that, spoken once by Christ, and having actually been said by Him, they are always effective, just as the word of the Creator is. But it is nowhere taught that now, spoken by the priest, and by reason of being said by him, they have that efficacy. In the same way the Creator’s word is not effective because it is spoken by a man, applied to each particular case, but only because it was spoken by the Lord.

That which silences our adversaries decisively is the fact that the Latin Church herself, to whom they refer themselves, does not cease to pray for the offerings after the words of consecration have been pronounced. This point has escaped them, no doubt, because the Latins do not recite this prayer immediately after pronouncing Christ’s words, and because they do not ask explicitly for consecration and the transformation of the elements into the Body of the Lord, but use other terms, which, however, have exactly the same meaning.

This is their prayer: “Command that these offerings be carried in the hands of Thy holy angels to Thine altar on high.” (**) What do they mean when they say: “That these offerings may be carried up”? Either they are asking for a local translation of the offerings, i.e. from the earth and lower regions to heaven, or they are asking that they be raised in dignity from a humble state to the highest of all.

If the first of these is the case, we must ask of what benefit it is to us to pray that the holy mysteries may be taken away from us, since our prayers and our faith assure us and demand that they should not only be with us but remain with us, since it is in this that Christ’s remaining with us even to the end of the world consists. (Mat. 28:20) And if they know it is Christ’s Body, how can they not believe that He is truly and mysteriously both with us and in heaven, sitting at the Father’s right hand, in a manner known only to Himself? How, on one hand, shall that which is not yet the Body of Christ, which is truly heavenly, become heavenly? Or how, on the other, could that which excels all authority, power, dominion, and supremacy be carried up by the hand of angel?

Supposing, on the other hand, that the prayer of the Latins is asking that the offerings be raised in dignity and transformed into a higher reality, then they are guilty of a monstrous blasphemy if, considering that the Body of the Lord is already present, they nevertheless believe it can become something higher or holier.

Thus it is clear that the Latins know perfectly well that the bread and the wine are not yet consecrated; that is why they pray for the offerings as elements still in need of prayer. They pray that these which are still here below may be carried on high, that, as offerings which have not yet been sacrificed, they may be carried to the altar where they are to be immolated. For this, they have need of the hand of angel. In the sense in which the great Dionysius speaks when he says that the first hierarchy, that of the angles, comes to the aid of the second and human hierarchy.

This prayer can have only one significance – it transforms the offerings into the Body and Blood of the Lord. It is not to be imagined that the altar which it names lies in some place above the heavens set apart by God; to do this would be to associate ourselves with those who believe that the proper place of worship is in Jerusalem or on the mountain of Samaria. (Jn. 4:20-21) But since, as St. Paul says, there is one God and one mediator between God and men, Jesus Christ, in the Savior alone is all that can confer upon us sanctification or have power of intercession. And what are those things which have power of intercession and can confer sanctification? The priest, the victim, the altar. For, as the Lord says, “The altar that sanctifieth (Mat. 23:19) – the altar consecrates the gift.

Now, since Christ alone sanctifies, He alone must be priest, victim and altar. We know from His own words that He is both priest and victim: “For their sakes I sanctify Myself.” (Jn. 17:19) The most holy Dionysius, in his chapter On Chrism, tells us that Christ is the altar. “If our divine altar is Jesus, He Who is the divine consecration of heavenly minds, in Whom we ourselves, consecrated and mystically sacrificed, have our oblation, let us look upon this divine altar with the eyes of the Spirit.”

The priest then prays that the offerings may be carried up to the heavenly altar – in other words, that they may be consecrated and transformed into the heavenly Body of the Lord. There is no question of a change of place, a passage from earth to heaven, since we see that the offerings remain among us, and that even after the prayer their appearances remain.

Since the altar consecrates the gifts placed upon it, to pray that the gifts may be carried to the altar is to ask that they be consecrated.

What is the consecration conferred by the altar? That of the offerings placed upon it. Through that consecration the Divine Priest Himself is sanctified by being offered to God and sacrificed. (Jn. 17:19) Since Christ is at one and the same time priest, altar, victim, the consecration of the offerings by this priest, their transformation into the victim, and their carrying up to the heavenly altar are all one and the same thing. Therefore, if you pray that any one of these things come to pass, you pray for all; you possess that for which you pray and you have accomplished the sacrifice.

Your [Latin] priests, regarding Christ as the victim, pray that the offerings may be placed in Him; thus, though in different words, they are asking just what we sk. That is why our priests, after they have prayed that the elements may be changed into the Divine Body and Blood, and having made mention of the heavenly altar, do not go on to ask that the offerings be carried up to it, since they have already been taken there and accepted, but they ask that in return the grace and the gift of the Holy Spirit may be sent to us. “Let us pray for the consecrated offerings.” That they may be consecrated? Certainly not, since they are so already; but that they might sanctify us, that God Who sanctified them may sanctify us through them.

It is evident therefore that is not the whole Latin Church which condemns the prayer for the offerings after the words of consecration, but only a few innovators who are causing her harm in other ways; they are men who pass their time in nothing else but “to tell, or to hear some new thing”. (Acts 17:21) (A Commentary on the Divine Liturgy, 29-31)

(*) This should be “hands”. In the Roman Catholic rite the head of a bishop is anointed at his consecration.

(**) The prayer referred to is as follows: We humbly beseech Thee Almighty God, command that these things be carried by the hands of Thy angel  to Thy altar on high before the sight of Thy divine majesty: that so many of us as shall by this partaking at the altar receive the most holy Body and Blood of Thy Son, may be fulfilled with all grace and heavenly benediction. Through the same Christ our Lord. 

From the Catholic Encyclopedia – Epiklesis 

It is certain that all the old liturgies contained such a prayer. For instance, the Liturgy of the Apostolic Constitutions, immediately after the recital of the words of Institution, goes on to the Anamnesis — “Remembering therefore His Passion…” — in which occur the words: “thou, the God who lackest nothing, being pleased with them (the Offerings) for the honor of Thy Christ, and sending down Thy Holy Spirit on this sacrifice, the witness of the Passion of the Lord Jesus, to manifest (opos apophene) this bread as the Body of Thy Christ and this chalice as the Blood of Thy Christ…” (Brightman, Liturgies Eastern and Western, I, 21). So the Greek and Syrian Liturgies of St. James (ibid., 54, 88-89), the Alexandrine Liturgies (ibid., 134, 179), the Abyssinian Rite (ibid., 233), those of the Nestorians (ibid., 287) and Armenians (ibid., 439). The Epiklesis in the Byzantine Liturgy of St. John Chrysostom is said thus: “We offer to Thee this reasonable and unbloody sacrifice; and we beg Thee, we ask Thee, we pray Thee that Thou, sending down Thy Holy Spirit on us and on these present gifts” (the Deacon says: “Bless, Sir the holy bread”) “make this bread into the Precious Body of Thy Christ” (Deacon: “Amen. Bless, Sir, the holy chalice”): “and that which is in this chalice, the Precious Blood of Thy Christ” (Deacon: “Amen. Bless, Sir, both”), “changing [metabalon] them by Thy Holy Spirit” (Deacon: “Amen, Amen, Amen.”). (Brightman, op. cit., I 386-387).

Nor is there any doubt that the Western rites at one time contained similar invocations. The Gallican Liturgy had variable forms according to the feast. That for the Circumcision was: “Hæc nos, Domine, instituta et præcepta retinentes suppliciter oramus uti hoc sacrificium suscipere et benedicere et sanctificare digneris: ut fiat nobis eucharistia legitima in tuo Filiique tui nomine et Spiritus sancti, in transformationem corporis ac sanguinis domini Dei nostri Jesu Christi unigeniti tui, per quem omnia creas…” (Duchesne, “Origines du culte chrétien”, 2nd ed., Paris, 1898, p. 208, taken from St. Germanus of Paris, d. 576). There are many allusions to the Gallican Invocation, for instance St. Isidore of Seville (De eccl. officiis, I, 15, etc.). The Roman Rite too at one time had an Epiklesis after the words of Institution. Pope Gelasius I (492-496) refers to it plainly: “Quomodo ad divini mysterii consecrationem coelestis Spiritus adveniet, si sacerdos…criminosis plenus actionibus reprobetur?” (“Epp. Fragm.”, vii, in Thiel, “Epp. Rom. Pont.”, I, 486). Watterich (Der Konsekrationsmoment im h. Abendmahl, 1896, pp. 133 sq.) brings other evidences of the old Roman Invocation. he (p. 166) and Drews (Entstehungsgesch. des Kanons, 1902, p. 28) think that several secrets in the Leonine Sacramentary were originally Invocations (see article CANON OF THE MASS). Of the essential clause left out — our prayer: “Supplices te rogamus” (Duchesne, op. cit., 173-5). It seems that an early insistence on the words of Institution as the form of Consecration (see, for instance, Pseudo-Ambrose, “De Mysteriis”, IX, 52, and “De Sacramentis”, IV, 4, 14-15, 23; St. Augustine, Sermon 227) led in the West to the neglect and mutilation of the Epiklesis.

That in the Liturgy the Invocation should occur after the words of Institution is only one more case of many which show that people were not much concerned about the exact instant at which all the essence of the sacrament was complete. They looked upon the whole Consecration-prayer as one simple thing. In it the words of Institution always occur (with the doubtful exception of the Nestorian Rite); they believed that Christ would, according to His promise, do the rest. But they did not ask at which exact moment the change takes place. Besides the words of Institution there are many other blessings, prayers, and signs of the cross, some of which came before and some after the words, and all, including the words themselves, combine to make up the one Canon of which the effect is Transubstantiation. So also in our baptism and ordination services, part of the forms and prayers whose effect is the sacramental grace comes, in order of time, after the essential words. It was not till Scholastic times that theologians began to discuss the minimum of form required for the essence of each sacrament.

On Iconography in the Orthodox West

Hieromonk Seraphim Rose 1934-1982

From the beginning, the Christian basilicas were adorned with mosaics or frescoes, at first in the apse, and very soon on the walls as well. Those in Gaul were lost together with the churches that housed them, and so we can only judge of them by contemporary descriptions and by surviving examples, especially in Italy, which was in close with Gaul at this time.

The iconography of the 4th century is rather close in style to the realism of later Roman painting, although by the end of the century, even in Rome, it is already changing towards the Byzantine style; in content it combines themes from the symbolic paintings of the catacombs (Christ as the Lamb, the Good Shepherd, etc.) with scenes from the Old and (more and more with time) from the New Testament. The basilica of St. Ambrose in Milan, dedicated in 386, contained frescoes (as we know from the inscriptions of the saint himself) from the Old Testament, and the following ones from the New Testament: the Annunciation, the conversion of Zacchaeus, the woman with the issue of blood, the Transfiguration, and St. John leaning on the breast of the Savior. Judging from the contemporary mosaics at St. Pudentiana in Rome, the style of these icons was already very close to the later Byzantine style. In the Basilica of St. Paulinus in Nola (404), the two sides of the nave contained scenes from the Old and New Testaments, and in the space between the windows above were apostles and saints, with Christ the King in the apse. There was yet no fixed rule for the depiction of various feasts or scriptural events, and there was no formal canonization of the saints who might be portrayed in icons; apostles, martyrs, and even recent bishops and ascetics were depicted according to their local veneration. There is even a case where, in the baptistery of the monastery of Sulpicius Severus at Primuliacum in southern Gaul, the recently-reposed St. Martin is depicted on one wall, and the still-living Bishop Paulinus of Nola on the opposite wall – something which aroused the good-natured protest of St. Paulinus, who wrote Severus: “By depicting me alone on the opposite wall, you have contrasted my lowly figure, shrouded in mental darkness, with Martin’s holy person.” (St. Paulinus, Letter 32)

The distinctive Byzantine style is already evident in the 5th century, and the 6th century is the age of an already developed and perfected art. The great basilicas of Ravenna are monumental triumphs of Byzantine iconography – an art which in style and subject-matter has not changed essentially through the ages, and is still very much alive today. The Byzantine style was universal in the Roman Empire, as may be seen in the icons even of the remote border area of Mt. Sinai, where the mosaic of the Transfiguration in the apse is identical with later icons of the feast down to our day. This is the Christian art that was known to the great Western hierarchs of the 6th century, St. Gregory, Pope of Rome and St. Gregory of Tours.

In Gaul, mosaic icons are known (History of the Franks 2.16; 10.45), but more commonly we hear of frescoes. The original basilica of St. Martin had frescoes which were restored by St. Gregory, as he himself relates (HF 10.31): “I found the walls of St. Martin’s basilica damaged by fire. I ordered my workmen to use all their skill to paint and decorate them, until they were as bright as they had previously been.” These frescoes must have been impressive, for when treating of the stay of a certain Eberulf in the basilica (under the law of sanctuary which then prevailed), St. Gregory writes: “When the priest had gone off, Eberulf’s young women and his men-servants used to come in and stand gaping at the frescoes on the walls” (HF 7.22). St. Gregory has preserved for us a brief account of how the frescoes were painted (5th century): “The wife of Namatius built the church of St. Stephen in the suburb outside the walls of Clermont-Ferrand. She wanted it to be decorated with colored frescoes. She used to hold in her lap a book from which she would read stories of events which happened long ago, and the tell the workmen what she wanted painted on the walls” (HF 2.17). This “book” might have been the Scriptures, the Life of a saint, or even, as Prof. Dalton suggests, “some sort of painter’s manual like those used in the East” (vol. 1, p. 327).

When restoring the main basilica of Tours (distinct from the basilica where Martin’s relics reposed), as Abbot Odo informs us precisely in his life of St. Gregory (ch. 12), the latter “decorated the walls with histories having for subject the exploits of Martin.”  It so happens that we have a list of these iconographic scenes in a poem of Fortunatus describing the basilica (Carmine 10.6). They are: (1) St. Martin curing a leper by a kiss; (2) dividing his cloak and giving half to a beggar; (3) giving away his tunic; (4) raising three men from the dead; (5) preventing the pine tree from falling on him by the sign of the Cross; (6) idols being crushed by a great column launched from heaven; (7) St. Martin exposing a pretended martyr. We can only regret the disappearance of such a notable monument of Orthodox Christian art, just one of many in 6th-century Gaul, the likes of which were not seen in later centuries in the West (where the Roman-Byzantine style was gradually lost); but we may gain a general idea of its appearance in the contemporary basilicas of Ravenna with their mosaic icons. One of these basilicas, indeed, was dedicated originally to St. Martin of Tours, the dedication later being changed to Sant’ Apollinare Nuovo.

Separate panel icons also existed at this time. In the history of Bede it is stated that St. Augustine of Canterbury and those with him, after landing in Britain in the year 597, came to King Ethelbert of Kent “bearing a silver cross for their banner, and the image of our Lord and Savior painted on a board” (Ecclesiastical History of England, Book I, ch. 25). In the Life of the Fathers (12.2) we read of “the icons (Latin iconicas) of the apostles and other saints” in the oratory where St. Bracchio prayed. It should be noted that the oratories and small village churches of Gaul would not, of course, be in basilica style or usually made of stone; they were generally of wood, and the icons in them were painted on boards and hung on the walls. The most detailed reference to these 6th-century panel icons is in St. Gregory’s Glory of the Martyrs (ch. 22), where we read, in the account “of the Jew who stole an icon (Latin iconica, or in one manuscript, icona) and pierced it,” the following which is also an impressive testimony of the truly orthodox attitude of the Church of Gaul at that time, as contrasted with the iconoclast sentiment which seized part of Gaul (as it did also of the Christian East) in the century of Charlemagne. Here are St. Gregory’s words: “The faith which remained pure among us up to this day causes us love Christ with such a love that the faithful who keep His law engraved in their hearts wish to have also His painted image, in memory of His virtue, on visible boards which they hang in their churches and in their homes… a Jew, who often saw in a church an image of this sort painted on a board (Latin imaginem in tabula pictam) attached to the wall, said to himself, ‘Behold the seducer who has humiliated us’… Having come then in the night, he pierced the image, took it down from the wall, and carried it under his clothes to his house in order to throw it into the fire.” He was discovered when it was found that the image shed copious blood in the place where it had been pierced (a miracle which occurred also later in Byzantium with the Icon of the Iviron Mother of God, and in Soviet times in Kaplunovka in Russia with a crucifix).

A number of such panel icons on wood have come down to us from 6th-century Mount Sinai; they are identical in appearance to the icons which pious Orthodox Christians cause to have painted for their churches and homes even today. (Vita Patrum: The Life of the Fathers by St. Gregory of Tours. Introduction to Orthodox Gaul, pp. 80-82)

On Music in Holy Scripture

St. Maximus the Confessor ca. 580-662

If you are looking for a clarification of the music found in Scripture, understand it in the following way. “Praise the Lord with the sound of the trumpet”: at the commemeration of the resurrection the earth is jolted by a trumpet, as it had been written. “Praise Him with stringed instrument and harp”: with our tongue and our mouth as though we were being plucked by the Spirit, as by a plectrum. “Praise Him with timbrel and dance”: with flesh and soul, from which our petitions, like dancers, step across to God. “Praise him with strings and pipes”: with the heart and with all the internal organs and nerves, which he has called pipes. “Praise Him with clanging cymbals”: with the lips through which the harmonious songs of psalmody are composed. (Questions and Doubts: Various Questions and Selections from Various Passages that are Perplexing, Question I, 71)

On the Faith of Forefather Adam

St. Epiphanius of Salamis ca. 315-403

Anyone who is willing to make an impartial investigation can see, from the very object of it, that the Holy Catholic Church is the beginning of everything. Adam, the man who was formed at the first, was not formed with a body circumcised, but uncircumcised. He was no idolater, and he knew the Father as God, and the Son and Holy Spirit, for he was a prophet.

Without circumcision he was no Jew and since he did not worship carved images or anything else, he was no idolater. For Adam was a prophet, and knew that the Father had said, “Let us make man,”to the Son. What was he, then, since he was neither circumcised nor an idolater—except that he exhibited the character of Christianity?

And we must take this to be the case of Abel, Seth, Enosh, Enoch, Methuselah, Noah and Eber, down to Abraham. (Panarion 2.4-6)

On Proper Christian Worship

Blessed Augustine of Hippo ca. 354-430

My opinion therefore is, that wherever it is possible, all those things should be abolished without hesitation, which neither have warrant in Holy Scripture, nor are found to have been appointed by councils of bishops, nor are confirmed by the practice of the universal Church, but are so infinitely various, according to the different customs of different places, that it is with difficulty, if at all, that the reasons which guided men in appointing them can be discovered. For even although nothing be found, perhaps, in which they are against the true faith; yet the Christian religion, which God in His mercy made free, appointing to her sacraments very few in number, and very easily observed, is by these burdensome ceremonies so oppressed, that the condition of the Jewish Church itself is preferable: for although they have not known the time of their freedom, they are subjected to burdens imposed by the law of God, not by the vain conceits of men. The Church of God, however, being meanwhile so constituted as to enclose much chaff and many tares, bears with many things; yet if anything be contrary to faith or to holy life, she does not approve of it either by silence or by practice. (Letters 55.34-35)

On Observing Lent

Apostolic Canons ca. 1st cent.

If any bishop, presbyter, or deacon, or reader, or singer, does not fast the holy Quadragesimal fast of Easter, or the fourth day, or the day of Preparation, let him be deposed, unless he be hindered by some bodily infirmity. If he be a layman, let him be excommunicated. (Canon 69)

A Brief Lenten Exhortation

St. Athanasius the Great ca. 297-373

Since therefore this occasion for exercise is set before us, and such a day as this has come, and the prophetic voice has gone forth that the feast shall be celebrated, let us give all diligence to this good proclamation, and like those who contend on the race course, let us vie with each other in observing the purity of the fast (1 Cor. 9:24-27), by watchfulness in prayers, by study of the Scriptures, by distributing to the poor, and let us be at peace with our enemies. Let us bind up those who are scattered abroad, banish pride, and return to lowliness of mind, being at peace with all men, and urging the brethren unto love. Thus also the blessed Paul was often engaged in fastings and watchings, and was willing to be accursed for his brethren. Blessed David again, having humbled himself by fastings, used boldness, saying, ‘O Lord my God, if I have done this, if there is any iniquity in my hands, if I have repaid those who dealt evil with me, then may I fall from my enemies as a vain man. ‘ If we do these things, we shall conquer death; and receive an earnest of the kingdom of heaven. (Letter 14.5)

We begin the fast of forty days on the sixth day of Phamenoth (Mark 2); and having passed through that properly, with fasting and prayers, we may be able to attain to the holy day. For he who neglects to observe the fast of forty days, as one who rashly and impurely treads on holy things, cannot celebrate the Easter festival. Further, let us put one another in remembrance, and stimulate one another not to be negligent, and especially that we should fast those days, so that fasts may receive us in succession, and we may rightly bring the feast to a close. (Letter 19.9)

True Worship is Trinitarian

St. Gregory Palamas ca. 1296-1359

The sublime and worshipful Father is the Father of Truth itself, that is, of the Only-Begotten Son; and the Holy Spirit is a spirit of truth, as the Logos of truth proclaimed (cf. John 14:17). Those who worship the Father ‘in Spirit and in Truth’, and who believe accordingly, are activated by Them. As St. Paul says, ‘It is through the Spirit that we worship and pray’ (cf. Rom: 8:26), while the Only-Begotten Son of God says, ‘No one comes to the Father except through Me’ (John 14:6). Hence those who worship the supreme Father ‘in Spirit and in Truth’ are the true worshippers (John 4:23). (Topics of Natural and Theological Science and on the Moral and Ascetic Life: One Hundred and Fifty Texts, 59)

On the Orthodox Anglican Liturgy

Bede the Venerable ca. 673-735

St. Augustine of Canterbury: ­ Whereas the Faith is one and the same, why are there different customs in different churches? and why is one custom of masses observed in the holy Roman Church, and another in the Gallican Church?

Pope St. Gregory the Dialogist: ­ You know, my brother, the custom of the Roman Church in which you remember you were bred up. But it pleases me, that if you have found anything, either in the Roman, or the Gallican, or any other church, which may be more acceptable to Almighty God, you carefully make choice of the same, and sedulously teach the Church of the English, which as yet is new in the Faith, whatsoever you can gather from the several churches. For things are not to be loved for the sake of places, but places for the sake of good things. Choose, therefore, from every church those things that are pious, religious, and upright, and when you have, as it were, made them up into one body, let the minds of the English be accustomed thereto. (Ecclesiastical History of the English Bk. 1.27)

On the Two-Fingered Sign of the Cross

St. Nicodemus the Hagiorite 1749-1809

The ancient Christians used to make the sign of the Cross with a different configuration of the hand, that is to say, more explicitly speaking, with only the two fingers of the hand, namely, the index finger and the middle finger, as St. Peter Damascene informs us (pg. 642 of Philokalia), where he says that the hand as a whole signifies the single substance of Christ, while the two fingers signify His two natures. But the custom now prevailing among Christians is for the two fingers to be conjoined with the thumb; and with these three together to represent the Holy Trinity… (The Rudder, “The 92 Canons of St Basil the Great,” Canon 91, Footnote 79)

On Assembling Frequently

Apostolic Constitutions ca. 1st-4th cent.

When you instruct the people, O bishop, command and exhort them to come constantly to church morning and evening every day, and by no means to forsake it on any account, but to assemble together continually; neither to diminish the Church by withdrawing themselves, and causing the body of Christ to be without its member. For it is not only spoken concerning the priests, but let every one of the laity hearken to it as concerning himself, considering that it is said by the Lord: He that is not with me is against me, and he that gathers not with me scatters abroad. (Mat. 12:30) Do not you therefore scatter yourselves abroad, who are the members of Christ, by not assembling together, since you have Christ your head, according to His promise, present, and communicating to you. Be not careless of yourselves, neither deprive your Saviour of His own members, neither divide His body nor disperse His members, neither prefer the occasions of this life to the word of God; but assemble yourselves together every day, morning and evening, singing psalms and praying in the Lord’s house: in the morning saying the sixty-second Psalm, and in the evening the hundred and fortieth, but principally on the Sabbath day. And on the day of our Lord’s resurrection, which is the Lord’s day, meet more diligently, sending praise to God that made the universe by Jesus, and sent Him to us, and condescended to let Him suffer, and raised Him from the dead. Otherwise what apology will he make to God who does not assemble on that day to hear the saving word concerning the resurrection, on which we pray thrice standing in memory of Him who arose in three days, in which is performed the reading of the prophets, the preaching of the Gospel, the oblation of the sacrifice, the gift of the holy food? (Bk. 2. 59)

On Early Western Liturgical Differences

St. Gregory the Dialogist ca. 540-604

One coming from Sicily has told me that some friends of his, whether Greeks or Latins I know not, as though moved by zeal for the holy Roman Church, murmur about my arrangements [i.e. of divine service], saying, How can he be arranging so as to keep the Constantinopolitan Church in check, when in all respects he follows her usage? And, when I said to him, What usages of hers do we follow? He replied; you have caused Alleluia to be said at mass out of the season of Pentecost ; you have made appointment for the sub-deacons to proceed disrobed, and for Kyrie Eleison to be said, and for the Lord’s Prayer to be said immediately after the canon. To him I replied, that in none of these things have we followed another Church.

For, as to our custom here of saying the Alleluia, it is said to be derived from the Church of Jerusalem by the tradition of the blessed Jerome in the time of pope Damasus of blessed memory; and accordingly in this matter we have rather curtailed the former usage which had been handed down to us here from the Greeks.

Further, as to my having caused the sub-deacons to proceed disrobed, this was the ancient usage of the Church. But it pleased one of our pontiffs, I know not which, to order them to proceed in linen tunics. For have your Churches in any respect received their tradition from the Greeks? Whence, then, have they at the present day the custom of the subdeacons proceeding in linen tunics, except that they have received it from their mother, the Roman Church?

Further, we neither have said nor now say the Kyrie Eleison, as it is said by the Greeks: for among the Greeks all say it together; but with us it is said by the clerks, and responded to by the people; and as often as it is said, Christe Eleison is said also, which is not said at all among the Greeks. Further, in daily masses we suppress some things that are usually said, and say only Kyrie Eleison, Christe Eleison, so as to devote ourselves a little longer to these words of deprecation. But the Lord’s Prayer (orationem Dominicam) we say immediately after the prayer (mox post precem) for this reason, that it was the custom of the apostles to consecrate the host of oblation to (ad) that same prayer only. And it seemed to me very unsuitable that we should say over the oblation a prayer which a scholastic had composed, and should not say the very prayer which our Redeemer composed over His body and blood . But also the Lord’s Prayer among the Greeks is said by all the people, but with us by the priest alone. Wherein, then, have we followed the usages of the Greeks, in that we have either amended our own old ones or appointed new and profitable ones, in which, however, we are not shown to be imitating others? Wherefore, let your Charity, when an occasion presents itself, proceed to the Church of Catana; or in the Church of Syracuse teach those who you believe or understand may possibly be murmuring with respect to this matter, holding a conference there, as though for a different purpose, and so desist not from instructing them. For as to what they say about the Church of Constantinople, who can doubt that it is subject to the Apostolic See, as both the most pious lord the emperor and our brother the bishop of that city continually acknowledge? Yet, if this or any other Church has anything that is good, I am prepared in what is good to imitate even my inferiors, while prohibiting them from things unlawful. For he is foolish who thinks himself first in such a way as to scorn to learn whatever good things he may see. (Bk. 9, Letter 12)

On Candles

St. Sophronius of Jerusalem ca. 560-638

Our lighted candles are a sign of the divine splendor of the One Who comes to expel the dark shadows of evil and to make the whole universe radiant with the brilliance of His eternal light. Our candles also show how bright our souls should be when we go to meet Christ. (Sermon on the Meeting of the Lord)

On Apostolic Vestments

St. Hegesippus ca. 110-180

James, the brother of the Lord, succeeded to the government of the Church in conjunction with the Apostles. He has been called the Just by all from the time of our Savior to the present day; for there were many that bore the name of James. He was holy from his mother’s womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people. Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, ‘Bulwark of the people’ and ‘Justice,’ in accordance with what the prophets declare concerning him. (Memoirs Bk. 5: quoted in Eusebius Ecclesiastical History Bk. 2.23)

Polycrates of Ephesus ca. 130-196

As for us, then, we scrupulously observe the exact day, neither adding nor taking away. For in Asia great luminaries have gone to their rest, who shall rise again in the day of the coming of the Lord, when He cometh with glory from heaven and shall raise again all the saints. I speak of Philip, one of the twelve Apostles, who is laid to rest at Hierapolis; and his two daughters, who arrived at old age unmarried; his other daughter also, who passed her life under the influence of the Holy Spirit, and reposes at Ephesus; John, moreover, who reclined on the Lord’s bosom, and who became a priest wearing the mitre (*), and a witness and a teacher-he rests at Ephesus. Then there is Polycarp, both bishop and martyr at Smyrna; and Thraseas from Eumenia, both bishop and martyr, who rests at Smyrna. Why should I speak of Sagaris, bishop and martyr, who rests at Laodicea? of the blessed Papirius, moreover? and of Melito the eunuch, who performed all his actions under the influence of the Holy Spirit, and lies at Sardis, awaiting the visitation from heaven, when he shall rise again from the dead? These all kept the passover on the fourteenth. day of the month, in accordance with the Gospel, without ever deviating from it, but keeping to the rule of faith. (Epistle to Pope Victor and the Church of Rome: quoted in Eusebius Ecclesiastical History Bk. 5.24)

(*) the word petalon is used in the LXX of the “plate ” or ” diadem ” of the High Priest (cf. Exod. 28:36)

St. John Cassian on the Origin of Lent

St. John Cassian ca. 360-435

Howbeit you should know that as long as the primitive church retained its perfection unbroken, this observance of Lent did not exist. For they were not bound by the requirements of this order, or by any legal enactments, nor confined in the very narrow limits of the fast, as the fast embraced equally the whole year round. But when the multitude of believers began day by day to decline from that apostolic fervour, and to look after their own wealth, and not to portion it out for the good of all the faithful in accordance with the arrangement of the Apostles, but having an eye to their own private expenses, tried not only to keep it but actually to increase it, not content with following the example of Ananias and Sapphira, then it seemed good to all the priests that men who were hampered by worldly cares, and almost ignorant, if I may say so, of abstinence and contrition, should be recalled to the pious duty by a fast canonically enjoined, and be constrained by the necessity of paying the legal tithes, as this certainly would be good for the weak brethren and could not do any harm to the perfect who were living under the grace of the Gospel and by their voluntary devotion going beyond the law, so as to succeed in attaining to the blessedness which the Apostle speaks of: For sin shall not have dominion over you; for you are not under the law but under grace. Rom.6:14 For of a truth sin cannot exercise dominion over one who lives faithfully under the liberty of grace. (Conference 12.30)

St. Mark of Ephesus on the Lord Have Mercies

St. Mark of Ephesus 1392-1444

We say it, I think, twelve times as a symbol of the Apostles, to whom this divine prayer (referring to the “Our Father) was first delivered.

The “Lord have mercy” is said…forty times as customary before the Prayers. The number has a special value, because God is expiated through fasting for so many days. (An Exposition of the Church’s Daily Prayer, 2)

On the Fourth Century Jerusalem Liturgy

St. Cyril of Jerusalem ca. 313-386

By the loving-kindness of God you have heard sufficiently at our former meetings concerning Baptism, and Chrism, and partaking of the Body and Blood of Christ; and now it is necessary to pass on to what is next in order, meaning today to set the crown on the spiritual building of your edification.

You have seen then the Deacon who gives to the Priest water to wash , and to the Presbyters who stand round God’s altar. He gave it not at all because of bodily defilement; it is not that; for we did not enter the Church at first with defiled bodies. But the washing of hands is a symbol that you ought to be pure from all sinful and unlawful deeds; for since the hands are a symbol of action, by washing them, it is evident, we represent the purity and blamelessness of our conduct. Did you not hear the blessed David opening this very mystery, and saying, I will wash my hands in innocency, and so will compass Your Altar, O Lord ? The washing therefore of hands is a symbol of immunity from sin.

Then the Deacon cries aloud, “Receive ye one another; and let us kiss one another!” Think not that this kiss is of the same character with those given in public by common friends. It is not such: but this kiss blends souls one with another, and courts entire forgiveness for them. The kiss therefore is the sign that our souls are mingled together, and banish all remembrance of wrongs. For this cause Christ said, If you are offering your gift at the altar, and there rememberest that your brother has anything against time, leave there your gift upon the altar, and go your way; first be reconciled to your brother, and then come and offer your gift. The kiss therefore is reconciliation, and for this reason holy: as the blessed Paul somewhere cried, saying, Greet ye one another with a holy kiss 1 Cor. 16:20; and Peter, with a kiss of charity 1 Pet. 3:15 .

After this the Priest cries aloud, “Lift up your hearts.” For truly ought we in that most awful hour to have our heart on high with God, and not below, thinking of earth and earthly things. In effect therefore the Priest bids all in that hour to dismiss all cares of this life, or household anxieties, and to have their heart in heaven with the merciful God. Then ye answer, “We lift them up unto the Lord”: assenting to it, by your avowal. But let no one come here, who could say with his mouth, We lift up our hearts unto the Lord, but in his thoughts have his mind concerned with the cares of this life. At all times, rather, God should be in our memory but if this is impossible by reason of human infirmity, in that hour above all this should be our earnest endeavour.

Then the Priest says, “Let us give thanks unto the Lord”. For verily we are bound to give thanks, that He called us, unworthy as we were, to so great grace; that He reconciled us when we were His foes; that He vouchsafed to us the Spirit of adoption. Then ye say, “It is meet and right”: for in giving thanks we do a meet thing and a right; but He did not right, but more than right, in doing us good, and counting us meet for such great benefits.

After this, we make mention of heaven, and earth, and sea ; of sun and moon; of stars and all the creation, rational and irrational, visible and invisible; of Angels, Archangels, Virtues, Dominions, Principalities, Powers, Thrones; of the Cherubim with many faces: in effect repeating that call of David’s Magnify the Lord with me. We make mention also of the Seraphim, whom Esaias in the Holy Spirit saw standing around the throne of God, and with two of their wings veiling their face, and with two their feet, while with two they did fly, crying Holy, Holy, Holy, is the Lord of Sabaoth. Isa. 6:2-3 For the reason of our reciting this confession of God , delivered down to us from the Seraphim, is this, that so we may be partakers with the hosts of the world above in their Hymn of praise.

Then having sanctified ourselves by these spiritual Hymns, we beseech the merciful God to send forth His Holy Spirit upon the gifts lying before Him; that He may make the Bread the Body of Christ, and the Wine the Blood of Christ ; for whatsoever the Holy Ghost has touched, is surely sanctified and changed.

Then, after the spiritual sacrifice, the bloodless service, is completed, over that sacrifice of propitiation we entreat God for the common peace of the Churches, for the welfare of the world ; for kings; for soldiers and allies; for the sick; for the afflicted; and, in a word, for all who stand in need of succour we all pray and offer this sacrifice.

Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles, Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls , for whom the supplication is put up, while that holy and most awful sacrifice is set forth.

And I wish to persuade you by an illustration. For I know that many say, what is a soul profited, which departs from this world either with sins, or without sins, if it be commemorated in the prayer? For if a king were to banish certain who had given him offense, and then those who belong to them should weave a crown and offer it to him on behalf of those under punishment, would he not grant a remission of their penalties? In the same way we, when we offer to Him our supplications for those who have fallen asleep, though they be sinners, weave no crown, but offer up Christ sacrificed for our sins , propitiating our merciful God for them as well as for ourselves.

Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience entitling God our Father, and saying, Our Father, which art in heaven. O most surpassing loving-kindness of God! On them who revolted from Him and were in the very extreme of misery has He bestowed such a complete forgiveness of evil deeds, and so great participation of grace, as that they should even call Him Father…

After this the Priest says, “Holy things to holy men”. Holy are the gifts presented, having received the visitation of the Holy Ghost; holy are you also, having been deemed worthy of the Holy Ghost; the holy things therefore correspond to the holy persons. Then ye say, One is Holy, One is the Lord, Jesus Christ. For One is truly holy, by nature holy; we too are holy, but not by nature, only by participation, and discipline, and prayer.

After this ye hear the chanter inviting you with a sacred melody to the communion of the Holy Mysteries, and saying, O taste and see that the Lord is good. Trust not the judgment to your bodily palate no, but to faith unfaltering; for they who taste are bidden to taste, not bread and wine, but the anti-typical Body and Blood of Christ.

In approaching therefore, come not with your wrists extended, or your fingers spread; but make your left hand a throne for the right, as for that which is to receive a King. And having hollowed your palm, receive the Body of Christ, saying over it, Amen. So then after having carefully hallowed your eyes by the touch of the Holy Body, partake of it; giving heed lest you lose any portion thereof ; for whatever you lose, is evidently a loss to you as it were from one of your own members. For tell me, if any one gave you grains of gold, would you not hold them with all carefulness, being on your guard against losing any of them, and suffering loss? Will you not then much more carefully keep watch, that not a crumb fall from you of what is more precious than gold and precious stones?

Then after you have partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth your hands, but bending , and saying with an air of worship and reverence, Amen, hallow yourself by partaking also of the Blood of Christ. And while the moisture is still upon your lips, touch it with your hands, and hallow your eyes and brow and the other organs of sense. Then wait for the prayer, and give thanks unto God, who has accounted you worthy of so great mysteries.

Hold fast these traditions undefiled and, keep yourselves free from offense. Sever not yourselves from the Communion; deprive not yourselves, through the pollution of sins, of these Holy and Spiritual Mysteries. And the God of peace sanctify you wholly; and may your spirit, and soul, and body be preserved entire without blame at the coming of our Lord Jesus Christ 1 Thess. 5:23:— To whom be glory and honour and might, with the Father and the Holy Spirit, now and ever, and world without end. Amen. (Catchetical Lectures 23)

On the Triumphal Hymn

Priest: Singing the victory hymn, proclaiming, crying out, and saying…

People: Holy, holy, holy, Lord Sabaoth, heaven and earth are filled with Your glory. Hosanna in the highest. Blessed is He who comes in the name of the Lord. Hosanna to God in the highest.

(The Holy Anaphora, The Divine Liturgy of St. John Chrysostom)

The Triumphal Hymn is a combination of the angelic hymn which Isaiah heard when he received his calling as a prophet, and the hymn with which the people received the Theanthropos in the Holy City of Jerusalem ‘as He was going to His voluntary Passion’. By singing this hymn at the Divine Liturgy, we are imitating both the angels and the people of the Holy City.

On the lips of the angelic powers, the Triumphal Hymn, as they sang it round the holy throne of God, had a double significance. It was a hymn of praise to the Trinitarian God, and at the same time a prophecy: “This hymn is not only a doxology, but also a prophecy of the good things that were going to spread throughout the world…The whole earth is full of His glory… (Isa. 6:3) When was the earth filled with the glory of God? When that hymn came down from heaven to earth, and mankind on earth formed one choir with the heavenly powers, raising the same melody to God and offering a common hymn of glory.” [St. John Chrysostom, Commentary on Isaiah, 6.3, P.G. 56.71] (Hieromonk Gregorios, The Divine Liturgy: A Commentary in the Light of the Fathers pp. 229-230)

On the Origin of the Antiphons

Socrates Scholasticus ca. 380

We must now however make some allusion to the origin of this custom in the church of responsive singing. Ignatius third bishop of Antioch in Syria from the Apostle Peter, who also had held intercourse with the Apostles themselves, saw a vision of angels hymning in alternate chants the Holy Trinity. Accordingly he introduced the mode of singing he had observed in the vision into the Antiochian church; whence it was transmitted by Tradition to all the other churches. Such is the account [we have received] in relation to these responsive hymns. (Church History Bk. 6.8)

On The Trisagion

St. Nicholas Cabasilas ca. 1319-1391

The Thrice-holy Hymn has been taken in part from the angels, and in part from Book of Psalms by the Prophet David; it was made into one hymn by the Church of Christ and dedicated to the Holy Trinity. The holy, which is sung three times, belongs to the angels (cf. Isa. 6:3), while God, mighty and immortal come from the blessed David, who says: My soul thirsts for God, the mighty, the living (Ps. 41:3). Our holy church received all this and joined the psalm with the angelic hymn and added the petition, Have mercy on us… in order to show both the harmony of the Old Testament with the New, and that angels and men form one Church and one choir. (Hieromonk Gregorios: The Divine Liturgy, A Commentary in Light of the Fathers pp. 152-153)

St. Hippolytus on the Hours

St. Hippolytus of Rome ca. 170-235If at the third hour thou art at home, pray then and give thanks to God; but if thou chance to be abroad at that hour, make thy prayer to God in thy heart. For at that hour Christ was nailed to the tree; therefore in the old [covenant] the law commanded the showbread to be offered continually for a type of the body and blood of Christ, and commanded the sacrifice of the dumb lamb, which was a type of the perfect Lamb; for Christ is the Shepherd, and he is also the Bread that came down from heaven.

At the sixth hour likewise pray also, for, after Christ was nailed to the wood of the cross, the day was divided and there was a great darkness; wherefore let [the faithful] pray at that hour with an effectual prayer, likening themselves to the voice of him who prayed [and] caused all creation to become dark for the unbelieving Jews.

And at the ninth hour let a great prayer and a great thanksgiving be made, such as made by the souls of the righteous ones, blessing the Lord, the God who does not lie, who was mindful of his saints and sent forth his Word to enlighten them. At that hour, therefore, Christ poured forth from His pierced side water and blood, and brought the rest of the time of that day with light to evening; so, when He fell asleep, by making the beginning of another day He completed the pattern of His resurrection.

Pray again before thy body rests on thy bed.

At midnight arise, wash thy hands with water and pray. And if thy wife is with thee, pray ye both together; but if she is not yet a believer, go into another room and pray, and again return to thy bed; be not slothful in prayer. (Apostolic Tradition 36)

 

On When in Rome

Blessed Augustine of Hippo ca. 354-430

I think you may have heard me relate before, what I will nevertheless now mention. When my mother followed me to Milan, she found the Church there not fasting on Saturday. She began to be troubled, and to hesitate as to what she should do; upon which I, though not taking a personal interest then in such things, applied on her behalf to Ambrose, of most blessed memory, for his advice. He answered that he could not teach me anything but what he himself practised, because if he knew any better rule, he would observe it himself. When I supposed that he intended, on the ground of his authority alone, and without supporting it by any argument, to recommend us to give up fasting on Saturday, he followed me, and said: When I visit Rome, I fast on Saturday; when I am here, I do not fast. On the same principle, do you observe the custom prevailing in whatever Church you come to, if you desire neither to give offense by your conduct, nor to find cause of offense in another’s. When I reported this to my mother, she accepted it gladly; and for myself, after frequently reconsidering his decision, I have always esteemed it as if I had received it by an oracle from heaven. For often have I perceived, with extreme sorrow, many disquietudes caused to weak brethren by the contentious pertinacity or superstitious vacillation of some who, in matters of this kind, which do not admit of final decision by the authority of Holy Scripture, or by the tradition of the universal Church or by their manifest good influence on manners raise questions, it may be, from some crotchet of their own, or from attachment to the custom followed in one’s own country, or from preference for that which one has seen abroad, supposing that wisdom is increased in proportion to the distance to which men travel from home, and agitate these questions with such keenness, that they think all is wrong except what they do themselves. (Letter 54)

On the Paschal Lamb

St. Melito of Sardis died ca. 180

When this One came from heaven to earth for the sake of the one who suffers, and had clothed Himself with that very one through the womb of a virgin, and having come forth as man, He accepted the sufferings of the sufferer through His body which was capable of suffering. And He destroyed those human sufferings by His Spirit which was incapable of dying. He killed death which had put man to death.

For this One, who was led away as a lamb, and who was sacrificed as a sheep, by Himself delivered us from servitude to the world as from the land of Egypt, and released us from bondage to the devil as from the hand of Pharaoh, and sealed our souls by His own Spirit and the members of our bodies by His own blood.

This is the One who covered death with shame and who plunged the devil into mourning as Moses did Pharaoh. This is the One who smote lawlessness and deprived injustice of its offspring, as Moses deprived Egypt. This is the One who delivered us from slavery into freedom, from darkness into light, from death into life, from tyranny into an eternal kingdom, and who made us a new priesthood, and a special people forever.

This One is the passover of our salvation. This is the one who patiently endured many things in many people: This is the One who was murdered in Abel, and bound as a sacrifice in Isaac, and exiled in Jacob, and sold in Joseph, and exposed in Moses, and sacrificed in the lamb, and hunted down in David, and dishonored in the prophets.

…This is the One who became human in a virgin, who was hanged on the tree, who was buried in the earth, who was resurrected from among the dead, and who raised mankind up out of the grave below to the heights of heaven.

This is the lamb that was slain. This is the lamb that was silent. This is the One who was born of Mary, that beautiful ewe-lamb. This is the One who was taken from the flock, and was dragged to sacrifice, and was killed in the evening, and was buried at night; the One who was not broken while on the tree, who did not see dissolution while in the earth, who rose up from the dead, and who raised up mankind from the grave below.

And thus He was lifted up upon the tree, and an inscription was affixed identifying the One who had been murdered. Who was He? It is painful to tell, but it is more dreadful not to tell. Therefore, hear and tremble because of Him for whom the earth trembled.

The One who hung the earth in space, is Himself hanged; the One who fixed the heavens in place, is Himself impaled; the One who firmly fixed all things, is Himself firmly fixed to the tree. The Lord is insulted, God has been murdered, the King of Israel has been destroyed by the right hand of Israel.

O frightful murder! O unheard of injustice! The Lord is disfigured and He is not deemed worthy of a cloak for His naked body, so that He might not be seen exposed. For this reason the stars turned and fled, and the day grew quite dark, in order to hide the naked person hanging on the tree, darkening not the body of the Lord, but the eyes of men.

Yes, even though the people did not tremble, the earth trembled instead; although the people were not afraid, the heavens grew frightened; although the people did not tear their garments, the angels tore theirs; although the people did not lament, the Lord thundered from heaven, and the Most High uttered His voice. (Peri Tou Pascha, written ca. 167)

The Fifth Century Celtic Church was Orthodox

A Glimpse of the 5th Cent. Celtic Church

Following the example of blessed Job, no poor person ever left her presence empty-handed. Indeed, she even gave to the poor the foreign and exotic robes of the illustrious Bishop Conleth, which he wore when celebrating the mysteries at the altar on feasts of the Lord and vigils of the Apostles. When the time of the feast returned again, and for the high priest of the people to change into vestments, St. Brigit [of Kildare], who had already given them another set of vestments, similar in both weave and color, which she had just received from Christ, whom – as a beggar- she had clothed, draped over a two-wheeled chariot. She had willingly given the other vestments to the poor, and now received these just when they were needed. For as she was the living and most blessed member of the highest head, she was able to bring about all that she wished.

Nor should we fail to mention the miracle during the rebuilding of the church in which the bodies of that glorious pair, Bishop Conleth and this holy virgin Brigit, rest to the right and the left of the ornate altar, in shrines decorated with different kinds of gold, silver, gems, and precious stones, with crowns of gold and silver suspended above them.

In order to accommodate increasing numbers of the faithful of both sexes, the church is spacious in its ground area imposing in its height. It is decorated with painted pictures and contains three chapels within it, which are of a good size and divided from each other by wooden partitions but sharing the single roof of the cathedral church; one of theses decorated partitions which is painted with images and draped with wall hangings traverses the eastern part of the church from one wall to the other and has a doorway at either end. By the door on the right the archbishop enters the sanctuary and draws near the altar where he offers the sacrifice together with his monastic chapter and those who have been appointed to the sacred mysteries.  (Cogitosus, The Life of St. Brigit the Virgin)