The Mystery of Healing: Oil, Anointing, and the Unity of the Local Church
The Holy Sacraments of Baptism, Chrismation and Holy Communion
The Seven Sacraments of the Greek Orthodox Church
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Editor’s
Note: The following article is recognized by Archbishop Peter, Hierach
of the New York-New Jersey Diocese, as providing an interesting suggestion
concerning our evening worship and is made by a competent Orthodox liturgical
theologian.
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According to the Typikon, the book that regulates Orthodox liturgical
practice, Saturday evening is a busy time indeed. Near sunset, vespers
begin, lasting for approximately two hours (if the service is performed
in full). Vespers concluded, all remain in church and partake of bread
and wine that have just been blessed following the lite, and the
Acts of the Apostles are read. Having consumed their snack and listened
to the entire Book of Acts, the faithful begin matins, which (if done
in its entirety) last about three hours more. The reading of the first
hour concludes the vigil, and at 3 or 4 o’clock in the morning the tired
faithful go home for a few hours rest before the eucharistic liturgy begins.
The entire service lasts about eight hours.
This entire ordo is rarely followed, even in monasteries. For many centuries
already, this "all-night vigil" has been greatly abbreviated
in parish practice, typically lasting about two hours in churches following
Slavic practice. In communities of Greek or Antiochian heritage, vespers
is celebrated alone on Saturday evening, and matins on Sunday morning
before the eucharistic liturgy. In recent decades, there has been an even
further reduction, with most parishes celebrating only an abbreviated
form of Great Vespers. Matins has largely disappeared from parochial usage,
and the Sunday-morning matins celebrated in Greek and Antiochian communities
is sparsely attended, often abbreviated beyond recognition, and chanted
by a cantor alone, much like "the hours" in Slavic practice.
An increasing number of parishes have eliminated these services have eliminated
these services altogether, reducing their liturgical life to the Sunday
eucharist alone.
Few people today would argue for a return to the monastic practice of
celebrating an eight-hour vigil each Saturday night. Even the greatly
abbreviated two-hour vigil, so popular in 19th-century Russia,
survives only in our seminaries and in a tiny minority of parishes. The
"typical" parish today celebrates only Great Vespers, which
typically lasts from 30-45 minutes and is attended by 10-25% of the parishioners.
Many clergy and faithful who attend this brief service have expressed
a desire for something more. On the one hand, parishioners who may drive
a half-hour or more to get to church feel that this service is too brief:
why make all the effort to get ready and come to church for such a brief
service? On the other hand, clergy who have, if only in their seminary
training experienced a fuller liturgical cycle, realize that the faithful
never hear the Sunday resurrection gospel proclaimed, except once
a year on Holy Saturday! This gospel, located in the middle of matins,
is the focal point of the weekly resurrection vigil and certainly ought
to be restored. Several ways to restore the resurrection matins gospel
have been proposed:
- Restore the Saturday night vigil. While restoring the two-hour Saturday evening vigil is indeed a
possibility, this is not a viable option in many circumstances. First,
the service will be sparsely attended. Second, the abbreviated service
creates the anomaly of celebrating a morning service (matins) in the
evening: Does it make sense to say, "Let us complete our morning
prayer" at 7:30 in the evening?
- Read the gospel at vespers. Some clergy have chosen to read the gospel at vespers, either at the
end of the service or, more logically, after the prokeimenon. This has
the advantage of restoring the resurrection gospel and of maintaining
the brevity of the service.
- Celebrate a new version of the abbreviated vigil. This is an option that was first proposed in about
1980 by the Liturgical Commission of the Orthodox Church in America,
then headed by Fr. Alexander Schmemann. Outlined below, this service
consists of vespers, and a portion of the Sunday/festal matins which
liturgical experts generally refer to as a "cathedral vigil."
This new service is approximately 1-1 ¼ hours long and contains many
of the festal elements of matins.
The present Sunday/festal matins is a composite service consisting of
four distinct units:
- An opening section called a Royal Office, consisting of fixed
opening prayers, Psalms 19-20, troparia in honor of the emperor ("O
Lord, save your people"), and a brief litany interceding for the
civil authorities. This section is often omitted in parish usage.
- A Noctural Office, consisting
of the six psalms (Hexapsalmos), the Great Litany, the verses
from Psalm 118 ("God is the Lord"), the troparia and the monastic
psalmody (kathisma – nearly always omitted in parish usage).
- A Cathedral Vigil, consisting
of: Psalm 118 or the Polyeleos (Psalms 135-136); during Lent,
add Psalm 137: "By the waters of Babylon"); Megalynarion
(on feast days only); Evlogitaria (on Sundays only: "Blessed
are you, O Lord, teach me your statutes"); Anabathmoi (on
feast days only: "From my youth"); Prokeimenon; "Let
everything that breathes praise the Lord"; Gospel of the resurrection
(or of the feast); Resurrection troparia (on Sundays only: "Having
beheld the resurrection of Christ").
This entire unit is not an integral part of matins, and
it is omitted at daily matins. It does not pertain to any time of day
and focuses exclusively on the celebration of Sunday or the feast.
- The Morning Office proper,
consisting of Psalm 51, the intercessions, the canon with the Magnificat,
the exaposteilarion, the praises, the Great Doxology, the troparion,
the litanies, and the dismissal.
The proposed "parish vigil," then would consist of the customary
Great Vespers, with the "cathedral vigil" above inserted just
before the dismissal. This service has been used very successfully in several
parishes. It is of suitable length, very popular in character, yet it
maintains the integrity of both vespers and of the "cathedral vigil"
portion of matins. The only change to the "cathedral vigil"
is the removal of the verse from Psalm 51 from the resurrection troparia,
since this verse belongs to the morning psalm and not to the troparia.
Remarkably, this proposed service is also very much a return to ancient
practice. For 700-800 years, in the cathedral of Constantinople, Hagia
Sophia, the Saturday evening service was very much like this, consisting
of vespers and a brief service called a pannychis (=vigil). It
contained much singing, processions, incensations; and all the people
sang the responses to the psalmody. This can still be seen in the refrains
at the Polyeleos and the Evlogitaria, and there is no reason why these
should not be sung by the entire congregation.
I would therefore urge the hierarchs of our church once more to consider
this proposal. The Orthodox liturgical tradition has always been extremely
flexible, responding to the needs and demands of each age. At a time when
the Church’s cycle of resurrection services is undergoing a profound crisis,
is on the verge of extinction, we are called once more to respond creatively.
We can simply do nothing and complain that we are losing our "traditions."
Or, as the 21st century is about to dawn, we can put on the
"mind of the fathers" and respond, faithfully and creatively,
to the challenges of a new age.
From Jacob's Well
Newspaper of the Diocese of New York and New Jersey
Orthodox Church in America
Spring 1995
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