XXIV. Stuff Byzantine Catholics Like – Liturgical gymnastics

ian — Mon, 30 Jun 2008 04:20:46 +0000

One could never accuse the Eastern Catholic of being a lazy participant in the liturgy. Throughout the almost two hours of celebration the clergy and laity do enough moving to merit applause from the US Gymnastics team. A Divine Liturgy is also a noisy place. The silences common to the Roman Rite do not exist at all in the Byzantine Rite and are often filled with songs sometimes found in the liturgical texts at hand and sometimes not. This is, as one would imagine, cause for confusion for the visitor and is made more confounding by the physical gyrations of the participants outlined below:

Movement 1 – The Reverence

“It’s time to go to church! Wait… where is the holy water. No holy water?” Nope. That custom (which originated from the washing of hands before the liturgy) never found its way into the Eastern Church. In fact, on Theophany we drink holy water.

“Let’s go in. Where are the pews? Am I supposed to kneel right here or at that chair over there?” Some Byzantine Catholic churches have no pews, but instead have either seating up against the walls or some chairs towards the back for the elderly or infirm. Other Byzantine Catholic parishes have pews, but there is still no kneeling. Instead when you enter the nave you make what is called a reverence. Use your right hand and put your first three fingers together and cross yourself backwards (right THEN left) then touch the ground with your hand (bending your knees as little as possible). You will do this on entering and leaving the nave or during a prayer called the trisagion:

Holy God, Holy and Mighty, Holy and Immortal, have mercy on us.

Holy God, Holy and Mighty, Holy and Immortal, Have mercy on us.

Glory be to the Father, and to the Son, and to the Holy Spirit, both now and ever and to the ages of ages. Amen.

Holy and Immortal, have mercy on us.

Holy God, Holy and Mighty, Holy and Immortal, Have mercy on us.

Movement 2 – Crossing Oneself

Up, down, right, left, and a small bow. We cross ourselves often. In fact we make the Sign of the Cross whenever any of these things happen.

When the Trinity is mentioned.
When the Theotokos (Virgin Mary) or any other saint is mentioned.
When a priest or deacon says “Let us beseech the Lord!”
When the altar curtain is closed. The altar for us is not the table itself but everything beyond the icon screen (iconostasis).
When during the litany a prayer really touches you.

You can imagine how many times we cross ourselves. A lot.

Movement 3 – The Bow

Sometimes you are being blessed. When that happens you don’t bless back or cross yourself. Take the gift that has been given to you and bow accordingly. Is the censer being cast in your direction? Bow. Is the priest or bishop blessing you (deacons don’t bless) with the sign of the cross? Bow.

Movement 4 – The Full Prostration

There is no kneeling during the Divine Liturgy on Sundays nor during Paschal-tide. While done on other occasions the most notable time to see a full prostration is during the Great Fast (Lent). Make the sign of the cross, get down on your knees, place your hands in front of you, put your forehead to the ground, and then get back up again. During a very moving ceremony called the Great Canon of Repentance this practice is done over and over for many hours. While physically demanding the beauty of the canon in its imagery and subject matter is unquestioned. Some families will also choose to break up the canon into bite-sized portions at home during the Lenten season.

Movement 5 – “Taste and see that the Lord is Good!”

The line for reception of the Holy Eucharist is often rather long, but goes quickly. Extraordinary ministers are frowned upon. As a result it is often the priest and deacon who distribute the Eucharist. Stand up, cross your arms in front of you (in the same way many Western Christians would do when asking for a blessing instead of the Eucharist) and walk up towards the altar. “Wait… that child can’t be more than 4 months old! What is he doing?!” In the Byzantine tradition we Baptize and Chrismate (Confirm) our children at the same time. They are immediately allowed to receive. It’s ok – keep walking. Watch the person in front of you. The head goes back and the mouth is opened wide (No tongue outstretched, please.) and a spoon drops the Body and Blood in her mouth. She walks away and now it’s your turn. You’ve got this figured out.

‘What’s your name?’ says the priest to you.

‘Er… Thomas.’ you say quizzically.

He places the Eucharist in your mouth saying, ‘Thomas, taste and see that the Lord is good.’

Saying your name is quite important and visitors will often be asked their name in this fashion – the priest does not have non-Byzantine X-ray vision, don’t worry! It’s important not to cross yourself after receiving as the priest is holding a heavy chalice that can easily be jostled by an accidental touch.

Movement 6 – Father, bless!

“I’m tired, but I must go talk to the priest and tell him how beautiful that was!” We don’t shake hands with our priests. Instead, we ask for a blessing. Put your right palm over your left and say ‘Father, Bless.’ or if you are meeting a bishop say, ‘Master, bless.’ He will put his hand up thumb to “ring finger” and makes the Sign of the Cross while intoning a blessing. He’ll then put his hand on yours and you kiss it. That’s it. Quite beautiful, no?

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Stuff Catholics Like » divine liturgy

XXIV. Stuff Byzantine Catholics Like – Liturgical gymnastics