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When Priests and Deacons are ordained,
they are usually taught how to serve Vespers, Mattins, the Divine Liturgy
and the other Sacraments either by older Priests or by attending a
Priest's seminary school. Being then assigned to a parish, they come
across many unforeseen liturgical and parochial questions. They see that
in practice, local traditions and customs play an important part in many
services and not everyone performs the services exactly as they were
taught. In Greece and Cyprus we see a great diversity in the way the
Divine Liturgy is performed as well as the Sacraments of Marriage and
Baptism. These differences cannot be found in the liturgical books which
only deal with the basic rubrics of the service. The service for Baptism
for example is very confusing as the order in modern-day baptisms is not
followed according to the service found in the book either for an infant
or an adult. Rubrics in Priest's handbooks (Ieratikon) again vary from one
publication to another, some giving the common practices used in
monasteries whiles others giving the modern practices of parishes in the
Country of origin. In villages we see many customs that are not kept in
town parishes. Some are superstitious customs, but a great many are pious
practices, which although not found in any written form, were Orthodox
practices in centuries past and have survived in these small, but pious
communities. Of course the Priest should be able to discern which customs
are not of Orthodox origin and educate his flock accordingly. All this
diversity can be very confusing to many clergy. With the establishment of
Orthodox Churches and the ordination of Priests and Deacons in the English
speaking west, one cannot expect them to be familiar with the many
traditions and customs found in Orthodox countries. If many
practices are confusing for clergy in Orthodox countries then how much
more are these practices strange and confusing to a British of American
born Orthodox Priest? There is a need for uniformity, but at the same time
this uniformity should respect the personality of each priest and not turn
us into robots where we are programmed to say, move and act in a set
manner.
The late Blessed Ioannis Fountoulis,
a Professor of the Theological faculty at Thessalonica University
published 5 books containing 600 questions from priests on liturgical
matters. His answers were always very detailed and studied and is
considered by many as "The Authority" on liturgical queries. Some of the
questions he answered are set below. I have no intention of
translating his work or to give a complete copy of his answers. With a few
exceptions, most of the answers are based on his answers, but without the
studied details and adapted for the English reader. These answers can be a
basis for uniformity, but one must always allow for "Economia" when trying
to divert from established customs. A newly ordained Priest serving under
older Priests should not even try to change things, but just be obedient
to the practices he has found in the parish until he himself is
established and receives a parish of his own.
QUESTION 1 |
Can we give Holy
Communion at whatever time of the night to the sick?
SEE ANSWER ►►► |
QUESTION
2 |
What
is the difference between martyr, hieromartyr, ascetic-martyr etc.
and how should they be commemorated.
SEE ANSWER ►►► |
QUESTION
3 |
In the Priest's handbook there are three
different types of Vespers and two for Great Lent. When are Small
Vespers and the Daily Vespers without entrance used and how? The
Typikon (Rubrics) do not mention when Small Vespers should be used
instead of the usual Great Vespers.
SEE ANSWER ►►► |
QUESTION
4 |
Is it wrong for the Priest to offer incense
during the Great Doxology and if it is, then why?
SEE ANSWER ►►► |
QUESTION
5 |
I am a Theologian and
during this period I am occupied with the writing of a book
concerning the liturgical worship of monasteries. So that I can
avoid a possible mistake, I would like one piece of information
which I imagine you know and are in a position to give me. I would
like therefore to ask if the introductory prayer of the daily
(day-night) service read everyday is also read during Bright
(Renewal) Week or is it replaced or omitted.
SEE ANSWER ►►► |
QUESTION
6 |
If requested, is the Small Supplicatory
Canon to the Mother of God sung during Bright Week in homes of the
faithful?
SEE ANSWER ►►► |
QUESTION
7 |
I am
a chanter from Rhodes and found your address from your wonderful
website on the internet. I would like to put a question to you
concerning a matter of liturgical order. If, during the singing of
Daily Mattins (and not the usual Mattins for a feast), one of the
faithful brings Kolyva for the commemoration of a lesser known saint
who is not officially celebrated, at which part of the service
should the Priest bless the Kolyva: after the small doxology or just
before the end before the dismissal? I don’t mention the possibility
of the blessing being done during the Divine Liturgy because of the
possibility of the Liturgy not being served.
SEE ANSWER ►►►
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QUESTION
8 |
I
received your answer and thank you. I would like to ask something
for clarity. In the village where I chant, the Priest does not have
a permanent post but comes from the neighbouring village. As a
result, Vespers is rarely sung. We have already said that it is not
correct to bless the Kolyva after the Divine Liturgy therefore the
only solution is to bless them at the end of Mattins.
During the feast of a saint who at Mattins does not have a Great
Doxology, when do we bless them? We have already mentioned that this
is done before the dismissal. But if the Divine Liturgy follows
Mattins, the petitions and dismissal are said silently by the Priest
and the last part of Mattins that is heard audible by the people are
the Apolytikia. When therefore will the blessing of the Kolyva take
place: after the Apolytikion of Mattins whereby immediately after
the prayer of the Kolyva we shall say “Blessed is the Kingdom…. or
before the Apolytikion whereby after the prayer we sing the
Apolytikia hymns and then begins the Divine Liturgy?
SEE ANSWER ►►►
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QUESTION
9 |
On Soul Saturdays and on Thomas Sunday, the Greeks in our parish ask
me to go to the cemetery to sing the Trisagion over the loved ones
graves. I have been singing the complete Trisagion prayers of Mercy
over ever grave, sometimes over a couple of dozen. I almost lose my
voice! Would it be proper to sing the Trisagion once upon arrival at
the cemetery and saying an individual prayer over each grave? If so,
what prayer? How do you do this?
SEE ANSWER ►►► |
QUESTION
10 |
In
our archdiocese, for many years we have used English translations of
Russian liturgical books. I believe this is because most of our
seminarians go to Saint Vladmir's seminary which is the
Russian-Orthodox Church in America seminary. Our bishops are trying
to encourage us to follow "Byzantine-Greek" practice when this
differs from the Russian practice (i.e. funeral and memorial
practices, Divine Liturgy rubrics etc) Since we don't have our own
proper Euchologion, besides the Russian English books, we use
English translations from the Greek archdiocese (and I tend to use
yours as it has better English!) Anyways, one of the big differences
I have found between the Russia and Greek Euchologions (or Trebnik's
) is that the Russian books have all sorts of blessings for: Icons,
vestments, liturgical items, chalices gravestones, graveyards to
name a few.
So, my question is this, in the Greek books (our bilingual books are
abridged) in the Greek pratice, do we bless Icons, vestments,
gravestones and liturgical items? I have been told that in Byzantine
practice these items are "blessed" by their use and the Russian
practice of formal blessings is "Latin". We do "church" icons in our
parish but is it proper Greek practice to "bless icons"? I hope my
questions make sense.
SEE ANSWER ►►► |
QUESTION
11 |
Our Greek-English Small Euchologion states that, in the case of an
emergency baptism "...if no priest is available and the infant is
dying, he may be baptized by an Orthodox layperson, or even a doctor
or nurse, anyone nearby, preferable Christian, who may conduct a
'Baptism by Air.' How can a Muslim, pagan or even non-Orthodox
Christian baptize someone into the Orthodox faith, and does not
Baptism require, beside the invocation of the Holy Trinity, water?
SEE ANSWER ►►► |
QUESTION
12 |
During the Catechism before Baptism, can the Symbol of Faith be said
only once or must it be said three times as mentioned in the
Euchologion?
SEE ANSWER ►►► |
QUESTION
13 |
In
the Greek Orthodox churches here in Australia, during the Divine
Liturgy, when the priest announes «Πρόσχωμεν τα Άγια τοις Αγίοις»,
the Curtain or Royal Doors are closed. I have seen on television
broadcasts of the Divine Liturgy from other countries. Yet, when the
above line is said in those Liturgies, the Curtain/Royal Doors are
not closed. Now I know during the Easter period the Curtain/Royal
Doors are left open, but my viewings of the Divine Liturgy on
television were not during that festive period. So my question is:
Is it required that the Curtain/Royal Doors are closed during the
Divine Liturgy when «Πρόσχωμεν τα Άγια τοις Αγίοις» is said? Or is
this tradition fading away and optional?
SEE ANSWER ►►► |
QUESTION
14 |
I recently read a
theologian’s commentary on the wedding prayers of our Church. Among
other points, he claims that the Church must compose a new service
for people who choose to get married at an older age (or at least
partially alter the text of the existing prayers) so that references
to younger ages, childbirth etc. are avoided. According to him,
getting married in mature years is a frequently-made choice
nowadays, which needs to be liturgically addressed. What is your own
view on this?
SEE ANSWER ►►► |
QUESTION
15 |
I would like to ask you a follow-up question
to my inquiry a while ago about "Baptism in the Air." What is the
practice of the Church of Cyprus regarding the burial of Stillborn
or unbaptized babies/children? Attached you will find the guidelines
as practiced in the North American "Orthodox Church of America (OCA)"
who's Russian based "Great Book of Needs" is used. Bascially, it
says, we do not do a funeral, but I know of funeral services having
been done (though I have not seen them). Some priests use the
Funeral Service for Infants (as found in the Euchologion) saying the
intention of the parents was to baptize the still born or young
child that died and, since we would also serve a funeral for a
Catechumen who had to yet been Baptized and Chrismated, the same
pastoral consideration should be given to the infant. Others simply
say the Trisagion prayers (not the Memorial Trisagion, but the
simple Trisagion we use before any service) and add some Psalms.
What is done in Cyprus?
SEE ANSWER ►►► |
QUESTION
16 |
From
attending the Divine Liturgy (and other Holy Services), I have come
to understand that the clerical hat (καλλυμαύκι) is to be worn at
certain parts. I have seen that it is worn, for example, when: the
deacon says the Great Litany at the start of the Divine Liturgy, or
when the priest censes, preaches or ends the Divine Liturgy (Απόλυσης),
or when any clergy stand before the bishop on his throne during the
Divine Liturgy.
Yet I have also seen that some clergy do not wear their clerical hat
at all during the Divine Liturgy.
Therefore, I must ask: When is it required for a clergymen (whether
deacon, priest or bishop) to wear his clerical hat during any of the
Holy Services of our Church? Is it required at all? Also, what is
the purpose behind the clerical hat and what does it symbolise?
SEE
ANSWER ►►► |
QUESTION
17 |
The holy light of Jerusalem does not reach every church of the
Orthodox world. What is the origin of the light which is distributed
by the priests who have not received the holy light and how can it
be considered as consecrated?
SEE
ANSWER ►►► |
QUESTION
18 |
When I baptize Greek children, the "tradition" that the Greeks
request is one where the Godparents cover the child with oil after
the priest has anointed the child. They speak of having "baptized
the child." (even though it is the priest himself that immerses the
child). I do not see this practice stated in the rubrics in your
euchologion, but it is found in the bilingual "Priest's Service
Book" (Mikron Euchologion) printed in Greek and English by Fr
Evagoras Constantinides. The whole body anointing by the Godparents
is not found in Antiochian, Romanian or Russian practice. So, my
questions are as follows: Do you do this in the Church of Cyprus?
What is the significance/meaning of this? Is it not theologically
incorrect for a layperson to say "he/she baptized so and so" (I do
realize they can do this in an emergency)? Do you know when and
where this practice first started?
SEE
ANSWER ►►► |
QUESTION
19 |
We
know even from the ancient document found at Saint Catherine’s in
the late 1800's, bound at the end of a Bible in Greek, Διδαχή των
Αποστόλων - the "Didache" that baptism was to be performed in
“LIVING WATER”, which naturally includes a river or stream, but also
a lake such as the “Sea of Galilee”. A layman from Russia has
objected to baptism in the Mediterranean “because it contains salt”
[his words]. Please let me know if in Cyprus there have been
instances of baptism in the sea. If not, do you know of any “Canon”
which bans baptizing in the sea since the seas are all “salt water
bodies”, unlike a lake.
SEE
ANSWER ►►► |
QUESTION
20 |
Is
it “forbidden” by any canon or “custom” to baptize a second infant
or adult in the SAME water in the baptismal tank in the church
immediately after an infant has been baptized and there are families
expecting to have their infants baptized? It is true that one must
EMPTY out the water, and put in FRESH WATER, and bless it, for a
second baptism? I have never encountered such objections until a
fellow from Russia told me that a priest is not allowed to baptize a
SECOND person in the SAME water, but must perform such a “second”
baptism on the following day!
SEE
ANSWER ►►► |
QUESTION
21 |
Why is it that in the Divine Liturgy, the Orthodox Church uses
leavened bread for Holy Communion. The Roman Catholics state that
they use unleavened bread in their ‘Eucharist’ because Jesus used
this type of bread at the Last Supper (as did the Jews of Moses's
time during Pesar) as it was the only permitted form of bread during
Passover. Why is it then that our Church uses leavened bread in the
Eucharist?
SEE
ANSWER ►►► |
QUESTION
22 |
Our local Churches here often conduct memorial services (μνημόσυνα)
during the Divine Liturgy on Sundays. To be more specific, these
memorial services are conducted after the singing of "Blessed
is the Name of the Lord from this time forth and for evermore" and
before the Dismissal. I have heard of the memorial services being
conducted after the Gospel reading in the local Antiochian Churches.
Also, I have noticed that memorial services do not seem to be
conducted on Sundays in Cathedrals like those of the Annunciation in
Athens and of St George in the Phanar.
I am a little confused with the different practices.Therefore I ask,
when should memorial services be conducted on a Sunday? As the
Divine Liturgy is about life, Christ's conquering of death, should a
memorial service be conducted after the "By the prayers of our holy
fathers…" and begin immediately next with the "Blessed is our
God…"? What is the local custom of the Churches in Limassol?
SEE
ANSWER ►►► |
QUESTION
23 |
I
have a question about the praxis in the orthodox church. Is the Talk
-Omilía a part of the Divine Liturgy, or it is not regular component
of it?
SEE
ANSWER ►►► |
QUESTION
24 |
Why do Deacons rearrange their orarion (like that of a subdeacon)
when they commune the honourable Body and Blood of Christ during the
Divine Liturgy?
SEE
ANSWER ►►► |
QUESTION
25 |
During a συλλείτουργο (co-celebration) of priests, for example, does
only the presiding priest perform the καιρός (i.e. "O Lord, send
Thine hand from Thy holy habitation above..." )? And in the case of
a Bishop presiding the Divine Liturgy, do the priests not perform
the καιρός, leaving it to the Bishop to perform?
SEE
ANSWER ►►► |
QUESTION
26 |
During his ordination, as he processes around the holy Altar while
Dance, Isaiah is sung, a cleric kisses the epigonation of the
presiding bishop. What is the significance of the epigonation in
this case?
SEE
ANSWER ►►► |
QUESTION
27 |
I
would like some clarification regarding the Divine Liturgy of St.
Basil, conducted on the Sundays of Great Lent. Is the Behind the
Pulpit Prayer of the Divine Liturgy of St. Basil as follows: "O
Lord, who dost bless them that bless Thee..."? According to the
texts on Υour website, it is another prayer, but during the past two
Sundays, the priests at our churches here in Melbourne, along with
those conducting the Divine Liturgy of St. Basil in Athens
(broadcast via ΕΡΤ), have been using "O Lord, who dost bless them
that bless Thee...". Is this justified, or are they simply making a
careless mistake?
SEE
ANSWER ►►► |
QUESTION
28 |
I
am sorry to disturb you again with a question concerning the making
of catechumens and baptism/myron-anointing. I will soon baptize a
Greek baby. I usually follow the ritual according to the Russian
typikon. A major difference is that we do not anoint the whole body
before baptism, but only forehead, ears, breast, hands/feet, and we
proceed to baptize.
On your website you have published the complete text, to be found in
official euchologia. However, I have looked at many videos of
baptisms performed by Greek priests, and noticed that the ritual was
consistently shortened, and many prayers were skipped. For example:
after the baptism, chrismation and tonsure followed immediately,
without any prayer (or ablutions, before tonsure) in between. What
is the general practice ? Which prayers are usually skipped in
Greece or Cyprus? I feel that the complete service is long and it
may be very tiresome for the baby and for the family. Plus, they are
Greeks, and may be expecting a service "à la Grecque" !
SEE
ANSWER ►►► |
QUESTION
29 |
What is the symbolism, if any, of elevating the αέρας above the
officiating high priest as the Creed is recited during the Divine
Liturgy?
SEE
ANSWER ►►► |
QUESTION
30 |
Last Sunday I attended the Divine Liturgy at one of the two churches
I regularly visit. The parish priest was away on holiday overseas,
and so we had a substitute, an elderly priest just ordained to the
priesthood at the start of the year.
I assisted him during the administration of Holy Communion, by
holding the red cloth, and must say that it was agonising, as he was
hasty and careless.
A two- or three-year-old boy approached the chalice in his mother's
arms. The boy was restless, moving his head constantly. Nonetheless,
the priest proceeded. Of course, the boy moved his head and some of
the precious Blood of Christ had clearly fallen onto his shirt.
I told the priest, in the hope that he would then consume the
precious Blood, but he claimed that nothing had fallen, having not
even bothered to take a closer look at the boy's shirt. 'It's fine,'
he told me, while the boy's mother smiled it off as if there was no
problem (obviously the Holy Gifts were nothing but 'bread and wine'
to her).
Therefore, my question is:
What should a priest do in situations when the most precious Body
and Blood of Christ is, in my opinion, misused? Is he not obliged to
consume anything that has fallen off the spoon, even onto the floor?
And when the Blood of Christ falls onto the red cloth, what becomes
of the cloth? Is it washed in some specific way considering that it
may contain the precious Blood of Christ?
SEE
ANSWER ►►► |
QUESTION
31 |
Is
it possible that the Divine Liturgy may be served twice on the same
day, in the same temple, and on the same altar, but by different
priests?
SEE
ANSWER ►►► |
QUESTION
32 |
When it is appropriate to do concelebration in vespers. When is it
acceptable to upgrade a service to include an entrance, even if it
isn't originally called for. Sometimes it is very easy to include an
entrance, like a Friday evening, because the dogmatic theotokion
gives plenty of time to do one, even if it isn't supposed to happen.
Is it appropriate for a group of priests to get together and make an
entrance? Must we upgrade to entrance if there are many priests, or
do we instruct them not to participate on certain days? On what days
is it permissible, and on what days is it not permissible?
SEE ANSWER ►►► |
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