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Question 9.
Αγαπητέ π. Χριστοφόρε,
Πρέπει οι πιστοί να γονατίζουν κατά τον καθαγιασμό των Τιμίων Δώρων; Άλλοι
λένε ότι επιτρέπεται να γονατίζουμε κάθε μέρα εκτός από την Κυριακή ενώ
άλλοι λένε ότι απαγορεύεται τελείως. Τι είναι σωστό τελικά;
Translation of Question 9
Dear Fr.
Christopher,
Should the faithful
kneel during the consecration of the Precious Gifts? Some say that it is
permitted to kneel everyday except on Sundays while others say that it is
completely forbidden. What ultimately is correct?
Answer to Question 9
Dear Constantine,
The 90th canon of the Quinisext Council 692 A.D. states:
"We have received from our divine Fathers the canon
law that in honour of Christ’s resurrection, we are not to kneel on
Sundays. Lest therefore we should ignore the fulness of this observance we
make it plain to the faithful that after the priests have gone to the
Altar for Vespers on Saturdays (according to the prevailing custom) no one
shall kneel in prayer until the evening of Sunday, at which time after the
entrance for compline, again with bended knees we offer our prayers to the
Lord. For taking the night after the Sabbath, which was the forerunner of
our Lord’s resurrection, we begin from it to sing in the spirit hymns to
God, leading our feast out of darkness into the light, and thus during an
entire day and night we celebrate the Resurrection".
The canon is very clear and forbids kneeling from Saturday Vespers, which
as I mentioned in a previous reply, is the start of the Church’s day until
the Sunday Evening, which ends the day for the resurrection and thus
begins Monday. Although priests are aware of this canon, many prefer to
ignore it for what they consider as an act of humility before the moment
of consecration and in awe and piety after the consecration. Although
their actions are understandable, they are teaching their flock contrary
to the canon. The Canon only refers to Sunday so why do some say that it
is forbidden to kneel on weekdays. Of course, they are only referring to
the actual moment of consecration of the Holy Gifts. With your previous
question I mentioned that the Divine Liturgy is united to the aeon and
what Christ performed that one time, was performed for all times. If every
Sunday Liturgy is a Resurrection Service then it follows that every
Liturgy is a Resurrection service for it is always one and the same.
But if we keep the rule for Sunday for every day of the year, then we
should also keep it for the Liturgy of the Presanctified Gifts during
Lent, because the Liturgy of the Presanctified Gifts is only an extension
of the Sunday Liturgy. I cannot believe that the Priests in favour of not
kneeling on weekdays do not kneel during the Presanctified.
I would say that kneeling and not kneeling are both acceptable, but the
Church should have a common rule so that we all offer our worship to God
in a uniform fashion. This also applies to the way the prayers are recited
by the priest. Some say the prayers leading up to the consecration in a
low voice, others say them aloud, and others say parts in a low voice
while the choir is singing and finish the prayer aloud when the choir has
finished.
I prefer to wait for the choir to finish the hymns and then say all the
prayers in an audible tone. I believe this helps the people to better
understand the Liturgy by giving it continuity. If the priest says the
prayer between "It
is Meet and Right" and "Singing the triumphal hymn, exclaiming, crying aloud and saying" silently, then the people cannot
understand how the two passages are joined together. This applies to all
the following prayers and the consecration.
But getting back to kneeling, I don’t kneel on Sundays, but feel we should
keep Sunday different from other days, so I will usually kneel during the
week, but only after the consecration. The prayers should be said
standing. For us priests it is fairly easy to kneel because we have space,
but the people in their stasidia (pews) have very little room to move. The need
to have the Church filled with seats is a modern problem and doesn’t
assist proper Orthodox worship. In the Old days, Churches only had
stasidia (pews) along the walls, but the centre of the Church was empty thus
allowing for kneeling and prostrations. The Russian Church has preserved
this form and they often have longer services than us. I think our people
have become very lazy in their worship, preferring to sit throughout the
services and the majority find their pride doesn’t allow them to kneel let
alone make a prostration. Even on the one Sunday where kneeling is
compulsory and necessary, the majority of the people remain standing. I am
referring to the Kneeling service of Pentecost. Kneeling is permitting
because even though the service is sung immediately after the Divine
Liturgy, it is actually the Vespers service for the Monday of the Holy
Spirit. It is sung on Sunday morning because if it were sung in the
evening, as it should, then only a handful of people would come.
Recently I was sent by email an article by A.K. on the subject
of kneeling. It is a little long [about 20 pages] but it covers the
subject of kneeling in detail. I am sending this to you as an extra
attachment, hoping that whatever I have missed out you will find there.
Happy reading!
Question 9 continued
Dear Fr.
Christopher,
Thank you for your reply. The article by A.K. that you
sent me helped me establish my own view on the issue. I studied it
carefully and I would like to make some comments on the views of the
author which do not appear to agree with the practice you follow when you
perform the Divine Liturgy. As far as I understood, the author, who seems
to be specialized in Liturgiology, believes that kneeling during the
Divine Liturgy is not acceptable, no matter whether the ceremony is
performed on Sundays or on weekdays. I could say that his argumentation is
strong enough to convince me that his opinion is right. But when I read
your reply for a second time I saw that you do not share this view. You
mention that you do not kneel on Sundays at all. I can assume that the
reason is that you follow the canons which forbid kneeling on the day of
resurrection. You also write that you are in favour of kneeling on
weekdays but not before the consecration. This practice is presented in
Chap. 4/par. A of the article and it is considered as some kind of
adoration of the Holy Body and Blood of our Lord. In the Pedalion we read
that the canons do not forbid kneeling before icons, sacred relics etc.
when performed for reasons of worship. And here comes the question: If you
kneel after the consecration on weekdays in order to worship the Body and
Blood of the Lord, what prevents you from doing the same on Sundays? But
kneeling even after the consecration accompanies specific imploring
prayers so it cannot be considered as an act of adoration. That is why the
author believes that this is a rather rough argument which cannot justify
kneeling before or after the consecration. (Please read the specific
paragraph for details.) Personally, I believe that the only acceptable
solution to the problem is not to kneel during the Liturgy at all.
Finally, I would like to write a few things about kneeling during the
Liturgy of the Presanctified Gifts which you use as an argument in favour
of kneeling on weekdays. I have never attended that Liturgy in Cyprus so I
do not know the local liturgical practice but I think that the typicon
does not instruct the priest to kneel during the Presanctified. Only the
congregation kneels before the consecrated Holy Gifts which are carried by
the priest and then put on the altar. But this could also be justified as
an act of adoration and therefore it is not prohibited by the canons and
it does not disregard the meaning and symbolism of the Divine Liturgy.
I am looking forward to your own comments.
Answer to Question 9 continued
Dear Constantine,
I think we must put the question of kneeling in its right prospective. I
don’t have a copy of the Peladion in Greek so I can’t check the wording.
In the English translation, the translator uses the word genuflection,
sometimes for kneeling and sometimes for prostrations. You state that “In
the Pedalion we read that the canons do not forbid kneeling before icons,
sacred relics etc. when performed for reasons of worship”. The only canon
I could find was the 10th Canon by St. Nicephoros the Confessor which
reads “One must bend the knee for the sake of bestowing a kiss on Sunday
and throughout Pentecost, but ought not to make the usual genuflections”.
The footnote to the canon explains that the usual genuflections are those
which are made in Church during Lent and which are forbidden on Sundays.
In other words, the usual genuflections refer to the practice of kneeling.
The footnote continues and says “But those which are made for the sake of
a kiss and which are like those metanies which are done by Lectors to the
choir, or by priests to an Abbot and to a Prelate, in kissing their hands,
these genuflections are done also on Sunday and in Pentecost”. In this
case, the genuflections refer to the type of metanies we usually make
before kissing an Icon of before kissing the Bishop’s hand. St. Nicephoros
is aware of the canons forbidding the kneeling on Sundays and when he says
one must bend the knee he does not mean kneeling, but the slight bending
of the knee, which is normal when making a metania. Your question
[If you
kneel after the consecration on weekdays in order to worship the Body and
Blood of the Lord, what prevents you from doing the same on Sundays?] only
makes sense if you believe that the canon says that we must kneel. I don’t
kneel on Sundays, because yes, I follow the canons which forbid kneeling
on the day of resurrection, but not in fear of disobeying them, for even
if the canons did not exist, I would still pray on Sundays in an upright
posture because we have been risen up together with Christ and ought to
seek what is above and what is heavenly and also because Sunday appears in
a way as an image and type of the future age, when, we shall all of us be
standing up resurrected. It is a reminder of the resurrection hoped for in
the future age and by means of an upright posture, we may transfer our
mind from the present age to the future.
You continue with “But kneeling even after the consecration accompanies
specific imploring prayers so it cannot be considered as an act of
adoration”. If the following prayers are said kneeling than I would agree,
but I mentioned previously that the prayers should be said standing. Many
priests say the prayers kneeling so that they can finish one with the
choir. I follow a practice with I picked up from the Monastery of St. John
the Baptist in Essex, which is where I first found Christ and was the only
Church I knew for many years.
I wait for the choir to finish singing
We hymn Thee, we bless Thee, we give thanks unto
Thee, O Lord, and we pray unto Thee, our God.
When the choir has finished I will then say in an audible tone and
standing
Moreover we offer unto Thee this reasonable and
bloodless service; and we beseech Thee, and we pray and implore Thee: send
down Thy Holy Spirit upon us and upon these gifts here set forth.
And blessing the holy bread shall say:
And make this bread the precious Body of Thy Christ.
Amen.
And blessing the chalice shall say:
And that which is in this cup the precious Blood of
Thy Christ. Amen.
And blessing both the holy bread and the chalice shall say:
Transmaking them by Thy Holy Spirit. Amen. Amen.
Amen.
This being the consecration of the Holy Things I will say silently to
myself “I believe that thou art indeed the Christ, the Son of the Living
God, come into the world to save sinner of whom I am chief”. Then if it be
a weekday I will sometimes kneel without saying ought. After a moment of silence, I
will again stand and recite the following prayer.
That they may be to them that partake thereof unto
vigilance of soul, the remission of sins, the communion of Thy Holy
Spirit, the fulfilment of the kingdom of heaven; and for boldness to
approach Thee, neither unto judgement nor unto condemnation.
Moreover we offer unto Thee this reasonable service for them that have
gone to their rest in faith: for our forefathers, fathers, patriarchs,
prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics;
and for every righteous spirit in faith made perfect.
And taking up the censer, I shall cense the Holy Things thrice
saying aloud:
More especially our most holy and undefiled, most
blessed and glorious Lady, Mother of God and ever-Virgin Mary.
I fully agree with A.K's argument as long as it only refers to Sundays.
He doesn’t convince me as regards to weekdays. In his closing statement he
says: "It would be quite just for someone to think
how is it possible for there to be a response on the conclusion when the
sacred canons and the writings of the Fathers are so clear". I
cannot understand how he relies on the canons to support his argument that
“From the whole debate in question which came to
pass, the fact becomes clearly obvious that kneeling during the Divine
Liturgy is not permitted.” The canons are only clear as
regards to kneeling on Sunday. Nowhere does it mention that kneeling is
forbidden on weekdays.
He mentions that:
"Sadly, kneeling is an offspring of a certain way of
thinking which if not attacked quickly, threatens to change the tradition
which for centuries remained steadfast and inviolable." Doesn’t that sound rather
far-fetched and fanatical? I’m all for someone speaking his mind, but
fanaticism is dangerous and blocks out views from others which might be
more favourable and generally acceptable. I think we are all agreed that
kneeling is not allowed on Sundays, but kneeling on weekdays does
absolutely no harm to tradition or our faith. The Church has never found
reason to question kneeling on weekdays. We neither teach the people to
kneel or not to kneel, but leave it up to the individual to express his
faith in such a way that he feels best communicates his feelings to God.
Whether one stands or kneels should not be such an issue that we forget
the more important issues that are for our salvation.
The Presanctified Liturgy does not instruct the Priest to kneel, but does
instruct him to make three prostrations before the holy Gifts on the altar
are transferred to the Prothesis. Because of the period of Lent, many
Priests make the deep prostrations by kneeling and placing one’s head to
the ground. Also, the communion prayers are usually read whilst kneeling.
A.K. mentions that moving the Kneeling Vespers for the Monday
of the Holy Spirit to the Sunday morning is anti-canonical and supports an
argument that the Church accepts kneeling on Sundays. It would be
wonderful if the service were sung at its correct time in the evening, but
how many would actually attend the service. In a city church, from about
two to three thousand who might attend the morning service, only 50 -100
people would come again in the evening. Those in favour of not kneeling
might argue: "Granted, a great many more people will hear the service but
let us hear it standing and not on our knees." Great, but then we have to
rewrite all the prayers for they mention that we are praying on our knees.
In England we call this a Catch 22, in other words, there is no solution
so you can’t win.
Coming back to you, you mention “Personally, I believe that the only
acceptable solution to the problem is not to kneel during the Liturgy at
all”.
I would say that the only acceptable solution to the problem is that there
is no problem.
With love in Christ
Fr. Christopher
Dear Fr.
Christopher,
Thank you for your reply. I feel like apologising for sending a third
message on the same subject but I strongly believe that this discussion
will help both of us to find the correct answer. Please, let me know
whether my English is good enough to convey a meaningful thought.
Firstly, let me inform you about the dimensions which the whole issue has
perceived in Greece as you do not appear to know some important details
and consequently you do not fully understand what A.K. means in
his thesis.
In your previous message you write that the only acceptable solution to
the problem is that there is no problem. Unluckily in Greece we do have a
problem. Every single priest and theologian has his own opinion which he
publishes in books or teaches to the congregation. Thus, a strong
disagreement that leads to division has been created.
In his closing statement, A.K. says: "It would be quite just for someone to think
how is it possible for there to be a response on the conclusion when the
sacred canons the writings of the Fathers are so clear".
In Greece there are many priests or even bishops who kneel on
Sundays. That is why the author refers to the canons and the writings of
the Holy Fathers which forbid kneeling. He just wants to show that their
practice does not agree with the canonical tradition. This specific
statement refers only to the Liturgy that is performed on Sundays and is
not used as an argument in favour of not kneeling on weekdays.
It is true that the canons do not forbid kneeling on weekdays. In spite of
that fact, in A.K.'s thesis there is some evidence which can prove
that kneeling is not traditionally performed on weekdays (see Ch. 3 – par.
A, B, D).
But the strongest argument he uses can be found in his introduction and
conclusion:
"According to the teaching of our Church, the Divine Liturgy, on whatever
day it is served is the Resurrection and Paschal mystery. the remembrance
of the Saviour Christ rising from the dead. This Paschal character as not
being appropriate with the fast and days of mourning, does not
permit it to be served during fasting days or periods. Consequently,
it becomes clear that whatever conclusion is deduced as to whether
kneeling is permitted or not, whether from this thesis or from whatever
other which is related to the subject, should concern not only the Sunday
worship, but the Divine Liturgy in general on whatever day it is served.
“From the whole debate in question which came to
pass, the fact becomes clearly obvious that kneeling during the Divine
Liturgy is not permitted.” And this happens because the mourning and
repentance which is expressed by the bending of the knees is in complete
opposite and incompatible not only to the Resurrection character of the
Divine Liturgy but also to its eschatological dimensions."
The justification of his view is provided straight from the beginning of
his analysis.
What argument is stronger than the theological symbolism of the Liturgy
and the liturgical tradition itself?
You may answer that the practice you follow has nothing to do with
mourning. But does it agree with the liturgical tradition and "Let us
Stand Unright" of the Divine Liturgy? Can you find it in an ancient manuscript or
even in an official service book? Have you ever thought that it could be
an innovation? What about its history? Do you know that the custom of
kneeling during the Liturgy appeared in the Orthodox world only sixty
years ago and it is considered to be an influence of the Catholic Church?
If you insist on your position what would you say about my suggestion that
you kneel when receiving the Holy Communion on weekdays? It is not
prohibited by the canons, is it?
You do not mention anything about your congregation. Do they kneel or not?
Do they know the symbolism of the Divine Liturgy?
Coming back to A.K., you consider that his statement:
"Sadly, kneeling is an offspring of a certain way of thinking which if not
attacked quickly, threatens to change the tradition which for centuries
remained steadfast and inviolable" is
“far-fetched and fanatical”.
Don’t you think that “fanatical” is a rather strong word to characterize a liturgiologist’s professional view?
You also state that "the Church has never found reason to question kneeling
on weekdays. We neither teach the people to kneel or not to kneel, but
leave it up to the individual to express his faith in such a way that he
feels best communicates his feelings to God." I found and copied an extract
of an article by Ι. Fountoulis who is a university professor and is
considered as the most eminent liturgiologist in Greece. This article has
been included in «Λειτουργική Α΄», a university textbook by the same
author which was published in Thessalonica in 1993. The file was too large
to be uploaded as an attachment so I had to copy it. As I found out later,
A. Κ. has based his analysis on this text. If you read it you
will understand that when we pray publicly in church we have to follow the
liturgical tradition and we are not allowed to express our faith the way
we prefer. In Church we are members of the mystical body of Christ and not
“individuals”.
Finally, if you read Chap.4 - paragraph F more carefully you will understand
that the author does not believe that moving the Kneeling Vespers supports
an argument that the Church accepts kneeling on Sundays. On the contrary,
he tries to justify it and states that it cannot be used as an argument in
favour of kneeling on Sundays.
At any rate, what is really strange here is that you sent me a text which
you do not quite agree with and you consider as fanatical or weak in terms
of argumentation.
With love in Christ,
Constantine
Answer to Question 9 continued
Dear Constantine,
Firstly, I apologize for sending you the article by A.K.
When I received it, I gave it a quick glance, and from what I read, I
fully agreed with him. I didn’t study the article carefully, but thought
it good enough to pass on to others. My opinion hasn’t changed even now
that I have re-read the article [I did find some difficulty understanding
every word]. What I didn’t agree with was with some of his wording which
[at least to me] came across very strong hence the phrase fanatical.
"if not attacked quickly, threatens to change the
tradition which for centuries remained steadfast and inviolable." Also in his introduction, he states
"The purpose of this present study is to project a
questionable climate in whoever is interested with the subject and at no
instance does it rely on whatsoever preconceived Liturgical or Theological
notions." I felt while reading his article that he was not
totally unbiased, but rather that he was defending the camp for not
kneeling. If as you tell me there is a holy war going on in Greece over
the subject of kneeling then I can now better understand his strong
stance, even though I personally can’t see how bending the knee on
weekdays "threatens to change the tradition which
for centuries remained steadfast and inviolable."
But I think the problem is not kneeling, but what we mean by the word
γονυκλισία
(genuflection). A.K.'s definition of the word seems to me that he means
prostrations "Genuflections are
also called μετάνοιες
(prostrations). The first kind are as has already been mentioned and are
called small Prostrations and the second kind are called great
Prostrations." If that is what he means then he is correct in saying
"Kneeling is seen as denoting falling to the ground
and death. It is as has been written, a symbol of repentance, mourning in
Christ and the beseeching of the Divine mercy."
But kneeling as I understand it does not always denote a state of penance
and for the argument we have in hand, kneeling is purely in reverence of
the very presence of Christ our Lord. If we wish to argue our views with
the canons and tradition then we should also allow testimony from the
scriptures. Α.Κ. quotes the scriptural references of the
Resurrection made by those in favour of kneeling, and accepts that these
justify kneeling for reasons of worship, but says that even if the Priests
kneels after the consecration of the holy Gifts, it cannot be recognized
as worship because he will say the continuing prayer on his knees and the
prayer is a petition for those who are to communicate.
Granted, but this is easily resolved if the Priests in favour of kneeling
follows the practice I follow.
They can strengthen their argument with more scripture:
“That at the name of Jesus every knee should bow,
of things in heaven, and things in earth, and things under the earth”
[Philippians 2-10]. If we should bow at the name of Jesus, how
should we be when he is before us?
For it is written, As I live, saith the Lord, every knee shall bow to me,
and every tongue shall confess to God. [Rom. 14-11]
O come, let us worship and bow down: let us kneel before the LORD our
maker.[Psalm 95-6]
From the Liturgy itself:
O come, let us worship and bow down before Christ. Save us, O Son of God,
Thou who art risen from the dead, who sing to Thee, Alleluia.
You posed two questions:
But does it agree with the liturgical tradition and
"Let us Stand Upright" of the
Divine Liturgy?
and
Can you find it in an ancient manuscript or even in an official service
book?
Kneeling cannot be found in the rubrics of the Divine Liturgy, but if the
word genuflection also means prostrations which
"is seen as denoting falling to the ground
and death." It is as has been written, a symbol of repentance, mourning in
Christ" then there are many instances during the Divine
Liturgy where the Priest is told to make three prostrations. Let us see
the rubrics from the Hieratikon published by Apostoliki Diakonia which is
the official Liturgical book of the Church of Greece. [the Liturgical
books from the Monastery of Simonopetra are in my opinion by far superior].
1) Before the Start of the Service the priests is told to
make three
prostrations
2) Before the little entrance - they make three penitences
(prostrations)
3) The Priest and Deacon say in turn the
Thriceholy Hymn making three penitences (prostrations) with Crosses before
the Holy Altar.
4) Before the Great Entrance the Ministers
prostrating thrice before the Holy Altar and kissing the Antimension and
the Holy Altar say each to himself the following troparia:
O Saviour, I have sinned before Thee as the Prodigal Son, accept me, O
Father, as a penitent, and have mercy upon me, O God.
With the voice of the Publican I cry unto Thee, O Christ Saviour. Be
gracious unto me, as Thou wast with him, and have mercy upon me, O God.
5) Αnd again before the Great Entrance coming to the Holy Prothesis
they prostrate thrice before the covered Gifts
saying thrice:
O God, be gracious unto me a sinner, and have mercy
upon me.
6) Before the Creed the Priest makes three penitences
(prostrations) saying to himself:
I will love Thee, O Lord, my strength. The Lord is my firm support, and my
refuge, and my deliverer.
7) Before the Deacon says Let us give heed,
the Priest makes three penitences
(prostrations) saying to himself:
O God, be gracious unto me a sinner, and have mercy upon me. (3)
8) And before partaking, the priest says again
O God, be gracious unto me a sinner, and have mercy
upon me.(3)
Now if prostrations [genuflections] are "seen as
denoting falling to the ground and death." It is as has been written, a
symbol of repentance, mourning in Christ and the beseeching of the Divine
mercy", how much more are the words we
say before making the prostrations. Maybe we should rewrite the whole
Liturgy without all the penitential phrases for they denote a state of
mourning and repentance and are not in agreement with the resurrection
character of the Divine Liturgy neither its eschatological dimension.
"And this happens because the mourning and
repentance which is expressed by the bending of the knees is in complete
opposite and incompatible not only to the Resurrection character of the
Divine Liturgy but also to its eschatological dimensions."
Another Q.
You do not mention anything about your congregation. Do they kneel or not?
Do they know the symbolism of the Divine Liturgy?
If they kneel or not I have no idea as I rarely look at them and certainly
not during the time of consecration and I very much doubt if they
understand the symbolism of the Divine Liturgy. I used to think that it
was easy to educate people, but it has taken me years to explain to them
that certain customs they had were wrong according to the proper
practice of the church and still in their hearts they long for the old
ways. If for example, they cannot understand simple things as knowing when
and when not to approach and kiss the Icons of the Iconostasis, or that
when the priest comes to the holy Doors to bless them they should stand,
how could they possibly understand things on a higher spiritual and
theological level. This is not being condescending, but if a priest knows
his congregation, he knows what they are capable of understanding. It is
sad and at times very painful to see people who have been faithful to the
church all their lives, yet in truth have no idea in what they believe in.
But to understand such things one needs to allow Christ to enlighten the
spiritual senses. Because they seeing see not; and hearing they hear not,
neither do they understand. And in them is fulfilled the prophecy of
Esaias, which saith, By hearing ye shall hear, and shall not understand;
and seeing ye shall see, and shall not perceive: For this people's heart
is waxed gross, and their ears are dull of hearing, and their eyes they
have closed; lest at any time they should see with their eyes and hear
with their ears, and should understand with their heart, and should be
converted, and I should heal them. [Matthew 13:114-15]
Maybe I don’t appreciate the dimension the argument on kneeling has taken
in Greece and cannot see the danger to our tradition and therefore say the
only acceptable solution to the problem is that there is no problem. But
in truth it is such a minor problem compared to many other problems and I
feel both camps have a strong argument. The problem will never be resolved
unless the Holy Synods of each church take a firm decision and not leave
loopholes.
At the same time, they should concentrate their energies in resolving
other matters of the Divine Liturgy, which have no uniformity among the
Priests and "threatens to change the tradition which
for centuries remained steadfast and inviolable."
1) Before the start of the Liturgy the Priests of old used to cense the
church and the people, now they don’t.
2) During the singing of the Trisagion the Priest blesses the heavenly
throne. The throne used to be behind the altar and spiritually it is still
there so that is where the Priest should bless, but instead of the throne
many Priest bless the prothesis because rubrics from the Hieratikon
published by Apostoliki Diakonia which is the official Liturgical book of
the Church of Greece, teach them to do so.
3) Of old, the Priest used to cense after the Apostle reading and before
the Gospel when the choir used to sing the Alleluia with the appointed
verses. Now they cense during the Apostle to save time of don’t cense at
all. The singing of the Alleluia has been reduced to a quick Alleluia
three times.
4) After the Apostle, the Priest blesses the reader. Of old, it was just
"Peace unto thee," now most priest say "Peace unto thee that readeth."
5) After the Gospel reading there are the common prayers and the prayers
for the catechumen and the faithful. Many Priests, especially in Greece,
leave these out to save time.
6) At the blessing “The grace of our Lord Jesus Christ, and the love of
God the Father, and the communion of the Holy Spirit, be with you all”
many Priests bless the people with the folded Aer even though the Liturgy
book tells them to place it aside and bless with their hands.
These are just some of the problems, which cause diversity. There are even
more problems which again depreciate the Divine Liturgy. Two such problems
are the prayers said at the end of the Liturgy to commemorate the Feast of
a saint and the Memorials for the departed. The prayers for the
commemoration of a saint are said during Vespers and the names of those
asking to be remembered are again said at the prothesis and again during
the Common prayers of the Liturgy before the Great Entrance. They should
not be repeated again. After the Divine Liturgy, it would be Theologically
wrong to offer any other prayers except for the prayers of Thanksgiving.
The Divine Liturgy is the greatest and most perfect prayer of thanksgiving
to God and at the same time the most perfect gift from God to man. After
offering the most perfect, what else can we offer except our prayers of
thanksgiving? From a theological point of view, nothing else is
appropriate. The commemoration at the end comes and depreciates that which
is perfect and we do nothing more that just repeat things which we have
already said. But then maybe God didn’t hear the first time! Our Bishop,
being a man of great spiritual understanding has asked us to stop this
practice and we haven’t had the reaction we feared we would have from the
people. If all the Churches were to follow suit, it would be a move in the
right direction. Memorials for the dead are a deeper problem. Not only is
all the above relevant, but they also compromise the Resurrection
character of the Divine Liturgy and its eschatological dimension. Of old,
memorials were only performed on Saturdays and that is why we have the two
Saturdays for the departed: one before Lent and the other before
Pentecost. The church allows the memorials to be said on Sundays on the
grounds that it is an Economy [Οικονομία], as Saturday is a working day
and not convenient for families to come together and pray for their dead.
I hope it’s not on the ground of that other Οικονομία as memorials bring a
great deal of money to the Church. The Russian Church doesn’t have thing
problem. The memorials are said on Saturday evening before Vespers so it
is still considered as Saturday. If they have a memorial during the week,
the names are commemorated during the common prayers of the Liturgy. In
that way they do not depreciate the meaning of the Divine Liturgy.
J. Fountoulis is not only the most eminent liturgiologist, he has always
been for me the only authority on Liturgical matters. I have his books
‘Απαντήσεις εις Λειτουργικάς Απορίας’ which have helped me considerably
over the years. Two or three years ago, I had the honour of meeting him
when our Bishop invited him to speak at one of our Synaxis. I don’t have
his book Λειτουργική Α΄ but will certainly obtain it at my next visit to
the Church Bookshop. As J. Fountoulis tells me that I should stand, then I
will stand.
In spite of all the diversity among the priests, one should keep in mind
that most Priests inherit the way they serve the Liturgy from their
predecessors or their Bishops. If the question of kneeling was to become
an issue in Cyprus, I cannot imagine every Priest trying to make his own
opinion heard. Cypriot Priests are very much low-key, and at least in
Limassol, where we have regular Synaxis with our Bishop, we would look at
the problem together and our Bishop would come to a decision based on the
view of the majority. We would accept the decision as final even if it
were contrary to our own personal opinion, because for us, humility and
obedience to our Bishop are more important than whether some issue is
canonical or in accord with tradition. This doesn’t mean that we disregard
the canons and tradition, but rather that humility and obedience are
virtues than lead to salvation.
Being that there are so many high-spirited Theologians and Priests in
Greece with so much energy to waste on such minor issues as kneeling, it
would be more beneficial for the church as a whole if they concentrated
first on issues, which could accuse the church of heresy.
Did I say heresy? Wow!
We have the problem of baptism. Adults from other denominations [Catholic
and Church of England] are accepted into the Church through baptism, but
can be accepted only by Chrismation as the Church accepts their baptism
[christening] from their previous Church. That means that the church is
sympathetic to their heresy and indirectly accepts that the Body of Christ
can be divided. [Church Politics].
Mixed Marriages are accepted thereby again accepting the Non-Orthodox
baptism.
Many Icons in our Churches are considered heretical, but we still have
them in our Churches and very often new ones are ordered [see my website –
Discovering the Icon-chapter six]
Then there is the ever-present problem of monies charged by the church for
her services.
The problem of Priests charging people for every blessing and every word
they utter even though it is there duty to pray for the people and they
receive a wage for doing so.
The Church’s wealth, which is constant source for scandalism.
Then we have the problem of the Bishops who use the mass media to accuse
their fellow brothers of all sorts of unreligious ills.
If these issues were to be resolved, it would show the unity of the church
and stop the mouths of those always ready to find wrong with the church.
I hope you understand what I have been trying to say. I mentioned only
some of the problems facing the church to show you that in the light of
such problems, the problem of kneeling is not a problem or at least should
not have reached the dimensions it has.
If you feel that the subject of not kneeling has not been exhausted then
please feel free to send another email – kneeling, again and again and
again. As for my part, I’m not sure what else can be said.
I beg your forgiveness if my opinions have in anyway caused you offence
and ask for your prayers that God may enlighten me if I have appeared in
anyway stubborn or blind to the issue.
With love in Christ [and Standing]
Fr. Christopher
Dear Fr.
Christopher,
You do not have to apologize for sending me the article by A.K.
I am glad that I received it because I believe it is helpful. As far as I
see, although you do not fully agree with the author’s position, you still
think it is good. That is the important thing here.
Firstly, I would like to point out that the author’s definition to
genuflections (γονυκλισία) has nothing to do with prostrations. Both
genuflections and
prostrations are used in order to refer to kneeling. The term «penitence» is
also used to refer to prostrations but that is not the case here.
Prostrations are made during the Liturgy for reasons of respect and
worship so they cannot be associated with mourning. That
"Kneeling is seen as denoting falling to the ground
and death." It is as has been written, a symbol of repentance, mourning in
Christ," is clearly stated at the footnote
on the 20th Canon of the First Ecumenical Synod. So the question on
whether you can find the practice you follow in an ancient manuscript or
even in an official service book remains unanswered. As regards the
scriptural references I believe that they cannot be a proper justification
of kneeling during the Liturgy for they do not refer to it. If the holy
Fathers believed that this was the case, they would have instructed that
we should all kneel before the consecrated Holy Gifts or they would have
composed a special service for their adoration similar to the one which is
used by the Catholic Church. As Fountoulis writes, kneeling is an
influence of the Catholic Church and has nothing to do with the orthodox
liturgical tradition.
But I am afraid that I have another objection regarding the practice you
follow. In your previous letter, where you described it in detail, you
mentioned that straight after the consecration you say “I believe that
thou art indeed the Christ, the Son of the Living God, come into the world
to save sinner of whom I am chief”. I have been wondering where you found
that phrase since I read it. Later on, I discovered that it is the opening
phrase of a preparatory prayer which is read before the Communion. It is
not part of the prayer of anaphora and it is not linked to it in terms of
meaning. I am pretty certain that it must not be said there.
I am pleased that you know J. Fountoulis and you have studied his books.
He has helped me a lot and if I knew his address I could have sent him
many other liturgical questions that I have. If you read his answer to
questions n. 547-548, you will realize that A.K. views are based on
what Fountoulis writes. I can understand that you respect the practice you
picked up from the Monastery of St. John. But what makes you believe that
it is right when Fountoulis does not approve of it? You do not kneel on
Sundays because you respect the symbolism of the day but why don’t you
respect the symbolism of the Liturgy which is exactly the same? If I
suggested that you kneel when receiving the Holy Communion on weekdays
what would you say?
I fully agree with what you write about the other liturgical problems.
Although kneeling is not the most serious issue, everyone agrees that it
exists and must be dealt with. The different issues you mention prove that
the liturgical tradition is not as respected as it must be. All these
unacceptable and wrong practices justify A.K.'s opinion
"if not attacked quickly, threatens to change the
tradition which for centuries remained steadfast and inviolable."
Ι think it is more than obvious now that
this is not a fanatical statement but an undeniable truth.
If Fountoulis and A.K. did not manage to convince you that your
practice is not right, I am afraid that I cannot do that either. Besides,
you are neither the first nor the last priest who reads their views and
still keeps his own. Sometimes what we have been taught and have been
following for years is stronger than the truth itself (remember the lily
of the archangel).
Please
make sure that you “work on the questions” before you provide your answer.
With love in Christ
Constantine
Dear Constantine,
Please
make sure that you “work on the questions” before you provide your answer.
Did my answers appear superficial? I apologize. I thought I had worked on
them.
That kneeling "is seen as denoting falling to the
ground and death." It is as has been written, a symbol of repentance,
mourning in Christ," is clearly stated at
the footnote on the 20th Canon of the First Ecumenical Synod.
Do you have a copy of the Peladion, and if so why does it differ from
mine? Although mine is in English, it is supposed to be an exact
translation of the Greek, but I cannot find the phrase you say is clearly
stated at the footnote on the 20th Canon of the 1st Ecum. Synod. I am
sending you a copy of the Canon and also that of the 90th Canon of the
Quinisext Synod. Please highlight the relevant passage and return.
However, I think we should leave the Canons and references from the
Fathers aside because they are clearly all talking about Sunday and we are
all agreed that kneeling on Sundays is forbidden.
So the question on whether you can find the practice you follow in an
ancient manuscript or even in an official service book remains unanswered.
We are also agreed that the question of kneeling cannot be found in any of
the Service books, so let us leave them aside also.
It is not part of the prayer of anaphora and it is not linked to it in
terms of meaning. I am pretty certain that it must not be said there.
When I say:
“I believe that thou art indeed the Christ, the Son of the Living God,
come into the world to save sinners of whom I am chief”. [1 Tim 1:15]
Of course it is not part of the prayer of Anaphora, neither is it meant to
be heard by anyone except God. As to its meaning, and why I say it at that
moment, I would have thought it was self-explanatory. I am saying that I
believe that the Holy Spirit has descended upon the Bread and Wine and has
miraculously transmade them into the Very Body and Blood of our Lord Jesus
Christ and it is He who I have before me. Can I say that? Of course I can,
and much more if I desire. We are not robots programme to do and say only
what is found in the Liturgical Books. As Priests, we do not change the
structure of the Liturgy, but we can add a prayer or two if the need
arises. Blessed Gerontas Sophronius of Essex, who is considered by all the
Orthodox Churches as a saint of our times, not only did the same, but also
wrote many prayers in sets of five, to be said in place of the prayers of
the Catechumen and the Faithful. We say many more small prayers or hymns
which are not in any of the old Service books, although some have been
added to the newer ones, because with time, they have become part of
tradition. For example after the priest has communicated, and during the
time he needs to prepare the chalice for the people to communicate, he
will say the Easter prayer:
“We have seen the resurrection of Christ”,
and the Easter Hymns
Shine, shine, O new Jerusalem...
O divine! O beloved! O sweetness of Thy voice...
O Christ, O Great and most sacred Passover...
Just because they cannot be found in any ancient manuscript doesn’t mean
that they cannot be said.
Fountoulis answers to this in questions 101 and 102 ‘Απαντήσεις εις
Λειτουργικάς Απορίας’
But what makes you believe that it is right when
Fountoulis does not
approve of it?
And
If Fountoulis and A.K. did not manage to convince you that your
practice is not right, I am afraid that I cannot do that either.
Why do you say that Fountoulis did not manage to convince me?
I stated in the previous reply: He has always been for me the only
authority on Liturgical matters. “As Fountoulis tells me that I should
stand, then I will stand.”
You do not kneel on Sundays because you respect the symbolism of the day
but why don’t you respect the symbolism of the Liturgy which is exactly
the same?
St. Seraphim of Sarov used to sing "Christ is Risen" everyday. If as you
say, the symbolism of a weekday Liturgy is exactly the same as Sunday, it
follows that everyday is Pascha: so we should introduce the hymn "Christ
is Risen" as a permanent fixture of the Liturgy. You might be surprised to
learn that if a Great Feast of the Lord falls on a Sunday, then the hymns
of the Feast take precedence over the Resurrection and no Resurrection
hymns are sung at all. On other Great Feasts, like a feast of the Mother
of God, if it falls on a Sunday, then the hymns of the Resurrection take
precedence and then the hymns for the feast.
If I suggested that you kneel when receiving the Holy Communion on
weekdays what would you say?
You posed this question in your previous email, which I purposely ignored,
but you insist on an answer so here goes:
Apart from the theological reasons for not kneeling, it would also be
practically impossible, as one could not see exactly what one is doing and
therefore might drop a pearl or two of the Body. But even if we overcame
this problem, the Chalice would be even more difficult to manoeuvre.
Not Kneeling on weekdays cannot be proved by the canons or the Fathers or
by the Liturgical Books so that only leaves us tradition. You mentioned in
your previous email that:
Do you know that the custom of kneeling during the Liturgy appeared in the
orthodox world only sixty years ago and it is considered to be an
influence of the Catholic Church?
How can we be sure of this? A footnote to the 90th Canon of the Quinisext
Council says that we possible stopped kneeling after the Great Schism
[read below]. If that is the case then kneeling was permitted until the
11th century and then stopped. Is it possible that the sixty years you
refer to was a revival of the custom long forgotten?
Footnote
‘When and by whom was this Evangelical, Apostolical, and Patristical
custom of genuflection abolished from our Eastern Orthodox Church? We
cannot say with accuracy. We conclude, however, as a matter of guesswork
or conjecture, that this custom was abolished after the schism, perhaps as
a result of some of our own excessively zealous adherents being inclined
to oppose the customs of the Western Church, and consequently also this
canonical custom. In verification of this conclusion of ours, see our
Meletius Pegas, at the end of his third book concerning Christianity where
he mentions genuflections (on p. 240 of the Bucharest edition). For even
the so-called papalethra—or, more plainly speaking, the stephanos worn by
clerics on their head—in vogue among the Westerners, through a canonical
custom, was abolished by our officials; and see c. XXI of the present C.
Though even continuous communion of the mysteries as practiced by the
Latins is canonical, it was abolished by us; and see the preface or
preamble to the Tome of Love. And other canonical customs suffered the
same fate. In saying genuflection, however, I do not mean what are
commonly called penitences” (or, in Greek, “metanoeae.”), but that which
we practice when kneeling to pray.
The custom of kneeling might even have been abolished much later. Take a
look at what St. Nicholas Cabasilas [ June 2] has to say in his
“Commentary on the Divine Liturgy.”
THE LITURGY OF THE FAITHFUL (I)
24. The bearing of the offerings to the altar
The priest, having said the doxology aloud, comes to the altar of
preparation, takes the offerings, and reverently holding them head-high
departs. Carrying them thus, he goes to the altar, after walking in slow
and solemn procession through the nave of the church. The faithful chant
during this procession, kneeling down reverently and devoutly, and praying
that they may be remembered when the offering is made. The priest goes on,
surrounded by candles and incense, until he comes to the altar. This is
done, no doubt, for practical reasons; it was necessary to bring the
offerings which are to be sacrificed to the altar and set them down there,
and to do this with all reverence and devotion. This is the way in which
kings of old brought their gifts to God; they did not allow others to do
it for them, but brought their offerings themselves, wearing their crowns.
Also, this ceremony signifies the last manifestation of Christ, which
aroused the hatred of the Jews, when he embarked on the journey from his
native country to Jerusalem, where he was to be sacrificed; then he rode
into the Holy City on the back of an ass, escorted by a cheering crowd.
During this ceremony we must prostrate ourselves before the priest and
entreat him to remember us in the prayers which he is about to say. For
there is no other means of supplication so powerful, so certain of
acceptance, as that which takes place through this most holy sacrifice,
which has freely cleansed us of our sins and iniquities. If any of those
who prostrate themselves thus before the priest who is carrying the
offerings adores them as if they were the Body and Blood of Christ, and
prays to them as such, he is led into error; he is confusing this ceremony
with that of “the entry of the presanctified”, not recognizing the
differences between them. In this entry of the offerings, the gifts are
not yet consecrated for the sacrifice; in the liturgy of the
Presanctified’ they are consecrated and sanctified, the true Body and
Blood of Christ.
At the time of consecration he says:
...and took the bread and the chalice, and having given thanks said those
words which expressed the mystery; repeating those words,
the celebrant
prostrates himself and prays, while applying to the offerings these words
of the Only-Begotten, our Saviour, that they may, after having received
his most holy and all Spirit, be transformed
—the bread into his holy Body, the wine into his precious and sacred
Blood.
When these words have been said, the whole sacred rite is accomplished,
the offerings are consecrated, the sacrifice is complete; the splendid
Victim, the Divine oblation, slain for the salvation of the world, lies
upon the altar. For it is no longer the bread, which until now has
represented the Lord’s Body, nor is it a simple offering, bearing the
likeness of the true offering, carrying as if engraved on it the symbols
of the Saviours Passion; it is the true Victim, the most holy Body of the
Lord, which really suffered the outrages, insults and blows; which was
crucified and slain, which under Pontius Pilate bore such splendid
witness;’ that Body which was mocked, scourged, spat upon, and which
tasted gall. In like manner the wine has become the blood which flowed
from that Body. It is that Body and Blood formed by the Holy Spirit, born
of the Virgin Mary, which was buried, which rose again on the third day,
which ascended into heaven and sits on the right hand of the Father.
In the Greek text the word prostrates is προσπίπτει. Here, Nicholas
Cabasilas says the celebrant kneels before the consecration.
Now who was Nicholas Cabasilas? He was born c 1300 and though some say
that he succeeded his uncle Nilus Cabasilas as Archbishop of Thessalonica,
he probably remained a layman. He was a close friend of the Emperor and
was the theologian par excellence of his time. He wrote a number of works,
but his fame rests mainly upon two major works. One is his “Commentary on
the Divine Liturgy” and the other “The Life of Christ”. Both have been
held in high esteem not only among Orthodox theologians but from the west
also, in spite of the fact that he attacks the Latins for their practices.
As a theologian par excellence and often an ambassador for Orthodoxy, I’m
sure he would have known if the prohibition of kneeling included weekdays.
He is not writing about the Sunday Liturgy but on the Liturgy in general.
He makes a note of the differences between the Great Entrance of the
normal Liturgy and that of the Presanctified, which shows it was also
customary to kneel during the procession of the Presanctified.
This is getting more confusing.
A.K. says that "We could instead of the
Presanctified, serve the perfect Divine Liturgy during the period of Great
Lent, having as our argument the serving of the perfect Divine Liturgy
during the morning of Holy and Great Saturday, a day observed as a very
strict fast",
and he is quite right in saying that because it is forbidden to serve the
Liturgy on fasting days.
Now where am I going with this?
We have the Liturgy of the Presanctified during Lent because all the days
of Lent with the exceptions of Saturday and Sunday are fasting days in the
strict sense of the word. But we have also other fasts in the Church’s
cycle, but on these days, the Liturgy is allowed. It might be argued that
they are not as strict so lets see how strict.
The Apostle’s fast allows for fish so that is not a strict fast. But
Wednesdays and Fridays of the fast are considered as days of strict
fasting, but here the Liturgy is allowed.
The August fast is considered a strict fast, but here again, the Liturgy
may be served everyday.
The Advent fast [Christmas] again allows for fish, so it is not a strict
fast but Wednesdays and Fridays of the fast are considered as days of
strict fasting, but here the Liturgy is served everyday.
Then we have every Wednesday and Friday, which are considered as days of
strict fasting, but here again the Liturgy may be served on these days.
Confused! So am I. Food for thought!
With love in Christ
Fr. Christopher
Dear Fr.
Christopher,
Your replies are not superficial. I just want us to put more emphasis on
research.
I previously wrote:
It is not part of the prayer of anaphora and it is not linked to it in
terms of meaning. I am pretty certain that it must not be said there.
We are not allowed to add or replace anything in our Liturgy. Are we more
faithful than the Holy Fathers who wrote its text? I am certain that they
believed that the Holy Spirit descends upon the Bread and Wine and
miraculously transmakes them into the Very Body and Blood of our Lord
Jesus Christ. Why didn’t they instruct everyone to say what you say?
You do not kneel on Sundays because you respect the symbolism of the day
but why don’t you respect the symbolism of the Liturgy which is exactly
the same?
I think that the symbolism of the Holy Liturgy is clear. We have already
discussed it and we agreed, didn’t we?
Do you know that the custom of kneeling during the Liturgy appeared in the
orthodox world only sixty years ago and it is considered to be an
influence of the Catholic Church?
You said:
How can we be sure of this?
If Fountoulis is sure, so am I. I think he has an answer to your question
but I have not studied the history of that practice in detail. Thank you
for the texts.
I, too, believe that the subject is exhausted. I believe we had a really
interesting discussion.
With love in Christ.
Constantine
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