| [Edit]
The Divine Liturgy is the common term for the Eucharistic service of the Byzantine tradition of Christian liturgy. As such, it is used in the Eastern Orthodox, Oriental Orthodox, and some Eastern Rite Catholic Churches. Armenian Christians, both of the Armenian Apostolic Church* and of the Armenian Catholic Church,* use the same term. But the Oriental Orthodox usually employ the term "holy offering" (qurbono qadisho in Syriac, surb badarak in Armenian) for their Eucharistic liturgies. The term is sometimes applied also to Latin Rite Eucharistic liturgies, though the term ''Mass'' is more usual here.
While arrangements may vary from liturgy to liturgy, the Divine Liturgy always consists of three interrelated parts:
the Liturgy of the Catechumens, so called because in ancient times catechumens were allowed to attend, also called the Liturgy of the Word;
and the Liturgy of the Faithful, so called because in ancient times only faithful members in good standing were allowed to participate. In modern times, this restriction applies only to communication — reception of the sacrament of holy communion.
There are three Divine Liturgies that are in common use in the Eastern Orthodox Church:
the Divine Liturgy of St. John Chrysostom, used on most Sundays and holy days of the year;
The Divine Liturgy of St. John Chrysostom is a shortened form of the Divine Liturgy of St. Basil. Both are related to the earlier Divine Liturgy of St. James of Jerusalem, which is traditionally attributed to the first bishop of Jerusalem, James the Just (not to be confused with James, brother of Saint John the Evangelist), and which is celebrated once a year on his feast day. The Liturgy of the Presanctified Gifts is essentially the office of vespers with a communion service added, the Holy Gifts having been consecrated and set aside the previous Sunday. It is traditionally attributed to St. Gregory the Dialogist. The Latin Rite of Western Catholicism has an analogue in the form of the Mass of the Presanctified, traditionally celebrated on Good Friday.
top
Structure
The format of Divine Liturgy is fixed, although the specific readings and hymns vary with season and feast. A typical celebration of the Byzantine Liturgy would consist of:
Entrance and vesting prayers, when the clergy come into the church and put on their vestments.
Kairos — a preliminary dialog between the priest and the deacon.
Opening blessing, usually "Blessed is the kingdom of the Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages." (This marks the beginning of the public part of the Liturgy; everything up to this point is essentially private devotions and preparation of the clergy.)
Great Litany, beginning "In Peace, let us pray to the Lord."
Troparia and Kontakia hymns (commemorations of specific saints and Scriptural events, as appropriate to the liturgical calendar and local custom).
Homily (More than one may be given. Homilies may also be preached while Communion is being prepared for distribution to the people, and before the Dismissal.)
Litany of Fervent Supplication. "Let us say ..."
Two short Litanies of the Faithful.
Great Entrance. Procession of the bread and wine from the proskomide (side table) to the altar. Choir chants invocation as participants become spiritual representatives (or icons) of the Holy Angels.
Petitions. "Let us complete our prayer to the Lord"
Thanksgiving -- The Eucharistic Canon
Epiklesis. Calling down the Holy Spirit upon the Holy Gifts (bread and wine).
Commendations (Remember, O Lord).
Holy Communion. Request for Sanctification, Ceremony of sanctification and preparation, communion.
"We have seen the true light." Final blessing. Dismissal.
The text of the Divine Liturgy in the Armenian tradition is given in the website ''The Beauty and Wisdom of the Divine Liturgy of the Armenian Church.''
|
|
