On Liturgical Archaeology

There are many objections to the Orthodox Western Rite. Many are founded on ignorance and can simply be either disregarded or educated away according to mood or circumstance, (such as the lady who flat out refused to believe that anything but the Byzantine Rite was ever used in the Church and tried to convince me that the Liturgy of St John Chrysostom was commonly used in England prior to the Schism). Others do actually have some basis in reality and in genuine concern for the proper passing on and living of the Orthodox Faith and for the spiritual well-being of Orthodox people. These deserve more attention and ought to be taken on board to one degree or another. There are yet others which cannot be so easily categorised because their proponents see them as so self-evident that, in expressing them, they do not often go beyond a brief statement, expecting that this will be readily understood and agreed upon by all right-thinking people, (i.e. people like them). The truth is that this simply serves to further polarise already opposing viewpoints. Then listening stops as, due to human weakness, both sides become defensive and dig their heels in.

One example of this is the position that holds that the restoration of pre-schism western services for use in the Church is "liturgical archaeology". This sort of disparaging terminology may serve as a self-congratulatory mantra among those who already agree with each other but to those who remain to be convinced, it simply shows a lack of respect and a dismissive attitude. Reliance on such belittling expressions instead of actual reasoned and coherent thoughts also suggests a severe lack of confidence in a very weak argument. This may be an inaccurate assessment but it is precisely the picture painted by the way in which this is often presented.

So, let us examine the reasons why people perform this "liturgical archaeology".

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Liturgical Abbreviations Poll

I was recently reminded of a service of "Great Vespers" I attended last autumn that could have been referred to, not unreasonably, as turbo-Vespers. A conservative estimate would be that at least a quarter of the service was omitted, and quite possibly as much as one third. I'm really not sure how this could be justified, especially as so much of the content of our services is already shortened to allow for our weakness and the busyness of life.

As I have blogged about in the past, St John wrote some quite strong words about this, yet at the same time allowed for the difficulties of parish life, with many people travelling long distances, clergy who have to work and are self-supporting. This balance is what I think is important. Here are his words:

'The divine services in their composition contain all the fullness of the dogmatic teaching of the Church and set forth the path to salvation. They present invaluable spiritual wealth. The more fully and precisely they are fulfilled, the more benefit the participants receive from them. Those who perform them carelessly and who shorten them by their laziness rob their flock, depriving them of their very daily bread, stealing from them a most valuable treasure. The shortening of the services which comes about through lack of strength must be done wisely and performed circumspectly in order not to touch that which should not be tampered with.'

- St John, Wonderworker of Shanghai and San Francisco

A recent post on a new friend's blog, lamenting the difficulties among our Catholic friends, got me wondering to what degree the services are commonly abbreviated in the Orthodox Church and realised that it is high time that I posted another poll, if only to satisfy my own curiosity. I have limited it to the Divine Liturgy as this is the service with which most people will be familiar. There are two polls - one asking what is omitted in your parish and the other what is included - each focussing on some of the common abbreviations that I have encountered.

1. The typical psalms 102 and 145

In a number of churches, these are abbreviated to one degree or another. I have seen some editions of the Liturgy with only four or five verses of each. While my preference is for the psalms to be sung in full as I find them especially encouraging, and particularly find that psalm 102 properly disposes me for worship when I arrive flustered and ill prepared, I'm actually not too bothered by the abbreviations here. After all, these psalms came fairly late to the Liturgy anyway, replacing the antiphonal psalms (which are often still sung on weekdays and with different psalms on great feasts of the Lord), which were themselves originally sung in procession on the way to church - a procession which no longer takes place except in token form at the Little Entrance, so I can sympathise with those who shorten them. (I beg indulgence of my readers from the Greek tradition where the custom surrounding the antiphons developed differently from in the Slavic tradition.)

2. The troparia on the Beatitudes

Whenever the Beatitudes are sung in lieu of the third antiphon, there are troparia appointed to be sung/read between the Blessed verses. I have heard arguments that these unnecessarily lengthen the service but it is too easy to forget that there is actually comparatively little within the Liturgy that actually highlights the particular celebration of the day, and that those who were not present at Vespers the night before might well benefit from hearing them. I find the resurrectional troparia appointed for Sunday mornings to be particularly beautiful and think it a shame that in many places the people do not hear them.

3. The kontakia after the Little Entrance

Generally, on Sundays at least, the order of entrance hymns is very simple: the appointed troparia of the day are sung in order, followed by a number of kontakia corresponding to the troparia just completed, and concluding with a theotokion, (usually O Protection of Christians). In some churches, they only sing one kontakion, regardless of the number of troparia.

4. The readings

On a number of days - most Sundays in fact - in addition to the Sunday readings from the Apostle and Gospel, there are additional readings for the Saint(s) of the day. In many churches, these are omitted and there is only ever one Apostle and one Gospel reading.

5. The Litany of Fervent Supplication

This is the litany with the threefold Lord, have mercy after each petition, and is essentially the community's litany, in which the deacon inserts petitions according to the particular needs of the parish or monastery: for those who are sick, travelling, pregnant, in conflict or war, and such like, so that the people's prayers for those concerns may be offered along with the communal offering of the Eucharist. In some parishes, these additional petitions are omitted entirely and the deacon/priest simply rushes through the standard petitions while the choir continuously sings the Lord, have mercy.

6. The Litany for the Catechumens and the two Litanies of the Faithful

In some parishes, these litanies, which are not optional, are never done. The Litany for the Departed is also commonly omitted in many parishes but as it is not generally supposed to be done on Sundays, most readers may not be sure whether or not it is done in their parishes so I have left it out of the polls.

7. Psalm 33

This is appointed to be sung after the Prayer below the Ambo, during which the distribution of the antidoron is to take place and the deacon consumes the Holy Things. In most parishes and cathedrals today, however, the antidoron is distributed after the dismissal, (a custom that possibly started due to large numbers of the faithful being present - itself encouraging). Consequently, the psalm has disappeared from the Liturgy in many parishes and cathedrals, and the deacon is forced to consume the Gifts after the Liturgy.

I must say that, while we do leave out some things because of our origins and our current stage of development, my parish doesn't come out too badly here at all. Please do share your own comments and thoughts once you have taken part in the polls.

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Consecration of St Nicholas' Church, Oxford

I had the great pleasure on Saturday of taking part in the Consecration of the new church of St Nicholas in Oxford. It was a splendid and joyous occasion. I had never been to a consecration of a church before although, having the interests that I have, I had explored the service in the Trebnik. It was wonderful. I had arrived, hoping to simply blend into the congregation but I was recognised by the servers and fetched. I had been instructed to take vestments with me "just in case" but had left them packed in my bag which I had deposited in the cloakroom. So out they came and I bumbled my way through it but it was a joy to be able to take part. I was pleased to be included and touched by the special effort that our brothers and sisters in Sourozh always make to make those of us from the Church Abroad feel welcome.

It was also the first time that Archbishop Elisey had consecrated a church. He has become so much a part of the fabric of the vibrant Orthodox life here in the UK that it is easy to forget that it is only quite recently that he was consecrated and sent to a struggling diocese, which was recovering from recent difficulties. It is amazing what he has achieved so far and this consecration will hopefully be the first of many which will give some sense of hope, permanence, and stability to the Orthodox churches in Great Britain and Ireland which are under his care.

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Missions Now!

The missions belonging to the Western Rite within the Russian Orthodox Church Abroad have launched a society to raise funds for their growth and work. I am sure that any assistance that you are able to give would be gratefully received and will go towards the spreading of the holy and saving Faith, for the salvation of God's people.

The website for information and donations is here and the Facebook page is here.

Under Metropolitan Hilarion, the Western Rite has received a degree of support and encouragement unknown in the Church Abroad since the time of St John of Shanghai and San Francisco. It is truly uplifting to see his missionary vision once again restored to the Russian Orthodox Church, which was at the forefront of Western Rite missionary plans before, and even for some time after the revolution and difficult times that this brought.

May God bless their endeavours and bring all who seek Him into his holy Church.

Abbot Augustine Reposes

I have just returned home from the Liturgy and switched the computer on to find an e-mail from Dom James of Christminster, sharing the news that Abbot Augustine of the Benedictine Monastery of Our Lady of Mount Royal has reposed in the Lord. Dom Augustine led the monastery into the bosom of the Church in the early 1960s and they were received into the Russian Church Abroad in 1975. He was a great father to the Western Rite monastics in the Church Abroad and no doubt a source of inspiration elsewhere, and it was to him that St John of San Francisco uttered the now famous words:

Never, never, never let anyone tell you that, in order to be Orthodox, you must also be eastern. The West was Orthodox for a thousand years and her venerable Liturgy is far older than any of her heresies.

In a blessed falling asleep, grant rest, O Lord, to the soul of thy servant the Abbot Augustine, and make his memory to be eternal.

Sixth Sunday after Pentecost 2010

We at Christminster received news this morning of the repose last night of Dom Augustine Whitfield, Abbot of Mount Royal. It was he who not merely brought the western-rite monastic community of Mount Royal into the Russian Church, but also - over many years, and in the face of many difficulties, and often alone - sustained and maintained that mission and vision, handing it on eventually to Christminster and to Holyrood Hermitage in Florida, under its Abbot Dom David Pierce. Abbot David has been a most faithful and dear son to Dom Augustine for many years and cared for him at the end with the Church's holy Mysteries and prayers. He and we at Christminster are the happy inheritors of Dom Augustine's long and lonely struggle.

Thus it is with mixed feelings of sadness and joy that we greet his repose: sad because we have lost a long-time friend and mentor, and joy that he can now receive the thanks he so much deserved for his often thankless task. May God greet his homecoming son as we pray he might greet each of us: Well done, thou good and faithful servant! Because thou hast been faithful over a few things, I will set thee over many things. Enter into the joy of thy Lord."

According to his wishes he will be buried privately in a local Orthodox cemetery. There will be a solemn memorial Requiem scheduled for him in early August - possibly at Christminster - to enable all those who would honour his life and work to gather and pray for his eternal repose and heavenly reward.

May his sins lie lightly upon him and may he come to see, face to face, that one Face we all long to see and to adore and praise for all eternity. May this unsung hero of western-rite Orthodoxy and monasticism truly enter into the joy of his Lord. A Mass of Requiem will be offered for him tomorrow at Christminster. Further details will follow.

Dom James M. Deschene
Abbot of Christminster
Hamilton, Ontario

Small Things - Part 2

A few months ago, I wrote a heartfelt piece on the value of being faithful in small things. I am very grateful to Moses over on the Burning Bush blog for posting this portion of the writings of St John of Shanghai and San Francisco:

Many people believe that to live according to the faith and to fulfill the will of God is very difficult. Actually — it’s very easy. One needs only attend to details, to trifles, and try to avoid evil in the slightest and most trivial things. This is the simplest and surest way to enter the world of the spirit and draw near to God. A man often thinks that the Creator demands great things of him, that the Gospel insists on complete self-sacrifice, the abolition of one’s person hood, etc., as a condition of faith. A man is so frightened by this that he begins to be afraid of becoming acquainted with God, of drawing near to God, and hides himself from God, not even wishing to look into God’s Word. 'If I can’t do anything important for God, then I’d just better stay away from things spiritual, stop thinking about eternity, and live "in a normal way".'

There exists at the entrance to the spiritual realm a “hypnosis of great deeds”: one must either do some big thing or do nothing. And so people do nothing at all for God or for their souls! It is very strange — the more a man is devoted to the little things of life, the less he wishes to be honest or pure or faithful to God in those same little things. And, moreover, each one must adopt a correct attitude toward little things if one wishes to come near to the kingdom of heaven.

“Wishes to come near”… In this is summed up all the difficulties of the religious life. Often one wishes to enter into the kingdom of heaven quite unexpectedly, in some miraculous and magical way, or, by right — through some kind of great feat. But neither the one nor the other is the right way to find the higher world. One does not enter God’s presence in some wondrous manner while remaining indifferent on earth to the needs of the kingdom of God and its bright eternity, nor can one purchase the treasures of the kingdom of God by some kind of eternal act, however great that act might be. Yet good deeds - holy deeds - are necessary for one to grow into a higher life, a bright will, a good desire, a heavenly psychology, a heart that is both pure and fair…

“…Verily, verily I say unto you that whosoever offers one of the least of these but a cup of cold water, in the name of a disciple, shall not lose his reward.” In this saying of the Lord is the highest expression of the smallness of the good. “A glass of water” — this is not much…

…In every communication between people there must without fail be a good spirit. This spirit is Christ, openly manifest or hidden.

“In the name of a disciple” — this is the first step in communicating with another person in the name of Jesus Christ Himself. Many people, not as yet knowing the Lord and the wondrous fellowship in his Name still have among themselves an unselfish, pure and human fellowship which brings them ever closer to the Spirit of Christ…

…As a matter of fact, the lesser good is more necessary for mankind than the greater. People can get along with their lives without the greater good; without the lesser they can not exist. Mankind perishes not from a lack of the greater good, but from an insufficiency of just this lesser good. The greater good is no more than a roof, erected on the brick walls of the lesser good.

The lesser, easier good was left on this earth for man by the Creator Himself, who took all the greater good upon Himself. Whosoever does the lesser, the same creates — and through him the Creator Himself creates — the greater good. Of our little good the Creator makes his own great good. For as our Lord is the Creator who formed all things from nothingness, so is He more able to create the greater good from the lesser…

Through such lesser, easy work, done with the greatest simplicity, a man is accustomed to the good and begins to serve it with his whole heart, sincerely, and in this way enters into an atmosphere of good, lets down the roots of his life into new soil, the soil of the good. The roots of human life quickly accommodate themselves to this good earth, and soon cannot live without it… Thus is a man saved: from the small comes the great. “Faithful in little things” turns out to be “faithful in the greater.”

Lay aside all theoretical considerations that it is forbidden to slaughter millions, women, children, and elderly; be content to manifest your moral sense by in no way killing the human dignity of your neighbour, neither by word, nor by innuendo, nor by gesture.

Do not be angry over trifles “against your brother vainly” (Matthew 5:22) or in the daily contacts of life speak untruth to your neighbour. These are trifles, small change, of no account; but just try to do this and you will see what comes of it.

It is hard to pray at night. But try in the morning. If you can’t manage to pray at home than at least as you ride to your place of employment attempt with a clear head the “Our Father” and let the words of this short prayer resound in your heart. And at night commend yourself with complete sincerity into the hands of the Heavenly Father. This indeed is very easy.

And give, give a glass of cold water to everyone who has need of it; give a glass filled to the brim with simple human companionship to everyone that lack it, the very simplest companionship…

O wondrous path of little things, I sing thee a hymn! Surround yourselves, O people, gird up yourselves with little works of good — with a chain of little, simple, easy and good feelings which cost us naught, a chain of bright thoughts, words and deeds. Let us abandon the big and the difficult. That is for them that love it and not for us for whom the Lord in his mercy, for us who have not yet learned to love the greater, has poured forth the lesser love everywhere, free as water and air.

- From Missionary Leaflet 129

The Glorification of St John

Here is another treat from my bookmarks. It is a video with excerpts from the glorification of St John of Shanghai and San Francisco at the Joy of All Who Sorrow Cathedral, on the 19th of June (2nd July), 1994, presided over by His Eminence Metropolitan Vitaly. Oh, to have been there!

St John DVD

Last summer, I posted to share the exciting news of the release of a DVD about the Life of St John of Shanghai and San Francisco, and included the details from the ROCOR website of how to purchase it.

However, anybody from outside of North America who tried to order a copy would have soon learnt, as I did, that no provision had been made for taking credit or debit card payments, and that there was not even a Paypal account set up so that people unable to send a cheque in US dollars could pay using that method instead. I investigated with my bank the possibility of doing a balance transfer, but because it would have been an international transfer, incurring a bank charge, a currency exchange fee, and a middle-man fee, the total cost that I was quoted amounted to more than twice the price of the DVD, and that's before the international postage charge. Unable to justify the expense, I disappointedly decided to leave it.

Anyway, I am pleased to announce my recent discovery that Orthodox Incense has acquired copies of the DVD and has a simple payment system through Paypal, which allows people to easily pay for orders from anywhere in the world. I have found them to be incredibly friendly and prompt, and have no qualms about recommending them.

God bless them and their service.

Two-Fingered Blessing

Over on the New Liturgical Movement weblog, we have recently been treated to a pictorial discussion of the priestly blessing given with the first two fingers extended. While the subject matter of the post is indeed limited to the use of this form of blessing in the Latin Rite, I feel that the reference to it as "the Latin Gesture of Benediction" is something of a misnomer, as it implies that this gesture is peculiar to the Latin Rite, which is highly inaccurate.

This gesture is readily found in the Byzantine Rite, and indeed was the form of blessing in the Russian Church before the 17th century reforms of Patriarch Nikon, when, among other changes, the Greek ICXC Christogram was imported into Russian practice. To this day, those priests and bishops within the Russian Orthodox Church who are blessed to serve the Old Rite still impart the blessing in this manner, as do those of the Old Believers still not yet restored to communion with the Church since the schism and persecutions.

Writing from the Church of Antioch in the 5th century, St Theodoret of Cyrus has this to say:

This is how to bless someone with your hand and make the sign of the Cross over them. Hold three fingers, (that is, the thumb, ring finger, and little finger), as equals, together, to represent the Trinity: God the Father, God the Son, and God the Holy Ghost. These are not three gods, but one God in Trinity. The names are separate, but the divinity one. The Father was never incarnate; the Son incarnate, but not created; the Holy Ghost neither incarnate nor created, but issued from the Godhead: three in a single divinity. Divinity is one force and has one honour. They receive on obeisance from all creation, both angels and people. Thus the decree for these three fingers.

You should hold the other two fingers slightly bent, not completely straight. This is because these represent the dual nature of Christ, divine and human. God in His divinity, and human in His incarnation, yet perfect in both. The upper finger represents divinity, and the lower humanity; this way salvation goes from the higher finger to the lower. So is the bending of the fingers interpreted, for the worship of Heaven comes down for our salvation. This is how you must cross yourselves and give a blessing, as the holy fathers have commanded.

While I have not been able to find the texts of these, OrthodoxWiki tells us of the homilies of Ss Meletius of Antioch and Peter of Damascus, also writing from within the Patriarchate of Antioch, in which they also affirm the two-fingered making of the Cross as proper. So it seems that this was an early tradition in the Antiochene rites.

Below is a video of part of the consecration of a bishop at the Old Rite Church of the Nativity. It shows a portion of the election and presentation of Hegumen John immediately prior to his consecration as Bishop of Caracas. At 0.26, you can see Bishop Peter of Cleveland blessing in the traditional two-fingered manner.



Not only is this found in practice and in writing, but also the iconographic tradition shows that the ICXC Christogram used in New Rite churches is in fact a late variant practice. Here, for instance, is the famous Pantokrator icon of the Saviour at Holy Transfiguration Monastery, Sinai:


Here also is the equally-famous Pantokrator from Agia Sofia in Constantinople:


Here is the dome icon of the Christ Pantokrator in the Church of the Nativity, (the location of the consecration in the above video):


Below are a number of icons, dating from the 16th century and earlier, all showing this form of blessing as normative in the Byzantine Rite churches up until at least that point.

The Hodigitria icon of the Mother of God:


St Thomas the Apostle:


St Theodore the Studite:


St Nicholas the Wonderworker of Myra:


St Elias the Prophet:


So strong is this form of blessing in the Byzantine Rite consciousness that many newer icons depict Christ and his Saints giving the two-finger blessing, even when the icons are of modern-day Saints who used the New Rite during their earthly lives.

St Nicholas of Japan:


St Raphael of Brooklyn:


St John of Shanghai and San Francisco:


There is even one of St Seraphim of Sarov, who was himself a staunch New Ritualist and firmly opposed to the older tradition*:


All things considered, I think that it's fairly safe to say that any presentation of this manner of blessing as "the Latin gesture of benediction" is a very difficult one to support indeed.

*This is no slight on the great Saint, whom I love dearly. He lived at a time when many people still believed the reasons given for the Nikonian revisions: that the Russian Old Rite was different from the Greek tradition of the time because of illegitimate developments in Russian custom. Due to more recent scholarship and the discovery of manuscripts, it is now widely accepted that the Old Rite in many ways represents an earlier, authentic tradition which fell into disuse elsewhere. Among other things, this has led to the lifting of the anathemas against those who use the Old Rite and an asking of forgivness of the Old Ritualists for the wrongs done to them.

St John on Abbreviating Divine Services

The Church typicon is a guidebook for training and schooling in prayer and the more it is adhered to the more benefit is derived from it. In the case of the inability to fulfil all that is laid out in the typicon, we must fulfil all that is in our power, preserving its general structure and main content. It is necessary, on the one hand, to fulfil the principal characteristics for a given service unchanged in its composition and that which maintains its identity separate from others. On the other hand, we must try as much as we can to fill in those parts of the service, which, changing according to the day, express the meaning and reason of the commemoration of the day's event.

Divine Services combine in themselves prayer, which is lifted up to God by the faithful, the receiving of God's grace in communion with Him, and the instruction of the faithful. The latter consists of teaching through reading in the divine services and hymns, catechism, and instruction in the Christian life. The divine services in their composition contain all the fullness of the dogmatic teaching of the Church and set forth the path to salvation. They present invaluable spiritual wealth. The more fully and precisely they are fulfilled, the more benefit the participants receive from them.

Those who perform them carelessly and who shorten them by their laziness rob their flock, depriving them of their very daily bread, stealing from them a most valuable treasure. The shortening of the services which comes about through lack of strength must be done wisely and performed circumspectly in order not to touch that which should not be tampered with.

- St John, Wonderworker of Shanghai and San Francisco

Anecdotal evidence on the internet seems to suggest that there is currently a shift in the English-speaking Orthodox world towards a greater faithfulness to the liturgical tradition, with a large number of parishes seeking to perform the services of the Church more fully. Insofar as this is reflective of reality on the ground, I welcome this.

There is so much beauty and meaning to the services that is lost when they are abbreviated, and for those of us who live the services and who, in some weeks, find that the Sunday services are our only sustencance for the week, the excessive abbreviations that are employed in some places really are detrimental to our spiritual wellbeing. Sometimes, the antiphons are almost obliterated and some of the litanies are entirely omitted, or the petitions are garbled while the people make continuous responses so that they do not even hear the words. I once saw an online discussion where a priest advocated the omission of the Beatitudes because he claimed they were devoid of meaning particular to the feast or Saint being celebrated, when the only reason he thought this was because it was his custom to perform them in their abbreviated form. Had he done them in full, with all of the appointed troparia interspersed between the verses of the Beatitudes on each day, he could not have failed to appreciate that this portion of the Liturgy is replete with the meaning of the celebration of each day of the calendar, and serves to focus the minds and hearts of the faithful. What is happening when our clergy are establishing abbreviations and then citing the negative effects of these abbreviations to justify omission?

I am delighted to learn that St John wrote on this subject. The entire piece may be read here.

My own parish, until earlier this year, worshipped in a private home. As such, we adopted a couple of abbreviations in order to reduce the pressures that we exerted on the family which generously hosted us each week. Now that we have our own church, we are serving a fuller cycle of services and we hope to offer those services in their fuller forms. We now do the Ninth Hour followed by Vespers every Saturday, and the Synaxarion is read immediately before Vespers, introducing the celebration of the new day. At the Sunday Liturgy, we have never abbreviated the first and second antiphons as many churches do, and we plan to restore the troparia on the Beatitudes by the end of this year. The other main abbreviation is that we omit Psalm 33 after Communion. We have spoken about restoring it and it has been included in our new choir and altar books to make it an easy transition if ever we do. Perhaps in time we can restore this as well, as it is a beautiful hymn of praise to elevate people's hearts after Communion, and gives the clergy sufficient time to consume the remainder of the Holy Things.

If this restoring trend is indeed widespread, I hope and pray that it may continue, that in all things, God may be glorified.

Historic Western Rite Photographs

In light of recent developments (to follow within a few days), I thought it would be rather timely to share these photos for interest's sake.


Archbishop Alexis (van der Mansbrugghe) serving the Western Rite Liturgy with Metropolitan Anthony (Bloom) of Sourozh - most likely the Roman Rite Liturgy of St Gregory


St John of Shanghai and San Francisco serving the Divine Liturgy of St Germanus of Paris - Gallican Rite


St John serving the Divine Liturgy


St John at the Cathedral of St Irenée in Paris


St John at the consecration of Bishop Jean-Nectaire (Kovalevsky) of Paris - the first known Western Orthodox bishop since the schism of the 11th century


The vesting of Bishop Jean-Nectaire by St John, at his consecration


Bishop Jean-Nectaire serving the Divine Liturgy of St Germanus of Paris


Bishop Jean-Nectaire


Bishop Jean-Nectaire