A new thread for a new topic.

"Incidentally, I've been thinking of writing up a defense of the antiphons (the enarxis, is it called?) based on Schmemann's thinking--one must look at their function in the whole of the liturgy, not just on their historical meaning. They represent the "gathering" which is constitutive of the Body of Christ, the Church (the ecclesing of the ecclesia, if that makes any sense).

It seems to me that one way to answer revisionists would be to point out the reason for the various parts of the liturgy. Otherwise, when a historicist says "that's old, and the original purpose is gone; therefore, it's unnecessary," we are at a loss. The antiphons may have their origin in the processions in Constantinople, but that's not why they remain.

We need to ask why we have three antiphons and what they express. What is the essence of the matter? We had three full antiphons before in our history, why don't we have them now?

Indeed. The fact that things have been retained for a thousand years past their usefulness shows that they have another meaning than their use."

Well the first thing I would point out is that the 1964 Liturgicon that most here want promulgated states that what is in brakets may be used or omitted at the discretion of the ordinary. What is in brackets? The Antiphons. So from the get go the authority to reduce antiphons to one verse or omit the third is inherent in the Liturgicon.

Another question would be is it consistent with tradition? I would say yes, given that the Greeks usually use no verses at all and the Russians will often reduce the typical psalms to 4 verses of each psalm. One verse antiphons have become our particular usage.

Fr. Deacon Lance

Dear Fr. Deacon Lance,

Thanks for setting up this thread.

I would respond that current practice is perhaps not the place to look. Rather, let's look at the liturgy as a whole and see the place that the antiphons have in that whole. Why have they been retained long after the processions ceased in which they have their origin?

To look at what the Greeks or Russians do is to assume as our conclusion exactly what I want to argue against, namely that abbreviating the psalms and antiphons is acceptable practice.

I want to look at it differently. I was hoping to write something more extensive, but am swamped with course prep. I'll just give a sample:

Let me begin my arguments: first, it seems to me obvious that if we no longer make our way to church singing psalms and troparia, but simply come to directly to the building, that we need to prepare ourselves in some other way. In the old days in Constantinople, the faithful would gather progressively as they journeyed, and would arrive at the church ready for the liturgy. We drive in separate cars, listening to secular radio, and arrive at the church unready for the liturgy. With the passing of the fasting requirement and the general disuse that Vespers has fallen into, it is likely that we arrive completely unready. It seams to me that our current situation requires and makes very wise some part of the liturgy where we "gather", where we come into the church.

Schmemann makes the point that the word for church, ecclesia, comes from the word meaning to gather together. The Church, the mystical body of Christ, consists of those called together. The action that makes us into a Church is when we gather. This is what the processions did in ancient times, as people joined the parade to the church building. We don't have those processions anymore, and haven't had them for a millenium, but the antiphons remained. Why? It seems obvious to me that they are there because of the corporate nature of worship, of the need for us to _come together_. We just do it in the church building now instead of on the way.

Given our disparate and fragmented state, it seems to me that we need the antiphons more than ever. Rather than abbreviating them, we should be expanding them. Really, if one is only going to do one verse, why do it at all?

Dear Father Deacon,
Do look again. The business about what's in brackets being discretionary refers to those things which are in brackets in the original Church-Slavonic, not in the English translation - specifically to the Filioque, the sponge and the hot water.

The actual texts of the three antiphons are not given in the Church-Slavonic Liturgicon at all - one finds them in the Church-Slavonic Epistle Book.

Fr. Serge

Fr Dcn Lance,

I don't recall anyone requesting a promulgation of the 1964 Liturgicon "as is". Most admit that a few things need to be corrected.

Let a 'new' Liturgicon contain the entire Typical Psalms/Beatitudes as well as the 'Resurrectional' Antiphons and let things progress organically. If one publishes liturgical books with materials cut out, how will people know what has been skipped? Of course, that's what some want...

In many Ukrainian Greco-Catholic parishes in the Diaspora the Second Antiphon is not taken, and usually not even printed. A few years ago I saw a text of the Divine Liturgy printed by the Basilians (in Brazil?) where the Third Antiphon was renamed the Second. Why? My guess is: if you give a First and Third but no Second, some 'trouble makers' may start asking what happened to the Second Antiphon. Thankfully I've seen this only once.

I'm all for singing the Beatitudes. Why not include them?

Could someone please post the complete antiphons?

Deacon Lance,

By following your logic and words, why pray at the Divine Liturgy at all? Isn't it at least 1500 past its usefulness if you use your logic and words? Any old form of worship can be used, which is exactly what Protestant use and teach. Is that how they are forming deacons and priests now?

The Insider

Dear Insider,

Please note that Father Deacon is quoting someone ELSE (in this case, Pseudo-Athanasius), and took the occasion to start a new thread, as had been requested.

The "use" in this case is that of psalm singing as the faithful went in procession from one church to another in Constantinople, singing the entire psalms (with refrains) which have been abbreviated to just a few verses each. Very few parishes have the processions which these hymns accompanied, so the question of what purpose they serve NOW is certainly a legitimate one - and I for one would like to see P-A and others discuss it. Why not sing the ENTIRE psalms, instead of abbreviated ones, for example? Would that serve the purposes better than one verse or three? Why or why not?

These days, it seems that sometimes people are waiting for an opportunity to comment negatively on our clergy - but in this case you are aiming at the wrong target in your above post.

Yours in Christ,
Jeff Mierzejewski

Dear Jeff,

Maybe if you looked at my profile, you might see that I am one of your clergy. I did not think my comment was directed to you unless you have suddenly been elevated to the diaconate with a name change.

I generally expect that when a comment is directed to someone in particular, that person responds for themselves. Or is that how your clique sticks up for itself?

The Insider

Dear Insider,

My apologies; I don't generally peruse profiles, as it feels _to me_ like snooping; I would prefer to read what people post and how they sign themselves. (And it is difficult to ask an anonymous individual for a blessing!)

In this case, I felt it was a courtesy to point out that your statement attributing to Father Deacon Lance a view on "usefulness", based on P-A's words, was a bit off-target, since Father Deacon expressed no opinion on the "usefulness" of the antiphons, but merely opened a thread, as someone else had suggested. My mention of negative comments on the clergy came from a sensitivity to such comments in the broader world, and I'd rather avoid such automatic suspicion here; I was not intending to discern your motives, but point out your apparent mistake. I apologize if I offended.

Yours in Christ,
Jeff Mierzejewski

First Antiphon for Sunday:

Shout joyfully to the Lord, all the earth, sing praise to His name; give to Him glorious praise. (refrain) Through the prayers of the Mother of God, O Savior, save us.

[Say to God: How awesome are Your deeds! So great is Your power that Your enemies cringe before You. (refrain) Through the prayers...

Let all the earth worship You, and sing praises to You; let it sing praises to Your name, O Most high. (refrain) Through the prayers...]

Glory be to the Father, and to the Son, and to the Holy Spirit, now and ever, and forever. Amen.(refrain) Through the prayers...


Second Antiphon for Sunday:

Be gracious to us, O God, and bless us; let Your face shine upon us, and have mercy on us. (refrain) O Son of God, risen from the dead, save us who sing to You. Alleluia.

[That Your way may be known upon earth, among all nations Your salvation. (refrain) O Son of God, risen from the dead, save us who sing to You. Alleluia.

Let the peoples praise You, O God, let all the peoples praise You. (refrain) O Son of God, risen from the dead, save us who sing to You. Alleluia.]


Third Antiphon for Sunday:

Come, let us sing joyfully to the Lord; let us shout with joy to God our Savior. (refrain) O Son of God, risen from the dead, save us who sing to You. Alleluia.

[Let us come into His presence with thanksgiving, and let us joyfully sing psalms to Him. (refrain) O Son of God, risen from the dead, save us who sing to You. Alleluia.

For God is a great Lord, and a great king over all the earth. (refrain) O Son of God, risen from the dead, save us who sing to You. Alleluia.]


First Antiphon for weekdays:

It is good to give thanks to the Lord; and to sing praises to Your name, O most High. (refrain) Through the prayers of the Mother of God, O Savior, save us.

[To proclaim Your mercy in the morning, and your faithfulness throughout the night. (refrain) Through the prayers...

For the Lord our God is upright, and there is no wrong in Him. (refrain) Through the prayers...]

Glory be to the Father, and to the Son, and to the Holy Spirit, now and ever, and forever. Amen. (refrain) Through the prayers...


Second Antiphon for weekdays:

The Lord reigns, He is clothed in majesty; robed is the Lord and girt about with strength. (refrain) Through the prayers of Your saints, O Savior, save us.

[For He has made the world firm, which shall not be moved. (refrain) Through the prayers of Your saints...

Your decrees are worthy of trust indeed; holiness befits Your house, O Lord, for length of days. (refrain) Through the prayers of Your saints...]


Third Antiphon for weekdays:

Come, let us sing joyfully to the Lord; let us shout with joy to God our Savior. (refrain) O Son of God, wondrous in Your saints, save us who sing to You. Alleluia.

[Let us come into His presence with thanksgiving, and let us joyfully sing psalms to Him. (refrain) O Son of God, wondrous in Your saints, save us who sing to You. Alleluia.

For God is a great Lord, and a great king over all the earth. (refrain) O Son of God, wondrous in Your saints, save us who sing to You. Alleluia.]


Square brackets mark the verses that are not included in the proposed Divine Liturgies book, although the Cantor Institute has offered to provide the omitted verses and litany petitions in booklet form for use by the priests and cantors in those parishes that take them. Also note that some feasts have proper antiphons. When a feast has its own third antiphon, the traditional refrain is the troparion of the feast.


As was previously noted, these antiphons are not in the typical (Church Slavonic) edition of the Liturgikon for the Recensio Ruthena; instead, they are in the Apostol (roughly, the Epistle book, which also provides the other changeable hymns of the Divine Liturgy - troparia, kontakia, prokeimena, alleluia verses, Communion hymns, and so on).

The Apostol also provides the first and second Typical Psalms (Psalms 102 and 145) and the Beatitudes, which can be used in place of the three antiphons; all three seem to have been omitted from the official English Liturgikon of 1965. The Apostol provides the entire text of Psalms 102 and 145, but the abbreviation of each to three verses seems to go back to at least end of the 19th century.

Yours in Christ,
Jeff Mierzejewski

Do I understand correctly that the antiphons are each reduced from three lines to one line and any parish wishing to take the three lines must use a supplementary text?

Yes - though many parishes (all but one of the parishes I have served in) have for many years omitted the second and third verses, which were omitted entirely in the 1965 Liturgy book for the people, and printed in reduced-size type in the 1978 Levkulic book and the Book of Byzantine Prayer. The reduction to the first verse of each antiphon has been standard throughout the Diocese of Passaic for eight or ten years.

If the six Sunday verses (which do not change from week to week) are used consistenty, I doubt it would take long for all those who attend regularly to commit them to memory, even without an sort of supplementary text. The real problem is the hierarch's decision to leave them out of the Liturgikon, which has usually been a more "complete text" than that used by the faithful. (In this case, of course, the antiphons aren't IN the priest's Liturgikon in Slavonic, since they are sung by the cantor, choir and people rather than by the clergy. But they HAVE been added to the English Liturgikon since one was promulgated.)

Essentially, it standardizes the common practice in this particular part of the Liturgy, rather than either leaving in optional verses, or requiring parishes to sing more than they have in the past.

Yours in Christ,
Jeff Mierzejewski

In 1969 the Ukrainian Greek-Catholic Synod under the presidency of Patriarch Joseph passed a resolution permitting (not requiring) the omission of the Second Antiphon (while retaining the Monogenes, the "Only-Begotten Son").

The immediate result was a carnival of destruction: service-books were printed without these texts, paramonsatic communities were required to excise the Second Antiphon from their existing books - anyone would have thought that the use of the Second Antiphon had been forbidden.

In Ukraine, meanwhile, liturgical life continued as normally as it could in an underground situation; in many parishes and monastic communities in Ukraine the use of the Second Antiphon remains standard practice. In the diaspora, the prayer-books and service-books published by Patriarch Joseph continued to provide all three antiphons and so forth.

Father Bohdan Lipsky wrote at the time that the direct result of this ill-considered decision would be the establishment of two different forms of the Ukrainian Liturgy: that used in Ukraine and that used in the emigration. Time has proved him correct.

Fr. Serge

Jeff,

Thanks for posting the antiphons here. They are beautiful.

"Essentially, it standardizes the common practice in this particular part of the Liturgy, rather than either leaving in optional verses, or requiring parishes to sing more than they have in the past."

I fear we're standardizing minimalism from multiple angles ...

"the Cantor Institute has offered to provide the omitted verses and litany petitions in booklet form for use by the priests and cantors in those parishes that take them"

This seems like a nice gesture. But this furthers the notion that the priest is the one who "serves" Liturgy (as Father Alexander Schmemann puts it) and the "Laity" can continue to do something else (read the bulletin, doze in the pew, or say the rosary, etc.). So much for "common-union."

Pittsburgh we have a problem.

Lord Jesus Christ son of God have mercy on me a sinner.

Dear John,

Certainly any parish could print off copies for everyone. But other than six psalm verses for Sunday and four more for weekdays, the relevant texts consist of the the petitions of the additional litanies (for the deacon or priest), the prayers and exclamations of the litanies(for the priest), and the people's responses ("Lord, have mercy(2); Amen."; "Grant it, O Lord", "Amen"). If the people are not following the litanies, but rather doing something else, then we DO have a problem - one that restoring all the optional litanies may not fix!

So let me amend that from "for use by the priests and cantors" to "for general use in those parishes that take them". Having the complete variable hymns for the year, with music, WITHOUT having to juggle extra paper, would do much more to allow for common participation, I think. (Especially in those places where the cantor has been using his own translations of the hymns!)

Yours in Christ,
Jeff Mierzejewski

Fr. Insider,


As to how I was formed, I think I received a good formation. I certainly learned that the use of quotes means someone is reposting another's words. I also learned long ago from my mother it is not nice to be rude and that it is gracious to except correction when one has made a mistake. As for cliques, I am not part of any. But long-time posters here tend to defend each other from the unwarranted attacks of newcomers be they laity or clergy. My apologies for not responding sooner.

Fr. Deacon Lance, The Outsider (I like to think of myself as Ponyboy)

Indeed it was never required to be omitted; in fact the 1988 Liturgikon includes the the little litany which follows the first antiphon, the Second Antiphon, as well as the second Psalm of Typika. Were it not to be taken the Synod would have omitted that sequence from the Liturgikon.

The text of all three antiphons, both the daily and Sundays, as well as the three festal antiphons for major feast days, and the Psalms of Typika with the Beatitudes, are included in the Anthology for those parishes who use it - no extra text or supplement required.

Whoops, Fr. Insider that should be accept, not except, correction. Sorry for the typo.

Dear Insider,

Deacon Lance was quoting me in that passage. I am arguing that antiphons should be retained or enlarged.

From the Johnstown Service Book:

THE FIRST ANTIPHON PRAYER

O Lord our God, Whose power is beyond description, Whose glory surpasses all understanding, Whose mercy is without limit, Whose love for man is beyond expression: O Master, in Your kindness look down upon us and this holy church and bestow upon us and upon those praying with us Your abundant mercies and compassion. For to You are due all glory, honor and adoration, to the Father and to the Son and to the Holy Spirit, now and ever and forever. Response: Amen.

THE FIRST ANTIPHON

St. Paul the Apostle instructed the members of the Church of Ephesus, "Sing and make music in your heart to the Lord." (Ephesians 5:19). The first Christians continued in their worship the traditions of the Hebrew Temple and synagogues of praising God through singing. Thus, the Book of Psalms became the first book of Christian hymns. St. Ignatius of Antioch, in the first years of the second century, wrote to that same Church of Ephesus, "Join yourselves, person by person, into a choir, that loving each other in harmony, and taking up the song of God together, you might with one voice sing to the Father through Jesus Christ, so that He might hear you and know by your works that you are members of His Son."

Sunday:
Exclaim to the Lord all the earth, sing to His Name, render glory to His praise.
(Psalm 66:1-2).
Through the prayers of the Birth-giver of God, O Saviour, save us.

Glory be to the Father and to the Son and to the Holy Spirit, now and ever and forever. Amen.

Through the prayers of the Birth-giver of God, O Saviour, save us.

Weekday:
It is good to give thanks to the Lord, and to sing praises to Your Name, O Most High. (Psalm 92:1).

Through the prayers of the Birth-giver of God, O Saviour, save us.

Glory be to the Father and to the Son and to the Holy Spirit, now and ever and forever. Amen.

Through the prayers of the Birth-giver of God, O Saviour, save us.

Or:

Bless the Lord, O my soul; blessed are You, O Lord. Bless the Lord, O my soul, and all that is within me, bless His Holy Name. Bless the Lord, O my soul, and forget not all His benefits. Blessed are You, O Lord. (Psalm 103:1-4).

The priest prays:

THE SECOND ANTIPHON PRAYER

O Lord our God, save Your people and bless Your inheritance; preserve the fullness of Your Church, sanctify those who love the beauty of Your House, glorify them by Your divine might and forsake us not who put our hope in You. For Yours is the might and Yours is the kingdom and the power and the glory of the Father and of the Son and of the Holy Spirit, now and ever and forever. Amen.

THE SECOND ANTIPHON

(Sunday)
O God, have mercy on us; and bless us; let the light of Your countenance shine upon us and have mercy on us. (Psalm 67:1). O Son of God, risen from the dead, save us who sing to You: Alleluia!

(Weekday)
The Lord is King, He is robed with beauty. The Lord is clothed with strength and has girded Himself. (Psalm 93:1). Through the prayers of Your Saints, O Saviour, save us!

The Hymn of the Incarnation

The Hymn of the Incarnation was introduced into the Divine Liturgy in the sixth century. It was originally sung as an entrance hymn as the clergy and people entered into the Church from, the outside, in a procession, to begin the Divine Liturgy. This hymn presents the Orthodox teaching concerning the Person of Jesus Christ in a capsule form, saying that He is both fully God and fully man.

Glory to the Father and to the Son and to the Holy Spirit, now and ever and forever. Amen.

O Only-begotten Son and Word of God, Who being immortal, willed for the sake of our salvation to become incarnate of the holy Birth-giver of God and ever-Virgin Mary and without change became man. And was crucified for us, O Christ God, Who by Your death did conquer death, O You Who are one of the Holy Trinity, equally glorified with the Father and the Holy Spirit, save us!

The priest prays:

THE THIRD ANTIPHON PRAYER

O Lord, Who has permitted this community to pray together in harmony, Who promised that You will grant the requests of two or three gathered in Your Name (Matthew 18:20), please fulfill all those petitions of Your servants that are beneficial to them, giving us in this world the knowledge of Your truth and life eternal in the world to come. For You, O God, are gracious and You love mankind, and to You we render glory, to the Father and to the Son and to the Holy Spirit, now and ever and forever. Amen.

(At this point in the Liturgy the Beatitudes are sung if it is the custom of the local parish.)

The Beatitudes

Lord, remember us, when You come into Your kingdom.
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who hunger and thirst for
righteousness, for they shall be satisfied.
Blessed are the merciful, for they shall obtain mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called the children of God.
Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
Blessed are you, when men revile you and persecute you, and say all manner of evil against you falsely for My sake.
Rejoice and be exceedingly glad, for great is your reward in heaven. (Matthew 5:3-12).

The OCA version can be found here - http://www.sspeterpaul.org/sjcli.html

Deacon Lance,

Unfortunately, the words in your post were not attributed to anyone or referred to in another thread. That I am sorry about, for it has lead to a misunderstanding.

As far as a clique, I am not quite sure about that. Where your posts on another forum are rather traditional, orthodox, and seemingly in support of a full liturgy, your posts here on this forum seem to indicate the exact opposite on your stand at times. Could it be that in order to show loyalty to one�s mentors for whatever reason you post one way here, and yet when seemingly out of site of the powers to be you post what your heart truly tells you?

I am willing to point these examples out if you would like.

The Insider

Fr. Insider,

I will admit to playing the devil's advocate to a degree here. I will state that I am not completely on anyone's side in this debate. I am against inclusive language. I am in full support of the Anaphora aloud. I don't think anyone should be forbidden from taking the Liturgy as it appears in the 64 Liturgicon. I also recognize the need to achieve some degree of uniformity throughout the Metropolia and that I think the best way to do that is somewhere between the Blue Book and the Red Book. I don't think the antiphons and little litanies are a crucial matter as the post above from ACROD's book shows. I do think the Angel of Peace petitions should be taken before the Our Father, but don't think it a problem omitting them after the Great Entrance. Fr. David is my friend and one of my instructors but so is Fr. Elias, both have different views on the Liturgy and I can appreciate both view points and both are aware I don't completely agree with either.

Fr. Deacon Lance

Dear Fr. Deacon Lance,

Can I ask,respectfully, why it is you think the antiphons aren't a crucial matter? I've said why I think they are important--why do you think they aren't? Are you working simply from the existing practice of the ACROD?

Thanks for the discussion,
Karl

We do the antiphons but not the beautitudes in my parish. The anaphora is taken silently.

Pseudo-Athanasius

"Can I ask,respectfully, why it is you think the antiphons aren't a crucial matter?"

Given that the antiphons are the most greatly varied part of the Liturgy among even the Orthodox, I can not see that taking only on verse is a crucial matter when for example the Greeks often take no verses, and the Russian often only do a few verses of the Typical Pslams which equal out to our own one verse antiphons.

"I've said why I think they are important--why do you think they aren't?"

It is not that I don't think they are unimportant, but again given that usage varies greatly between Churches, I think they are less important then say the Anaphora. Is the Church any less gathered if one verse is taken rather than three? Is it less gathered if we take only three verses rather than the whole Pslam? If taking only a verse of Pslam is wrong why continue with one verse Prokimen, two verse Alleluia, or one verse Communion Pslam?

"Are you working simply from the existing practice of the ACROD?"

Theirs and ours.

Fr. Deacon Lance