A question has arisen about a rubric in the Divine Liturgy and I present here relevant texts that pertain to it. The texts are from five sources as noted in the pdf file (link given below) containing the texts. The part in the liturgy where the rubric occurs is right after the Ambon prayer; Blessed be the Name of the Lord is being sung. (To provide further context, corresponding links are given below to the texts in the full documents in which they are found.) The portion to be considered is demarcated by black arrows in text #1 in the pdf file. Sections that are from two pages in the original layout have been edited to form one continuous page of text. Here is the link for the pdf file containing the five sources [ link 2.41MB ]. I ask the following for the texts in the file:

1. Do a close reading of the texts.

2. Comment as you see fit.

3. Comment in particular on the following:
A. The rubric in #1 is that which is found in #4 (a translation is given in #5).
B. The rubric in #1 is that which is found in #2 (a translation is given in #3).

Thank you.

Dn. Anthony

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#1. link The 2007 Liturgicon
#2. link Ruthenian Recension Služebnik
#3. link 1965 Liturgicon
#4. link Ordo Celebrationis
#5. link 1955 translation of #4. The Keleher-Figel translation is given in the pdf file; the link to the 1955 version here is given for context and comparison if desired.

Fr Deacon--the only difference I can see (in the RDL) with my untrained eye is that the priest blesses the deacon with the prayer during the consumption of the Gifts, rather than just saying the prayer. Is that it?

Also, in the notes to the translation of the Ordo Celebrationis cited above, the commentator (presumably Archimandrite Serge) says, referring to this prayer:



(italics added). Examining the sources you display in parallel, it looks as if the rubric as given by the hierarchs is a codification of this tradition, detailing where the priest and deacon are to be when the blessing is given.

Yours in Christ,
Jeff

Fr. Deacon Anthony,

It seems the 65 rubrics call for the priest to go to the table of preparation to say the prayer then the deacon consumes the remaining Holy Gifts. The 07 rubrics call for the priest to go to the altar, face the table of preparation and bless the deacon while saying the prayer before the deacon consumes the Holy Gifts.

Is this the difference you are trying to point out?

The OCA and GOA priest's service books mirror the 65 book. Byzantine Daily Worship has the priest go to the altar and turn to the table of preparation to say the prayer but does not mention the deacon being blessed, and neither do the 65, OCA or GOA books but I assume the blessing is done because the deacon always receives a blessing before performing an action.

I can't say I see a big difference other than that it may confuse the prayer with the blessing, which in my mind are two seperate actions.

Fr. Deacon Lance

Thank you for your responses; I had intended to respond sooner.



Yes, I'd say that is a difference.




Yes, thank you. Since (this variation of) the RDL usage is to be found only in an unofficial footnote to the official text, it indirectly confirms that it is not to be found in the latter (i.e. the Recension texts).




Actually, I avoided using the word "difference" because I wanted unbiased verification that in fact there is a difference!




I see a significant difference in the overall flow and integration of the words and gestures. My question, however, is what is the source for the additional rubrics (bold below), especially the "girding":

The deacon enters the sanctuary through the northern door, bows, and faces the celebrant.
The celebrant, blessing the deacon, says:
CELEBRANT: + You, O Christ our God,....
Having received the blessing, the deacon girds himself with the orarion in the form of a cross and consumes the gifts with fear and all care.


Dn. Anthony