From your quote I infer that is it permissible to use a more simplified, i.e. less rubrical, set of rubrics for the Celebration of the Divine Liturgy. Would that be a correct inference on my part? If so, how does a Priest know which rubrics can be omitted and which can not? Thanks!

If you are referring to the Holy Doors and curtain, there is a long-standing usage of leaving them open for most of the Divine Liturgy even in many Orthodox parishes. The Ordo Celebrationis essentially codified a later Synodal usage of opening and closing the doors and curtain at very specific times during the Liturgy.

Also remember, that in comparison with the obsessive rubricism of the Latin Church (which went so far as to specify how the Host was to be held at the fraction), Byzantine rubrics are rather sketchy and assume that the people who need already know most of what they have to do. Hence, my characterization of the archtypical Byzantine rubric:

"Going to the usual place at the specified time, the deacon bows three times and recites the customary prayers".

I agree, but I'd also say there were various practices. Many wooden churches (whether in modern-day Slovakia, Ukraine or Romania) were decorated with floor-to-ceiling iconography in a folk style. Other churches utilized panel icons. The final choice probably depended on how much money the village could afford, or if there were iconographers nearby.

While there are some norms for iconography in a church, there are few hard-and-fast rules. Even the Great Church of Haghia Sophia was, originally, very limited in its iconographic scope; much of the wall space was covered with marble, carvings, etc.

Fr. David

I noticed that the Eucharistic Lamb was already cut into cubes prior to the calling down of the Holy Spirit (epiclesis). Is this normal practice in the UGCC? Or has the UGCC gone the way of the BCC and done way with Proskomede?

The Church is beautiful, BTW.

Our mission is BCC and our priest performs the traditional ritual for preparation of the Lamb on the Oblation table at each Divine Liturgy. This is also true of the other BCC parish I have a chance to attend occasionally. I don't think your understanding of BCC practice is very complete.

Glad to hear! Unfortunately, I think that your parish is in the minority among the BCC. Based on my own experience as well as the experience of a long time BCC priest.

Fr. David Petras sees this practice as "the most serious latinization...the use of pre-cut particles rather than the comminution of the ahnec (lamb) for Holy Communion." [url=http://www.davidpetras.com/page/response][/url] Source

Fr Petras writes:


See more background on this practice here: http://orthocath.wordpress.com/2010/08/08/of-prosphoras-and-pre-cut-pieces/

Are you sure you are not seeing the commemorative particles and the "ranks" all together on the Diskos with the Lamb? I didn't see any evidence of "pre-cuts" in the photos. I also don't think Archpriest Daniel would sanction any use of "pre-cuts".

It is the custom in the UGCC to put all particles from the Diskos into the chalice together with the broken Lamb as is also prescribed in some pre-Nikonian sluzhebnyky. When Archpriest Daniel gave our Eparchial clergy conference he celebrated the full Proskomidia and broke the Lamb as prescribed in the Liturgikon.

Perhaps you are right deacon but I thought I saw uniformly cut cubes and no larger lamb. Could have be mistaken. Surely, you would now better on his usage. I am glad to hear that the UGCC has not did away with this theologically rich service.

It is not unheard of to cut the commemoratives and even sometimes the ranks in square pieces at the Proskomidia while leaving the Panagia triangular, especially when there are many communicants.