Liturgy – Faith Unto Ages

Forgotten Diaconal Functions of the Alexandrian Tradition

In Orthodoxy, the Divine Liturgy is regarded as being Heaven on Earth. This is because Jesus Christ, truly and actuality, becomes present on the Altar in the Sacrament of the Holy Eucharist.

“When we see the Lord as a sacrifice placed on the altar, the priest praying over the sacrifice, and the congregation being cleansed by the precious blood, can you say that you are still standing with men on earth? … Did you not ascend directly to heaven?”

— St. John Chrysostom, Homilies on Ephesians 3.

Because of this, the various Liturgical Families of the Orthodox Church (Armenian, Coptic, Syriac, Tewahedo, etc.) use symbols in various forms to direct our attention to this mystical reality. Hence, the use of incense, candles, iconography, vestments, chanting, and the like to capture our senses.

An ancient custom from the 1st – 4th century that was preserved amongst our sister churches the Armenians, Syrians, and Jacobites that we lost within the Coptic and Tewahedo tradition is the use of the Ripidion in the Altar (Though some Coptic Churches do process with them and currently use either a lefafa or a small flag as their substitute). The Ripidion is a liturgical fan usually made of metal and decorated with an image of the seraphim or cherubim to symbolize their presence since, again, Jesus is truly present in the Holy Eucharist on the altar. In some traditions, such as the Armenian, Syrian, and Malankara; small bells encircle the fan and are manipulated to swiftly ring during certain portions of the liturgy to symbolize the sound of the wings of the said heavenly beings (Ez 1:24).

Approaching the Altar with Dignity: The Consequences of Serving with Irreverence

The Punishment of Nadab and Abihu (Leviticus 10:1).

I recently had a discussion with my brother Deacons about reverence for the sacred. More precisely, the Church; especially the Holy of Holies (Bete Mekdes). Being that we are ordained servants of the Altar responsible for guarding its reverence, we agreed that immense care should implemented. Especially given that this is the most sacred part of the Church by which our Lord truly becomes present in the Holy Eucharist.

We then discussed what we have observed in many churches, even beyond the Ethiopian and Eritrean Orthodox Tewahedo tradition, within our Oriental Orthodox communion; that some servants of the altar, be they clerics or lay acolytes, do not revere the sacred, but rather tragically treat it casually. This is either due to poor formation, lack of understanding, or perhaps even negligence; though I am in no position to judge.

In all fairness, there is also a crisis of premature ordinations, which includes young boys, who are not catechized or properly informed on the responsibilities of their office. In many instances, the service is either forced by parents and the church community, with the expectations being that if their son is ordained to some clerical office in the Church; they will not leave it. There’s also expectations that this will also “keep them busy” since it gives them tasks to do during the long liturgy hours, but this is a very heterodox approach to clerical offices; especially to those of the major orders.

This mindset is also a departure from Apostolic Tradition and Patristic Discipline. It is also spiritually dangerous, especially when discretion is not exercised prior to formal appointments and ordinations: be they acolytes, readers, sub deacons, or deacons. But this is not the discussion of this post, nor am I frowning upon liturgical participation from young males as long as they’re reverent (for even I started out as a simple altar boy prior to my conversion to Oriental Orthodox in Traditional Roman Catholic and Eastern Catholic circles).

As you may be aware, I am currently enrolled in a Masters of Theology Program for the Oriental Orthodox Church. Strangely enough, just after this discussion with my brother deacons, I was given an assignment the following week regarding the historic preparatory stages that clerics were bound to follow prior to not only serving the Divine Liturgy, but entering the altar itself. To many, what was enforced would be considered to be either a disconnect from modern conformity, a culture shock, or perhaps even outdated.

Nevertheless, I believe that it is worth to revisit what the fathers taught on this matter: as their instructions were not executed arbitrarily, but with discernment and biblical reference. At any rate , below is a modified version of my essay for school addressing the basic principals of reverence, which will take more than one post to cover God willing. I pray that it is beneficial to those that serve the altar; and that it ignites a burning love and zeal within them for Christ in the Holy Eucharist and the sanctuary. I must also add that this post is not intended to sow fear, but rather, holy reverence.

The Hebraic and Apostolic Origins of the Eucharist: Liturgical Development in the Early Church

Tombs within the Roman Catacombs: The early Christians within Rome used the stone tombs of the martyrs as altars. This custom is thought to trace to the first quarter of the 2nd century. Marble tops were placed upon the tombs for the Mass to be celebrated upon. [SOURCE]

Holy writ tells us that on the night of Passover, Jesus had instituted the sacrament of the Holy Eucharist:

… took bread, blessed and broke it, and gave it to the disciples and said, ‘Take eat; this is My Body.’ Then He took the cup, and gave thanks, and gave it to them, saying, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins.’

— Matthew 26:26-28.

Being that our Lord and the Apostles were Hebrews, the elements and customs used were Hebraic in nature. More elaborately, the ancient Hebrews would consider meals to be joyful occasions, which would be celebrated within their homes. Church historian Roger T. Beckwith stated that in accordance to the Mishnah:

“grace was said several times at meals, over each main dish, over bread, and over wine; and when people were eating together, most benedictions were said by one person for all, and a responsive grace was added at the end of the meal.”

— Jones, Cheslyn , Geoffrey Wainwright, Edward Yarnold SJ, and Paul Bradshaw, eds. 1992. The Study of Liturgy. Revised. Oxford University Press. Pg. 72.

The Liturgist and scholar C.P.M. Jones is also in agreement, and even suggested that the singularity of the cup could have been something which originated with Christ Himself:

The action and words concerning the bread precede the meal; those concerning the cup follow it. This pattern accords well with Jewish meal customs on solemn occasions. The bread-words accompany the normal action over the bread; the wine-words accompany the thanksgiving over the cup. The single, common cup, so essential to the symbolism, may not have been contemporary custom, but Jesus’ own idea.

— Jones, Cheslyn , Geoffrey Wainwright, Edward Yarnold SJ, and Paul Bradshaw. Pg. 195.

The use of bread and wine in worship is also evident when examining the Old Testament scriptures that were reverenced by the Hebrews. This can be seen in the case of Melchizedek (Genesis 14:18) as well as within the Levitical sacrifices (Leviticus 23:13-37).