Coptic Orthodox – Faith Unto Ages

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).

Illustration of Armenian Deacon and Subdeacon by Joseph Pitton de Tournefort (1656-1708)

Considering that there is a lack of understanding amongst many of the faithful regarding what the office of the Deacon entails, and what his responsibilities are, I’ve discerned to write on this matter for clarification. This is for both my own reflection as a Deacon and for the potential benefit of my readers; though my understanding of this great office is limited and fallible.

The Diaconate is understood by the Church as being the first rank of the Major Orders of the Clergy. The word Deacon (Greek: διάκονος / diakonos) means ‘an attendant, a minister, a servant’. More explicitly does the word ‘Diakonos’ properly mean, per linguistic scholars: “‘to kick up dust,’ as one running an errand.” (1) Thereby, the Deacon is ordained to serve the Church – the Body of Christ.

The tasks of the Diaconate to minister to the people was at first the responsibility of the Apostles. But to alleviate a workload that was interfering with their mission to “give ourselves continually to prayer and to the ministry of the word” (Acts 6:4) as “It is not desirable that we should leave the word of God and serve tables” (Acts 6:2), the Apostles commanded the faithful to “seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business” (Acts 6:3) as there was a conflict between the Hellenists and the Hebrews regarding the daily distribution of food (Acts 6:1), given that the faithful of the Church lived in common (Acts 2:44; c.f. Acts 4:32).