Explaining the St. Basil Liturgy

[erinipassi]

Hi Everyone,

I’ve posted this so that an explanation is available for people who would like to understand more about the St. Basil Coptic Orthodox Liturgy. There are two excellent books which is available in websites that give great details:

“St. Basil Liturgy: Step by Step Explanations Commentaries” By Fr. Abraam D. Sleman” http://www.copticchurch.net/topics/liturgy/liturgy_of_st_basil.pdf
&
“The Holy Mass Explained” by Bishoi Rizkalla and Yvonne Tadros.
http://www.stdemiana.org.au/orthodox/massexplained.htm

For those who would like a shorter version of the explanation, I’ve posted an extract from each website and posted main points so that people can also read it in this thread.

Types of Liturgy
The Coptic Orthodox Church has three(3) traditional Liturgies :

• Basilian Liturgy : By St. Basil the great
  The Liturgy is focused on the FATHER who loved us and reconciled us with Him through His Son, Jesus Christ, whom He sent for our atonement. (John 3:16-Galat. 4:4)
• Gregorian Liturgy: By St. Gregory the Theologian
  St. Gregory, the Bishop of Constaninople in 379 A.D wrote this Liturgy to the SON who became Incarnate for our redemption and surrendered Himself up to death in atonement of our sins to bring us nearer to the Father. (Heb. 9:12- 1 Peter 3:18)
• Cyril Liturgy : By St. Mark the Apostle & St. Cyril
  St. Mark the Apostle was the actual writer of this Liturgy, but was attributed to St. Cyril the 24th Pope of Alexandria because it was orally handed over to him and then wrote it in its present form. Rarely used because of its duration. Served once a year - on the last Friday in Lent.

These Liturgies were originally written in Greek and then translated into Coptic.

Main Sections of the Liturgy
The Liturgy is divided into three(3) main sections :

1) The Offertory - offering of the sacrifice (offering of the bread and wine to the alter).
The Offertory are the prayers raised while offering of the bread and wine to the alter. As The Lord Jesus offered himself a sacrifice of love to God the Father on our behalf, we ought to offer ourselves totally, through our unity with him, as His own body. By the Offertory, the Church declares in a practical way her acceptance to the sacrifice of the Lord Jesus, as well as her willingness to offer her life as a sacrifice of love for Him. Our life together with our labor, joys, sorrows, hopes, ambitions. Hardships, etc are represented by offering the bread and wine.

The essence of our sacrifices is not our money or possessions, but offering ourselves and our lives in Jesus Christ. The Priest says, in the fraction prayer of the Easter; "He, Christ, raised His saints on high with Him; and offered them as an oblation (sacrifice) to His Father".

As we start the journey of the liturgy and the Eucharist, The Church realizes that this is a unique journey. It is a departure from the earthly concerns to that of the heaven. How glorious are these moments, for the Church is moved toward the throne of God. We are in front of Him, in accompany with the Cherubim, the Seraphim and all the choirs of the heavenly hosts, offering to the Father the sacrifice of His Only Begotten Son by His Holy Spirit. So, we have to be prepared well for this service.

During choosing the lamb (bread), the priest lays his hands on the oblations in the shape of the cross as the priest of the old testament, who lays his hand on the sacrifice while the sinner confesses his sins. This declares that Jesus Christ, The Lamb of God has carried our sins on His shoulders. For this reason, the Congregation sings; "Lord have mercy", at the time of choosing the lamb. People sing "Lord Have mercy" 41 times seeking the mercy and forgiveness of our Lord. The number 41 is for:

• 39 lashes from a whip that Jesus received before His Crucifixion
• 1 the crown of thorns
• 1 the spear which pierced His side when He was on the cross.

The total is 41 which reminds us of the sufferings that the Lord endured for our sake.


2) Penitential Rite (Catachumen) - this covers those who (in ancient times) were preparing to join the faith or chose to be baptised. In this section of the Liturgy, the readings cover the letters, the Gospel and the sermon.

The readings are always mixed with prayers and raisings of incense. These prayers and incense are kind of worshipping and supplications to our Lord Jesus Christ that He reveals Himself through the Holy Scriptures and gives the listeners the wisdom and understanding by His Holy Spirit. Most of these readings are chanted before reading. This to secure hearing them and honoring the scriptures. The readings has been prepared in an order before the council of Nicea. Every Sunday, feast and each day around the year has its own readings. The center of all these readings is the life of our Lord Jesus Christ and His salvation. The martyrs and saints of the church are considered as living gospel and have their place in the readings as members in the body of Christ.

The incense brings into our memory the redemptive act of the Lord's Atonement on the cross. Every one confesses his sins to be redeemed by the Blood of Jesus and to be saved from the plagues resulting from his sins. "So Aaron did as Moses said, and ran into the midst of the assembly. The plague had already started among the people, but Aaron offered the incense and made atonement for them. He stood between the living and the dead, and the plague stopped." (Num 16:47-48) Incense also represents our prayers before the Lord, in Revelation it says, “…the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints.” (Revelations 5:8)

After the Sermon, the creed is said. The Creed of Faith constitutes 12 sections all derived from the Holy Bible as a Proof to support the church dogma and its sacraments. St. Athanasius the Apostolic wrote the Creed which can be derived and proven in the Holy Bible. The text is as follows :

• Truly we believe in One God (Mark 12:29; 1 John 5:7) KJV
• the Almighty God, the Father (John 6:27)
• Maker of Heaven and earth (Gen 1:1. Rev 1:6) of all things, visible and invisible (Colossians 1:16) KJV.

This text concerns the divinity of the Father, the following sections relate to the Son.

• We believe in One Lord, Jesus Christ the only begotten Son of God (Ps 2:7, Micah 5:2, John 1:14) Born of the Father Before all ages (John 8:56)
• Light out of light (John 1:4, 1 John 1:5) true God out of true God (John 17:3-5)
• begotten not made (Ps. 2: 7-8, John 1:18, Revelation 1:17 ) consubstantial (equal) with the Father (Phillipians 2: 6-8) through whom all things came into being. (John 1:3)
• He descended from Heaven (John 3:13) for us and for our salvation (1 Tim. 1:15)
• was incarnated (John 1:14) of the Holy Spirit (Math. 1:18, 20) from the Virgin Mary (Math. 1:18 & Luke 1: 28-35) and became man. (Phil. 2:7-8).
• He was crucified for us at the time of Pontius Pilate. He suffered and was buried (Math. 27).
• Arose from the dead (Math. 28) on the third day (Acts 10:40, 1 Cor. 15:4) in accordance with the Scriptures (1 Cor. 15:3-4).
• He ascended to the Heavens and sat at the right hand of The Father (Mark 16:19).
• He shall also come back in His glory to judge the living and the dead (Matthew 16:27, Acts 10:42, 2Timothy 4:1) of whose kingdom there will be no end (Danial 7:14, Luke 1:33).

This section concerns the Holy Spirit:

• Truly we believe in the Holy Spirit, the life-giving Lord (Romans 8:11, John 14:26) who proceeds from the Father (John 15:26),
• we worship and glorify Him together with the Father and the Son (1 Corinthians 8:6, 1John 1:3)
• who spoke in the prophets (1 Peter 1:10, Acts 3:21).

The following sections relate to the church and its belief in one baptism, the resurrection of the dead and the eternal life.

• And in One (John 10:16, 1 Cor. 12:12-14), Holy Universal (Catholic) and Apostolic Church (Acts 2:42, Ephesians 1:22, 1 Corinthians 12:27-28).
• We acknowledge one Baptism (Acts 2:41-42, Eph. 4:5, Math. 28:19) for the remission of sins (John 3:5, Acts 2:38).
• And we look for the resurrection of the dead (Acts 24:15)
• and the life of the world to come (Revelations 21) Amen (1 Chronicles 16:36).

After saying the creed, the Congregation sings this part of the creed:
We look for the resurrection of the dead and the life of the world to come. Amen.



3) Eucharistic Prayers (The Faithful) - this covers the consecration of the sacrament until it is distributed to participants.
Consecration is transforming the Bread and Wine into the Body and the Blood of Christ by the power of the Holy Spirit, Which is in one essence with the Father and the Son. The Holy Spirit is the Spirit of fellowship, Who changes the oblations into the Body and the Blood of Christ and units all the members of the church in Christ.

The Epiclesis is a prayer that the Holy Spirit descends upon the Bread and Wine and change them into the Body and the Blood of Christ and to sanctify the whole church members. From the moment the priest handles the bread the deacons around the altar hold lit candles to illuminate the area around the bread and the chalice. The candles are lit until the priest says the phrase, “He tasted and gave it...” The lighting of candles signifies the awesome moment of transformation when the deacon calls out, “Attend to the Lord in awe and reverence” after which the priest invocates the Holy Spirit to transform the bread into the Body of Christ and the wine into His Blood.

The Eucharist is the mystery of union with every body in Christ. It is also the mystery of love which knows no limits. All the Church is united together in Christ through the Eucharist. For this reason we pray for one another. This what are called the Litanies. And at the time of the Eucharist the Church practices the transfiguration and she becomes at its most state of holiness, then, in the Litanies, the Church intercedes for every one and for all our needs in front of the Holy Body and the Precious Blood.

This is a small summarised version of the Liturgy, please feel free to read the whole detailed version in:

“St. Basil Liturgy: Step by Step Explanations Commentaries” By Fr. Abraam D. Sleman” http://www.copticchurch.net/topics/liturgy/liturgy_of_st_basil.pdf

love and blessings
erini

 

[erinipassi]

I forgot to mention the function of the Priest:

The Priest
The word 'Priest' comes from the Greek word 'Presbyteros'. 'Presbeya' means Intercession, therefore the priest is our intercessor to the Lord.

Before starting the service, the priest and deacons wear other clothes sanctified by the prayer of the bishop and dedicated for the service of the Lord. The garments have to be of a special type and different from those commonly worn; they have to be white because:

They are becoming the light which is worn by God as a garment (Ps. 104: 2)
They symbolise the transfiguration of the Lord. (Math. 17:2)
The garment of the angels were as white as snow when they appeared to the women after the resurrection. (Luke 24:4)
Rev. 4:4 says, “Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads.”
These garments are consecrated by prayers, on each piece a crucifix is embroidered with the inscription (Jesus Christ Son of God) in Coptic (Isous Pi-Ekhristos Epshiri Em-Efnoty).

love and blessings
erini

 

[domi]

I love ur explinatnion Erini. Of course ur explinations allways rock my socks..but this one was REALY great. It's awesome how everything in the coptic service has a deep rotted meaning. And it's also preaty cool how even though the churches are so far apart they are basilcy the same. Makes me think that, if i was a tad more pacient, i might aclty read the 200page book. But u'll just have to wait for that one lol.. Good job Sis

 

[CopticGirl]

Erini,

Is our church the only one that uses St. Basil's Liturgy?

God Bless,
Elizabeth

 

[Irish Melkite]

Is our church the only one that uses St. Basil's Liturgy?

Elizabeth,

The Coptic Catholics also serve the Liturgy of Saint Basil. I believe that the Ethiopians and Eritreans, both Orthodox and Catholic, do so as well.

All the Eastern (Byzantine) Churches, Catholic and Orthodox, serve the Liturgy of Saint Basil on certain days of the liturgical year. It is the principal Liturgy of both the Orthodox and Catholic Armenians.

Many years,

Neil

 

[CopticGirl]

So Neil,

You're Melkite-Greek Catholic right? So is that one of the churches that is very very similar to the Orthodox Churches with one of the only differences between the two being that they recognize the Catholic Pope?

What liturgy does your church use on a regular basis?

God Bless,
Elizabeth

 

[Irish Melkite]

You're Melkite-Greek Catholic right? So is that one of the churches that is very very similar to the Orthodox Churches with one of the only differences between the two being that they recognize the Catholic Pope?

What liturgy does your church use on a regular basis?

Elizabeth,

The Melkite Greek-Catholic Church is the Eastern Catholic counterpart of the Antiochian Orthodox Church. We are very similar to our Orthodox brethren in regard to our liturgical praxis, with the principal observable differences being that: we commemorate "Benedict, Pope of Rome" in our recital of the Dyptichs; the infrequent instances where either Church commemorates one of their post-Schism Saints that the other does not; and the differences as regards the celebration of Pascha (in Western countries, which may change within the next few years; in our historic territories, Pascha is observed on the same date as the Orthodox Churches). Our Church acknowledges those Catholic dogma that were proclaimed since the Schism and are observed by the Latin Church, but our understanding and expression of those beliefs is more in concert with Eastern thought than that of the West.

Overall, we are generally considered, by both Catholics (Latin, Eastern, and Oriental) and Orthodox as the Eastern/Oriental Catholic Church that is closest to Orthodoxy in praxis and theological constructs. Our Patriarchs and most of our hierarchs also have a history of respect and close fraternal relationships with their Orthodox counterparts, particularly those of the Antiochian and Syriac Orthodox Churches, and with the Ecumenical Patriarch.

Like all of the Eastern Churches, Catholic and Orthodox, we most frequently serve the Liturgy of Saint John Chrysostom; as I said, we serve the Liturgy of Saint Basil on certain days of the liturgucal calendar; the Liturgy of the Pre-Sanctified Gifts is served on aliturgical days; and the Liturgy of Saint James is served on his feast day, 23 October. Liturgical usage among the Oriental Catholic Churches varies, but always (to the best of my recollection) mirrors that of their Oriental Orthodox counterparts; off the top of my head, I believe that the Liturgy of Saint James is the one most frequently served in those Churches.

Many years,

Neil

 

[CopticGirl]

Elizabeth,

The Melkite Greek-Catholic Church is the Eastern Catholic counterpart of the Antiochian Orthodox Church. We are very similar to our Orthodox brethren in regard to our liturgical praxis, with the principal observable differences being that: we commemorate "Benedict, Pope of Rome" in our recital of the Dyptichs; the infrequent instances where either Church commemorates one of their post-Schism Saints that the other does not; and the differences as regards the celebration of Pascha (in Western countries, which may change within the next few years; in our historic territories, Pascha is observed on the same date as the Orthodox Churches). Our Church acknowledges those Catholic dogma that were proclaimed since the Schism and are observed by the Latin Church, but our understanding and expression of those beliefs is more in concert with Eastern thought than that of the West.

Overall, we are generally considered, by both Catholics (Latin, Eastern, and Oriental) and Orthodox as the Eastern/Oriental Catholic Church that is closest to Orthodoxy in praxis and theological constructs. Our Patriarchs and most of our hierarchs also have a history of respect and close fraternal relationships with their Orthodox counterparts, particularly those of the Antiochian and Syriac Orthodox Churches, and with the Ecumenical Patriarch.

Like all of the Eastern Churches, Catholic and Orthodox, we most frequently serve the Liturgy of Saint John Chrysostom; as I said, we serve the Liturgy of Saint Basil on certain days of the liturgucal calendar; the Liturgy of the Pre-Sanctified Gifts is served on aliturgical days; and the Liturgy of Saint James is served on his feast day, 23 October. Liturgical usage among the Oriental Catholic Churches varies, but always (to the best of my recollection) mirrors that of their Oriental Orthodox counterparts; off the top of my head, I believe that the Liturgy of Saint James is the one most frequently served in those Churches.

Many years,

Neil

So where does the "Greek" part of come into your title of "Melkite Greek-Catholic"? (Sorry I'm a little slow )

A few random questions on how you vary from the Orthodox Churches.

I was discussing on Catholic Answers why people only receive the Body when partaking of the Eucharist. Does your church do that as well, or do people partake of both? Do you use leavened bread like the Orthodox or unleavened like the Catholic? Are people allowed to receive by hand, or only by mouth?

Does your church have the apperance of an Orthodox Church with the iconstasis and the priest and congregation facing the east? Are married men allowed to be ordained?

Are your practices of Christmation/Confirmation that of the Catholic Church or the Orthodox Church?

I had some other questions but, this is good for now.

Thanks in advance, I love having conversations with you--you just know so much!

God Bless,
Elizabeth

 

[Irish Melkite]

Elizabeth,

Sorry, thought I had answered this -

So where does the "Greek" part of come into your title of "Melkite Greek-Catholic"? (Sorry I'm a little slow )

Historically, before our re-entry into communion with Rome in 1724, we were Byzantine Antiochian Orthodox and, like all the Eastern Orthodox, had our origins from the Patriarchate of Constantinople/Byzantium. For a long time, all the Eastern (as opposed to Oriental) Catholic Churches tended to style themselves as "Byzantine" (as in "Byzantine Melkite Catholic"). Beginning about mid-20th century, most began substituting "Greek" for Byzantine and the only ones that routinely use "Byzantine" now are the Byzantine Greek Catholic Church and the Byzantine Italo-Greico-Albanian Catholic Church - both of which already have "Greek" as an integral part of their name - and the Byzantine Ruthenian Catholics, who have sort of co-opted the term and are usually known in the US just simply as "Byzantine Catholics". I guess the simple answer is that "Greek" identifies us with our historical liturgical origins and language (although "Byzantine" did that almost as well).

A few random questions on how you vary from the Orthodox Churches.

In liturgical praxis, the traditions of Eastern and Oriental Catholics are essentially identical to those of their counterpart Orthodox Churches. So, you would notice only slight differences in the Divine Liturgy served at a given Eastern Catholic church and in the temple of an Eastern Orthodox Church of the same tradition (e.g., Melkite Catholic-Antiochian Orthodox; Russian Catholic-Russian Orthodox; Coptic Catholic-Coptic Orthodox; Armenian Catholic-Armenian Apostolic). The differences would be in:

• the dyptichs (commemoration of the hierarchy),
• possibly in the feast (in instances where the particular feast is calendar-dependent, such as Pascha),
• perhaps in the Saint commemorated (in cases where one or the other is observing the feast of a Saint whom the Churches don't have in common - post-Schism Saints), and,
• occasional minor differences in the text of prayers that are related to whichever translation each is using of Service Books or to the taking or ommission of optional litanies or antiphons (but, the latter can even be seen between Liturgies at two temples of the same Church).

The principal differences are related to acceptance of the papal role and, to a lesser degree, our understanding with respect to certain dogmas adopted by the Catholic Church in the post-Schism era, altho expressed understanding of these by Eastern and Oriental Catholics tends to be more consonant with Orthodox thought than with that of the West.

I was discussing on Catholic Answers why people only receive the Body when partaking of the Eucharist. Does your church do that as well, or do people partake of both? Do you use leavened bread like the Orthodox or unleavened like the Catholic? Are people allowed to receive by hand, or only by mouth?

All Eastern Catholics use leavened bread; among Oriental Catholics it varies, but usually mirrors the practice of their counterpart Oriental Orthodox Church. All Eastern and Oriental Catholics partake of both the Body and Blood.

No Eastern or Oriental Catholic Church communes in the hand. Some administer using a spoon; others administer by intinction (dipping the Body into the Wine) prior to placing it in the communicant's mouth by hand; a few place the Body in the communicant's mouth and then have them sip from the chalice.

Does your church have the apperance of an Orthodox Church with the iconstasis and the priest and congregation facing the east?

Yes, as to the appearance, including the presence of the iconostasis. That is true of all Eastern Catholic churches. Similarly, Oriental Catholic churches mirror the appearance of the temples of their Oriental Orthodox Church counterparts. (That's not to say that there aren't instances of temples that were converted from prior use by Latin Catholic or Protestant congregations, rather than built for our use, that still have some Western influences present in them or don't lack some of the liturgucal furnishings of our traditions.) There are also a few of our older temples in the US that have some Western furnishings left over from an era in which much latinization or westernization was either foisted on us or undertaken by well-intentioned but misguided folks trying to be "more Catholic" or "more American" or "less foreign"; but, those are, thankfully, in the minority at this point and efforts are underway to renovate them as time and funds permit.

Like all Churches, there are instances in which our temples are not oriented to the East because of the configurations of the lots on which they were built (or the pre-existing configuration of a temple converted from prior Latin Catholic or Protestant usage), but the preferred orientation is to the East and, with the exception of the Maronite Catholic Church (a Church with its origins in the Antiochene Rite, but very westernized at present), the priest and congregation both face in the same direction

Are married men allowed to be ordained?

Yes, in all of the Eastern and most of the Oriental Catholic Churches. (There are a couple of Oriental Catholic Churches with a tradition of celibacy.) For a long time, the ordination of married men was not allowed in the US, but that prohibition has been ended and we have returned to our historical practice. Men may not marry after ordination and a widowed priest may not re-marry except in extraordinary circumstances (a couple of instances have been allowed, when a widowed priest was left to parent extremely young children). Bishops are selected from unmarried diocesan clergy or the monastic clergy.

Are your practices of Christmation/Confirmation that of the Catholic Church or the Orthodox Church?

We Chrismate and Commune at the time of Baptism, like the Orthodox, rather than later, as is the practice of the Latins.

I had some other questions but, this is good for now.

Feel free to ask, nobody ever accused me of being at a loss for something to say .

Many years,

Neil

 

[erinipassi]

Hi everyone,
I just thought I would put this thread at the top since people are asking about the coptic Devine Liturgy.

love and blessings
erini