for bread and wine as "fruit of the earth and work of human hands/'
Eucharistie Prayers of the Roman Church numbers two, three and
four all make reference to creation and our role in praising God on
behalf of creation. Yet none of these prayers, ancient or modern,
have been persuasive enough to convince Christians of the need
for an environmental ethic and praxis. I would argue that the new
work on Trinitarian theology, on the relationality within God and
the work on God's continuing loving relationship with creation
needs to be much more prominent in our calendar, prayer texts,
our song texts, and in our liturgical environment. Perhaps then we
might move from liturgical prayer to action on behalf of justice for
the earth.
Mark M. Morozowich
Liturgical Changes in Russia and the Christian East?
A Case Study: The Mysteries (Sacraments) of Initiation
with the Eucharistie Liturgy
A popular opinion holds that the Eastern Christian Churches in
general, and the Russian Orthodox Church in particular, had no
need for liturgical renewal like other churches in the twentieth
century. There is even an opinion that Eastern Christian Churches
never reformed their liturgy. A simple look at history with its
chronicling of the various liturgical changes that the Byzantine
Liturgy has undergone disproves this notion. The Russian Orthodox
Church, in particular, has undergone deep and difficult liturgical
changes in the past; perhaps the most widely known and controversial
was the seventeenth-century liturgical reform of Patriarch
Mark M. Morozowich, a Ukrainian Catholic Eparchial presbyter, teaches liturgical
studies at The Catholic University of America in Washington, DC.
Mark M. Morozowich
30
Nikon.
1
While a thorough history is beyond the scope of this study,
a limited historical review can deepen our understanding of the
various issues that influence Eastern Christian liturgical matters.
This historical inquiry focuses on the not so distant drama of the
twentieth century with its lack of political freedom, ravages of war,
and debilitating economic systems that hampered various Eastern
Churches from living their ecclesial life to the fullest. A brief
excursus into this complicated history will provide a background
for understanding the broader issues of liturgical change. The
Bolshevik revolution brought social upheaval and ruination upon so
many aspects of Russian life as well as other countries subjugated
by the tyranny of the Soviet Union, and it dramatically changed the
Russian Orthodox Church. One of the most immediate effects was
the loss of its intellectual elite via persecutions and deportations,
not to mention the closing of its seminaries and theological academies.
A brief historical overview of the pre-revolution, Soviet
period and the post-Soviet period with an accentuation upon the
Russian Orthodox liturgical studies by noting a few of its proponents
provides a framework for understanding a new practice for
Christian Initiation within the Eucharistie Liturgy as published by
the Moscow Orthodox Patriarchate in AD 2000 — ΠΟΪΛΕΑΟΕΛΗΪΪ
ΚρϊψΑΛΗΜΑ dHTUprÏH (The Order of the Baptismal Liturgy).1
This order
unified Baptism and Chrismation within the context of the Eucharistie
Divine Liturgy. It signals the revival of liturgical scholarship
and its subsequent impact upon the liturgical life of the Moscow
Orthodox Patriarchate.
The last section of this article presents a case study of the new
order of the Mysteries (Sacraments) of Initiation by examining its
various constituent parts. In order to demonstrate the broader
reality of liturgical change in other Byzantine ritual churches, also
it will include a brief comparison with other Byzantine churches.
This case study will provide a current example of liturgical
scholarship and liturgical change in various Byzantine churches.
1
For a comprehensive history of the Nikonian reforms see: P. Meyendorff,
Russia, Ritual, and Reform: The Liturgical Reforms of Nikon in the 17th Century
(Crestwood, NY: SVS Press 1991).
2
ΠοίΛΕΑΟΕΛΗΪί ΚρίψΑΛΗΜΑ ΑιιτΧρπΗ, Moscow: Mosow Patriarchate, 2000.
/'
Liturgical Changes in Russia and the Christian East?
31
HISTORICAL OVERVIEW
Pre Bolshevik Revolution: The Golden Age
Theological scholarship flourished in the Russian Orthodox Church
at the end of the nineteenth century and the beginning of the
twentieth century.3
The magnitude of their academic achievements
is demonstrated by the production of over 500 scholarly theological
monographs in Russian during the period of 1905-1918.4
Various
councils addressing church reform were held.5
Liturgical scholarship
during this period developed under the direction of such
notable figures as Dmitrievsky, Skaballanovich, Karabinov, and
Sokolov.6
In fact, many of their contributions form the basis of
current twenty-first century liturgical research.
These prolific scholarly liturgical accomplishments yielded not
only intellectually advanced works for the academic sphere, but it
also affected the broader Russian Orthodox Church as witnessed in
the various proposals of liturgical reform at the Council of 1917-1918
in Moscow. This historic council has been the subject of several
3
This subject has been widely studied and the following are recommended:
J. W. Cunningham, A Vanquished Hope. The Movementfor Church Renewal in Russia,
1905-1906 (Crestwood, NY: St Vladimir's Seminary Press 1981). I. Smolitsch,
Geschichte der Russischen Kirche 1700-1917, Vol. 1 (Studien zur Geschichte
Osteuropas 9) Leiden: E. J. Brill 1964; id. Vol. 2 (Forschungen zur osteuropäischen
Geschichte 45) (Berlin: E. J. Brill 1991); C. Simon, "L'Église orthodoxe russe à la
fin du XIXe
et au début du XXe
siècles: isolement et intégration," Histoire du
Christianisme 11 (1995) 733-92; N. M. Zernov, The Russian Religious Renaissance of
the Twentieth Century (London: Darton, Longman and Todd 1963). For an earlier
view see N. Uspensky, "The Collision of Two Theologies in the Revision of the
Russian Liturgical Books in the Seventeenth Century," in id, Evening Worship in
the Orthodox Church, trans. P. Lazor (Crestwood, NY: St Vladimir's Seminary
Press 1985) 191-240.
4
H. EajiaiiiOB, Ha nymu κ JiumypzunecKOMy eo3pootcdeHuro: flucKyccuu
npaeocnaenoü POCCUÚCKOÜ Ifeprceu nanana ΧΧββκα. noMecmnuu Coòop
1917-191822. u npedcoôopHbiù nepuod (CepiM: LJepKOBHbie ρβφορΜΜ) (Moscow:
Duxovnaja biblioteka 2000) 444-76.
5
A. Bogolepov, Church Reforms in Russia 1905-1918: In Commemoration of the
50th Anniversary of the All-Russian Church Council of 1917-1918, Bridgeport:
Publications Committee of the Metropolitan Council of the Russian Orthodox
Church of America, 1966.
6
For a general overview of many of these authors see: P. Galadza, "Liturgy
and Life: The Appropriation of the Personalization of Cult in East-Slavic Orthodox
Liturgiology, 1869-1996" Studia Liturgica 28 (1998) 213-20.
Mark M. Morozowich
32
new studies: among them is a book by Balashov entitled Ha nymu κ
jiumypzunecKOMy eo3pootcdeHWo (Coming to Liturgical Revival),7
a
lengthy study by A. Kravetskij, Cenuçenubiu Coòop Πραβοοηαβηου
POCCUÜCKOÜ υ,βρκβη. IÍ3 Mamepua/ιοβ Omdena o ôozocnyoïceHuu,
nponoeeOHunecmee u xpœue (The Holy Sobor of the Russian Orthodox
Church: From Material of the Department of Divine Worship, Preaching
and Churches),8
and a recently defended and published thesis by
M. Mojzes, Il movimento liturgico nelle chiese bizantine: Analisi di
alcune tendenze diriformanel XXo
secolo (The Liturgical Movement in
the Byzantine Churches: Analysis of a Few Attempts of Reform in the
Twentieth Century).9
Among the issues that the 1917-1918 Russian Orthodox Council
addressed were the lack of participation in the liturgy, the possibility
of liturgical reform especially in the case of the typikon, liturgical
language, music, the iconostasis, and the restoration of the ancient
ambo to name only a few. This astounding list of liturgical issues,
developed in detail by Balashov,10
Mojzes,11
and Kravetskij,12
corrects the unfounded notion that the Russian Orthodox Church
and even other Eastern Churches never discussed liturgical change.
This Council abruptly ended due to the Bolshevik Revolution
which also brought a paralyzing halt to the expansive theological
7
H. EajiamoB, Ha nymu κ jiumypmnecKOMy eo3poofcdeHuw: ¿(ucKyccuu
npaeocnaenoü POCCUÜCKOÜ IJepiceu uauajia XX eem. UoMecmuhiü Coòop
1917-191822. u npedcoöopHbiü nepuod (Cepira: LJepKOBHwe pe<j>opMBi) (Moscow:
Duxovnaja biblioteka 2000).
8
Α.Γ. KpaBei^KHH, "CBflineHHBiH Co6op IIpaBOCJiaBHOH POCCHHCKOH LJepiCBH. H3
MarepHanoB Ordena ο ôorocjiyaceHHH, nponoBe^HHHecTBe H xpaMe," Eo20cnoecKue
mpydbi 34 (1998) 200-388.
9
M. Mojzes, Il movimento liturgico nelle chiese bizantine: Analisi di alcune
tendenze di rìforma nel XXo
secolo (BELS 132) (Rome: C.L.V. Edizioni Liturgiche,
2005).
10
H. EajianiOB, Ha nymu κ mmyp2mecKOMy eo3poofcdeHU?o: ffucKyccuu
npaeocjiaenoü POCCUÜCKOÜ Lfepmu nauajia ΧΧββκα. noMecmnuu Coôop
1917-191822. u npedcoöopHbiü nepuod (Cepiw: LJepKOBHbie ρεφορΜΒΐ) Moscow:
Duxovnaja biblioteka, 2000,23-437.
11
M. Mojzes, // movimento liturgico nelle chiese bizantine: Analisi di alcune
tendenze di rìforma nel XXo
secolo (BELS 132) Rome: C.L.V. Edizioni Liturgiche,
2005,43-154.
12
Α.Γ. KpaBeijKHH, "CBÄmeHHBiH Co6op npaBocjiaBHOÌi POCCHHCKOH LJepKBH. H3
MarepnajiOB Ordena 0 öorocjiyaceHHH, nponoßeÄHHHecTBe H xpaMe," Eo20cnoecKue
mpydbi 34 (1998) 200-344.
Liturgical Changes in Russia and the Christian East?
33
and liturgical scholarship in Russia. Professors like Skaballanovich
were quickly relieved of their duties and often fell upon difficult
times.13
This disruption of the intellectual life of the Russian
Orthodox Church and the abandoning of the 1917-1918 Sobor were
just some of the atrocities of the Bolshevik revolution. The early
twentieth-century historical reality of the Russian Orthodox Church
demonstrated hopefulness even though it was shortlived. One
might even wonder what might have been if this early twentiethcentury
Synod had born fruit and what its possible impact on the
liturgical movement of the twentieth century might have been.
Soviet Years
The difficult years of the Communist period affected not only the
Russian Orthodox Church but also other churches in the Soviet
Union. The forced liquidation of the Ukrainian Catholic Church with
the arrest of its bishops in 1945 and the subsequent forced Synod
of the Lviv in 1946 stand out as particularly dark periods.14
Even
though the Russian Orthodox Church enjoyed a legal status in the
Communist regime, it likewise suffered under their domination.
Their church activities were severely controlled, their missionary
efforts were curtailed, and their academic efforts were reduced to a
minimum. For instance, in 1914 the Russian Orthodox Church had
four Theological Academies and fifty-seven seminaries, while in
1939 none existed. It was only after the Second World War that the
Russian Orthodox Church operated eight seminaries in 1947,
of which only three continued until 1988.15
The hardship of the regime and the curtailment of intellectual
activity in the Soviet Union meant that the legacy of the prei^evolutionary
Russian Orthodox intellectual heritage could only
13
P. Galadza, "Baumstark's Kievan Contemporary, Mikhail N. Skaballanovich
(1871-1931): A Sketch of His Life and Heortology," in Comparative Liturgy Fifty
Years AfterAnton Baumstark (1872-1948) Rome, 25-29 September 1998, eds. R. F. Taft
and G. Winkler (OCA 265) (Rome: Pontifical Oriental Institute 2001) 761-75.
14
S. Kelleher, Passion and Resurrection - The Greek Catholic Church in Soviet
Ukraine 1939-1989 (Lviv: Stauropegion 1993). See especially its historical documents
in appendix 187-298, with unique documents on 238-43,264.
15
For these statistics and please see: http://www.uq.edu.au/~laacassi/Orthodox
ChristianityandMilitantAtheism.html.
Mark M. Morozowich
34
continue in any organized manner in the Diaspora.16
It flourished
in Paris at St Serge and then under the leadership of Alexander
Schmemann and John Meyendorff at St Vladimir's in Crestwood,
New York. Schmemann's seminal work on liturgical theology
influenced not only Eastern, but also Western liturgists.17
Such
contributions witness to the importance of Eastern theologians
and liturgists as these voices from the East can often impact the
wider church.
This émigré community continued to develop the theological and
academic patrimony of the Russian Orthodox Church, although on
a much smaller scale. Their important contributions not only kept
their theology alive, but they also impacted the world stage by
making Byzantine theology readily available in a variety of the
major theological languages of the twentieth century.
Post Communism
This dark period did not prevail, and the fall of Communism
beginning in the late eighties led to full religious freedom not only
for the Russian Orthodox Church, but also for all other religious
communities in the former Soviet Union. The Post-Communist era
brought many changes to the former Soviet Union and to the
Russian Orthodox Church. Balashov, Mojzes, and Kravetskij testify
to the current state of liturgical research in Russia. The revived
interest and productivity in liturgical scholarship has produced
many promising professors and researchers who ardently take
advantage of the possibilities for education throughout the world
and the freedom of expression. One needs only to read the latest
editions of the EozocjiosKue mpydu (Theological Works)18
of the
Moscow Orthodox Patriarchate to see the high level of scholarship
16
For a general overview see: P. Galadza, "Liturgy and Life: The Appropriation
of the Personalization of Cult in East-Slavic Orthodox Liturgiology, 1869-1996"
Studia Liturgica 28 (1998) 222-30.
17
Alexander Schmemann, Introduction to Liturgical Theology (Crestwood, NY:
St Vladimir's Seminary Press, 1986). This influence can be seen in: Kevin W. Irwin,
Context and Text: Method in Liturgical Theology (Collegeville, MN: Liturgical Press
1994) and David W. Fagerberg, What is Liturgical Theology? A Study in Methodology
(Collegeville, MN: Liturgical Press 1992).
18
Eo20cjioeKue mpydu published annually by the Russian Orthodox Patriarchate
in Moscow.
Liturgical Changes in Russia and the Christian East?
35
that is currently being produced. Among the many talented liturgists,
one example is Alexander Pentkovsky and his edition of the
Typikon of Patriarch Alexi the Studite,
19
along with his numerous
other works.
20
There are various other liturgists, e.g., Y. Ruban,
21
E. Ukhanova,
22
and M. Zheltov.
23
These limited examples clearly
demonstrate that a strong revival in the academic liturgical world
in Russia is underway.
Among the many witnesses to growth in this post-Soviet era, one
development can be seen by the fact that the Russian Orthodox
Patriarchate devoted its theological conference, organized by the
Holy Synod, in 2007 to liturgical matters.
24
The dedication of an
entire conference to liturgical matters conveys the level of interest
19
IleHTKOBCKHH, A.M., TunuKon nampuapxa AneKCun Cmyduma β Bmanmuu u Ha
Pycu (Moscow: lzratel'stvo Moskovskoj Patriarxii 2001).
2 0
1 list only a few of his works here: A. M. IleHTKOBCKHH,
"KoHCTaHTHHonojibCLKHH Η HepycajiHMCKHH oorocjiyHceHBie ycTaBBi," )Kypnan
MocKoecKoü nampuapxuu 4 (2001) 70-78; id., ''CTVAHHCKHH ycTae Η ycTaBBi
CTyaHHCKOH TpaflHUHH," )Kypnaji MOCKOSCKOÜ nampuapxuu 5 (2001) 69-80; id.,
"CHHancKHH anocTOJi (Sin. SI. 39) HCTopiw Tenera Η HCTOpna pyiconHCH," in
a. M. MojiflOBaH, Α. Γ. KpaBeinaiH, pea. JIu2t6ucmmecKoe ucmonnuKoeedenue u
ucmopun pyccK020 mum 2002-2003, Moscow 2003, id., "HepycajiHMCKHH ΤΗΠΗΚΟΗ Β
KoHCTaHTHHonojie Β IlajieojioroBCKHH πβρκο,ζ*," TKypnan MocKoecKoü nampuapxuu 5
(2003) 77-87 id., "KTHTopcKHe ΤΗΠΗΚΟΗΒΙ H ôorocjiyxceÔHBie CHHaiccapH
eBepreniflCKOH rpymiBi," Eo2ocjioeKue mpydu 38 (2003) 321-55 id., "AHTHOXHHCKa«
jiHTyprHHecKaa TpaßHiniÄ Β IV-V CTOJieTHax," yKypnaji MocKoecKoü nampuapxuu 7
(2002) 73-87 id., "JlHTypnraecKHe ρβφορΜΒΐ Β HCTOpHH PycKOH LJepKBH Η ΗΧ
xapaicrepHe oeoöeHHoera," JKypnan MocKoecKoü nampuapxuu 2 (2001) 72-80.
21
Κ). I. PyôaH, "CjryaceÔHHK Bapjiaisia XyrBiHCKoro (ΓΗΜ, CHH. 604/343, KOHeu.
XII-Hanajio XIIIB.). OimcaHHe, TCKCTBI, KOMMeHTapHH,
,/
POCCUÜCKUÜ Hpaeocnaeubiü
Ynueepcumem an. Moanna Εθ2οαιοβα, Ynenue 3anucKu 2 (1996) 99-129, Κ). I. PyôaH,
"KaK MOJiHjiHCB ,I(peBHeH Pycn" Poccux βΧ-XVIIIee. HpoôneMbi ucmopuu u
ucmoHHUKoeedeuun. Tejcu doKJiadoe u coooucenuü ômopux nmenuü, noceaucennbixn
oMsimu A.A. CuMuna. Μοοκβα, ΡΓΓΥ, 26-28 nmapn 199s, Moscow 1995,483-87.
22
E.B. YxaHOBa, "Ka<j)eflpajiBHoe EorocjiyaceHHe apeBHepyccKoii," POCCUÜCKUÜ
npaeocjiaeubiux Ynueepcumem an. Moanna Eo20cnoea, Ynenue 3onucKU 5 (2000)
32-42.
23
See his web site: www.mzh.mrezha.ry. M. C. 3ΚβπτοΒ, 'TJpeÔHHe
ajieKcaimpHHCKHe aHa(j>opBi," Eo2ocnoeKue mpydu 38 (2003) 269-320; M. C. )KejiTOB,
"^Be BH3aHTHHCKHe MOJiyTBbi Ha nepeHeceHHe CBHTBIX Mome," Eo2ocnoeKue mpydu
40 (2005) 122-27; M. C. ^CejiTOB, "HHH BoacecTBeHoii jinrypraH Β apeBHeHiiiHx (XIXIV
BB.) cjiaBÄHCKHx CjryHceÓHHK," Eo20cnoeKue mpydu 41 (2007) 272-359.
24
For more information please view these websites: http://theolcom.ru/ru/
text.php?SECTION_ID=38,http://theolcom.ru/ru/text.php?SECTION_ID=48,
Mark M. Morozowich
36 ·
and the value currently given to liturgy in the Russian Orthodox
Church. One need only scan the list of international participants
and world renowned liturgical speakers to realize the spirit of
openness and value placed on scholarship by those who hosted
this event.
Although the turbulent twentieth century presented many challenges
for the Russian Orthodox Church, liturgical scholarship in
the Russian Orthodox Church thrives today after being decimated
for decades. This renewal stimulates much hope for the future.
ORDER OF CHRISTIAN INITIATION. WITHIN THE
EUCHARISTIC LITURGY
This brief historical sketch contextualizes the current state of
liturgical scholarship in Russia. A case study of the Moscow
Patriarchate's AD 2000 edition of the Mysteries (Sacraments) of
Initiation incorporated into the Eucharistie Liturgy, entitled,
notAÚAOEAHíe ΚρεψΛΛΗΜΑ dHTÜpriH (The Order ofthe Baptismal
Liturgy),15
provides a concrete example of modern liturgical change.
This monumental effort marks a significant development in the
liturgical life of the Russian Orthodox Church. The combination of
Baptism and Chrismation within the Eucharistie Liturgy reflects the
ancient tradition of initiating Christians at the Easter Vigil Liturgy
in Constantinople.26
This work embodies the fruits of modern
scholarship, especially those of Miguel Arranz in his numerous
articles on the Constantinopolitan Mysteries of Initiation27
and,
at least in the United States, Alexander Schmemann's Of Water
and the Spirit: A Liturgical Study ofBaptism.™ This revised Order of
http://www.patriarchia.ru/db/text/209130.html, and for the full English version
of the talks see http://theolcom.ru/ru/full_text.php7TEXTJD=343.
25
ΠοίΛΕΑΟΒΑΗ/ϊ ΚρίψΑΛΗΗΑ dHTtiprÏH, Moscow: Mosow Patriarchate, 2000.
26
See the exhaustive and authoritative study on this issue: G. Bertonière, The
Historical Development of the Easter Vigil and Related Services in the Greek Church
(OCA 193) (Rome: Pontifical Oriental Institute 1972).
27
M. Arranz, "Les Sacrements de l'ancien Euchologe constantinopolitain (1-10)"
OCP 48 (1982) 284-335; OCP 49 (1983) 42-90,284-302; OCP 50 (1984) 372-97;
OCP 51 (1985) 60^86; OCP 52 (1986) 145-78; OCP 53 (1987) 59-106; OCP 55 (1989)
33-62,317-38.
28
A. Schmemann, Of Water and the Spirit: A Liturgical Study ofBaptism (Crestwood,
NY: St Vladimir's Seminary Press 1995).
Liturgical Changes in Russia and the Christian East?
37
Initiation demonstrates that such scholarly research can be profitably
applied to real life situations.
The Order of the Baptismal Liturgy begins with Holy Divine
Liturgy's normal preparatory prayers of the priest in front of the
iconostasis, the vesting prayers, and the prosthesis (preparation of
the gifts) prayers. The text notes that the Eighth Day, the Fortieth
Day, the Entrance into the Catechumenate, the Exorcisms, the
Prayer for the Completion of the Catechumenate, the Adhesions to
Christ and the Handing over of the Creed all happen in advance.
29
In fact, this edition does not include these separate rites; rather,
they are contained in the Trebnyk/Euchologion which presents
each of these elements individually before the actual baptismal
ceremony. Professor Arranz clearly presented the historical
development of these various ceremonies contained in the oldest
Constantinopolitan manuscripts in his series of profound articles
elucidating the original meaning and the normative celebration of
each individual service as well as its particular day and time of
celebration
30
as found in the Barbarini Codex
31
and the Constantinopolitan
Euchologia.
32
By virtue of his study, these services were seen
and understood to be individual rites celebrated in their specific
original order and not simply as one long ceremony, which has
29
ΠοίΛΕΑΟΕΑΗΪ* ΚρίψΑΛΗΗΑ /ÍHTtfprÍH, Moscow: Mosow Patriarchate, 2000,23.
For a good overview of the Sacraments of Initiation in the Byzantine tradition
see: A. Schmemann, Of Water and the Spirit: A Liturgical Study of Baptism (Crestwood,
NY: St Vladimir's Seminary Press 1995) and T. Fitzgerald, "The Orthodox
Rite of Christian Initiation/' SVTQ 32 (1988) 309-27.
30
M. Arranz, "Les Sacrements de l'ancien Euchologe constantinopolitain (1-10)"
OCP 48 (1982) 284-335; OCP 49 (1983) 42-^90,284-302; OCP 50 (1984) 372-97;
OCP 51 (1985) 60-86; OCP 52 (1986) 145-78; OCP 53 (1987) 59-106; OCP 55 (1989)
33-62,317-38. See also his general overview: Arranz, M., "Évolution des rites
d'incorporation et de réadmission dans l'Église selon l'Euchologe byzantin,"
Gestes et paroles dans les diversesfamilles liturgiques (BELS 14) Rome: C.L.V.
Edizioni Liturgiche 1978,31-75. For the fourth and fifth century evidence see:
M. E. Johnson, The Rites of Christian Initiation (Collegeville, MN: Liturgical Press
1999)·
31
S. Parenti & E. Velkovska, UEucologio Barberinigr. 336, Seconda edizione
riveduta con traduzione in lingua italiana (BELS 80) (Rome: C.L.V. Edizioni
Liturgiche 2000) 117-32.
32
M. Arranz, ed., UEuchologio costantinopolitano agli inizi del secolo XI:
Hagiasmatarion & Archieratikon con raggiunta del Leiturgikon (Rome: Pontifica
Università Gregoriana 1996) 169-97.
Mark M. Morozowich
38
become the customary practice in many Byzantine ritual churches.
In light of this scholarship, the Moscow Orthodox Patriarchate did
not rewrite the baptismal ceremonies or reword them; rather, they
simply restored the ancient order and manner of celebrating these
services in order to realize their proper and individual role within
the unfolding Mystery of Christian Initiation.
A step by step examination of the ceremonies themselves will
provide a more complete picture. The Deacon incenses the altar as
normal, the ordinary dialogue with the priest follows, and then the
Divine Liturgy begins with the priest singing "Blessed is the
Kingdom. . ." as it normally occurs at every Holy Divine Liturgy.33
The rubrics then indicate that the priest takes the cross and the
Chrism and departs from the sanctuary with the Deacon to the
baptismal font. The Deacon leads the people in praying the synapte
(litany) with the prayers for those to be baptized while the priest
prays: "EAroÜTpoEHhifi H MATHBMLIH E]E . . ." (O compassionate and
merciful God . . .) and at the end of the synapte the priest is
directed to say the water blessing prayer "fîiAÏH «Η, Γ£Η . . . "
(Great are You, O Lord. . .) aloud. This arrangement directly
follows the Euchologion/Trebnyk and is not an innovation. At the
completion of the water blessing there is the blessing of the Oil of
Gladness followed by the thrice cruciform pouring of the newly
blessed oil into the font with the singing of Alleluia.34
The person to
be baptized is anointed with the Oil of Gladness on the forehead,
breast, back, ears, hands, and feet with the particular concomitant
prayers for each area anointed.35
Immediately, the candidate is
baptized with this formula: "The servant of God, name, is baptized
in the name of the Father. Amen. Of the Son. Amen. Of the Holy
Spirit. Amen."36
The people then sing Psalm 31(32). The newly
baptized is vested in a new garment followed by the singing of a
troparion: "ΡΗ3# MHÎ ΠΟΑΛ]Α^ . . ." (Give me a garment. . .). The
priest then immediately says aloud the following prayer before
Chrismation: "EATOÍAOBÉHA «Η, ΓΑΗ . . . " (Blessed are you, O Lord
. . .). The priest then chrismates the newly baptized saying: "The
33
nocAÉAOEAHÏe ΚριψΑΛΗΜΑ ΑΗτϋρπΗ (Moscow: Moscow Patriarchate 2000) 25.
34
Ibid., 35.
35
Ibid., 35-36.
36
Ibid., 36.
Liturgical Changes in Russia and the Christian East?
39
Seal of the Gift of the Holy Spirit. Amen."37
The priest recites the
prayer at the thrice-holy hymn at the font. During the singing of
"All you who have been baptized into Christ, have put on Christ,
Alleluia," repeated three or more times as necessary while the
priest gives the deacon the Gospel, takes the cross and Chrism, and
leads the sponsors and the newly enlightened with candles around
the font three times. At the end of the third time around, the priest
and the deacon proceed to the Royal Doors. The priest recites
silently the prayers of entrance into the sanctuary. The deacon proclaims:
"Wisdom." They enter into the sanctuary while the people
sing "All you who have been baptized" once, then the Glory be,
and the typical ending with the second half of the phrase being
sung and then once again the entire phrase being sung. This
entrance actually reflects the ancient entrance marking the beginning
of the Liturgy.38
The prokeimenon Ps 26(27):1, "The Lord is my
light. He is my Savior. Whom shall I fear?" is taken and then the
normal Baptismal lections derived from the Vigil of Holy Saturday
are read: the Epistle (Rom 6:3-11) which speaks of dying and rising
with Christ and the Gospel (Matt 28:16-20) which directs the
Apostles to baptize in the name of the Father, the Son and the Holy
Spirit. After the Gospel and the Homily, the Divine Liturgy then
proceeds as normal.
As indicated earlier, this replicates the normal order for the
Sacraments of Initiation commonly celebrated in the various ritual
Byzantine churches. The change to the ordinary practice is that the
Baptism and Chrismation rituals actually replace the normal
enarxis rite (entrance rite) of the Holy Divine Liturgy. This replacement
is similar to the Vesperal Divine Liturgies that occur on major
feast days, such as Christmas, Theophany, and Easter, in that
Vespers culminates in the reading of the Gospel followed by the
entire Divine Liturgy as usual from the Gospel onward. The model
for this change is the Vesperal Liturgy par excellence — the Easter
Vigil Liturgy.39
Structurally, this service follows the normative pat-
37
Ibid., 39.
38
J. Mateos, La Célébration de la parole dans la liturgie byzantine (OCA 191) Rome:
Pontifical Oriental Institute, 1971,71-73.
39
G. Bertonière, The Historical Development of the Easter Vigil and Related Services
in the Greek Church (OCA 193) Rome: Pontifical Oriental Institute, 1972,120-39.
Mark M. Morozowich
40
tern of the Easter Vigil Liturgy and simply revives that practice.40
The real difference is that it does not constrain its celebration to
the Easter Vigil alone, thus allowing for the celebration of these
Mysteries of Initiation at various times throughout the entire year.
The remaining order of the Eucharistie Liturgy offers nothing
extraordinary. It is important to note that the troparion from the
third hour of Lent that normally occurs in the Russian Orthodox
usage right before the Epiclesis is in brackets. This indicates that it
is now seen as an optional element,41
which reflects scholarly
consensus that this was an addition to the anaphora at a much
later date and the parenthesis represent a move toward removing
it completely. The ceremony continues following the anaphora as
the newly enlightened receive the Eucharist followed by the rest of
the congregation. The post-communion segments all follow the
normal order for the Eucharistie Liturgy except for the conclusion
which includes a special mention of the newly illumined by name.
The unique theological importance of this revised order of celebrating
these Mysteries rests in the manifestation of the neophyte
becoming part of the community — the Body of Christ. The neophyte
is not admitted to some private relationship with God done
in secret. In fact, the inclusion of the newly illumined in the reception
of the Eucharist together with the community indicates that
this new person participates in the fullness of communal life
through sharing in the Eucharist, which differs radically from the
newly illumined simply partaking of a pre-consecrated Eucharist.
The context within the celebration of the Eucharist most clearly
demonstrates the importance of gathering and celebrating as a
community.
At first glance, this intriguing ceremony seems to be a dramatic
change from the normal practice of having the Baptism and Chrismation
at a different time from the celebration of the Eucharist
40
For a comprehensive treatment see: G. Bertonière, The Historical Development
of the Easter Vigil and Related Services in the Greek Church (OCA 193) Rome:
Pontifical Oriental Institute, 1972.
41
See the later Greek mss cited in P. N. Trempelas, Ai τρεις Λειτουργίαι κατά τους
εν Αυήναις κώδικας (Texte und Forschungen zur byzantinisch-neugriechischen
Philologie 15) (Athens: Ekdideta: hypo tes M. Patriarkës Epistëmonikëg
Epitropës pros Anatheorësin kai ekdosin tön LeitourgikönVivliön 1935) 113.
Liturgical Changes in Russia and the Christian East?
41
either before or, what is most inappropriate, immediately following
the Divine Liturgy. This new order seems to be innovative. This
critique is simply not true: the scholarly evidence demonstrates
that this service respects the integrity of the traditional historical
baptismal ceremonies of the Constantinopolitan Church but is an
organic liturgical development of the Byzantine theological tradition.
A thorough study of the original sources provided the impetus
for this faith community to revitalize itself by celebrating a practice
that truly bespeaks the deeper presence and work of Christ. Thus
the communal notion is reinforced not just by the mere physical
presence of the assembly, but by the Eucharist — the very seal of
Christian unity where the Body of Christ realizes itself most completely
through partaking of the Sacred Body and Blood of Christ.
OTHER BYZANTINE RITUAL CHURCHES
This example of liturgical change in the Russian Orthodox Church
did not occur in a vacuum. In fact, various other Byzantine Churches
have adopted similar if not identical orders of celebration. A brief
survey of representative churches will provide an overview of the
state of the question in their respective ecclesial communities. This
presentation focuses upon churches with published textsand is
intended only as a representative sampling of various Byzantine
Churches.
Greek Orthodox
The Greek Orthodox Church has undergone a series of changes
and adaptations to their liturgical celebrations.42
Perhaps the most
comprehensive overview of recent change can be seen in a recent
article by Pavlos Kourmarianos, "Liturgical Rebirth in the Church
of Greece Today: A Doubtful Effort of Liturgical Reform/,43
He
recounts various initiatives and Encyclicals from the Holy Synod.
He also speaks of the activities of diverse Metropolitan sees and
42
For a broader historical overview of Greek Orthodox liturgical changes in
the twentieth century see: M. Mojzes, Π movimento liturgico nelle chiese bizantine:
Analisi di alcune tendenze diriformanel XXo
secolo (BELS 132) (Rome: C.L.V.-Edizioni
Liturgiche 2005) 157-204.
43
Pavlos Kourmarianos, "Liturgical "Rebirth" in the Church of Greece Today:
A Doubtful Effort of Liturgical Reform/' Bollettino della Badia Greca di Grottaferrata
3.4 (2007) 119-44·
Mark M. Morozowich
42
states: "Quite hesitatingly there is a growing custom of celebrating
Marriage with the Holy Eucharist or having Baptism followed by
the Holy Eucharist/'44
This possibility had been included in a study
manual entitled, To Βάπτισμα, published in 1992, which contains
several pages with the order for the Mysteries of Initiation in outline
form.45
Although this publication is a study manual without
official approbation, its very existence demonstrates the state of
theological research in Greece. Even though the Greek Orthodox
Church does not currently have an officially approbated structure
for the Mysteries of Initiation with the Eucharistie Liturgy, the
theologians have been discussing it and some parishes started to
implement it.
Ukrainian Catholic
The Byzantine Churches in union with Rome have seen their traditional
practices regarding the Mysteries (Sacraments) of Initiation
be heavily influenced by latinizations.46
The Second Vatican
Council's attention to the Mysteries of Initiation coupled with its
calls for Eastern Churches to return to their authentic liturgical
traditions has resulted in a substantial effort to recombine the
three Mysteries of Initiation. Among the many latinizations, the
denying of communion to infants has profoundly affected the
Eastern Catholic Churches and their celebration of the Mysteries
of Initiation.47
This case study focuses on one Eparchy's efforts to
revitalize their practice. The Ukrainian Catholic Eparchy of
St Josaphat in Parma, Ohio, began to study the problem of Baptism
and Christian Initiation in the late eighties and by 1991 His Grace,
the Most Reverend Robert M. Moskal decreed it the policy of the
44
Ibid., 128.
45
1. Β. Κογκούλη, Σ.Κ. Οικονόμου, Π.Ι. Σκαλτση, Τό Βάπτισμα, (Θεία λατρεία και
παιδεία 2) (Thessalonika: Ekd. O. Ch.A. "Ludia/' 1992) 221-24.
46
For an overview of the issues of latinization see: Robert F. Taft, "The Problem
of "Uniatism" and the "Healing of Memories": Anamnesis, not Amnesia." Logos
41-42 (2000-2001) 155-96. For a broader historical overview of Ukrainian Catholic
liturgical changes in the twentieth century see: M. Mojzes, Il movimento liturgico
nelle chiese bizantine: Analisi di alcune tendenze diriformanel XXo
secolo (BELS 132)
(Rome: C.L.V.-Edizioni Liturgiche 2005) 207-28.
47
For an overview of Catholic dogmatic teaching and its impact of Eastern
liturgical tradition see: M. Morozowich, "Eastern Catholic Infant Communion:
Has Catholic Dogmatic Teaching Prohibited It?" Logos 49 (2008) 71-90.
Liturgical Changes in Russia and the Christian East?
43
Eparchy for all newly initiated adults and children to have their
Baptism and Chrismation within the context of the Divine Liturgy
and then to have the newly initiated partake in the Eucharist
together with the entire community.
A provisional text was provided for the people and priests in two
separate pamphlets. The first pamphlet contained the preparatory
rites (Eighth Day, Fortieth Day, the Entrance into the Catechumenate,
the Exorcisms, The Prayer for the Completion of the Catechumenate,
the Adhesions to Christ and the Handing over of the Creed) and
directed that they be celebrated in advance. The second contained
the Baptism, Chrismation, and Divine Liturgy texts themselves.
Following this provisional text, an official text was published by the
Eparchy in 2002.
48
It contains a complete presentation of the various
elements along with texts for each of the various preparatory steps
mentioned above. These services all precede the actual Baptism
and Chrismation within the Divine Liturgy, which is identical to
the order that the Russian Orthodox have published in The Order
of the Baptismal Liturgy. The only major difference is that the 2002
Ukrainian Catholic edition directs that the prayer "ΕΛΤΌ^ΤΡΟΕΗΜΗ Η
ΛΑΛΤΗΒΗΜΗ Etyí. . ." (O compassionate and merciful God. . .) is to
be recited silently by the priest before the "Blessed is the
Kingdom. . . ."
This intriguing similarity provokes many questions. As the
acknowledgement in this Parma text indicates, it resulted from over
twelve years of work.49
Although there was no collaboration with
the Russian Orthodox Church on the project, the results demonstrate
the importance of liturgical study. Both of these service books
deeply reflect the thought and proposals of Alexander Schmemann.50
His seminal study provided the general structure and vision for
what this ceremony should be like and why it should be celebrated
within the context of the Eucharistie Liturgy. Thus, the Ukrainian
Catholic Eparchy of St Josaphat produced an almost identical edition
of the Mysteries of Initiation as the Moscow Patriarchate because
48
The Mysteries of Christian Initiation: Baptism, Chrismation, and Eucharist (Parma:
Liturgical Commision of St Josaphat Eparchy 2002).
49
Ibid., 224.
50
Alexander Schmemann, Introduction to Liturgical Theology (Crestwood, NY:
St Vladimir's Seminary Press 1986).
Mark M. Morozowich
44
of the mutual influence of the liturgical scholarship and the faithfulness
to it on the part of the respective church authorities.
Ruthenian Catholic
The movement for the incorporation of the Mysteries of Initiation
within the Eucharistie Liturgy can be seen as well in the Ruthenian
Catholic Church. The Eparchies of Parma and Van Nuys published
The Order ofHoly Baptism and Holy Chrismation in 1994. This text, a
straightforward translation of the 1952 Roman Edition of the Small
Trebnyk, provides directions for the inclusion of Baptism and Chrismation
within the Divine Liturgy in a two page directive.51
In 1997,
the Ruthenian Catholic Eparchy of Passaic, New Jersey, then adapted
and published the same text and entitled it The Rite of Christian
Initiation.52
These texts do not specifically provide the entire texts of
Baptism and Chrismation within the Divine Liturgy like the other
examples previously mentioned, but they do indicate the normality
of its inclusion and follow the exact same order. It is important to
note that the Ruthenians provide a complete set of directives for the
Easter Vigil service with Baptism which stresses the importance of ^
this period as the time for Christian Initiation.53
This remarkable
similarity between the various Churches demonstrates a continuity
of tradition and a real possibility for consensus on a matter of
liturgical change.
SUMMARY
This cursory review of Russian liturgical history and the intellectuals
that shaped it provides helpful insights into the liturgical scholarship
of the Russian Orthodox Church. Certainly the many accomplishments
enumerated in the post-Soviet period provide great
hope for the flourishing of liturgical scholarship in Russia, especially
in light of the Order ofBaptismal Liturgy published in AD 2000
by the Russian Orthodox Patriarchate which provides substantial
material for reflection. The almost contemporary appearance of a
new order of celebrating the Mysteries of Initiation in the Russian
51
The Order ofHoly Baptism and Holy Chrismation, Parma: Liturgical Commission
Eparchy of Parma, 1994.
52
Rite of Christian Initiation (Baptism, Chrismation, and Eucharist) Priest/Deacon
Edition (Passaic: Liturgical Commission Eparchy of Passaic 1997).
53
Ibid.
Liturgical Changes in Russia and the Christian East?
45
Orthodox, Ukrainian Catholic, and Ruthenian Catholic Churches
together with the various indications from the Greek Orthodox
Church manifests a commonality across ecclesial jurisdictions and
bodes well for ecumenism.
The revised though thoroughly traditional service for the Mysteries
of Initiation revitalizes the important theological emphasis upon
the entire faith community as a fundamental constituent part of the
ceremony; thus, the role of the Body of Christ, the ecclesia, is
strengthened. This vibrant witness provides a new focus for understanding
the importance of the initiatory process as well as a theological
paradigm for exploring the richness of the Mysteries of
Initiation. Not only will this revitalization lead to a richer theology,
it will also bring about a more vibrant liturgical experience. In an
age of infant baptism, the participation of the entire faith community
provides an important locus for raising the child, in addition to
helping the adult members realize more fully their own baptismal
commitment. The involvement of the entire community even
transforms ingrained concepts of ministry and spirituality by
stressing the importance of praying together. This also helps to
emphasize the role of the priest in relation to the community as its
leader in prayer. In short, this ceremony can truly affect the whole
community by providing an impetus for renewal. This important
liturgical development demonstrates a confluence of theology,
liturgical history, and pastoral practice, all of which focus upon the
full experience of the new converts entering into the community.
Such liturgical changes reflect the yearnings of many over a
period of years. Professor Fitzgerald's musings from 1988 provide
ample thought for reflection: "If only in a formal manner, the
Orthodox have maintained the unity of the various rites of Christian
Initiation which have been inherited from the early Church.
Certainly, the distribution of Holy Communion to the newly baptized
has a profound significance which cannot be underestimated.
However, the fact that this is not normally done within the context
of the Eucharistie Liturgy does deserve serious examination by
Orthodox theologians. When the Baptismal Service is separated
from the context of the Eucharistie Liturgy the former tends to be
viewed as a private ceremony which affects only the neophyte and
the family. The deeper sense of the wider Christian community is
frequently missing. The fact that the baptismal rites mark, among
Mark M. Morozowich
46
other things, the entrance of the neophyte into the Church is
diminished simply because the baptism is viewed as a 'family'
matter. If this is the case in pastoral practice, then there is certainly
need for a greater emphasis upon the ecclesial and social character
of the sacramental-mysteries of Christian Initiation. We must
remember, for example, that reception of the Eucharistie bread and
wine signifies not only communion between the believer and the
Lord, but also communion among all of those who are in Christ.
The entire rite of Christian Initiation signifies not only the union of
the neophyte with Christ, but also the union of the neophyte with
all the members of the believing community, the body of Christ/'54
Slowly the aspirations, hopes, and insights of various theologians,
faithful, pastors, and bishops have come to reality. This example
demonstrates the crucial role of liturgical and theological research
for the renewal of the church. The need for liturgical change and
development remains important throughout the ages and especially
in our day as the church attempts to be faithful to tradition
while making it more fully alive for modern people. Great hope for
this task resounds as demonstrated in the recovery of the original
ethos of the Byzantine Rites of Initiation. The remarkable similarity
between the various Churches not only bespeaks a continuity
of tradition, faithfulness to scholarly research, and organic development
of tradition, but more importantly it bolsters the hope of
consensus on matters of liturgical change across varied ecclesiological
jurisdictions, providing commonality and ultimately further
hope for unity.
T. Fitzgerald, "The Orthodox Rite of Christian Initiation," SVTQ 32 (1988) 324.
Liturgical Changes in Russia and the Christian East?
47
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