Byzantine Rite

The Byzantine rite ( misleadingly also called Greek rite ) is followed in all Orthodox churches as well as in most Eastern Catholic Churches. The term encompasses the whole of the worship life of these churches, the celebration of the sacraments, the hours, the festivals, the Kasualien etc.

Liturgical history

The Byzantine Rite originated and developed in the Byzantine Empire, more precisely, in Constantinople Opel, and is attributable to the Eastern church liturgies. Both the Byzantine Orthodox churches and the churches united with Rome Byzantine Rite celebrate their worship in this form, but not the Oriental Orthodox churches that follow their own customs.

From the 4th century in Byzantium, especially by the clergy of Constantinople Hagia Sophia, brought into firm but not rigid forms, the Byzantine ( Constantinopolitan = ) rite took place in the 9th and 10th centuries on the one hand by the two St. Cyril and Methodius widespread among the Slavic peoples ( Bulgars, Russians, Serbs ) and on the other hand even with the weakened by Islam Orthodox churches in the Middle East ( patriarchates of Alexandria, Antioch and Jerusalem). From the beginning, the local languages ​​were used; later solidified become archaic language levels to liturgy languages ​​(such as the Church Slavonic in the Balkans and in Russia). Liturgical accessories and moldings were added over time, the essence of the present form goes back but in the core to the 8th century. Today's celebration of the Divine Liturgy and the hour is governed by monastic embossed statutes which the later Ecumenical Patriarch Philotheos Kokkinos had worked as abbot of the Great Laura to 1344/47 on Athos.

The very solemn, signs and symbol -rich form of worship in the Byzantine rite is characterized by the veneration of icons, the use of incense, the separation (actually link ) the sanctuary by or with the nave by the iconostasis and the festive garments of the celebrants and acolytes. Many churches of the Byzantine rite follow the Julian calendar, while others, as the Ecumenical Patriarchate and Greece, however, only for the date of Easter.

Eucharist

The Holy Mass ( " Divine Liturgy " ) is celebrated today usually in the order of Chrysostom liturgy, a few days a year, especially in the Great Lent, with St. Basil's anaphora. Both liturgies have z.T. different texts, but the same Meßzeremoniell ( Ordo missae ). Only on the weekdays of Lent is the Präsanktifikaten Vespers ( " Liturgy of the Presanctified Gifts " ) use, which is an evening Liturgy of the Hours with Communion celebration ( no Missa Sicca ). Another form of the Eucharistic celebration, the restored James Liturgy of Jerusalem tradition, is today, especially in Orthodox Greece, but also among the Slavs, increasingly often used. Usually a people's altar in front of the iconostasis ( " iconostasis " ) is set up for its celebration, and the priests pray and act with his face to the people. Besides the original liturgical language, ancient Greek, many other languages ​​( Old Slavonic, Romanian, etc. ) may be used depending on the country and situation.

The actual ceremony is preceded by a long preparatory phase ( Proskomidie ), which serves the equipping of the Eucharist. The Orthodox Divine Liturgy ( Eucharist in the broader sense ) then consists of two main parts: 1 The Liturgy of the Catechumens ( Liturgy of the Word ): The focus is on the readings from Acts and briefed as well as the gospel. 2 The Liturgy of the Faithful ( Eucharistic worship in the strict sense ): The highlight here is the conversion of bread and wine, and communion. An outline of the two main parts can be tabulated as follows represent:

Liturgy of the Catechumens

A. Opening

1 Einleitungsdoxologie

2 Great Supplication

3 First Antiphon

4 Small Supplication

5 Second Antiphon

6 Small Supplication

7 Third Antiphon

B. Small catchment

C. hymns and readings

1 songs

2 thrice holy

3 Ceremony of Thrones

4 Scripture readings

D. Litany of supplication and dismissal of the catechumens

1 Litany of supplication

Second prayer for the catechumens

Third dismissal of the catechumens

 

Liturgy of the Faithful

A. Prayers of the Faithful

1 First Prayer

2 Second Prayer

B. Large catchment

1 preparation

Second procession with the gifts

3 Dialogical prayer of liturgists

C. Litany of supplication and prayer of oblation

D. kiss of peace

E. The Creed

F. The Holy Anaphora

1 Introduction dialog

Second Eucharistic Prayer

3 words of

4 history

5 epiclesis

6 intercessions - diptychs

G. Preparation for Communion

1 Litany of supplication

2 Our Father

3 Inklinationsgebet

4 survey

5 of refraction

6 agreement

7th addition of hot water

H. Communion

1st Communion of liturgists

2 Communion of the Faithful

I. Acknowledgements

J. blessing and dismissal

1 Prayer behind the Ambo

Second blessing

Third dismissal

4 distribution of blessed bread ( anti Doron )

K. Final Acts of the liturgists

  • Heinz Gerd Brakmann - Tinatin Chronz: A flower of the Levant. At the beginnings of modern Jakobosliturgie. In: Orientalia Christiana, Festschrift Hubert Kaufhold, Harrassowitz, Wiesbaden, 2013, 73-95.

Other celebrations

Baptism, Confirmation

Myronweihe

Ordination

  • Paul F. Bradshaw: Ordination Rites of the Ancient Churches of East and West. New York 1990.
  • H. Brakmann, Metrophanes of Nyssa and the orders of the Byzantine- Greek episcopal ordination. In: hairesis commemorative K. Hoheisel. Aschendorff ', Münster in Westphalia 2002, 303-326.

Imperial coronation

  • Frank Edward Brightman: Byzantine Imperial Coronations. In: Journal of Theological Studies 1 (1901 ) 359-392.
  • Miguel Arranz. Couronnement royal et autres promotions de cour. Les sacrements de l' institution de l' ancien euchologe constantinopolitain III -1: in: Orientalia Christiana Periodica 56 (1990 ) 83-133.

Repentance

  • Paul Matzerath: Buses and sacred rites in the Byzantine Church. Paderborn: Schöningh 1940.
  • Heinrich Bernhard Kraienhorst: Buss and Beichtordnungen the Greek and Slavic Euchologions Trebniks in their development between East and West ( The Eastern Christianity NF, 51). Würzburg: Augustine Publishing 2003 ISBN 3-7613-0203-7. .

Wedding

It consists of two initially separate, later connected parts: Engagement and wedding ceremony. The wedding ceremony is called a " coronation " because the bride and groom are adorned with wreaths of foliage ( in Greek and Middle Eastern tradition ) or golden -colored crowns or money ( in the Slavic tradition ) in celebration. Liturgical center is the marriage blessing from the priest, a high prayer over the bride and groom. In this triple epikletic priest prayer, the Holy Spirit is invoked upon the bride and groom. After Eastern Christian tradition of blessing and not the already previous marriage consent of the spouses is constitutive of the marriage. They commonly receive Communion under both kinds (sub utraque; chalice ). When taking out a second marriage, one or both partners place a special order application that is less solemn and an additional element of repentance involves.

  • Alexios of Maltzev (1898 ): The Sacraments of the Orthodox - Catholic Church of the East. Berlin.
  • Herman E. (1935 ): disease epi digamôn. In: Orientalia Christiana Periodica 1, 467-489 (second marriage).
  • Suitbert Bückmann (1940 ): The sacrament of marriage and the blessing of the Church for family and home in the Byzantine rite ( Holy Celebration of the Eastern Church 4). Schöningh, Paderborn.
  • F. Van de Paverd (1977 ): Forme celebrative del matrimonio nelle Chiese orientali. In: La celebrazione del matrimonio cristiano. Atti della settimana dei V professori italiani di Liturgia. EDB, Bologna, 11-116. Without ISBN.
  • Gaetano Passarelli I. (1979 ): La cerimonia dello Stefanoma ( Incoronazione ) nei riti matrimoniali Bizantini secondo il Codice Cryptense GbVII (X seconds ). In: Ephemerides Liturgicae 93, 381-391.
  • The holy sacrament of baptism. The sacrament of marriage. Edited by the Orthodox Church in Germany. Remseck 1981.
  • Sergius Heitz ( Ed.) ( 1988): Mystery of Worship, Vol III: The Mysteries actions of the Orthodox Church and the daily prayer of the Orthodox faithful. Cologne.
  • John Meyendorff (1990 ): Christian Marriage in Byzantium: The Canonical and Liturgical tradition. In: Dumbarton Oaks Papers 44, 99-107 (Introduction).
  • The worship of the marriage sacrament. Compiled, translated and introduced by Theodor Nikolaou (2002) ( Liturgical Texts and Studies 3). 2nd edition, Munich. (Greek - German )
  • Vladimir Khoulap (2003): Coniugalia Festa. A study of liturgy and theology of Christian marriage celebration in the Roman Catholic and Byzantine Orthodox church with special emphasis on the Byzantine Euchologien. ( The Eastern Christianity N.F. 42). Augustine, Würzburg.
  • Peter Plank ( 2003): The Orthodox wedding ceremony. A historical sketch of worship. In: Orthodox Forum 17, 47-65 ( basic).
  • Michael Eckert (2013 ): God's blessing to the second marriage? A Catholic view of Orthodox theology of marriage and the prospects for the divorced and remarried. 3rd, revised and enlarge edition. Norderstedt. (esp. 118-133 and 189-212 )

Anointing of the Sick

  • Georges Filias: Les prières pour les malades et sur ​​l' huile de l' onction dans l' Euchologe Barberini grec 336 ( Codex Vaticanus Barberianus Graecus 336). Athens 1997. ISBN 960-7352-13-0
  • Basil J. ( Bert ) Groen, " Ter genezing van en lichaam goal ." De Viering van het oliesel in de Grieks Orthodox Church. ( Theology and Empiricism 11). Kok / Dt. Studies Publishing House, Kampen / Weinheim 1990.
  • Basil J. ( Bert ) Groen: The Anointing of the Sick in the Greek Orthodox Church, in: Concilium 27 (1991 ) 125-131.

Funeral

Today's Byzantine rite has four orders of the funeral, which have common elements: ( 1) for adult laity, (2) for priests ( 3) for monks and (4 ) for children.

  • Paul Matzerath: The funeral ceremonies of the Byzantine Church ( Holy Celebration of the Eastern Church 2). Schöningh, Paderborn 1939.
  • Pl de Meester: Rituals - Benedizionale Bizantino. Roma 1930, 73-148.
  • Vitaliano Bruni: I funerali di un sacerdote nel secondo gli Rito Bizantino eucologi manoscritti di lingua Greca. Franciscan Printing Press, Jerusalem 1972.
  • Elena Velkovska: Funeral Rites accor ding to the Byzantine Liturgical Sources. In: Dumbarton Oaks Papers 55 (2001) 21-55 ( basic).
  • Themistocles St. Christodoulou: Η νεκρώσιμη ακολουθία κατά τους χειρόγραφους κώδικες 10ου - 12ου αιώνος, 2 vols Θήρα 2005.

Commemoration of the dead

  • Ακολουθία Νεκρώσιμος ἤτοι εἰς κεκοιμημένους - Totengedenken or Trisagion, Greek and German with notes (PDF file, 590 kB)

Church and altar consecration

  • Vincenzo Ruggieri: Consacrazione e dedicazione di chiesa, secondo il Barberinianus graecus 336 Add: Orientalia Christiana Periodica 54 (1988 ) 82-91.
  • Gus George Christo: The Consecration of a Greek Orthodox Church According to Eastern Orthodox Tradition: A Detailed Account and Explanation of the Ritual ( Texts and Studies in Religion 109). Edwin Mellen Press, 2005. ISBN 0-7734-6110-8

Tagzeiten ( Liturgy of the Hours )

The main celebrations are the Hesperinos ( Vespers ) in the evening and the morning Orthros.

  • Miguel Arranz: La Liturgy of the Hours selon l' ancien Euchologe Byz. In: eulogia. Miscellanea in onore di liturgica P. Burkhard Neunheuser ' ( Studia Anselmian 68). Roma 1979, 1-19.
  • Gregor Maria Hanke, Vespers and Orthros of Kathedralritus the Hagia Sophia at Constantinople Opel: a structural analysis and historical perspective with special reference to psalmody and the forms in the Euchologien, Diss theol. Philosophy and Theology. University of St. Georgen in Frankfurt am Main 2002, 639 pp. in 2 vol ( Ms. ).

Liturgical year

It begins with Easter and is divided into a fixed- cycle celebrations according to the calendar (beginning September 1 ) and one dependent on the date of Easter, therefore moving cycle: Large Lent and Easter ( until Pentecost ).

The Easter Triduum

  • M. Morozowich: Holy Thursday in Jerusalem and the Constantinopolitan Traditions. The Liturgical Celebration from the Fourth to the Fourteenth Centuries, Diss Pont. Is. Orientale Rome ( 2002), still unpublished.
  • Sebastià Janeras: Le Vendredi -Saint dans la tradition byzantine liturgique. Structure histoire et de ses offices. Benedictina, Roma, 1988, no ISBN.
  • Gabriel Bertonière: The historical development of the Easter Vigil and related services in the Greek Church. Pont. Institutum Studiorum Orientalium, Roma 1972, no ISBN.
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