Page:Catholic Encyclopedia, volume 4.djvu/369

 CONSTANTINOPLE

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CONSTANTINOPLE

IK ci'lebrated on Wednesdays and Fridays in the first i\ «<cks of Lent, and on all the days of Holy Week, \i ' I't Maundy Thursday and Easter Eve which have ii- I ' al Liturgy (of St. Basil). On other days in Lent III ir IS no liturgical service at all. On the Sunday bc- iin mure loaves {wpoa<popal) are used than otherwise. Ill .-:une rite of preparation is made over all. After lie l%levation the celebrant dips the other prosphoras [It o the chalice with the spoon, and places it in another lialii'c in the tabernacle (apTo(p6piov) kept for this pur- K'M'. The Liturgy of the Presanctified Ls said after ,■(■^pl•rs (^(rjrepiv6!\ which forms its first part. There ^ nf course no further Proskomide, but the preparatory irayrrs are said by celebrant and deacon as usual. Ill- ( Ireat Litany is introduced into the middle of Ves-

I r^. The hymn ^uis l\apbv (see below) is sung as iMial, and the lessons are read. The prayers for cate- huiiicns and their dismissal follow. The Great En- r.niie is made with the already consecrated offerings, ml a changed fonn of the Cherubic Hymn is sung .Miltzew, "Die Liturgien", 149). The curtain of the iiy il iloors is half-drawn across, the whole Anaphora ^ ■iiiiitted, and they go on at once to the Short Litany irfi.iT' the Lord's Prayer. The Lord's Prayer, In- luiation, and Elevation with the form: "Thepresanc- itiid Holy Things to the holy" follow. Wine and

LiiMi water are poured into the chalice, but not, of

II II c, consecrated. Communion is given with one

III I iinly. The Blessed Sacrament already dipped in

I iiiiirated wine is now dipped inunconsecrated wine. hi II lebrant drinks of this wine after his Communion it hi lilt any prayer. The Liturgj^ ends as usual (with

. iltirent forms in some parts), and the deacon con- lunies what is left of the Holy Eucharist (unless some If it is again reserved for the next Presanctified Liturgy ]nd the wine in the Chalice. This is the merest out- ne of the rite. Its earlier part is inextricably joined b the Vespers (Maltzew, op. eit., 121-158).

The Divine Office is very long and complicated. \ hill sung in choir it lasts about eight hours. It is ini rntirely only by monks. Secular priests say part I' it, as their devotion dictates. The Uniats fre- ii iiily apply to Rome to know what to do, and the ii-'.MT is always: Servetur consucludoj by which is

II lilt that their secular clergy should say as much of III- ' iHice as is customary. It is impossible for them

I Miy it all. The Office is divided into the hours

III I'l above (under Scrrice-books) which correspond

r<, with additional short hours (fic<r6iipa) inter- ti' between Prime, Terce, Sext, None, and Ves- It is made up of psalms, lessons, prayers, and es- ''■\y of a great number of hymns in rhythmical The Psalter is divided into twenty parts called - tara, each of which is made up of three sections ■ is). The whole Psalter is sung every week. Ill ist import ant of the many kinds of hymns are llowing: A canon {Kaviiv) is made up of nine I I irresponding to the nine canticles (of Moses, ' V, 1-19; Deut., xxxii, 1-4.3; of Anna, I Kings, ii, llab., iii, 2-19; Is., xxvi, 9-20; Jonas, ii, 2-10; i-nedicite. Magnificat, and Bencdictus) sung at Of these canticles the second is sung only in therefore most canons have no second ode. uile {, The odes are further divided into a heirmos • ipuM) and troparia (rporipia) of any number, 111. three to twenty or more. The heirmos sets the !i <r each ode (see Pl.mn' Chant), and the troparia it. The last troparion of each ode always re- ■ Our Lady and is called dcoriKtov. The odes make an acrostic in their initial letters; some- ihey are alphabetic. In long canons a poem is

intercalated in the middle during which people may sit (they stand for nearly the whole Office) ; it is called KdOiapta. Three troparia form an ol/cos ("hou.se", cf. Italian lilnnzii). The canons for the weekdays are in the Oktoechos, those for immovable feasts in the Me- naias, for movable ones in the Triodion and Pentekos- tarion (see above under Scrvicc-honkx). One of the most famous of all is St. John Damascene's Golden Canon for Easter Day (translated by Dr. J. M. Neale in his " Hymns of the Eastern Church", 4th ed., London, pp. .30-44). Other kinds of chant are the kontakion (KonTdKioy), a short poem about the feast, the stichos (ffrixos) a versicle, generally from a psalm (like our antiphons), which introduces a sticheron (iTTixtpit'), or hymn sung at Matins and Vespers. An idiomelon (i5i6/ieXoi') is a troparion that has its own melody, in- stead of following a heirmos (for other kinds of chant see Nilles, " Kalend. Man.", pp. Ivii-lxix, and the ex- ample he gives from the feast of the Transfiguration, 6 August). The Great Doxology (5o|oXo7(o) is our "Gloria inexcelsis", the small one our "Gloria Patri". The Hymnos Akathistos (vfj.vos dicdfta-Tos, standing hymn) is a complete Office in honour of Our Lady and of her Annunciation (see .\c.\thistus). It has all the Hours and is made up of psalms, odes, etc., like other Offices. It is sung very solemnly on the Saturday be- fore the second Sunday before Easter; and they sing parts of it every Friday evening and Saturday morn- ing in Lent. It is always sung standing. The Hymnos Akathistos is printed at the end of the Horologion. P. de Meester, O.S.B., has edited it with an Italian tran.s- lation {' AKoXovdia tov aKaOiarov vfivov. — Officio dell' inno acatisto, Rome, 1903). At the end of Vespers every day is sung the famous 0<jj l\ap6v, as the evening light disappears, and the lamps are lit: —

Hail, gladdening Light, of his pure glory poured

Who is the immortal Father, heavenly, blest,

Holiest of Holies, Jesus Christ, Our Lord.

Now we are coine to the sun's hour of rest.

The lights of evening round us shine.

We hymn the Father, Son and Holy Spirit divine,

Worthiest art Thou at all times to be sung

With undefiled tongue.

Son of our God, giver of life alone.

Therefore in all the world, thy glories, Lord,

they own. — Keble's translation in the "Hymns, Ancient and Modern", No. 18.

There are, lastly, services for the administration of the Seven Great Mysteries (the Seven Sacraments) that are printed in the Euchologion after the liturgies (ed. cit., pp. 13G-288). Baptism is always conferred by immersion (the Orthodox have grave doubts as to the validity of baptism by infusion. — See Fortescue, Orth. E. Church, p. 420)." The child is anointed all over its body and dipped three times with its face towards the ea.st. The form is: " The servant of God N. is baptized in the name of the Father, Amen, and of the Son, Amen, and of the Holy Gho.st, Amen." Con- firmation follows at once and is conferred by priests (the Holy See recognizes this confirmation as valid and neither rebaptizes nor reconfirms converts from Orthodoxy). The whole body is again anointed with chrism (rA 4710^ ixOpov) prepared very elal)orately with fifty-five various substances by the cecimienical patri- arch on Maundy Thursday (Fortescue, op. cit., 425- 426). The form is: "The seal of the gift of the Holv Ghost" (Euch., 1.36-144). The Orthodox never re- baptize when they are sure of the validity of former baptism; but they reconfirm continually. Confirma- tion has become the usual rite of admittance into their Church, even in the case of apostates who have already been confirmed orthodoxly. The pious Orthodox lajnnanC'ommunicates as a rule only four times a year, at Christmas, Easter, W'hitsunday, and the Falling Asleep of the Mother of God (ISAugust). Th«Blessed