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I have very much enjoyed reading the various contributions to this thread. It has raised two questions for me. First, in what ways in the Byzantine rite is adoration and worship offered to the Eucharistic Christ, present in his body and blood? Second, when Christ is present in his body and blood, do you have the sense that he is personally present? Do you, for example, actually address prayer to the Eucharistic Jesus present under the species? When I recently asked this of an Orthodox priest, he was perplexed and it took some lengthy conversation for him to see what I was asking. He finally replied that the personification of the Holy Gifts was alien to the Byzantine sensibility and tradition. "They ARE Christ's Body and Blood; yet we cannot pray to THEM as such," he said. Do you agree? Prayer personally directed to the Eucharistic Christ began to appear in the West around the 9th century or so. My private hypothesis is that before such prayer can happen, there must first develop an apprehension that the consecrated elements are the personal presence of our Lord and not only just the presence of his body and blood. From the Sarum rite, for example, the celebrant says the following prayer before immediately before receiving communion: "Hail forever, most holy flesh of Christ, to me before all and above all the greatest sweetness."
Hail forever, heavenly drink, to me before all and above all the greatest sweetness." But if you think this is uniquely a Western practice, consider this remarkable prayer of Philoxenus: When you have extended your hands and taken the body, bow, and put your hands before your face, and worship the living Body whom you
hold. Then speak with him in a low voice, and with your gaze resting upon him say to him: 'I carry you, living God, who is incarnate in
the bread, and I embrace you in my palms, Lord of the worlds whom no world has contained. You have circumscribed yourself in a fiery coal within a fleshly palm--you Lord, who with your palm measured out the dust of the earth. You are holy, God incarnate in my hands in a fiery coal which is a body. See, I hold you, although there is nothing that contains you; a bodily hand embraces you, Lord of natures whom a fleshly womb embraced. Within a womb you became a circumscribed body, and now within a hand you appear to me as a small morsel.
As you have made me worthy to approach you and receive you--and see, my hands embrace you confidently--make me worthy, Lord, to eat you in
a holy manner and to taste the food of your body as a taste of your life. Instead of the stomach, the body's member, may the womb of my intellect and the hand of my mind receive you. May you be conceived in me as [you were] in the womb of the Virgin. There you appeared as an infant, and your hidden self was revealed to the world as corporeal fruit; may you also appear in me here and be revealed from me in fruits that are spiritual works and just labors pleasing to
your will.
And by your food may my desires be killed; and by the drinking of your cup may my passions be quenched. And instead of the members of my body, may my thoughts receive strength from the nourishment of your body. Like the manifest members of my body, may my hidden thoughts be engaged n exercise and in running and in works according to your living commands and your spiritual laws. From the food of your body and the drinking of your blood may I wax strong inwardly, and excel outwardly, and run diligently, and to attain to the full
stature of an interior human being. May I become a perfect man, mature in the intelligence [residing in] all [my] spiritual members, my head being crowned with the crown of perfection of all of [my] behavior. May I be a royal diadem in your hands, as you promised me, O hidden God whose manifestness I embrace in the perfection of your
body.' What is your spiritual and liturgical experience of our Lord's personal presence in the Blessed Sacrament? Do you believe that here we have a real difference between the Eastern and Western apprehension of our Lord's sacramental presence in the Holy Eucharist? Pax, Alvin+
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Fr. Kimel wrote:
When I recently asked this of an Orthodox priest, he was perplexed and it took some lengthy conversation for him to see what I was asking. He finally replied that the personification of the Holy Gifts was alien to the Byzantine sensibility and tradition. "They ARE Christ's Body and Blood; yet we cannot pray to THEM as such," he said. Do you agree? Greetings, Fr. Kimel, and welcome to the Forum! I think that the reason Byzantines are perplexed by such questions is that, for us, Jesus is not primarily shown in the Eucharist. He is given. When we look at the Eucharist as the giving of super-substantial Food and Drink, discussions of Eucharistic Adoration always seem to come across almost as playing with one�s Food. There are prayers in the various Eastern Christian traditions that speak directly to the Eucharistic Presence but even these are different than those in the Christian West. They generally praise Christ and thank Him for his Gift of the Eucharist and the power of the Eucharist in our lives. An excerpt from the Akathist for Holy Communion might help to put this into perspective: Through the envy of the devil who spoke through the mouth of the serpent, and through the eating of the forbidden fruit, the whole human race lost Paradise and was given over to death. But by tasting of Thy most pure Body and Blood all men are again granted eternal life, and rise up to their former state. For the communion of Thy life-creating Mysteries is a remedy against the serpent�s poison, and is the seed of immortality. Wherefore, I gratefully cry to Thee: Alleluia! (from the Jordanville �Book of Akathists�)Thank you to all of the participants for a very interesting thread. Admin
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IMHO, eastern christians can find comparable mysticism and piety in the Liturgy of the Presanctified Gifts- especially if they are familiar with directions for worship in the Abridged Typikon (OCA publication in English; there is no unabridged typikon in English yet.). The additional prostrations, circumambulations at the Altar, censer being carry backwards but facing the Gifts, additional kneeling- all are outward demonstrations of increased reverence for the Holy Lamb in the Artophorion and elsewhere as the service proceeds. It seems to me that adoration has always been part of eastern religious expression especially in this context, and that the Roman approach is not really needed within Byzantine worship as a result.
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Bless me a sinner, Father Kimel! Actually, what I find perplexing is why you are not already in union with Rome!  (And that's really none of my business!) Apart from the wider liturgical context of your questions, it is a fact that Eucharistic Adoration is indeed popular in many Eastern Catholic Churches. Latinization notwithstanding, our Eastern Catholic martyrs and confessors were most devoted to the Blessed Sacrament. Patriarch Josef Slipyj attended the Church of St Neilos in Rome to do Hours of Adoration. St Pavel Gojdicz OSBM spent many hours before the Blessed Sacrament as did others. This devotion, including Perpetual Adoration, is most popular in the Ukrainian Catholic Church in Ukraine today - I understand it is also popular in some Orthodox parishes as well. The Melkite Greek Catholics formally approved of "Corpus Christi" for their Church and have a Eucharistic Supplicatory Service in their prayerbook as well. (I too am devoted to Adoration - I think it is a beautiful and helpful devotion!) The Communion preparation prayers that every Byzantine Christian is expected to say demonstrate the extent to which a personal belief in and relationship to Christ in Holy Communion is truly a part of our Eucharistic life in Christ. The Canons to Jesus and His Most Holy Mother, the Canons of repentance and to Christ in Holy Communion, the Akathists, the prayers of the Saints, especially the Prayer of St Dmitri of Rostov - the West has nothing like these! But the emphasis is on the "dynamic" aspect of reception of Holy Communion rather than on the "static" Presence of Christ (quoting from Archbishop Raya of the Melkites). As one goes up for Communion, one kisses the edge of the Chalice that signifies the Wounded Side of Christ from Which we are nourished. One is also touched at the forehead by the same Chalice. The prayers of preparation for and thanksgiving after Holy Communion are often part of the Liturgy as well. Plus the fact that the blessing of the people with the Communion Chalice, something the Western Rites don't have but have relegated to a paraliturgical service, has ALWAYS been an integral part of our Eastern Liturgies. Alex
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Greetings, Alex. (I think I'm going to have to find a more formal appropriate introduction to my replies to you. We Western Christians are at such a disadvantage here. We sound so prosaic.<g>) The Canons to Jesus and His Most Holy Mother, the Canons of repentance and to Christ in Holy Communion, the Akathists, the prayers of the Saints, especially the Prayer of St Dmitri of Rostov - the West has nothing like these! If you ever have some time on your hand, would it be asking too much for you to provide some examples of these prayers. I'd love to see them. I do have a copy of St Dmitri's precommunion prayer, which I think is absolutely wonderful. Thank you. In Messias, Alvin+
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Bless me a sinner, Father Kimel,
Yes, Fr. John Whiteford's "Orthodox Liturgical Resources" has a list of Akathists and Canons.
Just type in "Orthodox Liturgical Resources" in any search engine, and his site will come up.
The Anglican Blessed John Mason Neale translated the Orthodox Akathist to the Passion of Christ - and did a wonderful job!
If you are interested, I've done a few other Akathists that our Administrator has kindly agreed to present here on the Town Hall.
The Byzantine tradition is to recite three Canons, (to Jesus, Mary and the Guardian Angel) and two Akathists to Jesus and Mary, prior to Holy Communion.
Fr. Whiteford's site has links to other Eastern liturgical sites, as you will see.
Alex
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Dear friends,
Reading these posts has reminded me of my own spiritual connection to Saint Bridget of Sweden and Blessed Mary Elisabeth Hesselblad. Blessed Mother Elisabeth, a convert from the state Lutheran Church of Sweden, became Abbess of the Order of the Most Holy Savior of St. Bridget and was dedicated to achieving the reunion of Scandinavian Christians with the Catholic Church and the unity of all Christians.
Like many before her, Mother Elisabeth developed a strong devotion to the adoration of Christ in the Most Blessed Sacrament, having initially felt His presence during a Corpus Christi procession before her conversion.
I have always been grateful for the Eucharistic Presence of the Lord in the hospital chapels where I have gone to pray during trying times. I am very grateful that my parish Church offers 24 hour Eucharistic adoration and see it making a comeback in other parishes in my area.
I find it to be a very beautiful spiritual practice of the Latin church.
Khrystyna
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Dear Khrystyna, Yes, and ALL of the beatified Byzantine Catholic New Martyrs loved Adoration of the Blessed Sacrament, including Met. Andrew Sheptytsky and Patriarch Josef Slipyj. I guess some Latinizations are worth keeping, no? I think I may get the "Orthodox Police" after me now . . . Alex
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Yeah well I have to admit that I thoroughly appreciated my unexpected 2 hours today - wonderful , peaceful and incredibly helpful. And I must admit not one Latin Prayer was said before Our Lord today - honest - all were Eastern and seemed [ sorry folk  ] absolutely natural to use. Anhelyna
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Dear Anhelyna, Don't fight those feelings, Girl! If they feel overwhelming at times, just flow with them and let it happen! We are only human and therefore the flesh is weak . . . Alex
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I think I may get the "Orthodox Police" after me now . . . Alex, as long as you are not confined in an "unOrthodox" facility!!  I'm thinking back on the words of the spiritual director who supported me during my journey into Catholicism. She suggested that because of my own particular background I would probably be "weaving in and out of many catholic spiritualties" which would offer me the best in all of them. Deeply rooted in her own Catholic Ursuline spirituality she was nevertheless a tremendous admirer of Eastern Christian spirituality. That is sort of how I see the Christian journey these days. Yes, Eucharistic Adoration will probably remain a Western Christian devotion just as some Eastern devotions are unique to that tradition. But our journeys as brothers and sisters in Christ may sometimes find us "crossing over" to the other's spiritual practices from time to time while always remaining rooted in our heritage, and I find that to be a real blessing. Khrystyna
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Strange you should say that Khrystina - the 'crossing over' bit I meant. Earlier in the thread Alex said The Canons to Jesus and His Most Holy Mother, the Canons of repentance and to Christ in Holy Communion, the Akathists, .....- the West has nothing like these! I do so agree - and I find I am using such Canons and Akathists more and more in my prayer life. Somehow they express what I feel far more than Western prayers do. One of these days I am going to be asked about the Cross on the front of my Prayer Book -" What's that sloping bit ? " I can see it coming Anhelyna
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Originally posted by Fr Kimel:
First, in what ways in the Byzantine rite is adoration and worship offered to the Eucharistic Christ, present in his body and blood?
I cannot help, but wonder if this is another litmus test question in order to gauge how "Catholic" us Byzantine Catholics are? If your question is sincere, I apologize for being blunt. Questions regarding our "Eucharistic worship," dogmas about Mary, and the like begin with a context of assumptions that do not consider the likelihood of an Eastern perspective or allowance for one. The question is wrong. Eucharist is not to be adored or petted or sweetly gazed at, but CONSUMED. It is food, hence even the popular teaching about not chewing it does not apply. It is heavenly food; it is to be eaten; it is to be consumed; we are to partake of it; it is a part of our call to participate in the Divine nature. Our Lord even said, "Take, EAT, this is my ..." We Byzantines only do what our Lord asked of us. We take his words seriously. Anything else is a derivative of this basic command. The Eucharist is naturally respected as the Body and Blood of Christ at the Liturgy, of course. Why wouldn't it be? Is your question one that demands a list of actions and words used at the Liturgies that indicate that we DO consider it the Body and Blood of Christ? Joe
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Dear Anhelyna, To thine own self be true in your appreciation for Eastern spirituality! Ironically, at Lent I find myself reverting often to my Lutheran upbringing in that I find myself often before a Crucifix, meditating with St. Bridget upon the Lord's passion. Luther, sharing the East's devotion to the Resurrection referred to Christians as "an Easter people" but with St. Paul "gloried in the Cross of Christ". I must add, too, that a congregation of Lutherans singing the hymns of the Resurrection is a formidable thing!! Khrystyna
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Joe T wrote: I cannot help, but wonder if this is another litmus test question in order to gauge how "Catholic" us Byzantine Catholics are? If your question is sincere, I apologize for being blunt. Yes, your apology was quite in order, as your rude "bluntness" was certainly out of order. I can assure you that I have much better things to do than to join a Byzantine bulletin board and instigate silly arguments. Eucharist is not to be adored or petted or sweetly gazed at, but CONSUMED. Contrary to what you here assert, it's clear from all of the above contributions to this thread that there exists a diversity of practice and understanding within Eastern Christendom. While there may be serious reservation among most Orthodox believers regarding the practice of adoring the Blessed Sacrament outside of the Divine Liturgy Eastern Christians do adore the Eucharistic Christ within the Divine Liturgy. Apparently, the fact that Christ gives himself to us as food and drink does not necessarily imply that he is not to be adored and worshipped under the sacramental forms. If adoration of the Eucharistic Christ is appropriate within the Eucharist proper, and if the Eucharist may be reserved, and if our Lord's sacramental presence is permanent, then it's difficult to see how anyone can declare that adoration of the Blessed Sacrament outside of the Divine Liturgy is "wrong" and contrary to the institution of Christ. In Messias, Alvin+
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