www.byzcath.org Forums General Discussions Town Hall Early Christians and Liturgy

If anyone receives the Byzantine Catholic World, in the new issue that I just received yesterday (August 2009 issue) there is a wonderful article written by the Rev. Archpriest John Petras of the Byzantine Catholic Seminary in Pittsburgh. It is about the way the Liturgy changed from the earliest Christians conducted it, to the way it was done when Christianity became the official state religion of the Roman Empire, to the way it changed over the years since. I have read some of this before, but have never seen it put into such a succinct, easy to follow format. It's not a timeline, but it just seems to flow as it it were. And it makes such incredible sense. Some things just seemed to jump out at me when I read it.

I tried to put a link in this posting, to the newest edition of the BCW online and the article itself, but the new edition of the BCW is not online yet. So no link yet. But when it does, if able, I will add to this topic and include a link. But if you do receive the BCW, or know someone who does, ask to see this month's edition. It was a wonderful article.

I wrote to the Archpriest and asked him if he knew of any books or other articles on the subject, but have not received a reply yet. Not surprising since I wrote him last night at around 10:30. I did not expect a reply yet. But I will raise the question here--does anyone know of any good books on the subject of the earliest Christians and how they put together the Liturgy and how and why it changed over the years? It basically went from a communal meal, with talking, reading letters from other Christians and "breaking bread" or what we would call communion. Then it went to a ritualized form with the prayers, entrance and processions, vestments, etc. What a change from a communal meal! One can see why it would need to change when there are more than just a few people attending "Liturgy!" And then throw into the mix the state's financial resources when Christianity was made the official state religion in the late 300's! Whew! Suddenly there are people flocking to become Christians! No more communal meals there! See what I mean? Isn't it fascinating?

But does anyone have any recommendations for books on the earliest Christians and how they conducted themselves and how the Liturgy and religion changed over the next few hundred years? Thanks!

Tim

I believe it is David Petras, and I would be extremely careful with how much credence you put into that article.

On the subject of early liturgy, there is a wealth of books out there for both the novice and the more informed student. At the beginning, try Paul Bradshaw's Early Christian Worship: A Basic Introduction to Ideas and Practice. A good general handbook, covering liturgy from its beginnings to the present day, would be The Study of Liturgy (Revised Edition), edited by Jones, Wainwright, Yarnold, et al. Also an essential reference work is The Oxford History of Christian Worship.

On the Byzantine rite, the best one-volume treatment is The Byzantine Liturgy by Hans Joachim Schulz. The definitive, magisterial work, is, of course, Father Robert Taft's multi-volume study of the Divine Liturgy of St. John Chrysostom, which is hard going, even for experts.

Here is the link to the BCW online http://www.archeparchy.org/page/bcw-online/bcw.htm

Tim,

Paste this link http://www.myriobiblos.gr/texts/english/taft_evolution.html for some commentary by Very Rev Taft.

There was some erroneous info regarding in the thread "Immaculate Conception" that implied that St John Chrysostom was the author of the Liturgy which carries his namesake. I don't have a definite reference in front of me, but Fr Taft comments surely confirm this.

Fr David's article is certainly historically accurate. Before the legalization of Christianity the service accompanying the Eucharist was simple and true to Christ's order of "do this in remembrance of me."

Then the pomp of empires, patriarchs and bishops began to dominate in a culture-centered grand celebration with the most talented singers and chanters. There was a loss from full participation to "grandioseness." Still, it was the grace-filled Divine Liturgy, but not like during the Apostolic era. Reading Fr Taft's comments will fill in details in a much better way than I can.

Many people today feel the "grandiouseness" Divine Liturgy is the better. Is it??
Christ is amongst us!
Fr Deacon Paul

Slava Isusu Christu! (GLory to Jesus Christ!)
Slava na Viki! (Glory be Forever!)

Thanks for all or your comments and suggestions. I will look them up at my local library. If they don't have it, I can get it shipped in from any library in the state. Of course, I live about five miles from Penn State University and their libraries. I can probably find all of the mentioned works there! And if they don't have it, they will get it for me from just about anywhere. There are some pluses to living near a University!

Tim

Father Taft has done extensive commentary on the origins of the Chrysostom anaphora and traces it to a version of the Anaphora of the Twelve Apostles as used in Antioch when Chrysostom was presbyter there. He made a number of additions to certain prayers using words found only in the works of John Chrysostom and nowhere else (Father Taft employed statistical analysis of the Liturgy of John Chrysostom and the collected writings of St. John to prove this hyposthesis.

Similarly, the Anaphora of St. Basil the Great can be traced to a Cappodocian anaphora over which St. Basil imposed a series of prayers and invocations that so closely match his other writings that authorship is not in question. Indeed, according to Schulz, Faustus of Byzantium, writing in the decades immediately after the death of St. Basil in 359, cites extended passages of the Basil anaphora in a history of the Armenians.

The Liturgy of St. Basil was the normative liturgy of the Church of Constantinople well into eleventh century, and the switch to Chrysostom was only gradual.

Other elements of the Divine Liturgy have changes significantly due to the integration of Byzantine imperial liturgy after Justinian, plus the incorporation of Studite and Sabbaite monastic usage, but the anaorphae of Basil and John Chrysostom have remained fairly stable--the Chrysostom anaphora found in the Codex Barberini is almost identical to that used today.

Um, not quite. In fact, it begs the question, since we know very little of pre-Constantinian liturgy, whether Western or Eastern. We know that by the time of Diocletian (284-308), Christians were building very large churches (that Diocletian could see one from the door of his palace was supposedly a reason for his reinstitution of persecutions). Large and elaborate buildings imply large and elaborate ceremonials to accompany them.