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A Walk Through The Divine Liturgy of the Armenian Church |
While it
will not answer all your questions, this on-line guide will help you to
discover the larger themes that unite the words, music and rituals of
the Divine Liturgy or Badarak as we call it in Armenian. In this way,
it is hoped, you will be drawn into deeper and more meaningful
participation in the Divine Liturgy. For easy reference, click the links
below to jump to the different sections of the guide.
Introduction
Before The Badarak Begins: We Prepare Ourselves
Before The Badarak Begins: The Priest Prepares
Himself
The Badarak Begins: Procession into the Church and
up the Altar
Behind the Closed Curtain
The Procession and the Beginning of the Liturgy of
the Word
A Hymn to Jesus Christ the Only-Begotten Son of
God
The Gospel Procession: A Parade in Honor of the Saviour
The Reading of the Scriptures: We are Nourished by
the Word of God
The Reading of the Holy Gospel: God is Speaking
The Nicene Creed: Our Common Faith
The End of the Liturgy of the Word
The Liturgy of the Eucharist
A Hymn about Holy Communion
The Procession with the Gifts of Bread and Wine
The Kiss of Peace
A Call to Attention: Let us Stand in Awe
The Eucharist Prayer
The Preface
The Hymn of the Angels: Holy, Holy, Holy
The Last Supper
The Epiclesis
The Intercessions
The Conclusion of the Eucharistic Prayer
Prayer and Hymns before Holy Communion
Two Hymns of Praise
Before Holy Communion
Confession and Absolution
Holy Communion
Two Thanksgiving Hymns following Communion
Conclusion of the Divine Liturgy: Prayer and
Gospel
The Divine
liturgy is the main worship service of the Armenian Church. But the
Badarak is much more than that. It provides the most intimate encouter
we can have with God in this life. In the Divine Liturgy, Jesus Christ,
the Son of God, comes to his people - to you and me - in two forms:
First, by his Word, in the reading of the holy Gospel; and second, by
his holy Body and Blood, in Holy Communion. These two actions -- the
reading of the Word of God, and the reception of Holy Communion -- are
the two pillars or building blocks of the Divine Liturgy in all ancient,
apostolic churches.
Supported
by these two pillars is a magnificent structure of words, music,
symbols, and rituals. For those unfamiliar with it, the Divine Liturgy
can seem like a bewildering array of disjointed movements and rituals,
and arcane theological terminology. The complex interplay of the
celebrant priest, the deacons, the other altar servers, the choir and
the people might lead one to overlook the logic and purpose of the
Divine Liturgy, and to miss its very real benefits.
Back in the tenth century, the great Armenian theologian Khosrov
Antsevatsi eloquently described the importance of the Divine Liturgy
when he wrote: "Since those who confess and show repentance receive
atonement by means of the Holy Mystery [the Badarak], and are reunited
to Christ in order to become for Him Body and members, we should be
eager for the great medicine." The Divine Liturgy is the great medicine
that provides true meaning and direction for our lives. It offers the
peace and solace that only God can give -- a free gift no less -- in an
age when so many people are searching, and spending millions of dollars
in vain to find personal stability and security.
The Badarak really is a matter of life and death. This guide to the
Divine Liturgy of the Armenian Church is something like a travelogue
that leads you on your journey supplying helpful information about
points of interest along the way. It is designed to accompany the new
Divine Liturgy "Pew Book," The Divine Liturgy of the Armenian Church:
With Modern Armenian and English Translations, Transliteration, Musical
Notation, Introduction and Notes (New York: St. Vartan Press, 1999).
Page numbers from the Pew Book have been placed in square brackets [ ]
for easy cross-reference.
We prepare
ourselves for the Divine Liturgy both physically and spiritually. The
custom of the Armenian Church is to fast from all food and drink from
the time we wake up on Sunday morning until we have received Holy
Communion. Fasting helps us to focus our minds and hearts on the
spiritual nourishment we will receive in Holy Communion. Exceptions are
made, of course, for those who, for health reasons, must eat in the
morning. They may have a light breakfast and still come forward for
Holy Communion.
Spiritual preparation for the Badarak is by means of prayer. To
participate fully in the Divine Liturgy, one should devote at least
fifteen minutes of quiet time with God either on Saturday night, or on
Sunday morning. This quiet time serves to help us focus on the great
mystery of being with God. It can include reading of, and meditation on
relevant passages from the Bible, or prayer and reflection.
As we shall see, the Badarak is a procedure with a beginning, a middle,
and an end. Therefore, it is very important to arrive in Church at
least five minutes before the Divine Liturgy begins, and to remain
attentive until the end. When we enter the Church, we make the sign of
the Cross, take a place -- preferably not in the rear pews -- and
standing, recite the Lord's Prayer. Then we may be seated in silence
until the celebrant and servers enter the church.
For the
celebrant priest, the Divine Liturgy begins in silent prayer in the
vestry. There, the priest and deacon alternately recite the verses of
Psalm 131, "Let your priests clothe themselves with righteousness; and
let your saints exult with joy." The priest then prays to God,
acknowledging his own sinfulness and the extraordinary privilege given
to him by God to lead the people of God in the offering of the Divine
Liturgy.
The various vestments worn by the priest are inspired by those worn by
the Jewish priests in the temple, as described in Exodus 28. Each
article is accompanied by a brief prayer, which the priest offers as the
deacon hands it to him to put on. As he puts on each successive
garment, the priest prays that God will also clothe him with the grace
and virtues to preside worthily at the Badarak: "Clothe me with a
radiant garment and fortify me against the influence of the evil one,
that I may be worthy to glorify your glorious name…"[3].
Led by the
candle-bearers and altar servers, the celebrant enters the sanctuary
from the vestry while the people sing, Khorhoort khoreen, "Profound
mystery." The "mystery" is Jesus Christ, the Son of God, who became a
human being in order to fill us personally with his divine blessings,
and with eternal life.
The Divine Liturgy begins not in the elevated altar space known as the
bema (khoran), but among the people. Before the prayers at the altar,
the priest again acknowledges his weakness and human frailty. As a
visible sign that he relies on God to forgive his sins and make him
worthy to worship God, the celebrant washes his hands, silently reciting
Psalm 26: "I will wash my hands in innocence; and will go around your
altar, O Lord." [4]. He then turns toward the people and confesses his
sinfulness, asking them to pray that God forgive him. [5].
Only then, in the words of Psalm 100, does the assembly offer its first
expression of praise, "Make a shout to the Lord, all lands; serve the
Lord with gladness." [6]
Alternating the verses of Psalm 43, the priest and deacons go up to the
altar, where the celebrant prays for the first time, "…in this dwelling
of holiness, this place of praise; in this habitation of angels, this
place of the expiation of mankind; before these holy signs and the holy
place that hold God up to us and are made resplendent…" [7]
The curtain
is closed while the choir or a soloist sings a hymn appropriate to the
feast or liturgical season.
At the altar, the priest offers the exquisite prayer of St. Gregory of
Narek (d. 1003) to the Holy Spirit, a profound reflection in preparation
for receiving Holy Communion: "...Prepare us to be honored dwellings,
always ready to partake worthily of the heavenly Lamb, to receive...this
manna of life eternal..." [81].
When he has finished this prayer, the have been prepared, the priest
receives the Eucharistic bread and wine from the deacon. The priest
prays that they be acceptable to God the Father, "who sent the Lord
Jesus Christ, the heavenly bread, the food of the whole world, to be
savior and redeemer and benefactor" [10].
While the deacon offers incense, the church, the priest proclaims over
the bread and wine the very same words that the angel Gabriel said to
Mary when he announced that she would miraculously give birth to the Son
of God [10]: "The Holy Spirit will come upon you and the power of the
Most High will overshadow you" [Luke 1:35].
While the priest and deacon attend to the preparation of the bread and
wine, the other altar servers are busy lighting the altar candles and
forming the procession into the church. The main reason why the curtain
is closed at this point in the Liturgy is so that the people will not be
distracted from their prayer and reflection by the liturgical
housekeeping taking place at the altar.
When the
altar and the Eucharistic gifts have been prepared, the curtain opens
and the deacons lead the priest in a procession around the altar and
down into the nave. The priest offers incense to the main and side
altars, the baptismal font, the sacred icons, and all the people. As
the priest makes his way around the church, the faithful come up to him,
kiss the hand cross and say, Heeshescheer yev zees arachee anmah
kareenun Asdoodzo [Remember me, too, before the immortal Lamb of God].
This is an acknowledgment that during the Divine Liturgy we encounter
"the Lamb of God," Jesus Christ himself. The people ask that the priest
pray for them in the presence of Jesus.
The procession marks the beginning of the Liturgy of the Word.
Everything until this point has been a preparation for the Liturgy of
the Word and the Eucharist, the two components of the Badarak. The
Liturgy of the Word concerns the Word of God, Jesus Christ. He comes to
his people in the public reading of the Bible, and especially when the
deacon solemnly chants a passage from one of the four gospels (Matthew,
Mark, Luke, John). Every prayer, psalm, hymn and ritual during this
part of the Divine Liturgy is related to Jesus Christ as the Word, the
supreme expression of God. This idea is inspired by the Gospel
according to John: "In the beginning was the Word and the Word was with
God and the Word was God" [John 1:1].
Most
appropriately, the Liturgy of the Word begins with a hymn to Jesus
Christ, the Word, Meeyadzeen Vortee yev Pant Asdvadz [Only-begotten Son
and Word of God]. The words of this ancient hymn express our conviction
that Jesus Christ is the immortal Son of God. He became man by being
born of the holy Virgin Mary, the Mother of God. He was crucified and
destroyed death in order to give us eternal life. He is one person of
the Holy Trinity [12].
Another hymn, called the Jashoo Sharagan [Midday Hymn] changes each
Sunday according to the feast or season of the church year. The hymn
always focuses on Jesus Christ and the gift of salvation that he has
made available for according us.
Since the
Gospel contains the words of Jesus, the Son of God, it is chanted with
great solemnity. The senior deacon calls everyone to attention by
chanting Broskhoomeh, "Be attentive" [13]. He takes the ornately bound
Gospel book from the priest and elevates it high over his head. Lifting
up the Gospel book is a sign of the authority of God's Word over our
lives. When we commit ourselves to the wisdom of the Bible, we find
there a powerful source of meaning and direction.
The altar servers then follow the senior deacon in procession around the
holy altar. Just as we honor a hero by organizing a parade, in church
we worship Jesus Christ by processing around the altar with the Gospel
book that contains His Word. At the end of the procession, the deacon
lowers the Gospel book so that those who will be reading the day's
Scripture readings may kiss it, a sign of their faith and devotion.
The hymn that is sung during the Gospel procession, Soorp Asdvadz [Holy
God], is also in honor of Jesus Christ, who is holy, mighty, and
immortal, and who rose from the dead for our salvation [14]. As we sing
this hymn, we should take comfort in how powerful a guardian we have in
Jesus Christ.
This hymn is followed by a litany chanted by the deacons. A litany is a
series of chanted petitions, or prayer requests, in which the deacon
invites the people to pray for various intentions: for peace in the
world, for the bishops of the church, for the Catholicos, for the clergy
and faithful, for the deceased [15-16]. The deacon ends each petition
with the words, uzDer aghachestsook [Let us beseech the Lord]. The
choir and people respond, Der voghormya [Lord have mercy].
During and after the litany, the priest prays that God will answer our
prayers; that he will "accept the supplications of us [His] servants and
be merciful to us according to [His] great mercy..." [17].
The focus
of the Liturgy of the Word is the public reading of passages from the
Old and New Testaments. In the Armenian Church every Sunday specific
Bible passages are read. They are selected according to an ancient
system that has its roots in fourth-century Jerusalem, the cradle of the
Church. The Scripture passages should be read by ordained tubeerk,
"readers."
The Gospel
reading is the culmination of the Liturgy of the Word. It is not read,
but chanted from the elevated bema by an ordained deacon. Before the
deacon begins to chant the Gospel, the priest makes the sign of the
cross over the people, saying Khaghaghootyoon amenetsoon [Peace to
all]. An altar server advises the people to "Be attentive." The
fathers of the Armenian Church emphasize that the solemn chanting of the
Gospel during the Badarak is not only a lesson for our minds, but a real
meeting with Jesus Christ. This is why the choir proclaims, Aseh
Asdvadz [God is speaking] right before the deacon chants the Gospel. It
also explains why Park kez Der Asdvadz mer [Glory to you, O Lord our
God] is sung both before and after the Gospel is chanted [18].
Another
component of the Liturgy of the Word is the chanting of the Nicene
Creed by all the people [18-19]. The Creed is the official declaration
of the principal doctrines of the Church. It was composed by all the
churches at .the ecumenical Council of Nicea in 325 AD. We solemnly
chant the Nicene Creed at every Divine Liturgy as a formal declaration
that those participating in the Badarak are unified by the same
understanding of who God is, and who we are relative to Him. In the
articles of the Nicene Creed there is no room for diversity of opinion.
And yet each time we thoughtfully recite the Nicene Creed, the same
declaration of faith that has united Christians throughout the world for
1700 years, we can sense our inclusion in the great, universal Church
that extends beyond time and space. We begin to realize that our own
faith is not strictly a personal affair. It is rooted and nourished by
the "one, catholic and apostolic holy Church" [19] with Jesus Christ as
its head [Colossians 1:18].
The Liturgy
of the Word ends with a litany [19-21] and a prayer [21-22]. The
closing prayer is specifically for those who are not yet baptized
members of the Church. Since they are not yet permitted to receive the
sacrament of Holy Communion, the unbaptized were originally dismissed at
the end of the Liturgy of the Word. Speaking on their behalf, the
priest prays, "Make us equal to your true worshipers, who worship you in
spirit and in truth." This quotation from the Gospel according to St.
John reminds us it that being a baptized Christian is a privilege, not a
right: "But the hour is coming, and now is, when the true worshipers
will worship the Father in spirit and truth, for such the Father seeks
to worship him" [John 4:23].
The Liturgy of the Word concludes with the priest's blessing over the
people and is sealed with their acclamation, "Amen" [22].
As the
Liturgy of the Word concludes and the Eucharist begins, the priest takes
off his crown and slippers following God's command: "Do not come near;
put off your shoes from your feet, for the place on which you are
standing is holy ground" [Exodus 3:5]. Just like Moses at the burning
bush, the priest prepares himself to come into the presence of God
[22].
The Eucharist is the sacrament of the Lord's Body and Blood, offered
exclusively to those who have made a life commitment to God and sealed
it in baptism. St. Paul says as much when he warns that, "Any one who
eats and drinks without discerning the body eats and drinks judgment
upon himself" [1 Corinthians 11:20]. This is why at this point in the
Divine Liturgy the deacons dismiss the unbaptized and others who have
not committed themselves fully to the Church, saying, "Let none of the
catechumens, none of little faith and none of the penitents or the
unclean draw near to this divine mystery" [23].
Like the
Liturgy of the Word, the Eucharist also begins with a hymn to Jesus
Christ. This first hymn of the Eucharist asserts that when we receive
the Body and Blood of Christ in Holy Communion, we are being joined to
the same Son of God who is praised by the angels in heaven: "The body of
the Lord and the blood of the Savior are present before us. The
heavenly hosts invisibly sing with unceasing voice: Holy, holy, holy,
Lord of hosts" [23].
Marmeen deroonagan reminds us that in Holy Communion we become one with
Almighty God. We literally tap into the divine power of God, for whom
"All things are possible" [Matthew 19:26].
Another
similarity between the Eucharist and the Liturgy of the Word is that
both begin with a procession. The deacon processes around the altar
elevating the veiled chalice above his head. Like the procession with
the Gospel in the Liturgy of the Word, this procession draws our
attention and devotion to the bread and wine, which become for us the
Body and Blood of Jesus. While the deacon processes around the altar
the priest prays once again that God will make him worthy to preside
over this sacrament: "…Cleanse my soul and my mind from all the
defilements of the evil one; and by the power of your Holy Spirit enable
me … to stand before this holy table and to consecrate your spotless
body and your precious blood" [24].
At the end of the procession, the deacon hands the gifts to the
celebrant as they alternate verses from Psalm 24. Yet again, the words
of the Psalm express our faith that the contents of the chalice will
become for us the Lord, "strong in his power … mighty in battle." As
the deacon hands the chalice to the priest he says: "This is the king of
glory!" [Sa eenkn eh takavor parats] [25].
The Procession with the Gifts concludes with a proclamation by the
deacon, leading into a prayer by the priest. On behalf of all those
present he asks God to "grant this bread and this cup to be for us, who
taste of them, a remedy of forgiveness of our sins" [26].
St. Paul
routinely directed the members of the Christian communities to "greet
one another with a holy kiss" [Romans 16:16, 1Corinthians 16:20, 2
Corinthians 13:12, 1Thessalonians 5:26, 1Peter 5:14]. This was a
visible sign of their unity and their common vision of love in Jesus
Christ. It was also an evocative reminder of Jesus' warning: "If you
are offering your gift at the altar and there remember that your brother
has something against you, leave your gift there before the altar and
go; first be reconciled to your brother, and then come and offer your
gift" [Matthew 5:23].
A ritualized greeting of peace and reconciliation is found in the
Eucharist of all ancient churches. In the custom of the Armenian Church
the person offering the greeting inclines his head first to the right,
and then to, and the left of the person being greeted. The person
offering the greeting says Kreesdos ee mech mer haydnetsav or "Christ is
revealed among us." The one receiving the greeting responds, Ornyal eh
haydnootyoonun Kreesdosee, "Blessed is the revelation of Christ."
The Kiss of Peace reminds us of our personal responsibility to "live
peaceably with all" [Romans 12:18]. This is the necessary condition for
us to enjoy the blessings of the Divine Liturgy. We must ask ourselves:
"Does my brother or sister have something against me? What can I do to
restore peace in our relationship?" The Bible reminds us: "If anyone
says, 'I love God,' and hates his brother, he is a liar; for he who does
not love his brother whom he has seen, cannot love God whom he has not
seen" [1John 4:20]. All of this is summarized beautifully in the Hymn
of the Kiss of Peace [27]. Christ, the Son of God, is revealed among us
in the bread and wine. When we seal our love for one another with the
Kiss of Peace, and when we receive Christ in Holy Communion, then Christ
unites us in a bond of love and the Church becomes "one soul." The task
of creating "one soul" in the church parish belongs to each one of us.
After the
Kiss of Peace the deacons invite the people to give their undivided
attention to the Eucharistic Prayer, the main prayer of the Badarak. In
the course of this long prayer [29-39] the celebrant, praying on behalf
of all the people, asks God to do for us just what Jesus promised at his
last Supper: to fill us with His Body and Blood, the sacrament of His
holiness and divine life, in the bread and wine of Holy Communion.
In preparation for this important prayer, the deacons call on us to
"lift up your minds in the fear of God;" to "give thanks to the lord
with the whole heart" [29]. This is our cue to clear our minds of
extraneous thoughts. We must now focus on God. At this moment nothing
is more pressing and urgent than He.
The
Eucharistic Prayer of the Armenian Church is attributed to the great
fourth-century Egyptian theologian St. Athanasius, who strongly
influenced Armenian theology. The Eucharistic Prayer of St. Athanasius
is more than a simple prayer in the usual sense of the term. It is a
poetic, highly theological declaration of the Armenian Church's
understanding of God's intervention in human history, mostly in the
person and deeds of Jesus Christ. The prayer retells the whole story of
our salvation [29-32], focusing on the beginning and the end of Christ's
life: his birth as a human being [29-30], and his death on the cross
[30-31] as a sacrifice to God the Father for us. Christ's crucifixion
led to his resurrection, by which he destroyed the permanence of death
and replaced it with a new and never-ending life with God for those who
choose to accept it.
The Prayer is called "Eucharistic" because the story of our salvation in
Christ pivots around Christ's last Supper [31-32]. It was during that
meal in the Upper Room, on the night before his execution, that Jesus
gave his disciples bread and wine, declaring them to be his Body and
Blood. More important, Jesus told them that in this ritual meal, he had
established "the new covenant in my blood" [32] a radically new
relationship of love and fellowship between God and humanity. "Do
this," he told them, "in remembrance of me" [1 Corinthians 11:24-25].
When we celebrate the Eucharist and receive Holy Communion, we recall
and recommit ourselves to this new covenant in the Church. We
rededicate ourselves to Christian life as children of God and heirs of
eternal life with him. We renew our oath of baptism. Filled with Christ
himself, we say, "Yes, Lord. I want to follow you and be with you in
this life and for all eternity." Through the Eucharist, the Church
offers us true inner peace, a real sense of belonging, and the true
security that comes from being with God.
The Eucharistic Prayer is therefore the Church's prayer of life in
Christ. It is the unique ministry of the priest to offer this prayer to
God on behalf of all the faithful. Over the centuries this prayer, the
heart of the Divine Liturgy, has been covered over by deacons' litanies
and hymns so that today much of the Eucharistic Prayer is offered
inaudibly by the celebrant. It is important, therefore, that we realize
that this Prayer is not "private," and it is not "the priest's prayer."
It is the prayer of all the children of God, the Church, to their Father
in heaven.
Theologians
refer to the first part of the Eucharistic Prayer as the "Preface"
[29-30]. The Preface praises God for sending his son, Jesus Christ,
into the world to be born, and to take on the condition of humanity in
order to cleanse it and reconcile it with God the Father. This is the
mystery of Christ's incarnation. It is the teaching of the Armenian
Church that in the incarnation the process of our salvation already
began as Jesus embraced humanity, purifying it and infusing it with his
divinity." Like the divine master-builder building a new work," our
Eucharistic Prayer declares, "[Jesus] made this earth into heaven" [29].
We see the
same mystery revealed in the bread and wine of the Badarak. As the
twelfth-century Armenian St. Nersess Lambronatsi wrote, "For our sake
you became earthly that we may become heavenly. For our sake you became
bread that we, by partaking of you, may be sanctified."
When the
Son of God became man, he restored humanity to its original state of
holiness. By doing this, he effectively promoted us to the level of the
angels. According to the vision of the Prophet Isaiah [Isaiah 6:1-5],
the angels worship God in heaven without ceasing, singing their own hymn
of praise: "Holy, holy, holy is the Lord of hosts; the whole earth is
full of his glory. [Isaiah 6:3]
Through his incarnation, our Lord has given us the privilege to "join
the heavenly ones in spiritual choirs, and in one voice … [to] sing holy
songs and make melodies and, boldly crying out, [to] shout with them and
say Holy, holy, holy…" [29-30].
The angelic song of the three holies known as the "Sanctus," Soorp,
soorp, soorp, is sung in the Eucharist of all ancient churches. When we
sing this hymn, we are reminded of the extraordinary privilege of being
a Christian.
After the
Sanctus, the Eucharistic Prayer describes "the outpouring of [Jesus']
infinite loving-kindness to us" [30]. The Prayer recalls God's repeated
attempts, detailed in the Old Testament, to coax mankind back from the
vain and sinful distractions of this life to the loving security of
God. This culminates in the sacrifice of God's only-begotten Son, Jesus
Christ, who died on the Cross as a redemption for our sinfulness.
"The world-saving Cross...the occasion of our redemption" [30] is
perpetuated for us in our celebration of the Lord's Supper. The
Eucharistic Prayer narrates this event, quoting Christ's own words:
"Take, eat; this is my body...Drink this all of you. This is my blood"
[31 ]. Our celebration of the Badarak rests on the authority of these
words of the Lord. We repeat the Lord's Supper in the Divine Liturgy
not by any human authority, but because our Lord told us to do so
[Mathew 26:26-28; Mark 14:22-24, Luke 22:19-20, 1 Corinthians
11:23-26]. Our Eucharistic Prayer declares: "Your only-begotten,
beneficent Son gave us the commandment that we should always do this in
remembrance of him" [31].
"Epiclesis"
(eh-pi-clee'-sis) is the term theologians use to describe the next part
of the Eucharistic Prayer. In the Epiclesis we call on God's Holy
Spirit to come down "upon us and upon these gifts," so that they may
become "truly the Body and Blood of our Lord and Savior Jesus Christ"
[34]. This is our main supplication in the Eucharistic Prayer.
After the
Epiclesis, in the presence of Jesus Christ in his Body and Blood, we
pray to our heavenly Father for all of our daily cares and concerns.
The Prayer lists them one by one. These subsidiary requests of the
Divine Liturgy are called "Intercessions." We pray for peace in the
world, for the stability of the Armenian Church, for our Catholicos,
Bishops and clergy, for civil leaders, for travelers, prisoners,
captives, for the sick and suffering, for temperate weather and
sufficient food, for those who help the poor, for all the living and all
the dead [35, 37,38-39].
We should never underestimate the power of prayer. Jesus said, "If two
of you agree on earth about anything they ask, it will be done for them
by my Father in heaven." [Matthew 18:19]. There is no better time to
ask our heavenly Father for whatever we need than during the Badarak,
when we are assembled in the presence of Christ as the Church.
While the priest silently makes these intercessions in the Eucharistic
Prayer [35, 37, 38-39], the deacons chant a litany in which they recall
the names of the great saints of the Church [34-37]. We remember that
the saints already live in the presence of God in heaven. But they also
invisibly participate in our liturgy. We ask them to intercede with God
-- literally, to put in a good word for us -- so that He may hear our
prayers and answer them. All of this is expressed in the refrain,
Heeshya Der yev voghormya, "Be mindful, Lord, and have mercy."
The great
Eucharistic Prayer ends with a final reference to Holy Communion, a
closing doxology in praise of the Holy Trinity, and of course, the seal
of all prayers, Amen: "And having cleansed our thoughts, make us temples
fit for the reception of the Body and Blood of your Only-begotten, our
Lord and Savior Jesus Christ, with whom to you, O Father almighty,
together with the life-giving and liberating Holy Spirit, is befitting
glory, dominion and honor, now and always and unto the ages of ages.
Amen" [39].
Originally
at this point Holy Communion was distributed, the people were dismissed
and the Divine Liturgy ended. But over the course of the centuries, new
hymns and prayers were added between the end of the Eucharistic Prayer
and the distribution of HolyCommunion. These rites developed as further
preparation for receiving Holy Communion. Theologians call these
liturgical elements "Pre-Communion Rites."
The first pre-communion rite is a deacons' litany for Holy Communion:
"By the holy, divine and immortal sacrifice offered on this holy altar …
that the Lord our God, who has accepted it at his holy, heavenly and
intelligible altar, may in return send down upon us the grace and the
gifts of the Holy Spirit, let us beseech the Lord" [39-40].
This litany leads into a prayer in which the celebrant gives thanks to
God for giving us the grace to call him "Our Father" In the Lord's
Prayer, and to open our hearts to him as we would a loving father [40].
The Lord's Prayer is then sung by all [41].
The
priest's exclamation, Ee surpootyoon surpots, "Holiness for the holy"
[42] is the original invitation for the faithful ("the holy") to come
forward to receive communion ("holiness"). It is a relic from an
earlier time when Holy Communion was distributed at this point in the
Divine Liturgy.
Eventually, two hymns were added here, before the distribution of Holy
Communion. The first is addressed to Christ: Meeayn soorp, "The one
holy" [42]. It is sung while the celebrant elevates the Eucharistic
bread and the chalice over his head. The hymn is an acclamation that
they are the Body and Blood of Christ. The second hymn is sung in
praise of the three persons of the Holy Trinity: Amen, Hayr soorp,
Vorteet soorp, Hokeet soorp [43].
Following this hymn, the priest turns toward the people with the chalice
and proclaims it to contain "the holy, holy, and precious Body and Blood
of our Lord and Savior Jesus Christ, who, having come down from heaven,
is distributed among us." The celebrant continues with an incisive
affirmation of the power of the sacrament: "This is life, hope of
resurrection, expiation and remission of sins." Finally, the priest
asks the people to "Sing psalms to the Lord our God ... our immortal
heavenly king" [44].
At one time
the people would come forward for Holy Communion while the choir and
people sang the communion hymn Ornyal eh Asdvadz, Kreesdos badarakyal.
[47] . This hymn is based on Psalms 150 and 34. It corresponds with the
priest's (and deacon's) exhortation to "Sing psalms to the Lord our
God..." [44].
In more recent times, further development has taken place at this point
in the Divine Liturgy. The hymn Der voghormya "Lord, have mercy" [45]
is a stirring prayer that asks God's forgiveness for our failings. The
hymn also asks for his help in our lives both individually and as a
Church and nation.
At this point the curtain is closed [44]. Behind the curtain the priest
offers two personal prayers before he himself receives Holy Communion.
It is an ancient custom in all eastern churches that when the priest
celebrating the Eucharist receives Holy Communion, this should be done
out of the sight of the faithful.
One of these two prayers is attributed to the great church father St.
John Chrysostom [46]. Not only the celebrant, but anyone receiving Holy
Communion may silently offer this prayer while the choir sings Der
voghormya, in preparation for the sacrament. Especially moving is the
last phrase of the prayer. Quoting Jesus' words [John 6:56], the prayer
asks the Lord to fulfill the promise he made to his apostles and to us:
"Be with me always according to your unfailing promise that, 'Whoever
eats my Body and drinks my Blood abides in me and I in him.' You did say
so, you who love mankind. Uphold the words of your divine and
irrevocable commandments. For you are the God of mercy and of
compassion and of love toward mankind…" [46].
Sin is
anything that distracts us from "undivided devotion to the Lord" [1
Corinthians 7:35]. In a stress-filled and secular world Christians tend
to deviate from God, forgetting their responsibilities, but also their
abundant blessings as baptized children of God. St, Paul writes that we
must be "blameless and innocent, children of God without blemish in the
midst of a crooked and perverse generation, among whom you shine as
lights in the world" [Philippians 2:15].
When we fall short of this high calling, as we are bound to do, the
Church provides a sacrament by which we can demonstrate our remorse and
desire to return to the path that leads to God. The Armenian Church has
many forms for reconciliation with God. The most direct vehicle is Holy
Communion itself, which is given "for the expiation and remission of
sins" [31]. There can be no closer meeting with the Lord in this life
than receiving Him in the Eucharist.
It is an ancient tradition of the Church that even before receiving Holy
Communion the faithful have opportunities to examine their lives and
confess to a priest whatever they have done that has distracted them
from the life in Christ. The priest prays that God will absolve them of
their sinfulness and restore their status as children of God.
Today mental health professionals recognize the value of liberating
ourselves of painful thoughts and feelings by sharing them with someone
we trust. When we divulge our inner demons to someone, we can take
control of them and be renewed. Confession offers all of this and more,
the assurance of God's abiding acceptance and love.
In America it has become the custom to offer a general confession and
absolution immediately before Holy Communion is distributed [48]. Led
by the deacons, the people read a prepared examination of conscience
that helps each person reflect on whatever sins he or she has committed.
Then the priest, not by his own authority, but by the "very word" of
Jesus Christ [49], absolves the sins of all who have made confession.
In the
Armenian Church Holy Communion is distributed in the following manner.
The communicant stands before the priest, makes the sign of the cross
and says Megha Asdoodzo, "I have sinned against God." The priest then
places a small particle of our Lord's Body and Blood -- the bread having
been dipped into the wine -- directly into the mouth of the
communicant. The communicant again makes the sign of the Cross and
steps aside for others to approach the blessed sacrament.
After all have received Holy Communion, using the chalice to imprint the
sign of the Cross over the communicants, the priest imparts the blessing
of Psalm 28:9: "Save your people, Lord, and bless your inheritance;
shepherd them and lift them up from henceforth until eternity" [50].
In the
early Church, the blessing above marked the end of the Divine Liturgy.
There was no need for additional thanksgiving prayers since the
Eucharistic Prayer is already the
preeminent offering of gratitude to God for all of his blessings.
Nevertheless, over the course of the centuries, it seemed right for the
Church to further elaborate its praise and thanksgiving to the Lord I
for having given us the great sacrament of His Body and Blood. This
takes the form of two hymns, Lutsak ee parooyants kots Der "We have been
filled with your good things, O Lord" [50]; and Kohanamk uzken Der "We
give thanks to you, O Lord" [51].
While the choir and people sing these songs, the celebrant offers
another prayer of thanksgiving on behalf of all the people [51-52].
The curtain is closed during this period while the priest and deacons
clean the chalice and paten, and return all the liturgical vessels to
their proper places.
Yet another
beautiful prayer of St. John Chrysostom is offered at the end of The
Divine Liturgy. It asks God to protect those who have come to worship
Him, and to build up His holy Church [52-53].
The Badarak concludes with the Word of God in the Gospel according to
St. John [1:1-14]. This custom came to the Armenian Divine Liturgy from
the medieval Roman Mass, which the Armenians came to know when the
Crusaders passed through Cilician Armenia on their way to the Holy Land
in the middle ages.
After the final blessing the faithful come forward to kiss the Gospel
book, saying, Heeshestseh Der zamenayn Badarakus ko, "May the Lord
remember all your sacrifices" [55].
"It
is truly proper and right"
The Divine
Liturgy of the Armenian Church has sustained the Armenian people
continuously for more than 1700 years. Our ancestors found stability
and hope in the regular celebration of the Badarak. Their faith in
Christ and their ability to persevere with courage, joy, and grace were
nourished by regularly receiving the miraculous medicine of life in Holy
Communion. Above all, they took to heart the opening words of the
Eucharistic Prayer: "It is truly proper and right with most earnest
diligence always to adore and glorify you, Father almighty" [29].
Like our blessed ancestors, the saints of the holy Armenian Church, let
us today make Almighty God the priority of our lives, worshiping Him and
receiving Him in the Divine Liturgy this Sunday and every Sunday until
the last day of our lives. To do so with all our heart, soul, and mind,
we will become beneficiaries of extraordinary riches in heaven and on
earth. We spend so much time, energy, and money investing in the few
years we have on this earth. Why not invest ourselves in the life which
lasts for eternity? After all, to do so is "truly proper and right."
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