The Divine Liturgy

by Fr. Shnork Souin

The Divine Liturgy of the Armenian Apostolic Church is known as the Surp Patarag which actually "means (Holy) offering, oblation, gift." The Armenian Divine Liturgy has close affinities to the ancient Liturgy known as "Cappadocian Basil." This Liturgy attributed to St. Basil of Caesarea, is markedly different than the one used by the Greek Orthodox Church today. The Greek Divine Liturgy of Basil is known as the "Byzantine Basil" and has, according to Abp. TIRAN Nersoyan, been subject "to changes at later times." There is evidence that the Divine Liturgy of St. Basil was used in Armenia in the early Fifth Century.

The Divine Liturgy in the form that is exclusively in use today is a reflection of that earlier form. It has taken on special characteristics of its own over the centuries but actually remains relatively unchanged since the Tenth Century.

St. Nersess of Lambron wrote in the minutest detail concerning the Divine Liturgy in his Commentary on the Divine Liturgy in the year 1177. This date determines the Terminus ad qua of the present form.

There are distinct features that associate this hybrid form of the Liturgy of Basil, to the Liturgy of St. James, that came out of Jerusalem. This is because that Liturgy was adopted by the Church of Antioch, "with which the Armenian Church has always been in close contact." These changes would have been made and incorporated in the Fifth Century up to the year A.D. 431.

Any changes that were made after the Tenth Century are clearly in the "direction of the Byzantine Liturgy of St. John (Voskeperan) Chrysostomos."

There are also according to Nersoyan, some Roman Rite influences which he attributes to the Armenian's contact with the Crusaders.

The Divine Liturgy is composed of 2 parts, the 1)  Synaxis, 2) The Eucharist,

1) Synaxis

It is here that the celebrant priest vests, prays for repentance and forgiveness, prepares the "offering."

Up to and including this section the catechumen and penitents can still be present. It is here thaty the Kingdom of God and then Gospel of Christ is proclaimed. The "lesser Entrance" is the focal point of the Synaxis, where the deacon presents the Holy Gospels Book (Jashou Avedaran) to the congregation.

The psalmody, lessons of the day, the scripture readings and the Gospel reading (ie. lections proper to the day) are followed by the sermon and the Creed.

In the synaxis also are sung, during the "Lesser Entrance," the Trtishagial Hymn to the Incarnate God proper to the season.

2) The Eucharist;

The second part of the Divine Liturgy begins with the call of the deacon telling the catechumen, those of littler faith and the penitents to depart.

In this section, the priest and deacons remove rings watches pectoral crosses slipers and any other personal items.

The "Greater entrance" or the presentation of the "gifts" is the moving of the elements of bread and wine to the Holy Alter by the deacon. This is done with great humility, solemnity and reverence. It is here that heaven and earth have come into "sync" and those gathered sing praises together with the myriads of angels and arch-angels.

After the gifts have been laid on the alter, the priest washes his hands, sences the elements does the prayer of the offeratory in secret and offers the "Kiss of Peace."

The Anaphora (Hebrews 7:27)

It is in this section that the Sanctus is sung by the choir and the priest prays in thanksgiving and praise to the Father. One notices in the Eucharistic Prayer that it is confessional and focuses on the life giving sacrifice of Christ who came "willingly to the world-saving cross, which was the occasion of our redemption." p.75. The Words of Institution are spoken aloud while the rest is prayed by the priest in secret. The congregation responds with "Amen" following the Words of Institution.

This is followed by the Epiclesis where the priest makes the sign of the cross over the Body and Blood of Christ.

After the consecration the class of deacons and acolytes move to the right of the alter and chant the dyptichs for the memory of those who have died in the true and orthodox faith. FN It is during the prayer of intersession for the living that the class move to the left side of the alter, after kissing the alter and genuflecting before the Body and Blood of Christ.

Following the Inclination, the Elevation of the Body and Blood and the Doxology (the finale of the Eucharistic Prayer see 2 Corinthians 1), the priest places the host in the chalice fractions it and gives as a symbol of the "Fulfillment of the Holy Spirit." This means that "the work of the Holy Spirit both in relation to the Gifts and also in relation to the preparation of the soul of the believer for the reception of the Body and Blood has been fulfilled."

During the Fraction the veil is drawn closed.

This section is followed by the call of the faithful to come and "communicate in holiness."

The curtain is reopened for Confession and also for Communion. Communion, which is always preceded by general Confession and Absolution in the Armenian Church, is the end of the Eucharist or the Third Section of the Divine Liturgy. The end of the Eucharist is symbolized by the washing of the chalice, paten and hands of the celebrant. priest. This is done behind a closed veil (or curtain).

At the last blessing, the faithful of God are blessed and sent out into the world fed and nourished with the Word of God and the living and life-giving Body and Blood of Christ to spread, as it were, the Good News of Christ into all the world.

In the Last Blessing there is always a final Gospel reading from St. John 1 (this was the influence of the Latin Rite where the original Armenian tradition was to read John 21:15-19). It is this gospel that "points to the theological foundation of the doctrine of the Sacrament...<<and the Word became flesh>>." Nersoyan 277.