Questions about Lesson 2
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Hi, after viewing the lectures for lesson 2, we are directed to “Answer the discussion questions (two total) in the discussion forum.” I can’t find them, though. Could you please direct me to that homework?
Also, you mentioned in your lecture that you can provide us with Bishop Dimitri’s translation. Where can I find that?
Many, many thanks!
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Hi Helen! I think I saw posted at some point in this course a comment about how we can respond to other students’ questions, so I’ll take a shot at helping 🙂
I found it helpful to go back to Lecture 1 when I had any questions about what a Typikon was, “Typika” being the plural form of the word. Peter made the powerpoint available to download, too, if you click directly on the hyperlink for “Lesson 1” in the left hand bar.
The Typikon is a document which outlines the order of the services and gives general rubrics, or guidelines, for resolving conflicts when feasts coincide with certain days of the week (Sundays, for instance).
What do you think, everyone, was my definition okay? Anything you’d add? Hope this helps, Helen!
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Peter, can you elaborate more on the reasons why the Liturgy of St. James may have fallen out of usage in favor of the Liturgy of St. John Chrysostom (and that of St. Basil, during select times of the ecclesiastical year)?
Additionally, how did the Liturgy of St. Basil become associated with these times of the year, for instance, the Sundays during Great Lent?
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Hi Alexandra,
This will require a long answer, so bear with me.
The Liturgy of St. James was the primary liturgy in Jerusalem and still is the principle liturgy of non-Chalcedonian Syriac churches. The Monastery of St. Sabbas continued to use the Liturgy of St. James until the 12th century, when it was replaced by the Constantinopolitan liturgies of St. Basil and St. Chrysostom.
The religious split of Eastern churches after the 4th Ecumenical Council also became a political split when Muslim Arab invaders took these areas out of the Roman (Byzantine) Empire. As a result, liturgical unity with Constantinople became a way to demonstrate one’s Orthodoxy (and loyalty to the Roman empire). For this reason, celebrating the liturgies of St. Basil and St. Chrysostom became more attractive for Chalcedonian Orthodox Churches in areas where Chalecedonian and non-Chalecdonians lived side-by-side.
In terms of Liturgy of St. Basil (BAS) versus St. John Chrysostom (CHRYS), BAS was the principle liturgy in Constantinople. CHRYS was introduced later and, as it was shorter than BAS, was used during weekdays. BAS was the Sunday liturgy in Constantinople up until the 11th century. Originally BAS and CHRYS were actually quite different and distinctive from each other. Today, the only noticeable differences come during the Anaphora: the Eucharistic prayer of BAS is much longer and requires longer responses and the chanting of “In You All Creation Rejoices” versus “It is Truly Right”. This was a result of both rites borrowing from each other until both liturgies were essentially unable to be distinguished from each other.
Once both liturgies reached a point of similarity, CHRYS replaced BAS as the typical Sunday liturgy. However, since the period of Lent is generally marked by liturgical conservatism, BAS was retained as the Sunday liturgy during Great Lent only and on the feast of St. Basil itself. BAS also remains the liturgy used on the Eves of Christmas and Theophany, and sometimes on the feasts themselves (which probably deserves its own post).
Hope that makes sense!
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This is very helpful, Peter! I appreciate the level of detail that you included here and the historical / political context. I would love to dive into any primary texts that would describe what the distinctions were between the two at the time before they started to become more similar. Very interesting!
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