Tuesday Lectio
2/11/25
Wegman, Herman A.J. (1985). (Original Dutch, 1976). "Chapter Five: The Byzantine Synthesis: The Byzantine Liturgy after 610 A.D." In Christian Worship in East and West: A Study Guide to Liturgical History. (pp. 239-296). (Translated by Gordon W. Lathrop). New York: Pueblo Publishing Company. (Personal Library)
The Byzantine liturgy by the seventh century stood at the forefront of orthodoxy and liturgical practice throughout the churches of the east (Wegman 1985, p. 239). Because of its association with the Byzantine empire, serving as the capitol of the east as Rome was of the west, the churchly developments in the area bear great importance (Wegman 1985, p. 240).
Wegman essentially divides Byzantine christianity into three historical periods. From 610-711 the dynasty was focused on resisting Persian and Islamic incursions (Wegman 1985, p. 240). From 711 to 843 there was a significant iconoclastic dispute in which the defenders of use of images tended to be in positions of greater authority (Wegman 1985, p. 241). The church in east and west dealt with significant cultural differences as well. Wegman notes that the recognition of Ravenna and the crowning of Charlemagne as emperor placed strong barriers between the two cultures (Wegman 1985, pp. 241-242). From this time the Byzantine empire achieved substantial expansion even against the opposition of Islam and other more nationalist influences.
The Byzantine rite, full of ceremony, is still a strong liturgical influence (Wegman 1985, p. 243). The authority of the patriarch of Constantinople and his role in defining and defending orthodoxy provided a bulwark against heretical challenges. It also emphasized the division between Constantinople and Rome, as the two seats of authority had less and less to do with one another (Wegman 1985, p. 244). Within the Byzantine culture, monks, rather than priests, came to positions of prominence and strength.
Wegman describes Byzantine theological interpretation as "defensive and more or less static" in nature (Wegman 1985, p. 247). Theological appeals would be made to church fathers and tradition which had been settled for some time. Yet a mystical spirituality was also robust in Byzantine thought (Wegman 1985, p. 248). The liturgy expected some level of mystic spirituality and the spirituality presupposed a liturgical framework.
Byzantine culture as a whole in this period was a blend of numerous different elements - Greek, Latin, and the various eastern cultures (Wegman 1985, p. 249).
Based on this background understanding, Wegman attempts to describe the emergence of the Byzantine liturgy. In contrast to Roman liturgy, the Byzantine rite has a less clearly defined course of development (Wegman 1985, p. 252). Wegman further notes a hiatus in our source material, possibly caused by the conquest of Islam and iconoclastic movements. Though there may have been some development of liturgy, we have no documentation of it.
When we do see liturgical texts, Wegman observes they have enough differences that a comparison is difficult at best (Wegman 1985, p. 253). The kingdom of heaven is typically visually depicted in terms much like the imperial realm (Wegman 1985, p. 254). Honor and reverence are notable characteristics. The cathedral and churchly rituals developed fixed patterns which involved repeated rituals and extensive use of music. The monastic rites developed their own patterns of more extensive use of the Psalter, shows of contrition, and daily reception of communion (Wegman 1985, p. 255). This led to some level of polarization within Byzantine Christianity. The monastic practices then arose to prominence. Gradually elements were synthesized. Additionally, the rituals of Jerusalem and Constantinople came to be more similar (Wegman 1985, p. 256).
Wegman notes that not all the source material for Byzantine rites have become available (Wegman 1985, p. 257). There is no comparable book to a Roman missal or breviary. There are separate books intended for use by various officiants. Due to the nature of Byzantine ritual, all are geared toward communal use in liturgy which is normally sung (Wegman 1985, p. 258). There are a number of anthologies of hymnody and other liturgical materials. Yet the arrangement is such that the liturgist selects appropriate elements for use rather than following the one prescriptive liturgical order (Wegman 1985, p. 258). Wegman describes the various anthologies in some detail (Wegman 1985, pp. 259-264). He then provides a glossary of important terms used in the Byzantine rites (Wegman 1985, pp. 264-272). This glossary is relatively long due to the linguistic distance between Greek and English as compared with that between Latin and English.
Wegman moves on to summarize the structure and content of the principal rites in Byzantine liturgy. He reminds readers that this material can serve as a continuation of material from chapter two (Wegman 1985, p. 272). Monastic hours occurred up to eight times per day. The number of daily gatherings increased over time, developing from a morning and an evening gathering. These normally consisted of psalms, hymns, and prayers. The Sunday worship was much more complex, including extensive use of Psalms, prayers, hymns, and other Scripture readings. The service, called orthros, follows an intricate order of events (Wegman 1985, pp. 273-275). A parallel to the evening service of the hours would be used on Saturday evening in preparation for Sunday's Iorthros. The Saturday service contains more Scriptures and a service of light, as the lamps are lit in anticipation of Sunday's worship (Wegman 1985, p. 276).
The Byzantine rites, as did the Roman rite, observed a number of festivals throughout the year. As with other liturgical forms in the east, the seasons and festivals are associated with a variety of musical modes, and tend to have events arranged in series of eight (Wegman 1985, p. 277). Periods of fasting and other forms of penitence are strictly observed. Wegman notes particularly that some of the services begin at particular times in the night so as to prepare for upcoming daytime liturgy (Wegman 1985, p. 278). Of special note is the intricate nature of the service beginning on Good Friday and continuing through Easter Sunday (Wegman 1985, pp. 278-279). Wegman goes on to provide an English version of some of the prayer texts used in the lengthy service for Easter (Wegman 1985, pp. 280-281). He then lists in brief a number of feasts which occur on a fixed date. Following this are descriptions, still brief, of Christmas, Theophany, Transfiguration, and various memorials of saints (Wegman 1985, pp. 282-284). Wegman notes the elevated theological and philosophical nature of these feasts, lacking the picturesque sentimentalism which often occurs in the west.
From a sacramental point of view, in Byzantine practice, baptism includes an anointing with oil, associated in the west with confirmation. The eastern practice sees baptism and anointing as one unit (Wegman 1985, p. 285). The newly baptized person receives the wine of the eucharist in the same service. The catechumens who are to be baptized receive an exorcism and are baptized on Easter. The divine liturgy, including the eucharist, is a highly intricate rite which particularly involves the preparation of the elements behind the iconostasis, prior to consecration (Wegman 1985, p. 289). Wegman provides substantial commentary, describing the liturgical actions in some detail. He finally discusses penance, ordination, and marriage in brief, as he did previously in his review of the western church (Wegman 1985, pp. 294-295).
2/11/25
Wegman, Herman A.J. (1985). (Original Dutch, 1976). "Chapter Five: The Byzantine Synthesis: The Byzantine Liturgy after 610 A.D." In Christian Worship in East and West: A Study Guide to Liturgical History. (pp. 239-296). (Translated by Gordon W. Lathrop). New York: Pueblo Publishing Company. (Personal Library)
The Byzantine liturgy by the seventh century stood at the forefront of orthodoxy and liturgical practice throughout the churches of the east (Wegman 1985, p. 239). Because of its association with the Byzantine empire, serving as the capitol of the east as Rome was of the west, the churchly developments in the area bear great importance (Wegman 1985, p. 240).
Wegman essentially divides Byzantine christianity into three historical periods. From 610-711 the dynasty was focused on resisting Persian and Islamic incursions (Wegman 1985, p. 240). From 711 to 843 there was a significant iconoclastic dispute in which the defenders of use of images tended to be in positions of greater authority (Wegman 1985, p. 241). The church in east and west dealt with significant cultural differences as well. Wegman notes that the recognition of Ravenna and the crowning of Charlemagne as emperor placed strong barriers between the two cultures (Wegman 1985, pp. 241-242). From this time the Byzantine empire achieved substantial expansion even against the opposition of Islam and other more nationalist influences.
The Byzantine rite, full of ceremony, is still a strong liturgical influence (Wegman 1985, p. 243). The authority of the patriarch of Constantinople and his role in defining and defending orthodoxy provided a bulwark against heretical challenges. It also emphasized the division between Constantinople and Rome, as the two seats of authority had less and less to do with one another (Wegman 1985, p. 244). Within the Byzantine culture, monks, rather than priests, came to positions of prominence and strength.
Wegman describes Byzantine theological interpretation as "defensive and more or less static" in nature (Wegman 1985, p. 247). Theological appeals would be made to church fathers and tradition which had been settled for some time. Yet a mystical spirituality was also robust in Byzantine thought (Wegman 1985, p. 248). The liturgy expected some level of mystic spirituality and the spirituality presupposed a liturgical framework.
Byzantine culture as a whole in this period was a blend of numerous different elements - Greek, Latin, and the various eastern cultures (Wegman 1985, p. 249).
Based on this background understanding, Wegman attempts to describe the emergence of the Byzantine liturgy. In contrast to Roman liturgy, the Byzantine rite has a less clearly defined course of development (Wegman 1985, p. 252). Wegman further notes a hiatus in our source material, possibly caused by the conquest of Islam and iconoclastic movements. Though there may have been some development of liturgy, we have no documentation of it.
When we do see liturgical texts, Wegman observes they have enough differences that a comparison is difficult at best (Wegman 1985, p. 253). The kingdom of heaven is typically visually depicted in terms much like the imperial realm (Wegman 1985, p. 254). Honor and reverence are notable characteristics. The cathedral and churchly rituals developed fixed patterns which involved repeated rituals and extensive use of music. The monastic rites developed their own patterns of more extensive use of the Psalter, shows of contrition, and daily reception of communion (Wegman 1985, p. 255). This led to some level of polarization within Byzantine Christianity. The monastic practices then arose to prominence. Gradually elements were synthesized. Additionally, the rituals of Jerusalem and Constantinople came to be more similar (Wegman 1985, p. 256).
Wegman notes that not all the source material for Byzantine rites have become available (Wegman 1985, p. 257). There is no comparable book to a Roman missal or breviary. There are separate books intended for use by various officiants. Due to the nature of Byzantine ritual, all are geared toward communal use in liturgy which is normally sung (Wegman 1985, p. 258). There are a number of anthologies of hymnody and other liturgical materials. Yet the arrangement is such that the liturgist selects appropriate elements for use rather than following the one prescriptive liturgical order (Wegman 1985, p. 258). Wegman describes the various anthologies in some detail (Wegman 1985, pp. 259-264). He then provides a glossary of important terms used in the Byzantine rites (Wegman 1985, pp. 264-272). This glossary is relatively long due to the linguistic distance between Greek and English as compared with that between Latin and English.
Wegman moves on to summarize the structure and content of the principal rites in Byzantine liturgy. He reminds readers that this material can serve as a continuation of material from chapter two (Wegman 1985, p. 272). Monastic hours occurred up to eight times per day. The number of daily gatherings increased over time, developing from a morning and an evening gathering. These normally consisted of psalms, hymns, and prayers. The Sunday worship was much more complex, including extensive use of Psalms, prayers, hymns, and other Scripture readings. The service, called orthros, follows an intricate order of events (Wegman 1985, pp. 273-275). A parallel to the evening service of the hours would be used on Saturday evening in preparation for Sunday's Iorthros. The Saturday service contains more Scriptures and a service of light, as the lamps are lit in anticipation of Sunday's worship (Wegman 1985, p. 276).
The Byzantine rites, as did the Roman rite, observed a number of festivals throughout the year. As with other liturgical forms in the east, the seasons and festivals are associated with a variety of musical modes, and tend to have events arranged in series of eight (Wegman 1985, p. 277). Periods of fasting and other forms of penitence are strictly observed. Wegman notes particularly that some of the services begin at particular times in the night so as to prepare for upcoming daytime liturgy (Wegman 1985, p. 278). Of special note is the intricate nature of the service beginning on Good Friday and continuing through Easter Sunday (Wegman 1985, pp. 278-279). Wegman goes on to provide an English version of some of the prayer texts used in the lengthy service for Easter (Wegman 1985, pp. 280-281). He then lists in brief a number of feasts which occur on a fixed date. Following this are descriptions, still brief, of Christmas, Theophany, Transfiguration, and various memorials of saints (Wegman 1985, pp. 282-284). Wegman notes the elevated theological and philosophical nature of these feasts, lacking the picturesque sentimentalism which often occurs in the west.
From a sacramental point of view, in Byzantine practice, baptism includes an anointing with oil, associated in the west with confirmation. The eastern practice sees baptism and anointing as one unit (Wegman 1985, p. 285). The newly baptized person receives the wine of the eucharist in the same service. The catechumens who are to be baptized receive an exorcism and are baptized on Easter. The divine liturgy, including the eucharist, is a highly intricate rite which particularly involves the preparation of the elements behind the iconostasis, prior to consecration (Wegman 1985, p. 289). Wegman provides substantial commentary, describing the liturgical actions in some detail. He finally discusses penance, ordination, and marriage in brief, as he did previously in his review of the western church (Wegman 1985, pp. 294-295).
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