The Eucharistic Rite of the Russian Church: Then and Now
The paper focuses on the history of the development of the Eucharistic rites in the Russian Church from the earliest times to the present. As I have shown elsewhere, the oldest Russian manuscripts maintained a Eucharistic formulary, which is basically Constantinopolitan, but which in its details reflects a somewhat variant practice. It is possible that this practice follows the usage of the Thessalonician Archbishopric or of the Metropoly of Dyrrachium. These details include an entire series of prayers that are not witnessed to in purely Constantinopolitan sources: preparatory prayers of the celebrant before the beginning of the service, Great entrance prayers, Communion prayers, and prayers at the end of the liturgy, among others. It is particularly interesting that the lengthy apologies of the priest before the beginning of the celebration, similar to the numerous Communion prayers, have parallels in Latin medieval Missals, raising the question of Western influences (albeit indirect) on Old-Russian usage.
Another interesting topic is the attitude toward the Eucharistic bread. The Russians from the very beginning had a very particular attitude toward the Eucharistic elements. The liturgical bread was not bought at the ordinary market as in Byzantium, but rather baked by specially designated people (mostly women), who were even considered members of the lower clergy. Conversely, in Byzantium the necessity to use regular (i.e., leavened) bread in the Eucharist was considered so important that the tragic separation of the Byzantine and Roman Churches in 1054 AD occurred precisely over this question.
One more topic of note is the perception of the Eucharistic action. It is evident from the Old-Russian sources that Russian laity never practiced frequent Communion. The norm was to partake once a year. And the liturgy itself was understood as an oblation for one’s neighbors and family, and as an eschatological vision. This is evident from the popularity of the Old-Russian liturgical commentary, “The Service Interpreted,” which is based on the Byzantine text in which Gregory the Theologian describes his vision of angelic participation in the Divine liturgy.
At the end of the 14th century completely new translations of the liturgies came to Rus’. These were based on a purely Constantinopolitan tradition and upon the Diataxis of Philotheos Kokkinos, Patriarch of Constantinople, which was compiled in the same century. These translations were introduced into the Russian Church, supplanting the older texts. However, the older material from an earlier tradition was not entirely forgotten. According to manuscripts from the 15th to 16th (and, to some degree, the 17th) centuries one can observe how the above mentioned special prayers were eventually absorbed into the post-Philothean text of the liturgy. “The Service Interpreted” also was not forgotten. Quite the contrary, in many manuscripts citations from “The Service Interpreted” are integrated directly into the liturgical formulary.
An attempt to change the liturgical practice and theological attitude towards the Eucharist took place in the middle of the seventeenth century, when the liturgical formularies were translated anew from Greek into Slavonic, a. redaction that is used to this day. Parallel to this reform, the Russian Church adopted a new theological system, developed by Kievan scholars and based to some extent on Tridentine doctrine of the Latin Church. From this time the perception of the Eucharist in the Russian Church becomes more dogmatically nuanced. But at the same time the laity continued to communicate but once a year, which paved the road to a somewhat pietistic approach to Church life.
Th? Eucharistic life among the Russian Orthodox people underwent substantial changes in the 20th century. After a bright flowering in the first fifteen years of the 20th century of ecclesiastical scholarship and a growth of hope that the age-old problems of the Russian Church might finally be resolved (including reconciliation with the old-believers, establishment of a more correct order of church government, etc.), the normal course of Orthodox life in Russia was tragically interrupted by the Communist terror. Most bishops, and many thousands of priests, monks, and ordinary believers were arrested and executed during the period of 1920-1940, and even afterwards to be a believer remained difficult. As a result, the Eucharist, once a daily service of the official Church of the Russian empire, became an extraodinary event, and a risky one for participants. Another phenomenon was the Eucharistic life of the Russian emigrants in the West. Their changing circumstances affected their way of performing the Eucharistic celebration, and gave an impetus to a re-evaluation of Eucharistic practice and theology. Theological insights of Nicholas Afanasyev, Alexander Schmemann, and other Russian emigrant theologians had everything to do with this process. Since the fall of the Soviet regime, Orthodox liturgical life in Russia has experienced an unprecedented revival, far beyond a mere restoration of pre-Communist practices. The 20th century taught Russian Orthodox Christians to become much more Eucharist-centered than they had been. The Byzantine liturgical and theological heritage, shared by all Orthodox Churches, is for the Russians a matter of great interest and popular debate. The ancient liturgy has migrated through a troubled age to re-establish itself at the center of spiritual life.
Michael Zheltov, Professor of Liturgy, Moscow Spiritual Academy
Michael Zheltov was born in 1976 and studied physics, computer science, theology and Byzantine studies between 1993 and 2003. He wrote his doctoral thesis on the history of liturgy of the Russian Church (2004). His scholarly interests are: Greek and Slavonic liturgical manuscripts, Byzantine Eucharistic theology, Christian ecclesiastical poetry.