NDR_Volume1_Issue04_60ppi
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The Liturgical Role of the Deacon in the Constantinopolitan Tradition (II) – David Kennedy
usually serves one of three purposes: the domestic use which is chiefly fumigatory in nature, i.e. to create a pleasant odour; the honorific which is to ‘honour’ either a person or a thing; and the sacrificial, as an oblation or offering to God. Besides these three common uses a fourth also takes place. This is as a demonifuge which is used to purify the place of evil spirits.3 These censings are done in a prescribed hierarchical order: first the holy table, then icons, then clergy according to order, and then the laity. Usually nothing is said during the censings. However, at the incensing following the Rite of the Proskomeidia at the beginning of the Divine Liturgy, and at the Transfer of the Gifts, the deacon recites Psalm 50 (51), Have mercy on me O God… which clearly gives these censings a penitential tone. In the Rite of Ordination for a Deacon, after the newly ordained is vested by the bishop with the orarion (stole) and epimanikia (cuffs), the bishop presents him with a censer, and a ripidion (which is used by the deacon to fan the Holy Gifts). (Unlike the Latin Rite, the Book of the Gospels is not presented.)4 The deacon also functions as the master of ceremonies of the liturgical services. Throughout the liturgical services the deacon prompts the principal bishop or celebrant with imperatives, e.g. “Master, give the blessing.” “Master, command.” “Master, proceed.” “Master, cut.” “Master, pierce.” During the Anaphora (Eucharistic Prayer) the deacon prompts the celebrant at the epiclesis: “Bless, Master, the holy bread.” “Bless, Master, the holy cup.” “Bless both, Master.” He commands the attention of the assembly and the reader/cantor with phrases such as “Let us be attentive” and “Wisdom.” He reminds the assembly of the proper postures for prayer by commanding them to stand, bow
their heads, or bend their knees. In this role of master of ceremonies the deacon has a responsibility for the assembly, for its good order and its piety. A deacon needs to know the order of service so well that he knows not only his own role but also that of everyone else. A good deacon can anticipate what will come next, and he can anticipate the needs of the celebrant even before the celebrant can anticipate them himself. This function of master of ceremonies is probably the most challenging and difficult of all the diaconal liturgical roles to master. It
Let us be clear, however, this was not a restoration of the diaconate but of the diaconate as a permanent rank requires an excellent memory not only of the structure and content of the liturgical texts but also of the way in which the liturgical actions are best carried out. The deacon needs to be able to visualize in his mind not only what is to be said and done but how it is to be said and done, not only for himself, but also for all other ministers including the assembly. This can be a very daunting task especially for a newly ordained deacon. This is only compounded when a deacon serves with an impatient, intolerant or arrogant bishop or priest, especially one who has very little understanding of the deacon’s liturgical role. Unfortunately, this is a serious pastoral liturgical problem for many deacons in the
3 The Shape of the Liturgy,2nd Edition, Gregory Dix, A&C Black, 1979, p429. The Great Entrance, Robert F. Taft, Orientalia Christiana Analecta 200, 1975, p151. 4 Roman Pontifical, Rome, 1974, p 242.
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New Diaconal Review Issue 4