B
Byzman
Guest
During the Divine Liturgy is the Lamb that is placed on the Diskos the only bread that is consecrated or are all the particles placed on the Diskos consecrated to be the Body of Christ?
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D
dixibehr
Guest
You’ve asked a very good question.
The Russian Orthodox use (and, I presume, the Russian Catholics) consecrate ONLY the Lamb.
The other churces vary.
Some have suggested that since the entire Mystical Body of Christ (Theotokos, Angels, Saints, faithful living and departed) is represented on the Discos, that it is all consecrated.
The Russian Orthodox use (and, I presume, the Russian Catholics) consecrate ONLY the Lamb.
The other churces vary.
Some have suggested that since the entire Mystical Body of Christ (Theotokos, Angels, Saints, faithful living and departed) is represented on the Discos, that it is all consecrated.
D
Diak
Guest
All Greek Catholics with the exception of the Russian Catholics add all of the particles on the diskos to the chalice before Holy Communion (with the exception of those particles to be reserved in the kivot/tabernacle for Communion of the sick or a Presanctified Divine Liturgy). I’ll have to check the Mohylian liturgikon; as I recall it and other pre-Nikonian Kyivan sluzhebnyky also calls for all of the particles to be added as well.
B
Byzman
Guest
I guess this answers my question.
From the Catholic Encyclopedia
From the Catholic Encyclopedia
newadvent.org/cathen/04312d.htmThose other particles (prosphora) originally cut off from the bread have lain on the diskos (paten) since the proskomide. It has been a great question whether they are consecrated or not. The Orthodox now say that they are not, and the deacon puts them into the chalice after the Communion. It is obviously a question of the celebrant’s intention. The Uniat priests are told to consecrate them too, and in their Liturgy the people receive in Communion (Fortescue, op. cit., 417; “Echos d’Orient”, III, 71-73).
D
Diak
Guest
The old Catholic Encyclopedia is not always completely accurate when it comes to the Eastern Catholic Churches. A great deal more study has been done since Fortescue in comparitive historical analysis of the extant Slavonic texts.
The 1519 Venice Liturgikon, the first printed Slavonic text of the Divine Liturgy, instructs the deacon to wipe all of the particles into the chalice. Likewise the Liturgikon printed in Vilna before the Union (likely the version that St. Josaphat and his monks would have used) also instructs the addition of all of the particles to the chalice by the deacon before Holy Communion. Since both of these formative texts are pre-Union and pre-Nikonian, it cannot be accurately maintained that this practice is strictly a Uniate invention.
The 1519 Venice Liturgikon, the first printed Slavonic text of the Divine Liturgy, instructs the deacon to wipe all of the particles into the chalice. Likewise the Liturgikon printed in Vilna before the Union (likely the version that St. Josaphat and his monks would have used) also instructs the addition of all of the particles to the chalice by the deacon before Holy Communion. Since both of these formative texts are pre-Union and pre-Nikonian, it cannot be accurately maintained that this practice is strictly a Uniate invention.
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