203
edits
Changes
Russian Orthodox Church Traditions BEFORE Patriarch Nikon (c. 988 to mid-1600's)
Nevertheless, both Patriarch and Tsar wished to carry out their reforms, although their endeavours may have had as much or more political motivation as religious; several authors on this subject point out that Tsar Alexis, encouraged by his military success in the war against Poland-Lithuania to liberate West Russian provinces and the Ukraine, grew ambitious of becoming the liberator of the Orthodox areas which at that time formed part of the [[Ottoman Empire]]. They also mention the role of the Near-East patriarchs, who actively supported the idea of the Russian Tsar becoming the liberator of all Orthodox Christians (Kapterev N.F. 1913, 1914; Zenkovsky S.A., 1995, 2006).
===Russian Orthodox Church Traditions BEFORE Patriarch Nikon (c. 988 to mid-1600's):===
1) A compete cycle of services is served strictly according to the St. Savas (or "Jerusalem") Typicon, in monasteries and parishes alike.
2) No abbreviation of the services is allowed.
3)In the appointed psalmody (stichologia), the complete text of psalms is read, with the chanters responding with selected psalm verses.
4) Some (if not all) of the liturgical homilies are read at their appointed places at Matins.
5) The Sign of the Cross, bows and prostrations are done at their appointed places during the services, according to a strictly disciplined tradition of performing such actions all together as a single body of worshippers (and without variation in the manner in which they are done).
6) The Sign of the Cross is done with two fingers while saying the Jesus Prayer, and is a Christological symbol.
7) There is a great focus on communal prayer (sobornost'), with the individual losing his/her "separateness" during the public worship services. During the services we partake in the "Mystery of Unity" and experience the fullness of being members of the Church as the Body of Christ.
8) Good order (blagochinie), discipline and decorum are maintained during the services, and distracting behavior is not tolerated. Children are taught to adhere to this ordered behavior from the time they are able to stand in church with their parents.
9) Old Ritualists seek their path to Salvation through conformity to well-established "iconic" method of living, especial family life or monasticism -- both methods of living focusing upon taking one's place in a unified community. Orderly, obedient and humble ways of thinking are emphasized. Practical vocational skills are valued above theoretical knowledge.
10) All children are taught (usually at home) to read Church Slavonic as soon as they are able to read.
11) Traditional liturgical singing consists of unison (monophonic) chant.
12) No compositions are allowed – only ancient traditional chant melodies.
13) Singing is done by two antiphonal choirs, each under the leadership of a "golovshchik" (cantor or "starter"). The cantor tries to lead the singing solely by means of his voice, as arm movements are considered distracting to the congregation. He does not turn his back to the altar and iconostasis, and occasionally makes discrete use of hand signals to correct singing that has become too slow or fast, or to indicate phrasing.
14) Congregational singing is included as part of the singing tradition
15) The two choirs are always at the front portion of the church, in front of the iconostasis on the right and left sides.
16) There is an abundance of ritual, including processions, alternating of choirs, the choirs coming together in the middle of the nave, etc.
17) The use of specific kinds of readers has been maintained in our rituals, especially the Canonarch and the Psalmist.
18) Readers always get a blessing before reading, and ask forgiveness of the priest and congregation when finishing their duties.
19) The ambon, a slightly raised platform, is used by the Canonarch (as well as by the bishop during hierarchical services).
20) Chant melodies are preserved in books with "Znamenny" (neumatic or symbolic) notation, derived from the ancient Byzantine Chant; the interpretation (exegesis) is fluid and open to a bit of interpretation.
21) There is an elaborate system of hymn genres within a single unified "Znamenny" chant tradition. Demestvenny Chant is used for hierarchical and festal services, while Put' Chant melodies are used for lengthy hymns which must cover long liturgical actions.
22) Znamenny Chant preserves the use of true Idiomela (unique, individual) melodies for stichera for Sundays and Feasts. The Prosomoia (Podobny or Special Melodies) singing tradition continues to thrive as an integral part of Vespers and Matins hymnody.
23) Many of the appointed readings are done with a melodic reading style called "poglasitsa", which is similar to "cantillation".
=== Main alterations introduced by Patriarch Nikon ===
