Is the Litany of Catechumens Still Relevant?

Today, we explore a nuanced topic within the liturgical practice of the Russian Orthodox Church: the relevance and necessity of the Litany of the Catechumens during the Divine Liturgy. This component, historically pivotal, has sparked debate on its place in contemporary services, especially considering modern contexts like hospital chapels or services tailored for children, where adjustments are often made for practical reasons.

In our monastery, while we generally uphold the full recitation of the Litany of the Catechumens, exceptions are made in settings requiring a more condensed service, such as in hospitals or children’s homes, to accommodate the daily schedule of these institutions.

However, a growing dialogue surrounds the idea of entirely omitting this litany, as voiced by several within our community and broader discussions on platforms like priest.today. To ensure a balanced view, we delve into the core arguments and counterarguments that shape this debate.

Arguments Against Continuation:

❓ The Litany is considered by some as an "empty form," having lost its immediate historical and contextual relevance.

❓ Historically, the Church's prayers evolved to reflect pressing needs of the time, from catechesis to public repentance. With current challenges facing the Church, the focus of prayer could arguably be more relevantly directed.

❓ The Litany presumes the presence of both catechumens and the faithful within the assembly, an assumption that is rarely true in many contemporary parishes, leading to an awkward liturgical moment.

❓ Questioning the practicality of reciting petitions for absent catechumens, especially in congregations where their physical presence is notably missing.

Arguments for Continuation:

✅ Adjusting liturgical practices for perceived logical inconsistencies is not viewed as a priority within the broader scope of Church concerns.

✅Historical precedence for questioning and temporarily abolishing certain liturgical elements exists, but tradition often prevails, reinstating these practices.

✅ While some liturgical elements may be adapted for specific circumstances, any significant changes warrant thorough discussion and hierarchical approval.

✅ Reinterpretation and adaptation can breathe new life into traditional forms, preserving their essence while making them relevant to contemporary worship experiences.

✅ While there are many parts in our Liturgical orders that could be viewed as "nonsensicalities", abolishing them would destroy the jewel we have inherited from our ancestors.

Let's delve deeper into the nuanced perspectives of balancing Tradition with contemporary realities:

Global Concerns vs. Liturgical Precision

Archpriest Konstantin Ostrovsky provides a reflective viewpoint: "While the debate over the Litany's relevance holds merit, we're concurrently navigating challenges of far greater magnitude - be it the profundity of our prayers, moral quandaries, or the vast spectrum of pastoral care. In this context, liturgical semantics might appear trivial.

Nevertheless, such discussions warrant attention, albeit more fittingly within synodal councils than public forums. Moreover, the presence of catechumens varies across parishes, prompting priests to make discerning choices about reciting these specific liturgical texts."

Adapting to the Needs of the Congregation

Bishop Panteleimon (Shatov) notes practical adjustments: "On occasions like Easter or other significant feasts, particularly in congregations with many children, it's customary to abbreviate the service, including omitting petitions for the catechumens, for the sake of expediency. This practice, endorsed by His Holiness the Patriarch and emulated by certain priests, accommodates the unique needs of such services."

Archpriest Lev Makhno of Tula argues for flexibility: "The question of omitting this Litany shouldn't arise; let it remain. Yet, on Great Feasts, its omission may serve the service's vigilance and grandeur. A solemn service need not be lengthy but should be succinct and engaging, mindful of the congregation's familial and household responsibilities. While monasteries may sustain extended services, parochial traditions have historically favored brevity, hence St. John Chrysostom's shorter Liturgy. Despite the decline in formal catechumenation, completely removing the Litany of the Catechumens seems premature. The Church enjoys a liberty that might well see the revival of catechumenation. Destruction is facile; restoration, however, demands much effort."

A Brief Liturgical and Historical Excursus

Archpriest Andrey Krivonis sheds light on the Litany of the Catechumens, stating, "At first glance, the intercession for catechumens, who are often absent from the Liturgy of the Catechumens, seems nonsensical. However, delving into the intercessions reveals that only the opening and closing invocations specifically address the catechumens.

The majority are directed at the faithful, urging them to pray on behalf of the catechumens. St. John Chrysostom clarifies that the catechumens are commended to the prayers of the faithful, as their own prayers are yet to be sanctioned for direct offering to Christ, lacking the 'filial freedom' for such intercessions."

Furthermore, our liturgical traditions are noted for their conservatism, often perpetuating prayer rituals and actions disconnected from contemporary reality. St. Maximus the Confessor criticized the absolution of the catechumens as a 'dead form'. Historical evidence from the 6th to 10th centuries shows the routine practice of baptizing infants on their 40th day, leading to the gradual disappearance of prayers for catechumens from daily liturgical orders, yet persisting in the Liturgy until the late 20th century.

The topic of omitting the Litany of the Catechumens was slated for discussion at the All-Russian Local Council, with some bishops advocating for its reduction. In Greece, the practice of omitting this litany, among others, began in the late 19th century, becoming a common feature in modern Greek parish practice, attributed to various factors including the integration of Matins with the Liturgy, a rationalistic approach to worship, the time demands of polyphonic singing, a general hastiness among clergy, and viewing prayers for the catechumens as outdated.

Despite these trends, the most recent editions of the Hieratikon (2002 and 2004) reinstated the Litany and prayers for the catechumens in full, diverging from past editions. Nevertheless, the actual practice often sees these elements omitted, despite the 2002 Hieraticon's footnote labeling such omissions as incorrect and citing the Hellenic Church's Holy Synod resolution from October 1999, which recommends these prayers be pronounced aloud and in their proper place.

Reevaluating Liturgical Practices

Archpriest Andrei Krivonis raises a poignant question about the relevance of certain liturgical practices that may appear obsolete in today's context. He points out that the Litany of the Catechumens isn't the only liturgical element that might seem anachronistic; singing "As many as have been baptized into Christ, have put on Christ," or commemorating "the Orthodox here and everywhere laid to sleep" in churches where no one is interred, similarly might not resonate with the immediate setting of the service.

Moreover, the call to thanksgiving post-Communion — "Having partaken of the divine, holy, most pure, immortal, heavenly and life-creating, fearful Mysteries of Christ, let us worthily give thanks unto the Lord" — becomes questionable in services without communicants. Continual adjustments, Fr. Andrei warns, could eventually strip the Liturgy of its richness and historical depth, questioning the integrity of calling it the "Liturgy of the Catechumens" in the absence of actual catechumens and the purpose of the "prayers of the faithful" when they are ostensibly the only participants.

A Dangerous Tendency

Bishop Panteleimon (Shatov) of Moscow addresses the perils of autonomously modifying the divine service. The diversity of personal opinions on what elements could be excluded threatens the uniformity of worship, which is traditionally shaped by established customs or ecclesiastical authority. He emphasizes that any liturgical alterations should only be undertaken with episcopal consent, cautioning priests, particularly those less experienced, against unilaterally implementing changes.

Ecumenical Scope of the Liturgy

Bishop Panteleimon further elucidates the Liturgy's universal dimension, reminding us that our prayers extend beyond the local congregation to encompass "every city and country and the faithful that dwell therein"—a reminder of the global community for which we intercede.

Bishop Methodius (Kondratiev) of Kamensk-Uralsky deepens this perspective by describing the Liturgy as participation in the singular, ongoing celestial service, transcending time and space. This universality underpins the principle that only one Liturgy should be celebrated by one priest at one altar per day.

Thus, even in the absence of catechumens within the church walls, the Liturgy encompasses prayers for catechumens worldwide and supports global catechization and missionary efforts, reinforcing the Liturgy's ecumenical scope.

Rethinking Liturgical Traditions

Adapting Ancient Practices for Today's Context

Bishop Panteleimon (Shatov) of Moscow reflects on the evolution of the Divine Service, noting that it preserves rites and formulas originating from past societal contexts. For instance, the liturgical exclamation, "O Lord, save the pious and hearken unto us," historically pertained to monarchs but has since been reinterpreted to encompass all Orthodox Christians.

Similarly, the petition for the catechumens, once a direct prayer for individuals preparing for Baptism within the church, now invites a broader interpretation. It becomes a prayer for those on the journey to faith, including the unseen seekers of God and future believers, expanding the petition's relevance beyond its original scope.

Insights from the Saints

The Holy Martyr Seraphim (Zvezdinsky), Bishop of Dmitrov, offers a contemplative reimagining of the liturgical directive for catechumens to depart. In modern terms, it urges the faithful to clear their hearts of distractions and earthly concerns, preparing to welcome the Divine Majesty. This exhortation calls for introspection and fidelity to Christ, ensuring we remain in communion with Him.

St. Symeon the New Theologian challenges the faithful to consider their spiritual state, emphasizing that not just the overtly faithless but anyone who fails to ‘behold the glory of the Lord with the open countenance of their mind’ should adopt the humility of a catechumen, recognizing the continuous need for spiritual growth and purification.

Contemporary Relevance

The discussion around the Litany of the Catechumens underscores a vital lesson: liturgical practices, while rooted in history, are alive with possibilities for reinterpretation and renewed relevance. The saints remind us that these rites are not mere formalities but pathways to deeper spiritual introspection and communion with God.

As we conclude this exploration, we hope it has enriched your understanding and appreciation of our liturgical heritage. May we all seek the wisdom to glorify God in all we do, fostering peace and blessings within our congregations and beyond.

May God's guidance and blessings be upon us all!