Book Preview: "Scriptural Basis of the Divine Liturgy" by Rany Makaryus

“The Scriptural Basis of the Divine Liturgy: Meditations on the Coptic Orthodox Liturgy of Saint Basil”
By Rany Makaryus
Price: £6.95  (Amazon UK)
ISBN: 1732891818

Today’s blog post will be slightly different to the usual. Instead of reviewing a book, we have the blessing of hearing from the author. Rany Makaryus’ book “The Scriptural Basis of the Divine Liturgy” is a wonderful introductory text to liturgical studies, exploring the scriptural links between the Liturgical prayers of the Coptic Orthodox Church and Scripture, as well as the origins of our Liturgical practice found therein.

So here is what Rany had to say:

“Do you remember the last time you focused on what was being recited in church before taking communion? It is very hard to focus on that. We always have so much on our minds as we stand there stressed out about work, conflicts with others, problems we are facing, and pending tasks we need to complete. Besides the stress, any little thing happening around us so easily distracts us¾just a small alert from our phone can send our minds off in many different directions. Worse is that it seems we have become rather immune to the many prayers that are recited on a weekly basis.

Growing up going to church on a weekly basis and being the smart aleck kid that I was, I liked to ask annoying questions such as, “If Jesus said that we should not use vain repetitions in our prayers, then why do we repeat prayers so many times during the liturgy?” Similarly, we might ask why the prayers in church are so long and drawn out. This might be the case in many different churches, but it is particularly true about the Coptic Orthodox Church. If you've ever been to one of our liturgies, you will realize just how long this could take. The shortest I’ve ever seen is at least 2 hours from when the service begins to when we heard the words “Go in peace.” Much happens in that time, and if we really care to know the answers to these questions, we should diligently try to understand what is being said and done.

The Coptic Orthodox Church presents us with many rich traditions and prayers that are meant to keep us rooted in the true faith.  In fact, as much as the liturgy is meant to prepare us for receiving Holy Communion, it is also a way for us to learn about our faith. There is so much that a believer can learn about Christianity simply by attending and paying attention during the liturgical prayers on a weekly basis.

When I started to dig deep into understanding why there are so many prayers, why they are all so important in preparation for receiving this sacrament, and how they were all put together in the form that we now have, it became very clear that these prayers have one main source, and that is the Holy Bible. I was most intrigued by the words of Saint Paul to the church in Corinth about their church gatherings saying, “For I received from the Lord that which I also delivered to you...” (1 Cor 11:23). This phrase indicates that this tradition of breaking the bread and sharing in communion with one another¾receiving the Body and Blood of Christ¾was instituted by Christ Himself. We can further extrapolate from this that this tradition was preserved by the church and passed down to us through the past 2 millennia. Further evidence of this is that different churches throughout the world, many of which have not maintained much communications for centuries, currently have very similar phrases used in their prayers.

How is it that these prayers can be preserved, not only through time, but also throughout many different cultures and traditions around the world? The reality is that this is mainly because these prayers have their roots in the scriptures that we all hold so dear to our faith. This was the principle inspiration for me as I put together my findings, leading to writing the book Scriptural Basis of the Divine Liturgy: Meditations on the Coptic Orthodox Liturgy of Saint Basil. Though it might be hard to focus on the prayers during the liturgy, if we really want to take our faith seriously, we should strive to understand the meaning behind these prayers that we hear on a weekly basis. Hopefully, with this new year, we can take a renewed focus on the liturgy and the depth of meaning we gain from it. “

Scriptural Basis of the Divine Liturgy is available now on Amazon UK:

For print books:

https://www.amazon.co.uk/dp/1732891818

For kindle version:

https://www.amazon.co.uk/dp/B07P4DS1PM?ref_=pe_3052080_276849420

Tolkien, Meekness and the Christian Message of Hope.

“We must take a hard road, a road unforeseen. There lies our hope, if hope it be.”
Tolkien, Meekness and the Christian Message of Hope.

 The title of this post may be a bit confusing, so before I start I will explain. Having spent the last year agonising over what to write about, I stepped back and decided to get back into reading. One of my favourite genres is ‘High Fantasy’ and specifically the writing of JRR Tolkien, with his blending of his faith, life and interests into his writing. Having recently rekindled my love of his Lord of the Rings series, I was reminded of an important theme, the theme of having hope. Since today also lands on the Birthday of Tolkien, I thought it apt to write this short reflection.

In the Christian faith, we hear of the term hope constantly, with the emphasis on God’s great love for us in the action of the Incarnation. This is expressed well in the First Epistle of Peter, in which we are reminded that God, “was manifest in these last times for you,  who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.” However, unlike the traditional concept of the provision of hope in an almighty God, the Christian message of hope goes a step beyond and presents its message of hope through two unimaginable images; his birth and his eventual death. 

Interestingly, in Tolkien’s “Lord of the Rings” this theme of hope promised through the unimagined is often expressed in a way that is highly relatable to Christians today, as it is expressed as coming in the meekest of beings and the darkest of journeys. To me, one of the greatest expressions of this hope is found at the Council of Elrond. For those who have not read the book, this is an event in which the Free peoples of Middle Earth meet to discuss what to do upon discovering the Ring of Power, which is a weapon of pure power and evil, often symbolic of sin or corruption which gives power but ultimately destroys. Because of this, it is decided that the only possibility is to destroy it, by entering the land of Mordor, where the enemy resides. “We must take a hard road, a road unforeseen. There lies our hope, if hope it be. To walk into peril – to Mordor. We must send the Ring to the Fire.” In this we already see the resemblance to the Christian concept of Christ’s death and resurrection. 

In both cases, hope is found in the darkest of situations through something which we would not usually seek as a form of hope. In the case of Middle Earth it is found in entering the very home of Evil, in the case of our faith it is found in the Death of Christ on the cross. As John Chrysostom stated in his Paschal Sermon, “Let no one fear death, for the Saviour’s death has set us free. He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive.”  This expression of faith would seem utterly baffling to one outside of Christianity, however it is in this that we find the core of our faith as a truth. Because of this, the concept of death becomes a promise of eternal life to Christians, as the death of Christ allows us a Salvation which we were promised, in the same manner as those attending the Council of Elrond found their Salvation only through the journey into the lair of their enemy.

The message of such a hope is vital to Christians today, since we are expected to take leaps of faith and take up our struggle in all we do. Christ reminds us in the Gospels, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” This becomes even more prevalent when we witness the dedication to their faith of the many Martyrs of both the Early Church and even today. In this, the realisation of the call to the promise of eternal life becomes a reality and the hope of life after this becomes something to hold onto regardless of circumstance. It is this very fact that makes it so profound. Knowing that our salvation came through Christ’s passion and resurrection gives hope that God is there, and that even in the darkest of times there is a light and that that light is God.

In the same manner, the idea of the Incarnation itself and gift of hope through Jesus Christ was something of a scandal in the ancient world, especially in the manner of his coming; St Athanasius reminds us that, “The Lord did not come to make a display. He came to heal and to teach suffering men.” In this we see that hope came in Christ in the humblest of manners. During this time of advent this message becomes even more prevalent, and we are taught of the nativity of our Lord being born not in a Palace as a King but in a manger where animals feed from. St john Chrysostom expresses this in an emphatic manner in his nativity Sermon, stating, “What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of Days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger.” In this we see the scandal of hope coming through the meekest of means.

This theme is again taken up by Tolkien, through his main protagonist who is a Hobbit (Halfling) named Frodo. As all of the races are arguing over who will destroy the ring he volunteers to take up the quest and he expresses his meekness by stating, “'I will take the Ring,' he said, 'though I do not know the way.’ In this we see the reminder of the smallest of beings doing what none other could. This message again is emphasised when it is stated, “such is oft the course of deeds that move the wheels of the world: small hands do them because they must, while the eyes of the great are elsewhere.” This resonates with the message of the Incarnation, that the lofty and prideful will not seek Salvation in what they perceive as lesser, an attitude which we see throughout the Gospels through the Jewish authorities refusing to accept Christ due to their pride and greed.

This message again is a vital and important practical message for Christians, since God has condescended and became man for us, offering up himself as man that we may come to know him and receive Salvation. St Paul expresses this, stating how he, “did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.” This can again link to the message of the Resurrection that he died to defeat death, in the same way he came to us to help us come to him. In living out this in our lives we are given a living example of how to live meekly and in humility. Even beyond this we are offered a promise of Salvation, reminded that the meekest and lowest of us can be the bearer of hope to others.  

Overall, we are offered two key images of hope, neither of which would traditionally inspire in us the idea of a promise of Salvation or Hope. However, we know that it was through the birth of the Child in the Manger and his harrowing Death on the Cross that hope was returned to us with the promise of Salvation.  At this Advent time this is a stunning image and one which is at the centre of our prayers.

To quote Tolkien one more time, “This is the hour of the Shire-folk, when they arise from their quiet fields to shake the towers and counsels of the Great. Who of all the Wise could have foreseen it? Or, if they are wise, why should they expect to know it, until the hour has struck?” Or to put it simply, Hope is found in the most surprising of places but it is always hidden in plain sight.