A look at the reader in the ancient Church

From the very first times of Christianity, reading Holy Scripture has been an essential part of worship; With the development of the liturgical cult, the proportional ratio of reading to the entire composition of the divine service decreased, but this did not make reading lose its importance as a means of the spiritual and educational influence of the Church on believers. If at the present time liturgical reading is in fact viewed as an element that can be handled at the “will” of not only the rector, but also any reader, then this depends mainly on the oblivion by the sacred and the clergy of the significance that reading and the whole work of the church reader should have in worship. In view of this, we would like to recall some data from ancient church monuments, which clearly reflected what kind of idea the ancient Christians had about the modest liturgical duty of the reader, when the relative significance of each component of the divine service was more vividly felt and recognized by believers. There is no doubt that from the very first days of independent liturgical meetings of Christians, persons appeared who took upon themselves or were entrusted with the responsibility of liturgical reading. At the beginning of the Apocalypse (1, 3) we read: “Blessed is he who reads and hears the words of this prophecy.” It is most likely to assume that the seer means the reading of his prophetic book in the assembly of believers. St. writes even more clearly and definitely about the reader in the liturgical gatherings of Christians. Justin the Philosopher in his first apology (chapter 67): “on the so-called day of the sun,” he says, “there is a meeting of all who live in cities or villages in a certain place, and here the memoirs of the apostles or the writings of the prophets are read until it is necessary. When then the one who was reading finished, the primate in his speech made an exhortation and a proposal to imitate these high deeds.” In these words, the reader is clearly distinguished from the primate, who does not read himself, but only after reading pronounces the teaching; The deacon, to whom special and well-defined duties are indicated here, was not a reader either. From the words of St. Justin, as well as from other testimonies (for example, St. Cyprian) it is clear that the reader in ancient Christian meetings read not only some books of Holy Scripture, but all without exception, including the Gospels - this must be kept in mind when reading some ancient news about the ministry of the reader. We will not cite later data on the existence of the institution of readers in the ancient Church - indications of them are relatively numerous; however, it must be said that they are not so precise and definite that on the basis of them one could construct a completely clear history of this office in the first centuries of Christianity. In this regard, in the scientific literature there are far from unanimous views, which are not alien to exaggerations in the depiction of the original history of the reader 1. It seems to us more correct and justified that the readers of the sacred books in the liturgical meetings of the first Christians were at first generally more educated believers who did not belong to the clergy, but who voluntarily accepted the fulfillment of this liturgical duty, of course, with the permission and blessing of the primate. But this practice did not exist for a relatively long time: with the increase in individual communities and with the development of the liturgical cult, a desire naturally arose to limit the right to read to a few more zealous and more skilled readers. Thus, the readers became part of the church clergy as church ministers. This process of including readers into the clergy in various church areas was not completed simultaneously, which explains that in some monuments the reader is not listed among the members of the clergy, or an addition is made in relation to him: “if there is also a reader”; (“Church Canons” and “Didascalia”); hence the diversity in the position that the reader occupies when listing church positions in ancient canonical and other news. If we turn to the significance that the position of reader had in the eyes of ancient Christians, we will see that this humble cleric was valued quite highly, and his now little noticeable functions were considered very important. The authority of the reader in Christian communities was based primarily on the possession of the art of reading, which was not widespread, since the original Christian communities were made up mainly of simple, unliterate people, who often did not receive even a basic education. The “Church Canons” and “Apostolic Decrees” present the possibility of such cases when even hierarchical persons, perhaps not from the point of view of high demands, turned out to be “unbookish” people, and church history knows such bishops not only in small and poor cities, but even in Rome and Alexandria. In our country, not long ago, until the ability to read during divine services and the disposition to do so were instilled in rural residents through parochial schools, church readers from among the people were a rarity, and it was easy to see how proud the eyes of the common people shone, whose children began to fill the ears of believers with their sonorous voices and, with intelligent reading, arouse in them a prayerful mood. It is also necessary to take into account that the ancient method of writing, the so-called continuous, continuous, without spaces between words and without punctuation, presented extremely great difficulties for quick and intelligible reading and required significant art and intellectual development from the reader. When the Church, appearing to Herma in the form of an old woman, gave him a book that she herself was reading, then Herma “copied everything letter by letter, because he could not find the words,” (Vid. II, 1. 4), that is, he could not separate the words and understand what was written. Therefore, in one ancient monument we also read the instruction: “whoever is elevated to the level of reader must have such education: he must be well-read in books, so adorned with understanding and knowledge of words that he understands the resolution of thoughts, where the connection ends, where speech still continues, where the last thought lies, etc.” Not everyone could easily learn to read the manuscript of that time, and only a few of the early Christians could read in liturgical assemblies. However, this side of the reader is assumed by itself and is not deliberately emphasized in ancient church monuments; however, it should not be overlooked when assessing the position of the reader in the ancient Church. But on the other hand, in these monuments, with particular strength and insistence, the significance of the reader is indicated, which is determined by the internal content of the service he performs, where the reader, so to speak, shines before the listeners with the light that comes from the sacred books he reads: in the minds of the listeners, he is, as it were, identified with those sacred writers whose books he reads. In the so-called “Church Rules of the Holy Apostles” - a monument probably from the third century, but in some details reflecting more ancient views and church structure - such explanations are given regarding the reader, in which the reader is a strictly defined official service with certain responsibilities and ecclesiastical and social position. “Let the reader be appointed (one), - it is said here, - after he has been carefully tested, whether he is talkative, whether he is not a drunkard, not funny, well-behaved, well-behaved, prudent, the first to come to the Lord's assemblies, well-heard, able to explain, knowing that he is fulfilling the ministry of an evangelist, for whoever fills the ears of those who do not understand will be considered registered with God.” In these few words, the requirements that were presented to the reader are most fully indicated in all ancient church literature. He is appointed to his ministry after a thorough test to see if he has any negative qualities that, while shameful in an ordinary Christian, are completely unacceptable in a clergyman: talkativeness, drunkenness, frivolous laughter; These shortcomings may generally have undesirable consequences when the cleric communicates with believers, but it is especially tempting to discover them during the performance of his duties by the reader during worship, when he stands in full view of everyone. In contrast to this, good morals, prudence and good obedience are required from the reader, of course, to the primate, which in the liturgical meetings of the ancient Church was usually the bishop. Finally, the qualities that ensure the successful completion of the special service entrusted to the reader are noted, and here, first of all, the requirement is made that the reader be the first to come to the liturgical meetings: the service began with reading and, perhaps, was carried out even before the start of the service itself, during the gathering of believers, so that those who came earlier than others were occupied in a corresponding way - maintaining the correct order of readings, thus required special serviceability of the reader. And in the “Canons of Hippolytus” the reader is ordered to stand on the pulpit until all the people have gathered: if here it seems that the readings begin only when all the believers have gathered, then the requirement still remains in force that the reader must stand in the place assigned to him before them. The reader, further, must be well audible, that is, have a strong enough voice so that all believers can easily hear him. The requirement is completely natural if we keep in mind the purpose of the reader, but of course it always has a relative meaning. Much more definite and important is the requirement contained in the words: “able to explain.” This expression should not be understood in the sense that the reader is charged with the ability to explain Holy Scripture, to teach, to preach - it is more natural and closer to the point to see in the above words the requirement that the reading be correct, clear, separate, revealing in the reader an understanding of what is being read, a clear knowledge of the relationship of thoughts in it, so that those listening by the very method of reading are introduced to the meaning of what is being read and in reading receive an explanation of it. But the justification for why such requirements are made of the reader is especially instructive: “for he fulfills the ministry of an evangelist.” These words in no way presuppose the charismatic nature of the ministry of the readers, i.e., their possession of the grace-filled gift of teaching, which is usually acquired by the evangelists of the apostolic age and the period closest to it: in them, through an indication of the well-known high and important service of the evangelists for the Church for the readers, the point in their own ministry is emphasized that it, within its inherent limits, has the same educational significance as the missionary the feat of the proclaimers of the Gospel; like the evangelists, with their reading they fill the ears of the ignorant and contribute to their perception and understanding of the Word of God, which is why their reward is high: they will be considered written in the Lord’s book of life. This is the ministry and significance of the reader according to the “Church Rules.” Particularly vivid evidence of the importance that was attached to the ministry of the reader in ancient times is given by St. Cyprian of Carthage in his two letters (30 and 31 according to the Russian translation of the Kyiv Theological Academy) about the initiation of Aurelius and Celerinus as readers. Speaking about the young confessor Aurelius, St. Cyprian writes: “he deserved the highest degree and great advantages of church initiation, not by his years, but by merit; however, it is destined that he should begin with the office of a reader: for the one whose voice has gloriously confessed the Lord, it is most fitting to proclaim the Divine reading during a solemn service - after the sublime words that proclaimed martyrdom for Christ, to read the Gospel of Christ, which produces martyrs - after the pillory to approach the analogue; there to be a disgrace to many pagans, here to be contemplated by brothers; there, with surprise, to be listened to by the people standing around, here with joy, to be heard by the brotherhood” (Russian translation, part 1, p. 181). In the letter about the appointment as a reader of the confessor Celerinus, St. Cyprian writes: “When he came to us, beloved brothers, with such honor from the Lord, glorified by the testimony and surprise of even his persecutor himself, then what should we have done if not to raise him to the pulpit, that is, to the church judgment seat, so that, placed in an elevated place and with such honor visible to all the people, he would read the commandments and the Gospel of the Lord, which he so firmly and unswervingly follows, so that the voice, he who confessed the Lord was heard daily in the words of the Lord? Let him see whether there is a higher degree in the Church at which so much good could be done. The confessor brings the most benefit to the brothers when, hearing the reading of the Gospel from his lips, everyone who hears begins to imitate the faith of the reader” (Russian translation, part 1, p. 184). St. Cyprian valued the ministry of the reader so highly that he allowed him to perform it only after careful preparation. He repeatedly entrusted Saturus, whom he appointed as a reader, with reading on the day of Easter, and he entrusted the test of suitability for serving as a reader to special presbyter-teachers, who had as their task the instruction of the catechumens, preaching and teaching (letter 21; Russian translation, part 1, p. 152). In accordance with this position and significance of the reader, the Latin poet of the half of the 3rd century, Commodian, glorifying various Christian states, including the clergy, addresses with a special admonition to the readers to set an example of a good life for other Christians, avoid quarrels and avoid bickering, suppress pomposity and never be proud, be humble before the teacher - Christ, in your good deeds be lilies among the flowers of the field. “You are the flowers of the people, you are the lamps of Christ, keep what you are and remember your meaning” (Instructiones, I. II, 26). “And the Postolic Decree” (II, 57) presents the place of the reader during liturgical meetings as follows: “let the bishop’s throne be placed in the middle, and on both sides of it let the presbytery sit and the agile and lightly dressed deacons stand, and by their order, in another part of the building, let the laity sit with all silence and decorum, and let the women sit separately, maintaining silence. In the middle, the reader, standing on a certain elevation (ambo), let him read the books of Moses and Joshua." The meaning that is acquired by the service is also expressed in the prayer that the “Apostolic Constitutions” prescribe to read when installing a reader. “Make a reader,” it is said here (VIII, 22), “laying your hand on him and praying to God, say: “Eternal God, abundant in mercy and bounty, Who created the composition of the world through what was done and preserved the number of Your chosen ones. Even now, look upon Thy servant, he is entrusted to read Thy holy scriptures to people, and give him the Holy Spirit, the Prophetic Spirit. Like Ezra, Thy servant, who made Thy servant wise to read Thy laws to Thy people, and now, called by us, make Thy servant wise, and grant him the work entrusted to him to perform without condemnation, worthy to appear to a greater degree.” Thus, according to the meaning of this prayer, the Holy Spirit, the Prophetic Spirit, is called upon the reader; God Himself makes him wise so that he can do the work entrusted to him without condemnation; and this matter is so important that the compiler of the prayer compares it with the work of the great Ezra, who taught the divine laws to the post-captivity Jews. And here again it should be noted that the invocation of the Prophetic Spirit does not give the right to conclude that the reader once belonged to charismatic persons: there is no doubt that in ancient times any individual gift or ability that served to edify the community of believers was considered as a gift (charisma) of the Holy Spirit. In this only general (and not special) sense, the readers were charismatics, and in the words of prayer, therefore, one should see only a high assessment of the internal content of the reader’s service: for its proper implementation, the same prophetic Spirit was required that inspired the sacred writers he read. The same relationship between the reader and the sacred writers was also carried out in the “Ancient Church Regulations” (Statuta ecclesiae antiqua), a Gallic collection of disciplinary and liturgical rules of the early 6th century, previously known as the rules of the fourth Council of Carthage. In this monument, the bishop addresses the person appointed as a reader with the following words: “Your brothers choose you to be a reader in the house of your God, and you should know your duty and fulfill it; for God is mighty to increase grace (gratiam) to you.” Having thus proclaimed the election, the bishop addresses the people with a speech in which he notes the faith and talents of the chosen one; then, in full view of all the people, he hands the dedicatee a Bible and says to him: “Accept and be a reader (proper speaker) of the word of God in the hope of having honor with those who have performed God’s service, if you fulfill your duty faithfully and profitably.” If modern church readers constantly and invariably remembered how important their humble service is in its inner meaning and carried out their work accordingly, then church services would again acquire the fullness of their inherent instructiveness, and the authority of the readers would rise in the eyes of church society. – Shouldn’t it also be necessary to restore the liturgical rite of appointing readers at the very beginning of their service in the church clergy? In Russian literature you can get acquainted with them through the works of prof. A. P. Lebedeva, The clergy of the ancient universal Church. Moscow, 1905, pp. 84–99, and Evd. Revvy, Church ministers of the ancient universal Church - in “Scientific-theological and church-preaching experiences of students of the Imperial Kyiv Theological Academy” LXV course (1912), Kyiv 1913. pp. 256–300.