
"In this story can be seen several features characteristic of Orthodox Christianity. There is first the emphasis upon divine beauty: we cannot forget that beauty. It has seemed to many that the peculiar gift of Orthodox peoples - and especially of Byzantium and Russia - is this power of perceiving the beauty of the spiritual world, and expressing this celestial beauty in their worship.
"In the second place it is characteristic that the Russians should have said, we knew not whether we were in heaven or on earth. Worship, for the Orthodox Church, is nothing else than 'heaven on earth.' The Holy Liturgy is something that embraces two worlds at once, for both in heaven and on earth the Liturgy is one and the same - one altar, one sacrifice, one presence. In every place of worship, however humble its outward appearance, as the faithful gather to perform the Eucharist, they are taken up into the 'heavenly places;' in every place of worship when the Holy Sacrifice is offered, not merely the local congregation are present, but the Church universal - the saints, the angels, the Mother of God, and Christ himself. 'Now the celestial powers are present with us, and worship invisibly' (Words sung at the Great Entrance in the Liturgy of the Pre-sanctified). This we know, that God dwells there among men.
"Orthodox, inspired by this vision of 'heaven on earth,' have striven to make their worship in outward splendour and beauty an icon of the great Liturgy in heaven. In the year 612, on the staff of the Church of the Holy Wisdom, there were 80 priests, 150 deacons, 40 deaconesses, 70 subdeacons, 160 readers, 25 cantors, and 100 doorkeepers: this gives some faint idea of the magnificence of the service which Vladimir's envoys attended. But many who have experienced Orthodox worship under very different outward surroundings have felt, no less than those Russians from Kiev, a sense of God's presence among men. Turn, for example, from the Russian Primary Chronicle to the letter of an Englishwoman, written in 1935:'This morning was so queer. A very grimy and sordid Presbyterian mission hall in a mews over a garage, where the Russians are allowed once a fortnight to have the Liturgy. A very stage property iconostasis and a few modern icons. A dirty floor to kneel on and a form along the wall ... And in this two superb old priests and a deacon, clouds of incense and, at the Anaphora, overwhelming supernatural impression' (The Letters of Evelyn Underhill, p. 2.18).

"Because they approach religion in this liturgical way, Orthodox often attribute to minute points of ritual an importance which astonishes western Christians. But once we have understood the central place of worship in the life of Orthodoxy, an incident such as the schism of the Old Believers will no longer appear entirely unintelligible: if worship is the faith in action, then liturgical changes cannot be lightly regarded. It is typical that a Russian writer of the fifteenth century, when attacking he Council of Florence, should find fault with the Latins, not for any errors in doctrine, but for their behaviour in worship: 'What have you seen of worth among the Latins? They do not even know how to venerate the church of God. They raise their voices as the fools, and their singing is a discordant wail. They have no idea of beauty and reverence in worship, for they strike trombones, blow horns, use organs, wave their hands, trample with their feet, and do many other irreverent and disorderly things which bring joy to the devil' (Quoted in N. Zernov, Moscow the Third Rome, p. 37; I cite this passage simply as an example of the liturgical approach of Orthodoxy, without necessarily endorsing the strictures on western worship which it contains!).
"Orthodoxy sees man above all else as a liturgical creature who is most truly himself when he glorifies God, and who finds his perfection and self-fulfilment in worship. Into the Holy Liturgy which expresses their faith, the Orthodox peoples have poured their whole religious experience. It is the Liturgy which has inspired their best poetry, art, and music. Among Orthodox, the Liturgy has never become the preserve of the learned and the clergy, as it tended to be in the medieval west, but it has remained popular - the common possession of the whole Christian people: 'The normal Orthodox lay worshipper, through familiarity from earliest childhood, is entirely at home in church, thoroughly conversant with the audible parts of the Holy Liturgy, and takes part with unconscious and unstudied ease in the action of the rite, to an extent only shared in by the hyper-devout and ecclesiastically minded in the west' (Austin Oakley, The Orthodox Liturgy, London, 1958, p. 12).
"In the dark days of their history - under the Mongols, the Turks, or the communists - it is to the Holy Liturgy that the Orthodox peoples have always turned for inspiration and new hope; nor have they turned in vain."
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