Prostrations on Sundays
A Perspective
A subscriber sent this question to me:
”In one of the canons of the first ecumenical council and I believe sixth also, it condemns prostrations and bending the knee on Sunday, why do old believers prostrate on Sundays?”
This is actually a common criticism of Old Believers, so I will offer my thoughts on it here. It is true that on Sundays, in the church, prostrations are still done. Even on Pascha!
The canons themselves have an importance to Old Believers that I have not seen equalled, even remotely, by any other faith. In Roman Catholicism, it is true that canon law is a massive area in which there are specialists, canon lawyers, who deal with such issues exclusively. But I am speaking of the general faithful - as a matter of their personal faith and how they express it. In the Old Belief, it is common for a believer to have a copy of, or at least to have read and studied one of the Nomocanons, or even the Kormchaya, which is the compendium of canons with their interpretations. For more on the various sources of canons, their content, and their importance to the individual believers, I have a long article on my site that gives a detailed overview:
Sources of Church Canons in Ancient Orthodoxy. -By Fr. Vadim Korovin
Indeed, it can be said that the Old Believer will read and follow the canons as passionately as he will the words and rubrics of liturgical offices. In short, if it is written, it must be followed. In contrast, I have heard it advocated among Nikonian circles that the faithful not read the canons, as it will be a temptation to be pharisaical. This is a good, practical reason, but the advice itself would shock and horrify an Old Believer, for whom removing the canons as a source for ordering their lives would be similar to telling a carpenter that it would be best to put away all of his tools, because, used in the wrong way, he might hurt himself. Also sound. But back to the question of prostrations on Sundays in violation of the canons.
In conversation, when someone raises this issue, a simple return question is usually telling:
“You know that we are in violation of a canon regarding prostrations on Sundays. Tell me, what other canons do you know? Or can you tell me, since you know what canon we are in violation of, what canons there are that you comply with?”
This simple question usually ends the conversation either immediately or very soon thereafter. Sometimes, the individual doesn’t know any canons, but are repeating something they heard and assume to be true. Other times, they may know a few of the major ones that they know other groups violate - such as the canons on the dating of Pascha - that it cannot precede or fall on the Jewish Passover, which they know from the problems of the Gregorian Calendar. This is another odd one to know, but also demonstrates that the known canons are not the ones by which the questioner orders his own life, but those by which he can find violations in other faiths. Pharisaism indeed.
In any event, when it becomes clear that the questioner knows almost nothing of the canons, far less of their interpretations, then the question arises: If it is not from a place of reverence for the canons, or from a place of strict adherence to their precepts that this objection is raised (how can it be, if canons are not even known?), then from what place in your soul do you raise up one particular canon to show another of his violation? Conversations on the prostrations rarely continue (civilly) at that point.
In this case, I will assume that the reader is not coming from such a place, but is sincere in his question, and heard the issue raised and is taking the responsible approach of inquiring.
To address the accusation directly - canons that forbid prostrations on Sundays do not exist.
In the First Ecumenical Council, in the text of canon 20, and its interpretations by the three great historical Byzantine interpreters Aristen, Valsamon, and Zonar, the holy fathers forbade praying on knees on the day of Resurrection (Sundays) and Pentecost. Likewise, the issue is again asserted and the same canon given at the Sixth Ecumenical Council, canon 90, where the actual times in the services are stated and clarified, at which prayer on knees begins to be forbidden.
But nowhere in the canons are prostrations mentioned. Let’s start by reviewing the actual canons along with their interpretations as found in the Kormchaya (or the Rudder).
From the First Ecumenical Council:
Canon 20
Since there are some who bend their knees on the Lord's day and during the days of Pentecost: so that in all dioceses everything may be observed uniformly, it pleases the holy Council that, standing, they offer prayers to God.
Interpretation by Zonara
Not to bend the knees on Sunday and during the days of Pentecost—this has been established by other holy Fathers and by Basil the Great, who also adds the reasons why it is forbidden to bend the knees on the said days and commanded to pray standing, which are as follows: our co-resurrection with Christ and the ensuing duty from this to seek the things above, and that Sunday is an image of the expected age, for it is the one day and the eighth day, as in the creation by Moses it is called one, not the first day, since it prefigures that truly one and true eighth day without evening, that endless age to come. Therefore, the Church, guiding her children, to remind them of that day and to prepare for it, has decreed to pray standing, so that looking to the higher reward, they may continually have it in mind (Works of St. Basil the Great, vol. 3, pp. 334-335). Since the ordinance not to bend the knees on the said days was not observed everywhere, the present rule legislates that it be observed by all.
Interpretation by Aristen
On Sundays and during the days of Pentecost, one should not bend the knees, but pray to God in an upright position. One should not bend the knees on Sundays and during the days of Pentecost, but standing, offer prayers to God.
Interpretation by Valsamon
The 64th Apostolic rule commands that a cleric who fasts on any Sunday or on any Saturday, except the one and only Saturday, that is, the Great one, be deposed, and a layman excommunicated. The present rule determines that every Sunday and all days of Pentecost be celebrated and that all pray standing, as having risen together with Christ and seeking the heavenly abode. I ask: from the said Apostolic rule, which determines not to fast on any Saturday or any Sunday, and from the present rule, which determines not to bend the knees on Sunday and throughout Pentecost, does it not follow that we should not fast throughout Pentecost, but relax on all days of the week, as on Sunday? And some said that since the whole Pentecost is honored as one Lord's day, therefore we should celebrate accordingly, and not fast, and not bend the knees. But I think that the rules have force in relation to what they are decreed about.
Slavonic Kormchaya
On every Sunday, and on every day of Pentecost, it is unworthy to bend the knees: but standing upright, let all people pray.
Interpretation. Not to bend the knees on all Sundays, and on the days of holy Pentecost; that is, from Christ's resurrection to the descent of the Holy Spirit, this has been commanded by other holy fathers and by the great Basil: who also presents words by which it is forbidden to bend the knees on the said days; that is, on all Sundays and Pentecost days: but commands to pray standing, which is, as we have risen with Christ, and we ought to seek the things above. And moreover, that the day of resurrection is an image of the age to come, that is, holy Sunday; for it is the one day and the eighth. As by Moses in the books of Genesis, it is called one, not first: for it said, and there was evening, and there was morning, the one day: and truly and in truth, in the image of the eighth, but the day without evening, of that endless age to come. Therefore, arranging the nourishment of their churches, remembering that day, and to prepare for it, and commanded to pray standing: so that looking to the higher abode, we may continually have it in thought, this then is not to bend the knees on the named days, which was not observed everywhere, this rule commands all to keep and observe lawfully.
From the Sixth Ecumenical Council:
Canon 90
It has been canonically handed down to us from our God-bearing fathers not to bend the knees on Sundays, for the honor of Christ's resurrection. Therefore, so that we may not remain in ignorance as to how to observe this, we clearly show to the faithful that on Saturday, after the evening entrance of the clergy into the altar, according to the accepted custom, no one bends the knees until the following evening on Sunday, at which time, after the entrance during the lamp-lighting hour, again bending the knees, in this manner we send up prayers to the Lord. For, taking the night after Saturday as the forerunner of the resurrection of our Savior, from thence we spiritually begin songs, and we lead the feast from darkness to light, so that from this time we celebrate the resurrection throughout the entire night and day.
Interpretation by Zonara
Various rules, as well as the Great Basil, who also adds the reasons why this is forbidden, legislate not to bend the knees on Sundays or during the days of Pentecost. But this rule gives a decree only concerning Sunday and clearly shows from what hour and until what hour one should not bend the knees, and it says: on Saturday, after the evening entrance of the clergy into the altar, no one bends the knees until the evening of Sunday, when, that is, there is again the entrance of the clergy; for from that time, bending the knees and praying in this way, we do not sin. For the night after Saturday is considered the night of Sunday, which, according to the words of the rule, we should spend in hymnody, leading the feast from darkness to light, and in this way celebrate the resurrection throughout the entire night and day.
Interpretation by Aristen
After the evening entrance on Saturday, do not bend the knees until the evening entrance on Sunday.
We have received from the God-bearing fathers the rule not to bend the knees on Sundays for the honor of the Lord's resurrection. Therefore, so that the manner of fulfilling this may not remain unknown as it should be, the fathers through this rule have explained it to the faithful thus: after the evening entrance of the clergy into the altar on Saturday, we should not bend the knees until the following evening entrance on Sunday, so that throughout the entire twenty-four hours we may celebrate Sunday.
Interpretation by Valsamon
The twentieth rule of the Council of Nicaea, the fifteenth rule of Saint Peter of Alexandria, and the twenty-seventh chapter of the epistle of Basil the Great to Amphilochius (for the holy fathers mention them and call them God-bearing fathers) have determined not to bend the knees on Sundays or during the days of Pentecost. Therefore, following them, the present rule also determines to render honor to the holy resurrection of Christ. And since some were perplexed as to from where and from what hour the Lord's day begins and with what it ends, the fathers have made this known and clear to the faithful as well, and said that it begins after the evening psalmody of Saturday and ceases with the completion of the lamp-lighting hour, that is, the evening hour of Sunday. And then, that is, after the evening service of Saturday until the end of the evening service of Sunday, one should not bend the knees for the sake of Christ's resurrection, but after the lamp-lighting hour of Sunday, again bend the knees and pray to the Lord. In confirmation of this, the rule adds that the resurrection of Christ also took place in the evening of Saturday, that is, before Sunday, so as to lead the feast from darkness to light and to celebrate the triumph of the resurrection throughout the entire twenty-four hours. If this is so, someone might say that the content of the present rule contradicts the teaching of the preceding rule; for there it is said that Sunday begins from the seventh hour of the night preceding it and ends with the sixth hour of the night following it; but now it is decreed that Sunday begins after the lamp-lighting hour of Saturday and ends with the evening service of Sunday itself. But there is no contradiction. For from the natural motion of the heavenly bodies and from what the great teacher Damascene affirms, the day begins and ends as said in the 89th rule; but the present rule, similarly prescribing for us to celebrate Christ's resurrection throughout the entire day and night, but having need this time to set forth teaching not about the duration of the day, but about how and when we should prepare for the celebration and for repentance, says that after the lamp-lighting hour of Saturday, one should prepare what pertains to the celebration of the resurrection; likewise, after the evening service of Sunday, what pertains to repentance. For if we do not do this, but postpone the preparation for repentance until the seventh hour of the evening after Sunday, since in that hour Sunday ends; then imperceptibly it may happen that we will celebrate the resurrection even after Sunday, because for many, or rather for very many, the arrival of the seventh hour and the end of the sixth are unknown. Therefore, observe the canonical decrees wherever and however they may be pronounced, and do not say that there are contradictions between them; for in all of them the All-Holy Spirit has spoken.
Slavonic Kormchaya
Kneeling does not occur on Sunday. After the evening entrance on Saturday, do not bow the knees until the evening entrance on Sunday.
Interpretation. We have received from the God-bearing fathers the rule not to bow the knees on all Sundays, honoring the Lord's resurrection. And so that this may be in observance, the fathers have clearly indicated this to the faithful through this rule: that on Saturday at vespers, after the entrance of the clergy into the altar, do not bow the knees until the entrance of the sacred ones into the altar at vespers on Sunday, so that we may celebrate the Lord's resurrection throughout the entire night and day.
Now, from our small study of these canons it seems clear that the target of these canons is to assert, plainly, that on Sundays and the days of Pentecost, prayer ought to be done standing. Now, in contrast to this is praying on the knees, a penitential pose in prayer, which the holy fathers deemed inappropriate for use on the days of Resurrection and Pentecost. But the point here is that the target of the canon is the posture assumed while praying. After the first Ecumenical Council, there is little evidence that I am aware of that the practice of praying while kneeling retained much use in the East - perhaps because of the canons. That level of liturgical history is well beyond my knowledge. However, the practiced remained in full force in the West, where the culture of praying on knees retains its early use, even on Sundays in the Latin Mass. This practice does seem to be in violation of what the canons say. Nevertheless, historically (pre-Vatican II), Catholics were not, by any stretch of the imagination, careless in their own canonical pursuits, and I do not know what perspective or explanation they might have for such a practice in light of the canons.
Also, in reading the canons themselves, particularly canon 20, it is quite clear that the Orthodox practice of praying on bended knees during Pentecost is also, clearly in violation of the canon. While one may try the clever argument that the “kneeling prayers” are said at Vespers after the Liturgy on Sunday, so, liturgically on Monday, this nevertheless is at odds with canon 89 of the Sixth Council, where the times of the day are assigned against which one measures the change of the days for purposes of the canon. And further, it is quite clear in canon 20, that during the “days” of Pentecost, there is to be no kneeling prayer.
One wonders when the last time such canons were read at all by objectors. If they were, I cannot fathom that anyone in good conscience, seeing their own violation, would dare accuse another.
But there is yet another point of defense here as well.
It is well known to my readers that the historical practice of prayers in the Ancient Orthodox manner, involves a strenuous retinue of prostrations, even on “normal days”. These only intensify further when in one of the fasts, and most strongly in the Great Fast. On many days during the year, at every point in prayer at which a bow was made, it is replaced with a prostration, so that in the course of the day, prostrations would be numbered by the hundred. Much of this carries with it an ascetic purpose, and during times such as the Great Fast, a markedly penitential one as well.
Once the feast days arrive, however, including Sundays, Pascha, etc., all of these prayers are again accompanied by simple bows alone. What was once a massive exercise in humbling the flesh through prostrations is suddenly light, where one’s body may rejoice in the joy of the feast. That there are still a few instances of prostrations on these days is almost unnoticed by the Old Believer, for whom the context of the drastic change of endless prostrations to virtually none brings with it the greatest of relief. However, when this is contrasted with the newer liturgical culture where prostrations have almost no place at all, to see them being done on Sundays would certainly carry a greater sense of shock. But, to my perspective, this speaks more about the one shocked than it does about the one making the prostration.
But the reason for the prostrations must be stated, as this may be the heart of the matter for some.
We have already stated that one of the reasons for a prostration is penitential. But this is already a secondary purpose. The primary function of the prostration is to be the act of “worship”. Throughout the Old Testament, and during the time of the Roman martyrs, many righteous ones shed their own blood rather than to “worship” the false gods of the pagans. By worship was meant the prostration. Indeed, in Church Slavonic, there is one word for “worship”, and “prostration”, which is поклон (poklon). It is the act of lowering yourself physically in recognition of God. It is, literally, the act of worship. This linguistic connection exists in English as well, though now archaic. At one time, it was said that the act of worship was to “make obeisance”, which also literally meant “to prostrate”.
However, what the prostration is not, is a posture for prayer. One almost never prostrates, and remains so while praying. Instead, the prostration comes after the prayer is already completed, as an act of worship or reverence. I, for one, do not think that such an act falls under what the above canons were intending to prohibit. Rather, they intended only to insist upon standing during prayer - the act of kneeling while praying being the most ubiquitous alternative. I have little doubt that if the same council were held today with the same fathers, that they would have banned the horrible habit of sitting during prayers, (the pews) which I cannot for the life of me understand or justify as anything other that taking on a pose of relaxation while beseaching God. According to the letter of the canons, those who pray sitting or kneeling are in violation of the canon by the fact of not standing during prayer, but not those who worship God through the prostration.
My intention in this brief answer was only to demonstrate that the issues involved in ascertaining whether or not Old Believers are in violation of the above canons are not quite as simple as some lead others to believe, which I believe is typically done in bad faith, or at the very least, inexcusable ignorance and hypocrisy. My answer should not be taken as exhaustive, or even to have any authority behind it. The perspective and opinions are mine, and I do not claim to speak for anyone else. In fact, there are some Old Believers who actually agree with the assumption that prostrations are a violation, although I have not heard their arguments to be able to pass them on.
Thank you to the reader for submitting the question! Again, I will state that my criticisms are against those who perpetuate the original idea of prostrations being in violation of the canons, not a sincere inquirer who looks to get a perspective or answers.
Oh, we silly humans, Orthodox Christian or otherwise .... I refer back to St. Ambrose (I think) who said ( and, I paraphrase here) " when in Rome, I do as the Romans do". It's a simple matter of respect for the customs of the temple/jurisdiction/tradition in which one worships.