Instructions Regarding Prostrations
On Prostrations and Kneeling
The tradition of standing on one's knees as a sign of tribute and homage came from the ancient Roman empire, when people would customarily kneel before Caesar. This is the reason why the Roman guards did so to our Lord when they mocked him and sarcastically said, "Hail, King of The Jews." (Mk, 15:19) For this reason, it was never a tradition in the Eastern Church to kneel in worship, because it was thought to be too similar to what the reviling soldiers did. However, in the west it was still seen as a sign of royal tribute.
This sort of cultural difference can even be noticed in cultures which have recently been exposed to Orthodoxy, like that of the Japanese. There, the most formal and humble way of standing before someone of significant status is to sit "saza." This is the most uncomfortable position you could imagine, with one's legs crossed beneath oneself, as they sit upon them. But it is in this position that many Japanese sit, out of respect, when hearing the sermon. Some also do so during the Cherubic hymn.
So, it is not that there is anything innately sinful about kneeling in prayer, but rather the different
associations people have with it. Even in the Russian tradition, the long prayer which is read after an akathist is said on one's knees (if there are others present, then they usually prostrate themselves fully).
In any event, certain decrees from the Council of Nicea in 325, and the council of Trullo in 692, forbid kneeling and prostrations in worship during certain seasons. From the latter there is this decree: "We have received from our divine Fathers the canon law that in honour of Christ's Resurrection, we are not to kneel on Sundays. Lest therefore we should ignore the fullness of this observance we make it plain to the faithful that after the priests have gone to the Altar for Vespers on Saturdays (according to the prevailing custom) no one shall kneel in prayer until the evening of Sunday, at which time after the entrance for compline, again with bended knees we offer our prayers to the Lord." (Canon XC)
Guidelines through the year
During the forty days following Easter we do not prostrate or kneel, but at Vespers on Pentecost day (after the Liturgy) during the three penitential prayers, we kneel or prostrate. Also, on feast days of the Master we do not prostrate or kneel (except on the fest of the Cross, in which case we make three prostrations in front of the cross, even if it be Sunday). But on Feast days of the Theotokos we make prostrations at the six appointed times during the Liturgy:
- It is meet and right to worship the Father;
- after, "we Praise Thee", (at the words: "changing them by Thy Holy Spirit")
- after, "It is Truly Meet,"
- Before the Lord's Prayer,
- at the bringing forth of the Holy Gifts for Communion,
- and at "always now and ever".
Also, from the Nativity of Christ until Theophany we do not prostrate.
During fasts, we prostrate ourselves three times upon entering and leaving the Church; after each time of "More Honourable than the Cherubim," during the Magnificat at Matins; during Great Compline, at "O most Holy Lady"; three times at "O Theotokos and Virgin," along with the concluding hymns of Lenten Vespers. And during fasts, at the concluding chanting of "Remember us, O Lord, when thou comest in Thy Kingdom."
Guidelines for Divine Liturgy
According to the rules of the Holy Orthodox Church, full prostrations (head to the ground) - symbolizing extreme humility before God - are not done on Sundays, for on those days we celebrate a little Pascha. On the day of His Glorious Resurrection from the dead, Christ the Savior reconciled us to God. Full prostrations are, however, called for during Liturgies served on weekdays. Here are the same six times as listed above, with further explanation:
- 1. After the Creed, as the priest says "Let us give thanks unto the Lord!" and the choir responds by singing "It is meet and right to worship the Father, Son, and Holy Spirit..." At that point the priest reads a prayer in which he thanks the Lord for bringing us from non-being into being, for once again restoring those who had fallen away from Him. He thanks the Lord for all of His blessings, both those we know of and those unknown to us, and for the peaceful sacrifice ("a mercy of peace"), that we are about to offer. Thanks to this prayer of thanksgiving, the entire impending church service is known as the "Eucharist," from the Greek word meaning "thanksgiving." All of the faithful perform the first full prostration at this point as a sign of their thanks to God for their entire lives.
- As Christ Himself is present in the Holy Gifts, everyone makes a second full prostration during the Mystery of the changing of the Holy Gifts, specifically at the priest's words "changing them by Thy Holy Spirit. Amen. Amen. Amen!"
- Everyone makes a third full prostration to the Mother of God at the words "Especially for our Most holy, Most pure, Most-blessed, Most-blessed Lady Theotokos and Ever virgin Mary." At this time, the Choir sings "It is truly meet to bless thee, the Theotokos..." We revere the Mother of God as "more honorable than the Cherubim and beyond compare more glorious than the Seraphim." By her was the Incarnation of God accomplished. She gave birth to God our Savior.
- The ustav calls for a fourth full prostration at the singing of the "Our Father," the Lord's Prayer, for us is of absolutely unique importance. It is the greatest of prayers, for it was given to us by the Lord Himself (see Matthew 6: 9-13). As we pronounce the words "give us this day our daily bread," let us think not only of ordinary bread, but about the eucharistic Bread of which many soon are to partake. Let us pray that the Lord might give us "this day" His divine Bread, unto the healing of soul and body.
- We make the fifth full prostration when the Holy Gifts are brought out for Communion of the laity, as the priest or deacon says "With fear of God, with faith and love draw nigh!" According to the Orthodox Faith, in the Mystery of the Eucharist bread and wine changes into the Body and Blood of Christ. We bow down before the Holy Gifts as before Christ Himself, for He is mystically present in them.
- The sixth full prostration is done at the end of the Liturgy, after the singing of "We have seen the True Light..." At this point, the priest secretly prays: "Be Thou exalted above the heavens, O God, and Thy glory above all the earth!" In the Liturgy, this final appearance of the Holy Gifts to the people, and their subsequent transfer deep into the Altar, to the Table of Prothesis, depicts the Ascension of Jesus Christ into Heaven. The Gospel states that while Christ was ascending, the Apostles bowed down before Him
(Luke 24: 52); likewise, at the final appearance of the Holy Gifts, as the priest proclaims, "always now and ever", we make a full prostration. Those who have communed do not make this last prostration, for they not only observe and contemplate on Christ as the other faithful do, but they also have Him within themselves!
