The Liturgical Commission - Fr Gregory Tillett

The Liturgical Commission serves two essential purposes: to meet the needs of the British Orthodox Church for appropriate liturgical texts (including appropriate translations of the Coptic Orthodox texts), together with the necessary ritual instructions, and to meet the needs of the Coptic Orthodox Church for appropriate translations into good English of its liturgical texts for use in the English-speaking congregations of the diaspora. The Commission thus has the potential to provide an excellent example of the co-operation between the Coptic and British Churches envisaged by the Protocol.

Apart from my appointment as Secretary of the Commission, Father Tadros El-Bakhoumi of the Church of St Mary, St Bakhomios and St Shenouda in Sydney, a monk of many years experience in training in the Coptic Orthodox rites, and who is fluent in Coptic, Greek, Arabic and English, has accepted His Grace's invitation to be a member of the Commission. His Grace has also appointed Deacon Brendan French as a member of the Commission, with special responsibility to ensure that the rF4le of deacons is adequately considered and explained in any publication of the Commission. Thus, the basic work of the Commission is being undertaken in Australia. However, His Grace maintains regular contact with the members of the Commission and spent a day working with them when he was in Australia in August, 1995.

The Commission is currently reviewing the text of the Liturgy of St James to determine whether any revision is necessary, but is giving more particular attention to the need for more detailed rubrics, and for a detailed ceremonial guide for celebrants and other ministers. This is particularly important for clergy in isolated places who may have limited opportunity to participate in celebrations by more experienced clergy, and to ensure that an inappropriate diversity of liturgical practice is avoided.

The principles upon which the rubrics and ceremonial instructions are being prepared are: (i) that they be simple, dignified and practical, (ii) that they conform as far as possible to Coptic Orthodox liturgical practice and (iii) that they can be applied in small churches with small numbers of clergy. Similar work is to be undertaken with the services for the raising of Morning and Evening Incense, for Baptism and Marriage.

Having regard to adverse comments about "copticization", I feel it is necessary to explain the second principle further. The intention is not that the British Orthodox Liturgy of St James become ritually indistinguishable from the Coptic Orthodox Liturgy of St Basil! This would be undesirable, even if it were possible: given the differences between the two Liturgies it would not, of course, be possible. There are, however, basic ritual principles and practices within the Coptic Orthodox tradition which can and should be incorporated into the usage of St James where this is possible. There are rubrics within the Liturgy of St James which are distinctive and not compatible with Coptic ritual tradition (for example, the manner of receiving Holy Communion). Distinctiveness for its own sake seems an unnecessary pursuit, but so also is conformity.

An additional part of the Commission's work has been to develop resources to assist clergy of the British Orthodox Church to develop a sound, basic knowledge of the Coptic Liturgy of Saint Basil and the services for Morning and Evening Incense so that, should they be invited to participate in worship in Coptic Churches they can do so with dignity and competence.

There is no single official, definitive translation into English of any Coptic ritual text. There is a multiplicity of published translations of the text of the Mass, some of which contain statements which imply (or in some cases state) that they are official translations. The translations of the Mass must be considered from the perspectives of (i) accuracy of the translation from the original Coptic (that is, not from the Arabic translation from the Coptic), (ii) accuracy and adequacy of the English language, (iii) the practicality of the text for celebration (for example, whether the language lends itself to chanting) and (iv) accuracy and adequacy of the rubrics. On each of these criteria, existing translations can be said to range from the poor to the appalling; some are accurate translations into bad English, some bad translations into good English, and some bad translations into bad English. Some are in English which is extremely difficult to chant. Most are deficient in ritual instructions.

Therefore the Commission has been undertaking work on a new translation of the Coptic Liturgy of St Basil and the services for Morning and Evening Incense. This translation is based on the original Coptic text, although a wide range of the better English translations have been used for purposes of comparison. Of course, any translations from one language into another poses difficulties, particularly where the original language may (i) include words which do not have a precise English equivalent, or (ii) where the accurate translation may sound peculiar. Some previous translations have endeavoured to deal with (i) by semi-literal transpositions (for example, using Pantocrator or philanthropic). Some have endeavoured to resolve (ii) by re-phrasing; however, this can change the meaning. The most obvious example is the word eshlil, usually translated as the invitation Let us pray, which is in Coptic a direct command: Pray!

It should be noted that this work on the Coptic liturgical texts also involves providing translations of the traditional Coptic ritual instructions, since (i) very few of these currently exist in English, (ii) some of them exist in Arabic only in obscure texts, (iii) some of them exist only in Coptic texts and (iv) some of them appear to exist essentially in oral monastic tradition. Although there are definitive rubrics regarding most ceremonial actions, there is no complete translations of them into English. Considerable variation exists amongst Coptic Orthodox priests (and even bishops!). The Commission's aim is to produce a text which includes the rubrics as they are written, not the rubrics as they may be practised.

A draft version of the translations of the Liturgy of St Basil and the services for Morning and Evening Incense will be completed by September, when it will be made available to a number of authorities on Coptic liturgy for comment. The Commission has resisted considerable pressure to allow its working texts for the Liturgy of St Basil and the services for Morning and Evening Incense to be published. It has been concerned that any publication of an incomplete text will simply add to the proliferation of existing inadequate translations. Members of the British Orthodox Church with a particular interest in the Liturgy of St Basil who would like to be consulted on the draft text when it is produced should advise me so that a copy can be sent to them.

Work will shortly be commenced on the translation of the Baptismal text, applying the same principles. The same problems, including variety of and variations in existing English translations and ceremonial instructions, exist. The much more complicated texts of the Paschal Rites require attention, but this will be an immensely time-consuming labour.

Father Gregory Tillett