Liturgical Servant Training

Curriculum
Vision
This training curriculum strives to raise up generations of liturgical servants
that are flames of fire (Heb. 1:7) and that worship in spirit and truth. (Jn.
4:24) That is the vision for this program. They must be able to serve our
churches like the angels, but at the same time worship themselves with
understanding and in the Holy Spirit. This curriculum also aims to challenge
the sad reality in our churches, where many deacons simply stand to recite
words and hymns. It is important for all of us to move beyond this level and
move into a stage of education and development where we have both more
knowledge and spiritual knowledge.
Throughout this document, I will use the words liturgical servants and
deacons interchangeably. Deacon here does not refer to the ecclesiastical
rank of the church, but rather the servant in liturgical services, regardless of
rank.

References
This curriculum is inspired by great writings that have preceded it. Sources
include Bishop Metaous The Spirituality of the Rites of the Holy Liturgy in the
Coptic Orthodox Church and Christ in the Eucharist by Fr. Tadros Yacoub
Malaty. By the grace of God, what is in this programme aims to build upon
them, incorporating both the theological instruction, made accessible for all
ages, and the explanation of rites. We know that we have succeeded when
the liturgical servant is able to worship in spirit and truth, both during
personal prayer and liturgical services.

Approach and Methodology

There are four main areas of learning, in educating and equipping liturgical
servants.
1) Learning and understanding the responses and hymns
2) Learning the Psalms and common liturgical prayers by heart
3) Learning and understanding all the rites of the church
4) Developing a spiritual life and a rule of prayer, based on the hymns,
readings, and rites of the church

Although most churches dont have a formal system or way of enabling

deacons to become specialists, the assumption in this document is that were
developing them to later become specialized in being altar and congregation
servants, after establishing a common foundation. This means that while
specialists, any servant can serve in any setting.
The curriculum aims to first train all servants in the entire Divine Eucharist,
Orthros, Vespers, and the Three Praises (Vespers, Midnight, Orthros). In
Orthodox parlance, this is referred to as the Divine Cycle. Once the servants
have mastered this Divine Cycle, the curriculum will move into all the other
liturgical services, feasts, fasts, and seasons of the Church.
So, the goals for the mastery of the Divine Cycle are as follows:
1. To have a complete knowledge of all the responses, hymns,
rites, and prayers for serving at the Altar, during all services
2. To learn and practice all of the annual hymns and responses for
serving the congregation
3. To possess a complete knowledge of Vespers (asheya) and
Orthros (bakir) services
4. To learn the Holy Psalmody, which includes the Esperinos,
Midnight, and Orthros Praises.
5. Finally, to be able to incorporate everything learnt into the
spiritual life of the deacon and their own prayer rule

Remarks on Coptic Language and Its Place in

Curriculum
Young people in the church can be excellent and exemplary liturgical servants
without having to learn another language. Despite all good intentions, the
preservation of Coptic should happen outside the training of young servants.
Once servants are able to lead confidently services in the country's common
language, the church can encourage them to preserve and study Coptic. This
means that the language can be learned properly, and with understanding, so
that we avoid just teaching generations to come how to imitate sounds passed
down by older deacons.
So, across this entire curriculum, all hymns are taught in the
language spoken in the country, with the tune adjusted to the meter and
rhythm of that language. Pope Tawadrous II recently spoke about this subject
and lends his support of this view. It is my strong conviction that for the lands
of immigration, Coptic can wait till later in the development of the liturgical
servant.

Pathways
Stage 1

Common responses for serving in altar

Epi provevshi, pros evksaste
Common responses for serving in congregation
Lord have mercy, Lord have mercy (x3), And with your spirit
Congregation: Liturgy of the Faithful responses (not longer hymns)
Introductory Prayers in Agpeya
Our Father
Thanksgiving Prayer
Psalm 51
Common Liturgical Prayers
Holy God
Holy, Holy, Holy
Introduction to Creed
Creed

Concluding Prayer from Agpeya

Psalms of Ascent (ie. while going to and entering church)
Psalms while Preparing for Service
Overview and structure of entire Divine Cycle of Worship
from Vesper Praises to Divine Eucharist
Basic theology of the church and liturgy
Structure of Divine Eucharist
Conduct in Liturgical Services
when to bow our heads
when to prostrate
how to move in the church
how to enter and leave the church
serving in the altar (what to do when not doing or saying
anything)
serving in the congregation (what to do when not doing or
saying anything)
singing in the choir and listening to each other

Stage 2
Altar responses: Responses for thanksgiving and offertory
prayers
Congregation hymns: Hiteniat, Tai shori
Introduction to Agbia and structure
Learning Psalms 1, 2 from 1st Hour

 Detailed study of liturgy of offering

structure
hymns and responses
meaning
Actions happening in this section
what the priest is doing
what the congregation is doing

Stage 3
Altar responses: Gospel litany, en sofia, stathi te
Congregation responses: pi ehmot ghar, praxis response, agios
Psalms 3, 4 from 1st hour
Psalm 5, 6 from 1st hour
Detailed study of liturgy of word
structure
hymns and responses
meaning
Actions happening in this section
what the priest is doing
what the congregation is doing

Stage 4 - reconciliation prayer, anaphora, anamnesis

amin

Altar responses: reconciliation prayer, anaphora, anamnesis

Congregation hymns: Beshafa3at, el sharoubim, amin amin

Psalms 8, 11 from 1st Hour

Psalms 12, 14 from 1st Hour
General overview of liturgy of faithful
Detailed study of sections in liturgy of faithful
structure
hymns and responses
meaning
Actions happening in this section
what the priest is doing
what the congregation is doing
praying in morning and evening for duration of stage:
Introductory Prayers
1 metanya (not on Saturdays or Sundays, or festal
periods)
Psalm 1
Creed
Concluding Prayer

Stage 5 - litanies, commemoration, diptych, intro to fraction

Altar responses: litanies, commemoration, diptych, intro to
fraction
Congregation hymns: barakthom, kama kan
Psalms 15, 18 from 1st Hour
Psalms 24, 26 from 1st Hour
Detailed study of sections in liturgy of faithful
structure
hymns and responses
meaning
Actions happening in this section
what the priest is doing
what the congregation is doing
praying in morning and evening for duration of stage:
Introductory Prayers
2 metanyas (not on Saturdays or Sundays, or
festal periods)
Psalm 1, Psalm 2
Creed
Concluding Prayer

Stage 6 - reconciliation prayer, anaphora, anamnesis

amin

Altar responses: reconciliation prayer, anaphora, anamnesis

Congregation hymns: Beshafa3at, el sharoubim, amin amin

Psalms 62, 66 from 1st Hour

Psalms 69, 112, 142 from 1st Hour
Detailed study of sections in liturgy of faithful
structure
hymns and responses
meaning
Actions happening in this section
what the priest is doing
what the congregation is doing
praying in morning and evening for duration of stage:
Introductory Prayers
3 metanyas (not on Saturdays or Sundays, or
festal periods)
Psalm 1, Psalm 2, Psalm 3
Creed
Concluding Prayer