RULES AND REGULATIONS FOR ACOLYTES (ALTAR BOYS)
"My soul shall exult in the Lord for He hath endowed me with the robe of salvation and with the garment of joy hath He clothed me. He hath set a crown upon my head like unto a bridegroom, and as a bride hath He adorned me with comeliness"
This beautiful prayer is recited when a Bishop, Priest or Deacon puts on his Stihar (Robe). It speaks eloquently of the great honor and privilege which is given to those who serve in the Holy Altar. The Stihar (Robe) is a special garment worn by Bishops, Priests and Deacons, as well as Subdeacons, Readers and Acolytes. Thus, the Stihar (Robe) sets the Acolyte aside, marking him for the important role of assisting the clergy at the various services of the liturgical year, most importantly at the Divine Liturgy. It is a central tenet of our Orthodox Faith, that the gifts of bread and wine become the very Body and Blood of Our Lord and Savior Jesus Christ. The Holy Altar, behind the Iconostas, is the physical place where this occurs, and the Holy Altar is, therefore, the dwelling place of Jesus Christ on earth. We must be aware of this as we serve in the Holy Altar and must be as reverent, respectful and careful as possible.
Each Acolyte must strive to comply with these rules of conduct when assisting Proto Milan in the celebration of Holy Services:
TIMELINESS: You should arrive at least 15 minutes before Divine Liturgy or any service. On days when Divine Liturgy is served, under no circumstances will you be able to serve if you arrive after the reading of the Epistle. Upon entering the Holy Altar, you should first make the Sign of the Cross. Only those who are scheduled to serve are permitted into the Holy Altar. There should be nothing (such as computer games, Pokemon cards, etc.) in the Holy Altar that does not pertain to the services. Upon arriving in the Holy Altar, refrain from touching either the Altar Table or the Table of Oblation. Make sure that you use the bathroom before entering the Holy Altar. You may leave the Holy Altar during services only under emergency circumstances.
APPAREL: It is recommended that Acolytes wear a white dress shirt with a dark tie, dark dress pants and dress shoes. This combination looks the best with the Stihar (Robe), which all Acolytes and ordained readers are required to wear. Before selecting a Stihar (Robe) from the closet, make sure that your hands are clean. Before putting on a Stihar (Robe), you must receive a blessing from Proto Milan. Ask Subdeacon Saniuk how to prepare the Stihar (Robe) before obtaining the blessing. It is not recommended to sit down while wearing a Stihar (Robe) because it will wrinkle. An Acolyte may sit down only if directed by Subdeacon Saniuk or Proto Milan. If you need to sit down due to illness, please remove the Stihar (Robe).
STAND IN THE HOLY ALTAR: Stand reverently, never lean against walls or in doorways and do not sit unless you are ill. Remember that the Holy Altar is the holiest place and one should stand in it with special reverence and close attention to the service. When passing from one side of the Holy Altar to the other, make the Sign of the Cross.
WALK, DON'T RUN: Walk in the Holy Altar only when you are doing something to assist in the Service such as getting the Cross (Krst) and Fans (Ripidi) for a procession, taking the Kadionitsa (Censer) to Proto Milan, or carrying the Nafora (Bread) . There is no need to walk back and forth simply for the sake of walking.
TALK ONLY WHEN NECESSARY: Direct questions first to Subdeacon Saniuk and lastly to Proto Milan. Talking should be kept to a minimum and in a low tone. At no time should there be loud laughter, loud talk or rough housing anywhere in the Church, especially not in the Holy Altar.
HANDLE THE KRST (CROSS), RIPIDI (FANS), PROCESSIONAL CANDLES (SVECHE) AND KADIONITSA (CENSER) CAREFULLY: Always be careful with lighted candles and the Kadionitsa (Censer). Hold candles upright and don't tilt them over. Avoid getting hot wax on your head, hands, Stihar (Robe), floor and shoes. Hot wax burns and cold wax is difficult to remove from skin, hair and clothing. Make sure there is a live charcoal in the Kadionitsa (Censer) at all times. Whenever Proto Milan asks for the Kadionitsa (Censer), add incense. Don't touch anything except the chains and control rings at the top of the Kadionitsa (Censer).
PREPARING THE TEPLOTA (HOT WATER): Only the older Acolytes should prepare the Teplota (Hot Water) for the Communion. Leftover water should be saved in the thermos for Proto Milan=s use after Divine Liturgy.
PROSFORA/NAFORA (Bread): Only the older Acolytes should cut the Prosfora (Bread) into smaller pieces for distribution to the people. These smaller pieces, which are known as Nafora (Bread), should be conserved for the people and so that Proto Milan might distribute extra Nafora to the sick and shut-ins.
SINGING WITH THE REMAINING SCHOOL CHILDREN: When leaving the Holy Altar to sing with the remaining school children, walk reverently and do not talk to one another. The whole Church is watching you. You will only embarrass yourself and your parents if you make noise and do not sing as instructed.
LEAVING THE HOLY ALTAR: When Proto Milan has given you the blessing to leave the Holy Altar, remove the Stihar (Robe) and hang it carefully in the vestment closet. If you can't reach the hanging bar, ask an older taller person to do it for you. Under no circumstances should you leave the Stihar (Robe) on a chair or lying on the floor.
No one expects that those who serve will be robots. We all have our individual characteristics, strengths and weaknesses. We are Acolytes because we want to be and want to serve as best we can.
No one will fault us for mistakes or errors of judgment. Certainly the rule of Christian love and kindness should be nowhere more evident than in the dwelling of the Lord Jesus Himself. The rule of Charity also demands, however, that we act in a dignified and respectful manner, recognizing the seriousness of what we are about as we assist at the Sacred Mysteries. Our role is essential in the conduct of the Liturgy as our assistance allows Proto Milan to concentrate with minimal distraction on praying and carrying out the various actions in the Divine Liturgy and other Services. May the Lord bless all of us in our efforts to serve.
Instructions to a Church Reader
1. A God-fearing reader ought always to remember that he is proclaiming doxologies and prayers for himself and for all who are praying in church, where God Himself, His immaculate mother, the angels and the saints are always invisibly present. The Lord, the Knower of hearts, knows the feeling and attitude with which the reader performs his obligations.
2. A God-fearing reader knows that those standing in church also notice his mistakes, his inattention, etc., and that they may be tempted thereby. That is why he does not allow carelessness; he fears thereby to anger God. For it is said in Scripture: "Cursed is every man that doeth the Lord's work with carelessness" (Jer. 48:10). When reading words of prayer in the holy church in the hearing of all the faithful, we carry out God's work; therefore, read reverently and decorously, distinctly and unhurriedly.
PREPARE CAREFULLY FOR READING.
3. One must prepare carefully for the reading which he must execute: he must familiarize himself with it well in advance and read the text thoughtfully, paying attention to the pronunciation of the words, the accents, and to the contents, so as to read correctly, consciously and in a way that makes sense. If you read badly, do not be too lazy to practice reading often, and read the appointed reading several times and ask someone else, who is knowledgeable, to check you.
READ IN A WAY THAT MAKES SENSE.
4. Read so that first of all you yourself understand what you are reading, and so that the prayers and psalms that are read penetrate your heart.
5. At the same time, do not forget the people standing in church, and read so that the people understand you, so that they too, together with you who are reading, would pray and glorify the Lord with one mouth and one heart: It is even for this purpose that we assemble in the holy church.
6. When reading in church, always remember that by your lips the prayer of all who are present is uttered and raised up to the throne of God, and that each word uttered by you ought to penetrate the hearing and the soul of each one praying in church.
READ UNHURRIEDLY, DISTINCTLY AND PRECISELY.
7. Therefore, do not hurry when reading the holy prayers, and do not demean the prayers by hurried reading; do not anger God. Hurried and indistinct reading is not apprehended by the hearing, the thought or the heart's feeling of the hearers. Such reading and singing, according to the words of the holy Hierarch Tikhon of Zadonsk, is "complaisance for the lazy, heartfelt sorrow and sighing for the good, and temptation and harm for all who come (to church)."
8. In order not to deprive all those praying of the possibility to pray reverently, a God-fearing reader will not read quickly and carelessly to please a few. For he understands well that many are disturbed and tempted by a reader's carelessness and may even leave the church. Persons, then, who are inclined to sectarianism or in general are inclined to see shortcomings in Orthodoxy, having heard careless and irreverent reading and singing in our churches, may even fall away altogether from Orthodoxy into sectarianism or grow altogether cool towards the faith. In this way, through the fault of careless readers and singers, our Orthodox divine services, churches, clergy and Orthodoxy itself are subject to dishonor, while those praying are deprived of prayers abundantly rich in content and of religious and moral edification.
In view of this, the church reader ought not to allow fast reading that passes over to carelessness, and ought not to fulfill the requests of those who require him to violate his duty to read piously. For "we ought to obey God rather than men" (Acts 5:29).
9. In order to know for oneself at what speed it is appropriate to read, it is essential to read with a comprehension of what is being read, and not mechanically, and not to pay attention to the external side of reading, but rather to the content -- at the same time to pray for oneself in one's soul. One must learn to read freely, without strain, so that while reading there would be no difficulties in pronouncing the words, in the choice of pitch and the volume of the voice, in the raising and lowering of the voice, etc; briefly speaking, so that attention would be distracted as little as possible by the very technique of reading, but would be more concentrated on the meaning of what is read and its heartfelt apprehension by the reader.
10. One must read in such a measured way that the hearers succeed in apprehending by thought each word of the prayer and in feeling it with the heart. Such a feeling in the reverent reader is acquired when he himself tries to pray attentively with the mind and the heart in church and at home. Then he will find out by experience that during rapid reading it is impossible for those praying to succeed in catching the content of the prayers and to pray with the mind and the heart. While reading, one should avoid the other extreme; one should also not drag out the reading without need!
READ WITH PAUSES THAT MAKE SENSE.
11. In order that the content of the words of prayer that are read would be more easily apprehended by those praying in church, one must separate each sentence (phrase) from another by a small pause, slightly drawing out the voice. In the sentence itself, one should also make pauses (retardations) that enhance the sense, by them dividing definite meaningful groups of words one from another.
12. For beginning readers who still do not have sufficient experience and skill, it is recommended that pauses that enhance the sense during reading be made according to the punctuation marks in the text: commas, colons and periods. At commas, one should make briefer pauses; at periods and question marks--longer pauses (drawing out the voice).
READ CORRECTLY, IN THE CHURCH WAY.
13. One must keep to the ancient manner of church reading. While reading, one should not artificially shade or underscore, as it were, the meaning of what is being read. In church reading, worldly, artistic expressiveness is inappropriate. One needs to read without pouring out one's own feelings through modulations and changes of voice; one should not impart tenderness, emotion, sternness or any other personal feeling. Even more, assumed feeling ought not to have any place: The church reader is not an actor. Let the holy words of prayer act on the hearers through their own spiritual merit. The desire to impart one's own feelings and experiences to others or to affect them by changes of voice is a sign of conceit and pride (Bishop Ignatius Brianchaninov).
14. One must read in one's natural voice, and not in an assumed one. One should not read in low pitches: The reading then turns out muffled, inaudible, and the reader quickly becomes tired. For reading, one needs to take the pitch of the tone closest to the pitch of his natural voice while singing.
15. One needs to read simply, evenly, in a chanting voice (as if half singing), on one pitch, with small raisings and lowerings of the voice (one tone or half tone). Thus has it been accepted in the Orthodox Church from the earliest times.
16. One must read in a moderate voice and not weaken it or increase it too much, but make it so balanced that all the words clearly reach the hearing of each one who is praying. It is self-evident that the larger the church is or the more people there are, the more essential it is to amplify the voice, but in no way to turn it into a shout.
17. The reader ought to stand erect before the book, without bows, and read without shifting from foot to foot, without putting one foot to the side; he ought not to sway his body, he ought to let his arms hang freely; he ought not to shake his head; he ought to read unhurriedly, but also not draw it out; he ought to pronounce the words precisely, distinctly (with clear diction and correct articulation, making pauses that enhance the sense within the sentence itself). If the reader is reading at a stand, he ought to watch that the cloth cover on the stand lies straight and not crookedly, and to pick it up if it should fall down.
LEARN TO READ WELL.
18. If one of the readers does not know something, he ought to ask Proto Milan beforehand. For, after having begun to read, it is already awkward to learn, to search for what is necessary or to rely on prompting. Every mistake, every delay produces confusion in those present and distracts them from prayer.
19. It happens that even a good reader is always crudely mistaken about something: This is because from the first he had incorrectly read or incorrectly understood. Therefore, it is better to check oneself and, certainly, not to be offended, but to be grateful if someone else points something out. Ask someone else to listen to your reading and to point out mistakes, which in the future you should try not to repeat.
DO NOT BE VAINGLORIOUS; READ WITHOUT EMBARRASSMENT OR TIMIDITY.
20. Vainglory usually seizes the best readers, especially when preference over others is given to them, or when they are only beginning to read in church. It is only possible to overcome it by self-reproach and by the consciousness of the fact that one's abilities and voice are given by God, and we ought to use them for good, for we shall give an answer to God concerning their use. And why exalt ourselves if we are fulfilling what is due?
21. It is especially necessary for readers and singers to avoid every kind of envy and malevolence among themselves; but on the contrary, one must rejoice that others too are laboring for the church to the glory of God.
22. Readers, especially young and beginning readers, should overcome in themselves unnecessary embarrassment and excessive timidity while reading in church. We are reading prayers before God and to God and ought to read in spiritual self-collectedness, not thinking about how people are looking at me or what they are thinking about me.
TAKE CARE OF THE CHURCH BOOKS.
23. Treat with reverence and care the divine service books, in which are located the hymnody and prayers written by the holy fathers according to the inspiration of the Holy Spirit. These are not simple books, but holy books, precious treasures of the whole Church's centuries-old, inspired, prayerful creativity.
24. Therefore, it is essential to treat the church books very carefully, and not to tear them, not to soil them, but to leaf through them carefully and accurately, not to bend the pages, not to lick one's fingers while turning the pages, not to make one's own pencil and ink marks and corrections. While reading with a candle, one should not move it along the lines, lest wax begin to drip on the book; but it is better to hold the candle to the side, to the right or to the left, whichever is more convenient.
May the Lord bless good and diligent readers and singers who love God's work, and may He help them become better, so that they might be vouchsafed to hear from the Lord the desired words: "Good and faithful servant...enter thou into the joy of thy Lord" (Matt. 25:21). And you, the careless and lazy, do not forget the words of the prophet: "Cursed is the man that doeth the Lord's work with carelessness" (Jer. 48:10).
PREPARATION AT HOME FOR THE CHURCH SERVICE
The intelligent, sober, honest and religious reader will consider it his sacred duty to prepare himself at home for the church services. For this purpose, he will take church books home, and in his free time he will read from them those things that he will be reading in church during the divine services. There, he has the full possibility both to follow the whole order of the service and, through attentive, unhurried reading and repetition, to make sense out of what is read, feeling all its power. Then -- as is self-evident -- his reading and singing in church will be correct, intelligible, animated, understandable to everyone, beneficial and pleasant, as indeed they ought to be.
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