The Deacon

The diaconal litany is a prominent feature of virtually every sacramental celebration in the Byzantine tradition. These litanies contain both general and specific intercessory prayers offered to God by the deacon on behalf of the Church, especially for the outpouring of God’s mercy and grace in the celebration. Known by the Greek word ektenia (ἐκτένεια, meaning “diligence,” reflecting perseverance in prayer), these prayers, to which the congregation responds, “Lord, have mercy,” direct the petitions of the faithful for God to act in and through the mystery. At the same time, they can help catechize the faithful on the meaning of what is unfolding.

This can be seen, for instance, in the celebration of the mysteries of initiation (baptism, chrismation, Eucharist), specifically before the baptism of the catechumen takes place. The deacon stands before the font, elevates his orarion (stole) and reads the first petition: “That this water may be sanctified by the power, action and descent of the Holy Spirit, let us pray to the Lord.”

This petition precedes the prayer and blessing that the priest will immediately offer over the water in the font. In this regard, the priest acts as a pneumato phoros, or “Spirit-bearer,” in the ministry of Christ and in service to the epiclesis, or invocation, of the Holy Spirit over the waters. Reminiscent of both creation and the Theophany (Our Lord’s baptism in the Jordan), the Spirit of God will descend over the waters and, through the energies, power and action of grace, will elevate the nature of water and make it a vehicle of regenerative holiness. Here the deacon bears witness to the crowds much like St. John the Baptist (Lk 3:15-16).

The next petition makes a direct connection between the font and the Jordan, as well as the redemptive purpose of Christ’s own baptism: “That the grace of redemption and the blessing of the Jordan may come upon it, let us pray to the Lord.”

Christ’s entrance into the Jordan River transforms every baptismal font into a sacramental participation in the eschatological Jordan, where the new People of God cross over into the heavenly Promised Land led by Moses’ actual successor (Jos 3). As noted on the feast of Theophany, Jesus enters the waters in order to sanctify the waters and to reverse the entropy of spiritual and physical death by the grace of his cross and resurrection.

Bringing About ‘Holy Enlightenment’

At this point, the focus of the next petitions shifts from the sacramental transformation of the waters to the transformation of the catechumen about to be baptized: “For him (her) who now approaches holy enlightenment and for his (her) salvation, let us pray to the Lord.”

The mystery celebrated brings about “holy enlightenment” and “salvation.” This enlightenment through the waters reflects the gift of the light of faith that will be signified by the baptismal candle. Salvation here speaks to the cleansing and preservation from all sin, ancestral — that is, original — or personal.

“That he (she) may prove himself (herself) a son (daughter) of light and an heir of eternal blessing, let us pray to the Lord.” The grace of adoption is also given through this mystery, making the baptized both a child and an heir of the blessing of the grace of the Holy Spirit crying out, “Abba, Father!” (Rom 8:15). The petition also alludes to the test one will now undergo to faithfully prove and refine the work of adoption by following the way of light and life.

“That this water may become for him (her) the bath of rebirth, the forgiveness of sins and a garment of incorruption, let us pray to the Lord.” The final prayer directs our attention to the meaning of the mystery: The water serves as the principal means of being born anothen (“from above,” Jn 3:1-21), the forgiveness of sins, and as a garment of incorruption — a reference to the incorruptible garment of light and grace associated by the Fathers with the garment lost by Adam, but deposited by Christ in the Jordan for every soul who enters to retrieve.

FATHER DANIEL DOZIER is co-founder and chief learning officer for The Center for InMinistry Development and an associate professor of Scripture and Catholic leadership, www.inministrydevelopment.com.