Those who begin their spiritual path in Orthodoxy naturally have a lot of questions about the terminology used in the ritual and prayer practice of worship. "Kathisma" is also an important concept. By answering the question "What is this?", You can take one more step in comprehending such an all-encompassing truth as Faith in God.
At present, there is a favorable background for an increase in the growth of the population's familiarization with Orthodoxy. This is objectively due to overcoming the “vacuum of faith” that was observed during several generations of the previous era of building a “bright future” (1917-1991) and the subsequent stage of property redistribution in the “dashing nineties”. The search for God among modern people is inevitable, because the dynamics of life implies undoubted dead ends and unexpected turns in overcoming a variety of obstacles and adversities.
And in this case, it is prayer that helps to preserve that spiritual comfort and peace, which, like a beacon in the darkness, help to preserve the basic life guidelines. But for effective prayer, you need to observe the rules established from time immemorial. In this matter, it is important to join the reading of such a liturgical book as the Psalter and to understand the order of its reading (kathismas). Consequently, it turns out that the concept of "kathisma" is key in the order of prayer reading. That is why it is necessary to understand this issue at the very beginning of a long path of spiritual ascent.
What is Kathisma?
So, kathisma is the liturgical section of the Psalter. Translated from the Greek language, from where all the Orthodox terminology originates, the words "kathisma" means "to sit." This should be taken literally. That is, while reading the kathisma at the service, you can take advantage of the indulgence and not stand on your feet. It should be said right away that there are twenty sections in the Psalter that determine the order of reading the Kathisma. So, for example, the 17th kathisma consists of only one psalm 118 "Immaculate", and the 18th consists of fifteen psalms (119-133).
Thus, the reading of the Psalter is carried out according to the kathisma. And each part of the kathisma consists of "articles" or "glories", which are translated as "subsections" or "chapters." Accordingly, each statment or glory may include one or more psalms.
Kathisma reading order
To connect the text of the kathisma with the appeal of prayer in the service reading, the first part of the doxology pronounced by the reader consists of the words: “Glory, and now. Amen". And the second part is pronounced by the singers in the kliros. And the third part again ends with the reader: “Glory, and now. Amen". The alternating praise of God during the service creates that necessary atmosphere of connection between the natural and supernatural worlds, which symbolizes man and angels in their single impulse of union with the Lord.
Taking “K - Kathisma” and “P - Psalms” as a short designation, one can imagine their structural structure using the example of the first and last (twentieth) Kathisma: “K. I: P. 1-3 (first glory), P. 4-6 (second glory), P. 7-8 (third glory) "and" K. XX: P. 143-144 (first glory), P. 145-147 (second glory), P. 148-150 (third glory) ".
In this context, one nuance should be noted. The fact is that the official (canonical) Psalter contains 150 psalms, but the Greek and Slavic Bibles contain the 151st psalm, written by a certain Levite who lived in the Qumran caves in epic times. It is the so-called Dead Sea Scrolls that have resurrected it for the present generations of believers. This psalm 151, if necessary, can be considered the final to the twentieth kathisma.
It is important to know that the Charter of the Orthodox Church defines a completely clear order of reading Kathisma, which implies a weekly course of reading the Psalter. That is, on ordinary days of one week, all one hundred and fifty psalms of the Psalter (twenty kathisma) are reported in full. And during the period of Lent, this volume of reading doubles. Thus, in Great Lent, the Psalter is read twice in one week. There are special tables that indicate the day of the week and a list of kathisma provided for reading on Vespers and Matins. Moreover, the concept of "ordinary kathisma" refers to those kathisma that should be read on a given day in accordance with the Charter.
When reading the kathisma for a week, it should be borne in mind that the week begins on Sunday. Moreover, one kathisma is read at the evening service, and two at the morning service. According to the Charter, the Sunday evening kathisma (first) is read on Saturday evening, and if the All-night vigil falls on the eve of this day, this order is canceled. Since according to the Rule, it is allowed to hold vigils on the eve of every Sunday, and on Monday supper kathisma is not read.
Important points when reading kathisma
A special place is occupied by the seventeenth kathisma, which, together with the sixteenth, is read not on Friday, but on Saturday. This is due to the fact that it is recited at the midnight office. You should also know that, subject to the availability of polyeleos for the holiday (reading of Psalms 135-136), the reading of an ordinary kathisma at Vespers is already canceled due to the glory of the first of them. Moreover, on Sunday Vespers, it is also pronounced.
During the Great Feasts, the reading of Kathisma at Vespers is canceled, but except on Saturday evening. In this case, the first kathisma is recited. This exception also applies to the Sunday evening when the first section of the kathisma is read. However, at Matins they are read even on the days of the Great Feasts of the Lord. But this rule does not apply to Easter week (the first week of Easter), since there is a special order of worship in this regard.
The special order of reciting Kathisma during Great Lent involves reading the Psalter twice a week. Such a volume of recitation of kathisma implies reading at Vespers, Matins and in some hours after special psalm songs. In addition, it should be borne in mind that, in addition to the fifth week, this order is carried out according to a clear schedule. But in the fifth week on Thursdays, the canon of Andrew of Crete is served, and at Matins only one kathisma is read. In addition, during Passion Week, the Psalter is read only from Monday to Wednesday and only once. Further, the kathismas are not recited, and only on Matins of Great Saturday is the psalm "Immaculate" read with praises.
A special order of psalmics is provided for the Bright Week. It is called "six psalms", because instead of kathisma, the following psalms are recited: 3, 37, 62, 87, 102, 142 (six in total). On this Great Feast, a solemn conversation of Christians with God Himself takes place, during which it is forbidden to sit and move.
Conclusion
Summing up all of the above, it should be understood that kathisma are a separate kind of solemn chants, which differs from other types of prayer, which are recited in a more calm form. At home, kathisma is read with a burning lamp, and the words of the psalms must be pronounced better in an undertone, putting stress in a clear order. This must be done in order not only for thoughts, but also for the ear itself to immerse in miraculous prayer syllables.
It is also important to remember that reading kathisma can be done while sitting. However, with glories, as well as initial and final prayers, it is imperative to get up on your feet. The words of the psalms are read without pathos and theatricality, in an even voice and somewhat chanting. And even when some words and phrases are not entirely clear, one should not become embarrassed, since the Tradition on this score very definitely says: "You yourself may not understand, but the demons understand everything." In addition, with constant reading and according to the degree of spiritual enlightenment, the whole meaning of the texts being read will be revealed.
By the way, regarding the fifteenth kathisma, believers often wonder about the time of its reading. Indeed, among superstitious people there is an opinion that it is this kathisma that is recited only if there is a deceased in the house, and under other circumstances it can cause many troubles. According to Orthodox priests, these speculations are clearly erroneous. And all kathisma can and should be read without any restrictions.