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Love on Classic Ground: Geoffrey Chaucer's Troilus and Criseyde And

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Love on Classic Ground: Geoffrey Chaucer's Troilus and Criseyde And The Book of Common Prayer from the Outside: An Ecumenical Symposium to Celebrate the 350th Anniversary of the 1662 Prayer Book Sarum College, Salisbury, 15 – 16 November 2012 — The Influence of the 1662 Book of Common Prayer on the Orthodox: Opening a Can of Worms? Professor David Frost Principal and Administrator, The Institute for Orthodox Christian Studies, Cambridge I have been asked to speak about the response of the Orthodox to the 1662 Book of Common Prayer, and some of you may know how impossible that is. Though we are said to be the largest Church world-wide after the Roman Catholics, we have no Pope and no Curia to make pronouncements. Our doctrinal unity is through our acceptance of the ‘mysteries’, the sacraments of the ancient Church, of the Nicaean-Constantinople Creed and of the decisions of the first seven Ecumenical Councils – and there an end. Every other pronouncement has only local validity or is theologoumenon – opinion. As for organization, there is a joke that is popular among the Orthodox: ‘If you are sick of organized religion – join the Orthodox Church!’ What links one section of the Church to another is, as it was in the earliest days, the mutual recognition of one bishop of another as being orthodox. Churches are grouped on geographic lines which for historical reasons have tended to be national; but the Orthodox churches in the west, the so-called ‘Greek Orthodox’, ‘Russian Orthodox’, ‘Serbian’, ‘Romanian’, Georgian’ and so forth are the product of migration, social groupings that are uncanonical, with their nationalist flavour tending toward the heresy of phyletism, which is church organization on racial grounds. The five Patriarchates established in Roman times, Rome, Constantinople, Alexandria, Antioch and Jerusalem, are larger groupings of bishops with an elected leader, and as you know, our division from Rome is technically because the Patriarch of Rome has claimed to be more than primus inter pares, first among equals. In Australia, where I worked for twenty-two years, we cherish the story of our Greek Archbishop Stylianos, finding himself seated next to Pope John Paul II at a dinner to celebrate the conclusion of yet another Roman Catholic–Orthodox dialogue. ‘I don’t understand’ said Pope John Paul. ‘It’s all gone so well, we agree on so much. What is the problem?’ Stylianos leaned across him: ‘You, my Lord, are the problem.’ So that is why I can say nothing authoritative about Orthodox responses to the Book of Common Prayer. Another reason is that there was (and is) little or no knowledge among Orthodox of the English Prayer Book – maybe there is still a touch of British imperialism in the presumption that there might be. Until the early twentieth century and apart from 1 the occasional visitor to English domains, knowledge would have been largely restricted to Orthodox hierarchs who had been approached in the sixteenth or seventeenth century by members of the English Church seeking an alternative to Rome as a source of continuity. Other than that, we know in the nineteenth century only of occasional western enthusiasts for a Western Orthodox Church using western liturgies, Roman or Anglican, and their approaches may well have led to scrutiny in the east of English texts. Only after the Russian Bishop Tikhon of the Aleutians and North America in the early years of the twentieth century considered introducing a ‘Western Rite’ that drew on the 1892 American version of the Book of Common Prayer 1 did Anglican services have any significant impact on the Orthodox beyond that of establishing a liturgical diction by which to translate the ancient services of the Church into English. It seems that Tikhon may not actually have authorized anything; but that has not stopped a proliferation of texts, examples of which appear on the internet as ‘St Tikhon’s Liturgy’, substantially the BCP service of Holy Communion but taking advantage of the fact that Tikhon, when Patriarch of Moscow and All Russia, fell ill and died as a consequence of his treatment by the Soviets and so is regarded by the Russian Orthodox Church as a martyr- confessor. The name of the saint has been extensively used (in this case by the American Antiochians) to validate a family of Western rites among American Orthodox that derive ultimately, if with certain modifications, from the 1662 book. Among congregations of the Antiochian Orthodox Western Rite Vicariate, for example, about two-thirds are claimed to use the St Tikhon version, though this figure is highly doubtful (see my Afterword). Because of the provenance of such adaptations of BCP among those who have come from other Christian groups, they have been denounced by those who prefer the ancient liturgies of the Church as ‘a halfway house for those not yet ready to be Orthodox’. Hence, the ‘can of worms’. To explain it I must retreat into purely personal reflection, with no authority behind me. Like many of those who favour the ‘Western Rite’, I was steeped in the Book of Common Prayer from childhood, and my devotion to it as a literary masterpiece was increased by my secular trade as a university teacher specializing in Renaissance literature. As Principal now of an Orthodox Institute that is short of money, 1 The response of a committee of the pre-revolutionary Russian Orthodox Synod to questions from Tikhon as to the possible use of Anglican services for Americans making the transition to Orthodoxy was published as Alcuin Club Tract XII, Russian Observations upon the American Book of Common Prayer, trans. W.J. Barnes (London: A.R. Mowbray, 1917) and can be downloaded from: anglicanhistory.org/alcuin/tract12. html. Distinguished by a detailed knowledge of versions of the Book of Common Prayer and of its history in the context of western liturgical development, Roman and reformed, and concerned chiefly to make practical suggestions as to how Anglican rites might be brought into line with the eastern liturgies, the response now seems preoccupied with matters of secondary importance: with a less ambiguous formulation of what is believed to take place at the consecration of bread and wine, a clearer expression at Ordination of the sacrificial role of the priest, a firmer declaration of the three-fold ministry of bishop, priest and deacon, a prioritizing of the priest’s role in offering the Eucharistic sacrifice over his duty to preach the word. Important as such matters may still be among the Orthodox, there is no mention of those differing doctrines of God and Man that this chapter presents as crucial. It seems to have been compiled in an age where the substance of Christian faith was not yet recognized to be under threat. 2 mired in controversy, beset with internal problems, I find myself with collects from the Book of Common Prayer echoing through my head: O God, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature, we cannot always stand upright . (Fourth Sunday after Epiphany) I am in fact unusual in having ‘come over’ to Orthodoxy after a life-time of service to the Church of England, serving on the Church of England Liturgical Commission from the age of 29, right through the period of composition of modern language alternatives to the Book of Common Prayer that culminated in An Alternative Service Book, 1980. After that, I served on the Liturgical Commission of the Anglican Church of Australia for another nine years, from 1977 to 1986. Yet I might claim to be in a small way a martyr to the BCP tradition, despite my involvement as a young Cambridge don in modern language services which made me appear ‘a traitor to my subject’, according to my former supervisor, the poet Donald Davie, who was a beacon of the Prayer Book Society. I ended up as a Professor in Australia because of my commitment to rendering the Psalms into modern English for what was first called The Psalms: a New Translation for Worship (Collins, 1977), but which, after its use and binding-up in editions of An Alternative Service Book, 1980 became known as The Liturgical Psalter, the name under which it went into five national prayer books and was widely used in other Churches. Though eight distinguished Hebraists were behind the translation, its success, I believe, was chiefly because its style was, by design, not a betrayal of the great Renaissance tradition of translation as represented by Miles Coverdale’s Psalms in the Book of Common Prayer. Nevertheless, I notice that the President of our Orthodox Institute, Metropolitan Kallistos Ware, a leading writer on Orthodoxy but similarly brought up on and influenced by the Book of Common Prayer, also rejects the ‘Western Rite’; and I know that the late Father Michael Harper, when Dean of the nascent British Antiochian Orthodox community, discouraged his priests from using it. To explain why three such literate people side with those Orthodox who avoid any rites based on the Book of Common Prayer, I must become yet more personal and anecdotal. You will know that a corner-stone of modern Orthodox devotional practice is silent recitation of the so-called ‘Jesus Prayer’: Lord Jesus Christ, Son of God, have mercy upon me, a sinner. That prayer, ancient and not necessarily silent in its first use, is now an inward repetition, often with accompanying breath-rhythms, over and over, and has been popularized by non-Orthodox writers such as Simon Barrington-Ward, former Bishop of Coventry, who reports it as having been the revivification of his spiritual life. 3 Yet I found that, from the time of my chrismation as Orthodox in 1997 and nearly to the present day, I could never use the prayer: try as I might, I’d break down after a couple of repetitions.
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