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Lux Occidentalis

Lux Occidentalis

Lux Occidentalis The Orthodox Western and the Liturgical Tradition of Western Orthodox with reference to the Orthodox , Luke’s Press, Stanton, NJ, 1995. by the Rev’d John Charles Connely, M.A. of St. ’s , (The Antiochian Orthodox Christian Archdiocese of North America), 1405 South Vine Street Denver, Colorado 80210

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World Wide Web: www.westernorthodox.com unsound and pastorally unwise. L UX “Liturgically unsound because these are not in direct conti- nuity with the worship of the early O CCIDENTALIS in the West, but are prima- The Orthodox Western Rite and the rily the result of 16th century or Counter Liturgical Tradition of Western Reformation debates; Orthodox Christianity with reference pastorally unwise because this to the Orthodox Missal, Saint Luke’s adds still further to our fragmenta- Priory Press, Stanton, NJ, 1995. tion as a Church in the Americas by the Rev’d John Charles Connely, M.A. and creates a tiny group of mis- sions and that are liturgi- Rector of St. Mark’s Parish, (The Antiochian cally isolated from the rest of the Orthodox Christian Archdiocese of North America), Church.” 1405 South Vine Street, Denver, Colorado 80210 The includes guidelines to avoid improper activities: HE Greek Orthodox of San “1. ‘Western-rite’ of the Antiochian Archdiocese may not TFrancisco, His Grace, Bishop serve or receive communion in the Anthony, recently issued a negative parishes of this unless ‘encyclical’ rehashing some common vested in traditional, ‘eastern’ Orthodox . complaints against the Orthodox Western “2. Clergy of this Diocese may not Rite. The encyclical is here reprinted from serve or participate in ‘western-rite’ . Diocesan News for Clergy and of the “3. The participation of our laity in Greek Orthodox Diocese of Denver, April any pan-orthodox liturgical activity 1996: specifically with ‘western-rite’ parishes is to be actively discour- “His Grace Bishop Anthony of San aged. Francisco recently issued an encyclical concerning the ‘Western BISHOP Anthony’s statement that Rite’ Orthodox parishes. These are Orthodox Churches “these rites are not in direct continuity which do not use the Divine with the worship of the early Church in of Saint and the West” is not supplied with biblio- Saint Basil, but instead celebrate revised versions of the Anglican graphical references. The cannot, and Roman . In America there therefore, discern Bishop Anthony’s litur- are such parishes under the gical sources regarding the Western Rites Antiochian Archdiocese, the Moscow , and the of the Church. The Orthodox clergy and Outside laity in America deserve information as Russia. to our history and progress. To this end, Bishop Anthony issued this encycli- cal in to numerous we humbly offer the following essay: inquiries by the clergy and lay peo- T HE W ESTERN R ITES OF THE ple on how to treat these parishes. His Grace Bishop Anthony makes EARLY C HURCH clear that while we accept the and lay people of these The Liturgy of St. Peter (commonly parishes as fully Orthodox we are known as the Liturgy of St. Gregory), is to avoid any activity which would found, substantially as it has been used in tend to imply agreement with the the until Vatican II (1969)1, formation of such parishes. The for this disagreement is in the of St. Gregory twofold: it is both liturgically [590], Gelasius [491] and St. Leo [483]. The Roman Liturgy is attributed to St. ary work, that of also. This Liturgy Peter by ancient liturgical commentators, continued in the French Church until the who founded their opinion chiefly upon time of [742-814]. Minor a passage in an of Innocent [fifth additions had been made by Musæus, century], to Decentius, Bishop of Sidonius, and St. . These Eugubium. St. Gregory revised the vari- additions were restricted to the , able parts of the liturgy, the , Collects, and Minor Propers. This , and ; but the only ‘Gallican’ Liturgy was partly supplanted change which he made in the Ordinary by the Roman at the time of Pepin, who was by the addition of a few words introduced the Roman system of chant which is noticed by and psalmody and finally it was altogeth- [Hist. Eccl. Lib.2, c.I.].2 er superseded through Charlemagne, Since the time of St. Gregory the who obtained the of St. Roman Liturgy has been used over a Gregory from Rome and issued an edict large part of the Western Church, and, that all priests should celebrate only in until 1969, was practically the only one the Roman manner. In Spain the same allowed by Rome. From the Roman Liturgy had been used in a form called Liturgy in its primitive form were Mozarabic; but Gregory VII, caused derived that used by the Churches of Alphonso VI., king of Castile and Leon, North-western , and the Ambrosian to abolish the national rite and substitute Rite of the Church of . that of Rome. The was The Liturgy of St. John, or of St. restored in the sixteenth century by Paul, i.e. the Ephesine Liturgy, was the Cardinal Ximenes who endowed a col- original of that which was used, probably lege and for its use at Toledo, in three forms, in Spain, France, and which continues to this day. during the earlier period, and When Augustine [of ] the only one besides the Roman which came to England in 595, at the direction obtained a footing in the Western Church. of St. Gregory of Rome, he expected to This appears to have been abandoned in find a heathen land. What he discovered at the time of the Council of was an ancient and regularly organized Laodicea in Phrygia in the fourth century. Church and that its usages were in many The 19th of that Council giving ways different from those of his native directions for the substitution of the Rome. By the advice of St. Gregory, he Liturgy of St. Basil, which use continued introduced some changes into the exist- to modern times. However, at a much ing Liturgy, not from the Roman earlier date, missionaries had taken the Sacramentary but rather from forms Liturgy of St. John to Lyons, the city from already in use in the south of France. The which Christianity spread throughout English Church of St. Augustine’s day France. As late as A.D. 177, the Christians and for long after, consistently claimed of Lyons wrote to the Churches of Asia that its customs derived from St. John respecting the martyrdoms which had and from the Church of Ephesus, by way occurred in that city. The primitive of Lyons. This is the Liturgical heritage Liturgy of Ephesus thus became the litur- that was revised by St. Osmund, Bishop gy of France and by additional mission- of Salisbury, in 1085. A directory of serv- ices was compiled by Richard le Poore English from Latin; 2) the commemora- [d.1237] and soon the Sarum Use tion of the and of [Salisbury] was followed in nearly the Antioch rather than Rome; and 3) the whole of England, , and Ireland. addition of an explicit “descending” Most interesting is the recent reprint- invocation () of the Holy Ghost ing of an English Sacramentary that pre- (following the Institution Narrative) in dates St. Osmond and the Norman the Canon of (). Conquest [1066] by nearly a century. The T HE T RIDENTINE R EFORM Sacramentary is known as the Missal of Robert of Jumièges. Robert served as Bishop Anthony’s reference to the Bishop of from 1044, and, in “Counter Reformation” is curious. One of 1051, on St. Peter’s Day [29 June], was the myths presently circulating about the enthroned as of Canterbury. Rite of St. Gregory the Great is that it is Robert had given this Missal to the “Tridentine”—i.e., it is no older than the of Jumièges in France as a [1545-1563]. This criti- memorial of himself as he had once cism is made by those who know nothing presided there as . The book about either this Rite or the Council of remained at Jumièges until the dissolu- Trent or the Missal of Pius V [1570]. In tion of the monastery in 1791, when it fact, all that was done at Trent, liturgical- passed to the Public Library of Rouen, ly speaking, was to standardize the wor- where it is still preserved! At Rouen it has ship of the West. This was done princi- been known as “the book of S. Guthlac” pally in two ways: as the first leaf of the manuscript contains First, the Council (together with Pope a Mass for the Feast of S. Guthlac. The Pius V) suppressed all Western Rites that manuscript is a fine specimen of English did not have a continuous history of at writing and illumination from about the least two hundred years. This effectively year 1000, as evidenced by the Votive eliminated all but the of Mass and of St. Edward Milan, the Mozarabic Rite of Toledo, [†978]. The Missal now contains 228 Spain, and the Gregorian Rite of the City numbered leaves, measuring nearly 13 of Rome itself, sometimes therefore called 1/4 inches by 8 3/4 inches. This Missal is the . [* Simple variations available in an edition by the Henry within the Roman Rite, such as existed Bradshaw Society, the Boydell Press, Bury among the , Dominicans, St. Edmunds, Suffolk, 1994. etc., were permitted to remain, but have It is a simple matter to compare the lapsed since the liturgical reforms of the Orthodox Missal (1995) containing the 1960s.] In the 16th century the Gregorian Western Rite Liturgy of today, with the or Roman Rite already had a continuous vast tradition of old Roman from documented history of more than 1000 the time of the Sacramentary of St. years. It therefore became the standard Gregory [590]. The obvious differences in Rite of most of post- Western the “Rite of St. Gregory” in the Orthodox . Session XXII [17 Sept. 1562] Missal and in the old Missals from the of the Council issued a series of defini- sixth century on is 1) the translation into tions on the sacrificial doctrine of the Mass, but no change in the actual text of The point is: the Rite of St. Gregory the Rite. was not “created” by the Council of Secondly, the Council of Trent stan- Trent. Furthermore, as used in Orthodox dardized the rubrics of the Gregorian Christianity today, this Rite contains a few corrections and amplifications Rite. This meant that when and how the unknown to the earlier generations of celebrant and other ministers bowed, Roman Catholics; these were imposed in genuflected, turned to the faithful, etc., modern times by the wisdom of the was no longer left to the whim or person- Orthodox Church in order to bring the al of the individual clergyman. For Rite fully into harmony with the intent the sake of propriety, detailed instruc- and current practice of Byzantine liturgi- tions about how to actually celebrate the cal theology. With the exception of new liturgy were drawn up and imposed Propers introduced to commemorate var- upon the whole of the Western Church. ious of the post-schism Eastern cal- Most of these rubrics were not new endar, the Rite remains essentially identi- inventions, however. They were mostly cal to that which was already ancient by adopted from the customary rubrics of the time of Trent. the and parish churches of the City of Rome and its surrounding coun- S AINTS C ONSTANTINE tryside and villages. This was logi- C YRIL AND M ETHODIOS cal because Rome was the de jure center The ancient Western Rite, although of Western Christendom. Thus, by the lost to Orthodoxy after the 11th century 16th century even the rubrics already had Great Schism, did survive in the a long and venerable history and were monastery of the Almafians on Mount hardly an innovation of the Counter Athos itself until 1287. According to the Reformation. V. Revd. Edward Hughes: “We also need In the words of Fortescue: to notice that when Ss. Cyril and Methodios began their mission to Eastern “Essentially the Missal of St. Pius V is the Gregorian Sacramentary; that again Europe in the 9th century, they went to is formed from the Gelasian book which Rome for authority, and worked as depends on the Leonine collection. We Roman Christian missionaries even find the of our Canon in the though they came from the East. They treatise de Sacramentis and allusions to it employed and distributed Liturgical in the fourth century. So our Mass goes books in both rites. Their Eastern rite back, without essential change, to the age when it first developed out of the work did not survive their own time, but oldest liturgy of all. It is still redolent of was continued in Bulgaria by Ss. Clement that liturgy, of the days when Caesar and Naum of Ochrid. Their Western rite ruled the world and thought he could work, however, survived directly from stamp out the Faith of Christ, when our their day right down to the 1970’s in fathers met together before dawn and Dalmatia and Croatia. There are 15 sang a to Christ as to a God. The final result of our enquiry is that, in known extant manuscripts of pre- spite of unsolved problems, in spite of Tridentine complete Missals in Old later changes, there is not in Church Slavonic, which have been sub- Christendom another rite so venerable jected to all manner of textual and histor- 3 as ours.” ical studies. The Christians of Dalmatia and Croatia know that their liturgical the religion of the West. This was a con- heritage is from the work of Cyril and scious and malicious decision on the part Methodios. These both died as Roman of Bugnini and the other “liturgical clerics, never having expressed in writing reformers.” And it immediately cast mil- 4 any problems with their bi-ritualism.” lions of traditional Roman Catholics into THE NOVUS ORDO MISSAE liturgical chaos and darkness. Many of them, not knowing where else to turn, The Western Rite was not, however, lost their faith. Many others discovered lost to history. In the West, it continued to exist, to thrive, to grow; that is, until the Orthodox Christianity. late 1960s when, in the destructive after- M ODERN O RTHODOX U SE OF math of Vatican Council II, it was abol- THE W ESTERN R ITE ished by Pope Paul Vl, who replaced it At the beginning of the 18th Century with the now infamous Novus Ordo a considerable correspondence was con- Missae . The architect of this New order ducted between the English Nonjurers5 of the Mass was a certain Archbishop (usually styled the “ remnant” of Annibale Bugnini, who was secretary of the British Church), Peter the Great, Czar the Roman Congregation for Divine of Russia, and the Œcumenical Patriarch Worship. We now know that Bugnini at . It was proposed that a believed that “the norm for the liturgy parish be established in London, to be and for Church renewal is modern called the Unia, and which would be Western man, because he is the perfect Orthodox and Western Rite. The man [!], and the final man, and the ever- Nonjurers’ lack of funds prevented their lasting man, because he is the perfect and sending the proposed two delegates to normative man. And he made clear that, Russia to seal the agreement. However, for him, ‘acculturation’ or adapting to the Patriarch’s second letter to the Western culture is the great work in “British Catholics” expressed a willing- Church liturgical and renewal, ness to effect union and fix details later: and in theology.... Secularization was, for “As for custom and ecclesiastical order him, a necessary process, something the and for the form and discipline of admin- Church needed to accept and embrace.” istering the , they will be easi- (“The Bitter Struggle,” Robert Moynihan, ly settled when once a union is effected.”6 Inside the Vatican, May, 1996) A century later the Anglican Clearly, Bugnini’s desire to make the William Palmer worked with Alexis New Mass reflect the secularized “new Khomiakov and Metropolitan (Saint) man” makes sense only if the old Mass Philaret of Moscow towards the establish- (ie., the largely pre-schism Rite of the ment of a Western Rite Orthodox Church West), which was still in use until 1969, in England. Dr. Joseph Overbeck’s con- reflected and embodied not secularism version in 1865 led to the Holy Synod of but the ancient and otherworldly ortho- Moscow giving approval to a restored, doxy of traditional Christianity. That corrected, Mass of St. Peter (or St. “old Christianity”, so beautifully Gregory) in Latin in 1870. This was based on over one hundred years of study, enshrined in the Roman or Gregorian work and attempts to do this very thing.7 Rite, had to be discarded and banished In 1879, Overbeck went to because it stood in the way of changing Constantinople and met with Patriarch American Book of Common . The III. In 1882, the Greek Patriarch, Holy Synod noted various problems, based on a favorable report by his liturgi- mostly the omission of standard cal committee, provisionally approved Orthodox devotions, such as the invoca- Overbeck’s plan. Western Rite Orthodox tion of Saints, and an explicit “descend- parishes and began to exist in ing” Invocation of the . Poland and Czechoslovakia in the Archbishop Tikhon was directed to 1890’s through the 1920’s with the make such corrections as he support of the Russian Church. thought convenient and provide In 1911, the Antiochian a usable adaptation of this Patriarchate received a parish Liturgy for practical use with in London using the Western convert Anglicans. In the three Rite in English. The Patriarch years remaining before 1907 of Alexandria also recognized the same parish. There was when he was recalled to serv- obviously a wide movement ice in Russia, the Archbishop of the highest authorities of the did not finish this work. Some Orthodox Church to establish writers have accused him of viable Western Rite work in failure in that he did not, in his Europe and America in the opening short time in the American mission, decades of the 20th century. It was the produce the corrected Western Rite. The cruel destruction of the Russian Orthodox corrected rite from the American BCP Church by the Bolsheviks which brought was produced seventy years later [at a temporary end to this progress. Incarnation Church, Detroit] by the What may be less obvious is the Antiochian Archdiocese and is happily antiquity of the “Rite of St. Tikhon” also used by a growing number of convert provided in the Orthodox Missal. The Anglican parishes. “Rite of St. Tikhon” was known to St. In all charity to Archbishop Tikhon’s Tikhon, Patriarch of Moscow, Martyr and critics, may we ask, How many Orthodox Enlightener of America, through his parishes in North America were using, by experience of the worship of the time he returned to Russia, the Episcopalians in North America during English language for Liturgical Services? his extraordinary service as Archbishop In 1906 the Archbishop, with Isabel (of Alaska, the Aleutian Islands, and Florence Hapgood, had produced the North America). This experience included first edition of the Service Book of the a Vesper service at which he preached Holy Orthodox-Catholic Apostolic Church. and blessed the Parish of St. Mark, The Service Book provided beautiful Denver, Colorado, on the Patronal Feast English language texts, in one volume, of Day, 25 April 1904. the Eastern rites of the Orthodox Church. Also in 1904, Archbishop Tikhon How many parishes were using these received a response from the Holy Synod English texts 25 years later? In fact, 50 of the Russian Orthodox Church to his years later, by 1960, only the Antiochian inquiry regarding the potential Orthodox Archdiocese had made large use of use of the “Holy Communion” from the English and had expanded the number of Liturgical books available to Orthodox parishes in English texts. Today, 90 years the [1535], has been preserved, later, it is still the Antiochian Archdiocese by the borrowing of Archbishop T. which keeps St. Tikhon’s Service Book in Cranmer, through all the English service print in a handsome Seventh Edition! books. No one can understand the antiq- How obvious that it would also fall to the uity of the English Offices of Morning Antiochian Archdiocese to provide the and Evening Prayer (with its Scriptural Liturgical books, like the Orthodox Missal, lectio divina and the sequential reading, for the use of Western Rite Orthodox each month, of the entire ), or the parishes. culture of English Christianity for that As known to Archbishop Tikhon, the matter, unless he appreciates the perva- American , got- sive influence of the great Benedictine ten from the Scottish Episcopal Church in . These were everywhere in 1789, was a close derivation of the England up to the “Dissolution” of the Scottish BCP of 1764, from the Liturgy of religious houses by Henry VIII [Act of the English Nonjurors of 1716. The Dissolution 1536, 1539]. Nonjuring Liturgy consisted of a careful There are also those prayers and of ancient Liturgical “usages” devotions which are done outside the by the brilliant English scholar, Thomas Liturgy and Offices of the Church as Brett (1667-1744), of Canterbury. His found in the popular piety of every sources and methods are explained in his nation. For an intelligent examination of principal work Dissertation on the the popular Western paraliturgical devo- Ancient Liturgies (1720). As an eminent tions, ie., the , , Exposition, liturgical scholar with a particular inter- please see the M.Div. thesis presented at est in the Eastern liturgies, he insisted on St. Vladimir Seminary by the V. Reverend the explicit of the Eucharistic ele- Edward Hughes, Paraliturgical ments to , and on the Devotions of the Western Church and Epiclesis of the Holy Ghost. The Their Role in Orthodoxy, 1980. Hughes’ Nonjuring English Liturgy, subsequently readers were the Rt. Revd A. Schmemann that of Scotland and America, is the basis, and the V. Revd Paul Schneirla. in its present English text, of the “Rite of W ESTERN R ITE T EXTS, ANCIENT St. Tikhon.” This Liturgy, like that of St. & MODERN Gregory, is unrelated to the “Reformation and Counter Reformation debates.” Even If the “Rite of St. Tikhon” is more a casual examination of the text will suspect, because of its history among reveal little in common with the English speaking people, than the “Rite Eucharistic Liturgy (Order of Holy of St. Gregory,” then it should be exam- Communion) in the various editions, ined for its antiquity versus Bishop 1549, 1552, 1559, 1662, of the English Book Anthony’s theory that these Rites are of Common Prayer. “not in direct continuity with the worship However, the wonderful adaptation of the early Church of the West.” of the ancient Offices of St. Benedict, first According to Blunt (1882) the accomplished by the Spanish Cardinal “Ancient Liturgy according to the use of Francisco de Quinones in his reform of Sarum” begins following this pattern: “The , having first confessed and This “ for Purity” is not found received , said the Hymn, in the preparatory prayers of the Roman “Veni Creator,” whilst putting on the Sacramentary. Perhaps it points to a holy vestments, and then the Collect, “result of 16th century Reformation or “Deus, cui omne cor patet,” Ps. xliii. Counter Reformation debates.” On the Judica me, with the , “Introibo ad altare Dei, ad Deum qui lætificat contrary, this prayer appears (in Latin as juventutem meam;” followed by “,” above) in the Sarum Sacramentary (c. “Pater Noster,” and “Ave Maria.” All 1085) in the Priest’s preparation prayers, this was done in the Sacristy. and again in a Mass “ad invocandum The , having been begun, the gratiam Spiritus Sancti” at the end of Priest proceeded “ad gradum Altaris,” the Sarum Missal, and in a Mass attrib- and there (with the Deacon on his right uted by Muratori [ii.383] to St. Gregory, and Sub-deacon on his left) said the Abbot of Canterbury about A.D. 780. “, etc. Then going up to the It is also found in the Sacramentary of , and standing in the midst, said (c. 735-804), and at the end of the secretly, “Take away from us, we beseech Thee, O , all our iniquities...” He Mass in the Hereford Missal, and the then censed the Altar while the . It also occurs in the Roman sing the Introit, the , and the Missal in a “Missa votiva de priest himself intones the “Gloria in Spiritu Sancto.” excelsis Deo” after which he returns to Surely the antiquity of the Introit the dexter (right) horn of the Altar to say Psalm and the Kyries are above reproach. the Collect and remains there for the reading of the Epistle...” 7 The “Gloria in Excelsis” follows immedi- ately. The Gloria is known anciently, The Orthodox Missal (1995) page 172 appearing completely in its present form ff... provides (xliii.), the in St. Athanasius’ De , tom. ii., antiphon “I will go unto the altar of God.” (Introibo ad altare Dei...) followed and undoubtedly dates from the by the Collect: Apostolic period. The angelic hymn was part of Western and introduced “Almighty God, unto whom all into the Eucharistic Liturgy at least by the hearts are open, all desires known, and time of Symachus, Bishop of Rome, A.D. from whom no secrets are hid: Cleanse 500. the thoughts of our hearts by the inspira- tion of thy Holy Spirit, that we may per- The Collect of the Day, Epistle, fectly love thee, and worthily magnify and verses, and thy holy Name; through Christ our Lord. follow as on pages 175, 176 of the Amen.” Orthodox Missal. These “Propers” of the Western Rite have been established since “Deus Cui omne cor patet, et omnis at least the time of St. [c. 342-420] voluntas loquitur, et Quem nullum latet and are not just similar, but for most part secretum; purifica per infusionem identical, in the Sacramentaries and Sancti Spiritus cogitationes cordis nos- Missals from the fifth century to the pres- tri; ut Te perfecte diligere, et digne lau- ent usage of the Western Rite. Compare dare mereamur. Per Christum Dominum the Collect for in the Missal of nostrum. Amen.” Robert of Jumièges [English c. 1000] with that of the Orthodox Missal (1995): humbly pray and beseech thee through “Deus qui hodierna die corda fideli- Christ thy Son our Lord, um sancti spiritus inlustratione Missal of Robert of Jumièges p.45 : docuisti. da nobis in eodem spiritu “Te igitur clementissime pater per iesum recta sapere. et de eius semper con- christum filium tuum dominum nos- solatione gaudere, per dominum. in trum unitate eiusdem...” The Liturgy is always offered ‘ad “God, who as at this time didst teach the Patrem’ through the Son. The gifts are hearts of thy faithful people, by sending offered as an explicit oblation to the to them the light of thy Holy Spirit: grant Father: us by the same Spirit to have a right Orthodox Missal p.185 (St. Tikhon) : judgement in all things: and evermore to rejoice in his holy comfort. Through... in “do celebrate and make here before thy the unity of the same...” divine Majesty, with these thy holy gifts, which we now offer unto thee... The “Credo in unum Deum” follows as always, without the “” in con- Orthodox Missal p.205 (St. Gregory) : formity to Orthodox pneumatology. The “... these gifts, these offerings, these holy, sentences and prayers follow, spotless sacrifices, which we offer thee... unchanged in over a thousand years. A Missal of Robert of Jumièges p.45 : “Proper ” follows the Sursum “...supplices rogamus et petimus uti Corda and these have varied somewhat accepta habeas et + benedicas + haec over the centuries. In the middle of the dona + haec munera haec sancta sacrifi- first millennium there were more Proper cia inlibata... Prefaces, in some books a unique text for every Day of the year. The Eastern The Commemoration of the Departed Liturgies have a fixed form that does not brings us to an instance where the local vary from to to to [English] Church has caused a variation Pascha. Most Western Missals provide at in the text. How charming to read the list least ten Proper Prefaces, including one of Saints in Jumièges (p. 47) as compared for the Virgin Mother of God, for to the standard [Roman] Western reading Apostles’ Days, as well as for the major followed in our Orthodox Missal (pp. Feasts of the Temporal Cycle. The 186, 187): Orthodox Missal provides (p. 216 f.) “...cum tuis sanctis apostolis et mar- twenty-two Prefaces. tyribus cum Iohanne Stephano Mathia Following the threefold , the Barnaba Ignatio Alexandro Marcellino Canon continues... Petro Felicitate Perpetua Agatha Lucia Agnae Caecilia Anastasia Ætheldrythae Orthodox Missal p.185 (St. Tikhon) Gertrudis et cum omnibus sanctis ... “All glory be to thee, Almighty God, our “...with thy holy Apostles and : heavenly Father, for that of thy ten- John, Stephen, Mattias, , der mercy, didst give thine only Son... Marcellinus, Peter, Felicitas, Perpetua, Orthodox Missal p.205 (St. Gregory) Agatha, Lucia, Agnes, Cecilia, Anastasia, “Therefore, most merciful Father, we and with all thy Saints... Perhaps the names of Ætheldreda and English sovereigns has determined the Gertrude might be restored to the meaning of “remembrance” wherever it Orthodox Missal. Neither pious lady was appears in an English Liturgical text. On seen to participate in the “16th century the contrary, “remembrance” means what Reformation or Counter Reformation our Lord meant when He Instituted the debates.” For that matter, they, and all the saying “This do in remem- above mentioned Saints, reposed centuries brance of me.” (St. Luke 22.19, I Cor 11.24, before the Schism of East and West. It is I Cor 11.25.) The text was established some also worth noting, in this discussion of an fifteen hundred years before Zwingli or Antiochian Orthodox Service Book, that the “Reformation debates” and is present was included in the in every Liturgy of the Universal Church. constant Commemorations of the pre- For a discussion of “remembrance” in Schism English Church. relation to the Liturgy see: Carlton, The There follows the Pater Noster and Faith, Regina Press, 1997, pp. 204, 205. the prayer Libera Nos which since the 6th Perhaps a “Reformation debate” can century has included the name of the be found in the fixed “post Communion” Apostle Andrew. This is simply because prayer or “thanksgiving” of the St. Tikhon Pope St. Gregory the Great of Rome Rite Missal (p. 192). There is no such in the offered the Mass with an explicit com- , or in the old English memoration of St. Andrew, the patron Missals. There is, however, a correspon- Saint of the monastery Gregory had ding prayer in the Liturgy of St. James, founded at his family’s estate in Rome. which is as follows: Pilgrims may still visit this monastery and “We give Thee thanks, Christ our God, that other churches nearby mentioned by Thou hast vouchsafed to make us partakers of Gregory in his . The monastery is Thy Body and Blood, for the remission of , now dedicated to San Gregorio himself. and eternal life. Keep us, we beseech Thee, with- Gregory had earlier served in out condemnation, because Thou art good, and Constantinople whose Apostolic patron is the lover of men. We thank Thee, God and St. Andrew. The universal Liturgy has Saviour of all, for all the good things which ever after continued this commemoration Thou hast bestowed on us; and for the partici- of St. . One writer, pation of Thy holy and spotless mysteries... lately published by St. Vladimir Press in Glory to Thee, Glory to Thee, Glory to Thee, its Quarterly, mistakenly argued that the Christ the King, Only begotten Word of the name of Andrew entered the text when a Father, for that Thou hast vouchsafed us sinners parochial Service Book was published by and Thy unworthy servants to enjoy Thy spot- St. Andrew’s Parish in Eustis, Florida! less mysteries, for the forgiveness of sins, and The same writer has argued that the for eternal life: Glory to Thee.” word “remembrance” in the text of the The word “duly” in “duly Administration of the sacrament (Missal received” (p. 192) of the Orthodox p. 191) relegates the entire Rite to a kind of Missal is the English word for “prop- Zwinglian “memorialist” service. He er rite” according to the proper form “proves” this by supposing that the and ordinance. assumptions of one or more deceased ONE CHURCH AND SEVERAL Mozarabic Liturgies) and St. Basil and St. LITURGIES John Chrysostom in the Imperial City and among the Hellenes (Greeks). This is There is one more statement in the early Church which St. Ignatius of Bishop Anthony’s encyclical that needs Antioch [c. 35- 107] first described [Ep. comment. He continues ... ad Smyr. 8.2.] as the “[The Western Rite is] pastorally and which is confessed in the Nicene unwise because this adds still further to our fragmentation as a Church in ... “and I believe one holy Catholic the Americas and creates a tiny group and Apostolic Church.” of missions and parishes that are litur- The Western Rite has undergone gically isolated from the rest of the Church.” some “development” and augmentation in 1500 years, and so has the Eastern Rite. How sad that a Greek Orthodox If the Western Rite seems strange to some prelate is still actively suppressing legiti- Orthodox observers, it is probably mate Liturgies of the Orthodox Church in because of its antiquity and austerity as the interest of promoting only one: the compared with the highly developed and so-called “Liturgy of St. John elaborated expression of the Eastern Rite. Chrysostom.” It would appear that the Liturgy of The historical John Chrysostom St. James, which is now used only on his (Golden Mouth) was a son of Antioch, an Feast Day, may return to Orthodoxy with Arab Christian, who served the Liturgy the reconciliation of the Jacobites. The of St. James most of his life. That venera- venerable Liturgical Tradition of the ble Liturgy (and the Liturgy of St. Mark Christian West has been restored to of Alexandria) was needlessly suppressed Orthodoxy, by the of St. in the 13th Century by “Patriarch” Tikhon, enlightener of America, and St. Theodore IV (Balsamon), who was a John (Maximovitch) of San Francisco, and Greek bishop living at Constantinople, through the hospitality of the Apostolic and who never saw Antioch and never Throne of Saints Peter and Paul, the served the Liturgy of St. James. The arro- Patriarch and Holy Synod of Antioch. We gance of those who discard sacred tradi- are profoundly grateful to his beatitude, tion does not belong only to the modern Patriarch Ignatius IV. We remember espe- period. Nor does such arrogance belong cially our Metropolitan Philip, who is only to the Latin West. expert in the forms and missionary appli- The worship of the one, holy, cation of all the Orthodox Liturgies, and Apostolic, and Catholic Church, through who is constant in his care of the church- the first millennium, was expressed in es. God grant him many years! several regional Liturgies with local vari- ations. These Liturgies include that of St. James in Antioch and the East, St. Mark Thanks to the adult Sunday School Class at in Alexandria and Africa, St. Peter in St. Mark’s Church for corrections to the Latin and English text. Thanks to his Grace, Bishop Basil, Rome and the West (with some residue of for patient reading and vital corrections to the the Liturgy of St. John of Ephesus, and historical matter, and to The V. Revd. Paul the local Ambrosian and Gallican and Schneirla who permitted an early draft to be reviewed at the Western Rite Conference at St. Peter’s, Fort Worth, Texas in 1996, and to the Rt. Faith Press, London, 1951, p. 50. Rev’d. Trigg for improvements in the 7. The Very Reverend Edward Hughes, tone and force of this essay. Thanks to the Revd. Response to the Revd M. Johnson, 1996. David Lynch and to the V. Revd. Edward Hughes for their historical and liturgical research regard- 8. J. H. Blunt, The Annotated Book of Common ing the Rites of the Church which they so gener- Prayer, E. P. Dutton and Company, New York, ously made available to me. - JCC 1903. p. 361. The Revd. John Connely is a graduate of the University of Colorado and holds the degree Artium Magistri Religionem from Yale University. He is of St. Mark’s Parish, Denver, Colorado and of the Central States , Western Rite Vicariate, The Antiochian Orthodox Christian Archdiocese of North America.

NOTES:

1. The Novus Ordo Missae, as promulgated (1969) by Pope Paul VI, was soon copied by Lutherans, Episcopalians, and other protestants. It is allegedly a reintroduction of disused liturgical forms which the Catholic Church had discarded before the Patristic period. Western Rite Orthodox regard the Novus Ordo Missae as a work of mod- ernist liturgical fiction.

2. “The holy Pope Gregory, among other things, caused masses to be celebrated in the churches of the apostles, Peter and Paul, over their bodies. And in the celebration of masses, he added three phrases full of great goodness and perfection: ‘And dispose our days in thy peace, and preserve us from eternal damnation, and rank us in the number of thy elect, through Christ our Lord.’” -Everyman’s Library No.479. J. M. Dent & Sons, LTD. The Aldine Press, 1910.

3. A. Fortescue, The Mass: A Study of the Roman Liturgy (London, 1917). p. 213.

4. Response to the Revd M. Johnson, June 1996

5. The Nonjurors were members of the who, after 1688, scrupled to take the Oath of Allegiance to William of Orange on the grounds they would break their previous oath to James (Stuart) II. Eight , including Abp. Sancroft of Canterbury and Bp. of Wells, with 400 priests and numbers of laity, were expelled from the C of E by Act of Parliament. The Nonjurors, encouraged by the Russian Czar, carried on an extensive correspon- dence with the Patriarch of Jerusalem seeking union with the Eastern Church. As Sacramental High Churchmen they are linked with the Caroline divines of the 17th, and Tractarians of the 19th, centuries.

6. J. W. C. Wand, The Schism, The

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