Западен обряд

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Западния обряд е клон на Източно Православната литургия основаващ се на литургичните традиции от древността преди -Големия Разкол на Православната църква на запад. Православните християни от Западния обряд силно поддържат православната вяра заедно с техните събратя следващи Византииското Богослужение, и досега, всички Енорийски свещеници, които отговарят за подобни енории са последователи на Византииското Богослужение. Шаблон:Западно Богослужение

Съвременна история

Деветнадесети век

През 1864, 44 годишния Йосиф Юлиан Овербек, бивш свещеник в Германската Римо-католическа църква, който напуска духовенстното, разочарован от папското надмощие, лутеран, а по-късно и съпруг, е помазан в Православната църква. По - късно, през 1866, тои публикува, Католическо православие и Англо - католицизъм което поставя основите на неговата работа през следващите 20 години. Година по - късно, започва периодично издаване на Православен католически преглед, с цел да изпъкне Източното Православие и да се отхвърли Католицизма и Протестантството.

През 1867 Овербек дава петиция, с 122 подписа от Оксфордското движение, до Руската Църква за основаването на Западно Обрядна Църква в пълна хармония с Източното Богослужение. Седем Членна Синодална комисия била сформирана,и Овербек бил поканен, да каже своето искане. Идеята била одобрена, и Овербек се заел с предоставянето на план на Западния Обряд. Основата на това, което представил Овербек било от Богслужението през 1570, което добавяло epiclesis (молба към Бог да освети причастието) и Тройния химн. Този обряд бил представен през 1871, бил изпитан и одобрен от комисията. Овербек насочил усилията си към старото Католическо движение, което отхвърля непогрешимостта на Папата. Той продължил да се въвлича в спорове с Католиците, Англиканите и отказалите се от Източното Православие, използвайки Византииското Богослужение.

През 1876, Овербек апелирал до различни Свети Синоди, пътувайки до Константинопол през 1879. Там той срещнал Вселенския Патриарх, който му дал поучения и извинения. През 1881, Овербек имал голям късмет, когато Вселенската Патриаршия се съгласила, че Западът има правото на западна църква и Богослужение.

Обаче нищо повече не се случило. Бракът на Овербек след неговото католическо ръкополагане бил каноническа пречка за духовенство, Светия Синод в Гърция отхвърлил неговите схеми измежду Православната Църква, Православен Католически преглед спрял да се издава, и до 1892 той допускал провал, заради Гръцката Църква по това време. Овербек починал през 1905.

Двадесети век

Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fon-Du-Lac, 1900.

The Western Rite continued. In 1890 a Swiss Old Catholic parish in Wisconsin, pastored by Fr Joseph Rene Vilatte, was received by Bp Vladimir (Sokolovsky); however, Fr Vilatte soon led the church into Old Catholicism. In 1911 Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch, but parted ways soon after, leaving behind a model for future Western Rite groupings to join Orthodoxy. In 1926 the six-parish Polish Catholic National Church was received into the Polish Orthodox Church, flourishing until wiped out by the Nazis. [1] [2]

St. Tikhon's involvement in the Western Rite has been one more enduring. While he was head of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining Anglican liturgics. St. Tikhon, sending the 1892 Book of Common Prayer, enquired as to the viability of such an idea; in 1904, the Holy Synod admitted its possibility, including many notes on how the BCP could be used in an Orthodox manner. St. Tikhon did not receive any Episcopalians who used revised Anglican forms, but it lay the groundwork for the reception and liturgics of the Western Rite Vicariate. [3]

There has been a significant Western Rite movement in France, the largest remaining group thereof being the Union des Associations Cultuelles Orthodoxes de Rite Occidental (UACORO - the Union of Western Rite Orthodox Worship Associations).

В САЩ

The Antiochian Archdiocese received the most stable and successful group of Western Rite parishes, the Society of Clerks Secular of St. Basil, in 1961. Upon reception, they became the Western Rite Vicariate, and their leader, Alexander Turner, becoming an Orthodox priest and the Vicar-General of the Vicariate until 1971. At his repose, Fr Paul W.S. Schneirla became Vicar-General.

Besides the parishes that were in the former Society, other parishes have been received into the Western Rite Vicariate of the Antiochian Archdiocese, especially because ofthe theological and practical devolution of the Episcopal Church U.S.A. Added to this, several Western Rite missions have been founded, some growing into full parish status.

The Church of Russia received a New York Old Catholic community in 1962 as Mount Royal Monastery, which later moved to Woodstock, New York, under Archbishop John (Wendland) of the Russian Exarchate of North America. Later, this community was received by the Russian Orthodox Church Outside Russia, under Archbishop Nikon (Rklitzsky). In 1993, the monastery was renamed to Christminster and moved to Providence, Rhode Island, under Bishop Hilarion of Manhattan (since transferred). It's present abbot is Dom James Deschene.

Извън САЩ

In 1995, the Church of Antioch also established a British Deanery to absorb converts from the Church of England. Not all of these parishes are Western Rite.

Western Rite Orthodoxy, in Australia and New Zealand, has arisen mostly from Anglican and Continuing Anglican communities. Archbishop Hilarion (Kapral) of Sydney, ROCOR, received some communities under his omophorion; while others have been received by Bishop Gibran and Metropolitan Archbishop Paul, both under the Church of Antioch.

Other small groups following the Western Rite have been received, but usually have either had little impact, or have declared their independence soon after their reception.

Some Western Rite parishes are also in the Oriental Orthodox churches. The Syrian patriarchate of Antioch consecrated Antonio Francisco Xavier Alvarez as Archbishop of Ceylon, Goa and India in 1889, authorizing a Roman rite diocese under him; in 1891, the Syrians consecrated the aforementioned Joseph René Vilatte as archbishop for the American Old Catholics.

Литургия

North American Western Rite parishes generally follow one (or sometimes both) of two types of traditional Western liturgical traditions. The majority celebrate the Liturgy of St. Tikhon of Moscow, which is an adaptation of the Communion service from the 1928 Anglican Book of Common Prayer and The Anglican Missal in the American Edition, as their Sunday liturgy. Until 1977, all Western Rite parishes celebrated only the Liturgy of St. Gregory the Great, which is a modified form of the ancient Mass known to Roman Catholics before the liturgical reforms of Vatican II in the 1960s. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. However, most WRV parishes celebrate more than one weekly liturgy, and many of the Tikhonite parishes celebrate the Gregorian liturgy on weekdays. The complete Roman rite of Benediction is also authorized.

The Western Rite liturgy has much less repetition than its corresponding elements in the Byzantine rite, and generally has a more brisk, succinct manner to it. Celebrants wear distinctive Western vestments, and the faithful follow pious devotional customs particular to their tradition, as well.

The development of the current use within the Western Rite Vicariate is of particular note:

Metropolitan Antony was well aware that the Western Rite was “a work for specialists.” The new Western Rite usage of the Archdiocese was to be guided by “a Commission of Orthodox Theologians,” an advisory committee of qualified clerics or laymen to advise the Metropolitan and determine “the mode of reception of groups desiring to employ the Western Rite, and the character of the rites to be used, as well as the authorization of official liturgical texts.” The first WRV Commission, convened by Metropolitan Antony in 1958, was composed of Fathers Paul Schneirla, Stephen Upson, Alexander Schmemann and John Meyendorff. Schneirla, Schmemann, and Meyendorff in particular had seen the Western Rite up close in France, as it had been approved in the Russian Ukase of 1936. Schneirla recalls Schmemann’s work in particular as being key, as he was familiar with the Liturgical Movement within the Roman Catholic and Anglican communions. Schmemann was particularly instrumental in joining together the separate Rites of Initiation of the Rituale Romanum – Baptism, Confirmation and First Holy Communion – into one unified rite, according to the Orthodox understanding.

In January of 1962, the official Western Rite Directory was issued, “establishing liturgical usages and customs and discipline,” drawing on principles gleaned from the 1904 Moscow Synodal response to Saint Tikhon, the authorization of Western Rite offices by Metropolitan Gerassimos (Messarah) of Beirut, and the 1932 Russian Ukase of Metropolitan Sergius.[4]

Ironically, before his committed and pivotal involvement with the architecture of the current usage of the Western Rite, Fr. Schmemann had criticized it in a response to a 1958 article Fr. Schneirla wrote in The Word.[5] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

Конгрегации

By far the largest group of these parishes is represented by the Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America. Other Antiochian Western Rite parishes exist in the Antiochian Orthodox Archdiocese of Australia and New Zealand.

The Russian Orthodox Church Outside Russia (ROCOR) also has a small number of Western Rite parishes in addition to two monasteries, one located in Tasmania and another in Rhode Island which follows Benedictine liturgical traditions. The former, St. Petroc Monastery, uses the Sarum Rite liturgy in English. Missions and Parishes of the ROCOR Western Rite in Tasmania use either the Sarum or "The English Liturgy," an English Use service based upon the 1549 Anglican Book of Common Prayer but incorporating certain elements of the Sarum Use.

The abbot, Dom Augustin (Whitfield), who led the latter monastery of Mount Royal, now named Christminster (or Christ the Savior Monastery), into communion with ROCOR, once remarked to St. John Maximovitch that it was difficult to promote Western Rite Orthodoxy, whereupon the saint replied: "Never, never, never let anyone tell you that, in order to be Orthodox, you must also be eastern. The West was Orthodox for a thousand years, and her venerable liturgy is far older than any of her heresies."[6]

The Orthodox Church of France—which is currently of ambiguous status with regard to world Orthodoxy, but at one time was cared for by St. John Maximovitch and later by the Church of Romania—also uses a Western Rite liturgy based on ancient Gallican liturgical materials, though often supplemented by Byzantine elements.

In addition, the Holy Synod of Milan, an Old Calendarist group, has a few communities (including one monastery, in the United States, in West Milford, New Jersey, the Abbey of the Holy Name) which worship according to Western rites, including a restored Sarum Rite, which differs significantly from that used in ROCOR.

It should also be noted that there are a number of groups who follow various Western rites and may call themselves Orthodox but are not part of or in communion with the historic Orthodox Church.

Критики

The Western Rite in the Orthodox Church is not without its critics. Objections are made in regards to desire for liturgical uniformity within Orthodoxy and fears that Western Rite vicariates or similar Western Rite practices have produced a para-ecclesiastic organization within the Church. Some question the sincerity of Western Rite parishes as all or mostly-convert groups. Finally, lack of organic liturgical continuity for the Western Rite troubles some Orthodox Christians.

Whether the Western Rite will survive in the Orthodox Church and be accepted by the majority who follow the Byzantine Rite remains yet to be seen. In the meantime, the Byzantine Rite bishops who oversee Western Rite parishes—and many who oversee no Western Rite parishes—continue to declare their Western flocks to be Orthodox Christians and regard them as fully in communion with the rest of the Church.

On the other hand, some Byzantine Rite Orthodox Christians do not recognize the Orthodoxy of those in the Western Rite (despite their being under the jurisdiction of Byzantine Rite bishops with whom they themselves are in communion), and will not attend the Eucharist at Western Rite parishes, declaring them to be "Roman Catholics," "schismatics," or "reverse Uniates." However, no Orthodox parish may deny the Eucharist to visiting faithful of the canonical Western Rite, regardless of their feelings about the concept of Western Rite Orthodoxy. As yet, there are no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

Източници

• en:Western_rite
• Blackwell Dictionary of Eastern Christianity, pp. 364-365, 514-515
• Occidentalis: Orthodox Catholic Christianity in the Western Rite tradition
• Introduction to the Orthodox Western Rite
• Wikipedia:Western Orthodoxy

Външни хипервръзки

• Western Orthodoxy
• The Unofficial Western Rite Orthodoxy Website
• Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America
• Saint Petroc Monastery ROCOR Tasmania
• Christ the Savior Monastery ROCOR Rhode Island
• Worldwide directory of canonical Western Rite Orthodox communities.

Литургия

• Text of the Liturgy of Saint Gregory
• Text of the Liturgy of Saint Tikhon
• Text of the Sarum Rite Liturgy as corrected for use within ROCOR by His Grace Archbishop Hilarion
• Text of the English Liturgy
• Office and Prayers of the Oblates of St. Benedict (PDF) - Western Rite oblates.

Книги

• Children of the Promise: An Introduction to Western Rite Orthodoxy, by Fr. Michael Keiser.

Въведение и история

• An Introduction to Western Rite Orthodoxy: Interview with Fr. Paul Schneirla and Fr. Michael Keiser on Come Receive the Light (audio)
• A Short History of the Western Rite Vicariate, by Benjamin Andersen: Part 1, Part 2, Part 3, Part 4, Part 5, Part 6, Part 7, Part 8, Part 9
• Occidental Orthodox Christianity Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
• An Introduction to Western Rite Orthodoxy, An electronic version of the now out-of-print Conciliar Press booklet; edited by Fr. Michael Trigg, Ph.D.
• Orthodox Resurgence Movement for Western Christians seeking reception in the Orthodox Western Rite.
• "Observations on the American Book of Common Prayer," the Holy Synod of Russia's guidelines for suiting the 1892 Book of Common Prayer for celebration within Orthodoxy.
• The Western Rite: Its Fascinating Past and Its Promising Future, by Fr. Alexander Turner
• The Western Rite and the Eastern Church: Dr. J. J. Overbeck and his scheme for the re-establishment of the Orthodox Church in the West, by Fr. David F. Abramtsov, University of Pittsburgh, 1959
• On the Western Rite Edict of Metropolitan Anthony (Bashir), by Fr. David Abramstov, in addition to an excerpt from the report of Metropolitan Anthony (Bashir) to the 1958 Archdiocesan Convention
• Western Orthodox Christians: Who Are They?, from Christminster (Providence, Rhode Island), a Benedictine Monastery under ROCOR
• History of Christminster
• What is Western-Rite Orthodoxy?, by Fr. Patrick McCauley
• The Twain Meet, by Fr. Paul W.S. Schneirla
• Western Rite Orthodox in our midst: Ad Fontes!, by Dr. Alexander Roman

Апология

• Met. PHILIP (Saliba)'s Promise: Western Rite churches will not be Byzantized.
• Comments on the Western Rite by Bishop Basil (Essey) of Wichita
• Lux Occidentalis The Orthodox Western Rite and the Liturgical Tradition of Western Orthodox Christianity, with reference to The Orthodox Missal, Saint Luke's Priory Press, Stanton, NJ, 1995 by the Rev'd John Charles Connely (PDF)
• Doctrinal Issues: Western Rite Orthodoxy, from the Diocesan News for Clergy and Laity (February 1995), Greek Orthodox Diocese of Denver
• Western Rite Orthodoxy: Its history, its validity, and its opportunity, by Annette Milkovich, including an interview with Fr. Paul W.S. Schneirla, constituting a rough Western Rite "FAQ"
• Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition
• On the Question of Western Orthodoxy, by Patriarch Sergius I (Stragorodsky) of Moscow in a letter to Vladimir Lossky

Критика

• The Western Rite, by Fr. Alexander Schmemann
• Notes and Comments on the "Western Rite", ibid.
• News: Bishop Anthony Issues Encyclical on "Western Rite"
• Correspondence on the Western Rite between Bishop Anthony (Gergiannakis) of San Francisco and Fr. Paul W.S. Schneirla
• Some Thoughts on the "Western Rite" In Orthodoxy, by Bishop Kallistos (Ware) of Diokleia
• The Western Rite - Some Final Comments, by Fr. Steven Peter Tsichlis
• The "Western Rite": Is It Right for the Orthodox?, by Fr. Michael Johnson

Новини и гледни точки

• Fr. Matthew Thurman's blog, Western Rite section - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
• Occidentalis - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry.
• Western Orthodoxy - Breaking news and views on the Western Rite.