A Western Orthodox Rite?
Is there a place for a Western Rite within Orthodoxy?
We can imagine that, insofar as it would result in the wider salvation of souls through the extension of GodÕs mercy, an Orthodox bishop may sanction the use of a Western Rite. That is, we can postulate that a particular situation might arise in which a bishop may consider the application of economy according to leniency and agree to the use of such a rite. Just such a situation arose for St. Tikhon, Patriarch of Moscow and All Russia, when he was serving as bishop of the Aleutians and North America. For ca. 1904 he consulted the Holy Synod of the Russian Orthodox Church concerning Òthe proposal of some Protestant Episcopalians that they be received into the Orthodox Catholic Church but be permitted to continue to conduct Church Services and administer Sacraments according to the Rites and Formularies laid down in the Protestant Episcopal Book of Common Prayer.Ó[1] The actual question St. Tikhon asked comes to us translated as: ÒIf an entire parish with its minister should simultaneously leave Anglicanism to join the Orthodox Church in America, then would it be possible to authorize the ÔCommon Prayer BookÕ for their liturgical use? If so, then what in this book should be deleted, what corrected, and what supplemented?Ó[2]
Before considering the SynodÕs
response to St. TikhonÕs question, it is perhaps important to reflect on the
fact that an extensive but unproductive dialogue had taken place during the 19th
Century between Anglicans and the Russian Orthodox. The bottom line was that
Anglicans wanted to remain Anglican but be recognized by—be in communion
with—the Orthodox (which, of course, was unacceptable). St. Tikhon would
have been aware of this issue at least to some degree, and so, we can surmise,
he sought for advice from those who may have had some insight as a result of
past dealings with the Anglicans. The Synod appointed a committee to draw up a
report of ÒobservationsÓ on the American edition [1892] of the Book of
Common Prayer. The conclusion reached,
however, was that ÒÉsince the detailed changes in the ÔBook of Prayers,Õ and,
generally speaking, in Anglican liturgical practice together with the
compilation of new prayers and even of entire rites can be carried out only on
the spot, in America, in correspondence with existing demands and conditions,
it is found desirable to send the ÔObservationsÕ themselves to the Right Rev.
Tikhon, the American Bishop. They will thus serve in the negotiations as
materials for the determination in detail of the conditions on which Anglicans
disposed to Orthodoxy can be received.Ó[3]
That is, as a bishop, St. Tikhon remained responsible for determining whether
or not and how to apply economy according to leniency in this situation. The
only specific guidance given was that:
On the one hand everything must be
removed from the Book that bears a clearly non-Orthodox character—the
Thirty-nine Articles of the Anglican Confession, the Catechism with its
protestant teaching about the sacraments, the Filioque, the idea of the
sufficiency of the Holy Scriptures as the sole source of the teaching of the
Faith, etc. On the other hand, there must be inserted into the text of the
prayers and rites contained in the Book those Orthodox beliefs which it is
essentially necessary to profess in Orthodox worship—into the rite of the
Liturgy, the profession of belief in the change of the Holy Gifts into the Body
and Blood of Christ, and of belief in the sacrificial significance of the
Eucharist; into the rite of ordination ([khirotonii]), the belief in the divine
establishment of the ministry with its distinction of degrees, and the
recognition of the distinctive right of the priest to offer the bloodless
sacrifice. Into all the services in general prayers must be inserted addressed
[sic] to the Blessed Mother of God, to Angels and Saints, with the
glorification and invocation of them (direct), also prayers for the dead
(especially in the Liturgy and the Burial Service). There must be included in
liturgical practice, and put into the Book, the missing rites for the
sacraments of penance, oil-anointing and unction, and the rite of consecration
of churches (as distinct from the consecration of a house of prayer); and
finally there must be introduced the cult of sacred images.[4]
In the end, the Episcopalians did not follow through on their proposal, and St. Tikhon was not faced with the task of developing an Orthodox version of the Book of Common Prayer, if, indeed, he would have even chosen to do so (the Western Rite developed and given St. TikhonÕs name has nothing to do with St. Tikhon himself nor was it developed by or for the Russian Orthodox[5]). However, had St. Tikhon done so, it would have been for the purpose of easing the transition of this Protestant congregation into Orthodoxy (although conceptually such materials could have assisted other congregations as well—had there been others at the time that would have needed help in this regard). It had nothing to do with the planning or establishment of a so-called Orthodox Western Rite in perpetuity. Eventually, if gradually, in the administration of the Sacraments (as well as in all other areas of Church life such as teaching), there should be no essential divergences between the newly united community and the Body of the Church which received it such as would cause the Orthodox flock to be cautious of resorting to its clergy.
Does such a thing as an
Orthodox Western Rite actually exist today?
The committee appointed by the
Russian Synod to report on the American edition of the Book of Common Prayer stated[6]
that it ÒÉwould not be admissible in Orthodox worship É merely from the fact
that it was compiled in a spirit of compromise, and that, while skillfully
evading all more or less debatable points of doctrine, it endeavors to reconcile
tendencies which are really contradictory. Consequently both those who profess
Protestantism and their opponents can alike use it with a quiet conscience.Ó
But, perhaps even more telling was the comment that ÒÉworship which is so
indefinite and colourless É cannot, of course, be accepted as satisfactory for
sons of the Orthodox Church, who are not afraid of their confession of Faith,
and still less for sons who have only just joined the Orthodox Church from
Anglicanism. If it were, their prayer would not be a full expression of their
new beliefs, such as it ought essentially to be.Ó Their ÒcolourlessÓ liturgy
fits in well with their whitewashed walls!
But you say Òthe West was Orthodox
before 1054! So, while the Book of Common Prayer may not be the best starting point, all that is necessary is to use a
Western Liturgy that is traceable in time to before that date.Ó[7]
Actually, no. The year that Rome officially broke with the East does provide a
reference point that is useful for investigating, e.g., the lives of those who
may be commemorated as Saints. But the reality is that the West was spiritually
unhealthy long before this time. The church had become corrupted and had turned
into a human institution. True Orthodoxy had long since died. That is, Western
Orthodox Tradition has not been passed down to us through the successors of the
Apostles—the bishops. Records of liturgies that survive from before the
schism may be of historical interest, but there is no Life in them, and so they
are not of practical value in Orthodox worship today. While it may be very
important for us to try to understand why Orthodoxy withered away in the West,
it is not possible to somehow recreate a healthy Western Orthodoxy
To what end should there be an
Orthodox Western Rite?
The crux of the issue is to try to
understand why someone may seek to use something like a Western Rite in the
Orthodox Church. St. Tikhon, as a bishop, was considering an adaptation of a
Western rite for economy purposes—for the salvation of souls. Clearly
this would be acceptable. However, if—as it appears for many of the
so-called Western Rite Orthodox—the desire is only to following someoneÕs
romantic notion of what it must have been like in days of olde, be they
Celtophiles, Anglophiles, or what have you, the idea would seem to a misguided
effort that can only be a distraction to people that leads away from what is
truly important: taking up our cross and following after Christ along the
narrow path He has set before us.
[1] ÒNotes on
the American (Protestant Episcopal) Book of Common Prayer.Ó The Orthodox
Catholic Review, Vol. 1, No. 6 (June 1927), 250.
[2] Russian
Observations upon the American Prayer Book.
Alcuin Club Tracts XII. Wilfrid J. Barnes, translator. Walter Howard Frere,
editor. (Oxford: A.R. Mowbray, 1917).
[3] Ibid.
[4] Alcuin Club Tracts XII.
[5] ÒThe Divine Liturgy of St. TikhonÓ was produced by Father Joseph Angwin, an Episcopalian priest, ca. 1977 for use by his parish when they were accepted into the Antiochian Archdiocese.
[6] Alcuin Club Tracts XII.
[7] Although it should be noted that, in fact, all of the so-called Western Rites in use today by churches calling themselves Orthodox have had to be amended, corrected, or revised to some degree to be useable. That is, they are contrived, and not representative of a Western Orthodox Tradition.