OrthodoxWiki - User contributions [en]

Talk:Deaconess

2011-01-27T21:04:15Z

Chrisg: /* Antiochian.net Article */

Do we have permission to use this text? —[[User:Magda|magda]] ([[User_talk:Magda|talk]]) 15:27, May 31, 2006 (CDT)
:Permission granted as long as source continues to be acknowledged. chrisg (antiochian weblord) 2006-06-01-1214 EAST
:Permission extended as long as source continues to be acknowledged. chrisg (webdirector http://www.antiochian.net) 2007-12-05-1016 WAST

-----
In the Bollandists, Ste Geneviève (Genovefa) of Paris, at least in one of the Vitae they give, exorcises demons by oil sanctified by the bishop.

==Greek Synod==
Is there a reliable translation somewhere of the Greek Synod decision? I am curious as to whether they made a distinction between ordination and/ore lay function for deaconesses. [[User:AlephGamma|AlephGamma]] 19:01, November 19, 2007 (PST)

==Broken links==

Trying to work on the Romanian translation, I checked the links:

The link in the 2nd reference to Russian Holy Synod (sedmitza site) decision appear to be broken. I tried to the antiochian.net article, didn't work.

The two St. Nina links also "not found" (''book review'' and ''Interview'').

Regards. [[User:Kamasarye|Iuliana]] 20:41, January 23, 2011 (UTC)

==Antiochian.net Article==

Deaconesses

Deaconesses were an order in the Christian Church at least until the middle mediaeval period. Information is sparse as to their activities during those times, though it is clear they were mostly involved with ministering to other women and girls.

It being improper for males to be physically handling women, deaconesses were commissioned to assist especially in baptism and chrismation.

It is an anachronism to say deaconesses did not perform the same liturgical role as deacons in the early church. That is imputing back in time to deacons a role which they were given considerably later in Church history.

In the early Church it is highly likely that deaconesses performed the same liturgical role outside the divine liturgy as deacons, and quite likely more, because of the taboo on (male) priests touching female neophytes, or touching females requiring the sacrament of holy oil for the sick.

It is likely that the actual application of the holy oil onto the body of the women being chrismated was done by the deaconess, and not the priest. The priest did the praying and supervised, but did not touch. Deacons would not have performed this role. As there was no taboo on the priest physically applying the oil to male candidates, there was no need for deacons to be involved in this.

The Japanese Orthodox Church from its inception in the later half of the nineteenth century had some deaconesses. Japan's first bishop, Saint Nicholas Kasatkin, had a number of deaconesses during his tenure.

At the same time, the Russian Orthodox Church, Japan's mother Church, had deaconesses. It seems from the scant material available that the Russian Church has always had deaconesses.

The Greek Orthodox Church has had deaconesses intermittently over the recent centuries, and appears to have usually had deaconesses in its female monasteries from time immemorial.

The Russian Orthodox Church still has deaconesses.

In female monasteries the role of a deaconess seems necessary for the good order and function of the monastery church. It is more seemly than having male deacons involved there.

In 2006, the larger Bulgarian and Romanian monasteries have a deaconess who is usually second in charge. In Romania they wear distinctive garb while performing diaconal duties.

The question of having deaconesses perform the liturgical role of deacons in parish churches or cathedrals could be seen as a different matter since the practice of having deaconesses assist in those places seems to have generally died out in the Byzantine Church about 600 years ago with the inception of the Ottoman yoke.

see also Byzantine Female Deacons

source: http://www.antiochian.net/index.php?option=com_content&task=view&id=472&Itemid=21 (link is working fine in this country)

[[User:Chrisg|Chrisg]] 21:04, January 27, 2011 (UTC)

Talk:Deaconess

2011-01-27T21:03:39Z

Chrisg: /* Antiochian.net Article */ source

Talk:Deaconess

2011-01-27T21:01:44Z

Chrisg: /* Broken links */

List of parishes in New South Wales

2010-11-05T01:51:15Z

Chrisg: /* Newcastle */ 2 Russian churches in Newcastle have reunited

{{orthodoxyinaustralia}}
The Australian state of New South Wales is in three [[diocese]]s, two [[archdiocese]]s, one vicariate, and one [[patriarchate]].
*[[Antiochian Orthodox Archdiocese of Australia and New Zealand]]: Metropolitan Archbishop Paul is the ruling [[archbishop]] of the Antiochian Orthodox Archdiocese of Australia and New Zealand.
*[[Bulgarian Eastern Orthodox Diocese of the USA, Canada and Australia]]: Fr Sasha Manasiev is the lone [[priest]] in New South Wales, under the omophorion of Metropolitan Joseph.
*[[Greek Orthodox Archdiocese of Australia]]: Bishop Seraphim of Apollonias is responsible for the First Archdiocesan District of New South Wales and the Australian Capital Territory, auxiliary to Archbishop Stylianos.
*[[Romanian Orthodox Vicariate for Australia and New Zealand]] (Romanian Patriarchate): Rev Fr [[Dumitru Coman]] is the [[protosyngellos|vicar]] of the Romanian Orthodox Vicariate for Australia and New Zealand, under the [[omophorion]] of [[Patriarch]] [[Daniel (Ciobotea) of Romania|Daniel of Romania]].
*Russian Orthodox Church (Moscow Patriachate): Since the elelction of Metropolitan Kirill as the new Patriarch of Moscow and All Russia a new hierarch is yet to be appointed to be directly responsible for all Australia to the Holy Synod of Russia (Moscow), including the two parishes in NSW.
*Russian Orthodox Church Outside Russia: Metropolitan Hilarion is the ruling archbishop of the Diocese of Australia and New Zealand in the Russian Orthodox Church Outside Russia.
*[[Serbian Orthodox Church in Australia and New Zealand]]: Bishop Irenej is the ruling bishop of the Serbian Orthodox Dioceses in Australia and New Zealand.

==Monasteries==
*[[Monastery of St. George (Winmalee, New South Wales)|Monastery of St George]], Winmalee. [[Superior]]: Archimandrite Kyriakos (Stavronikitianos). Langauge: Greek.
*[[Monastery of the Holy Cross (Mangrove, New South Wales)|Monastery of the Holy Cross]], Mangrove. Superior: Abbess Philothei. Language: Greek.
*[[St. John the Baptist Skete (Kentlyn, New South Wales)|Skete of St John the Baptist]], Kentlyn. Superior: Hieromonk [[Joachim (Ross)]], with Deacon Father Constantine Tzortis. Language: English.
*[[Monastery of Our Lady of Kazan (Kentlyn, New South Wales)|Monastery of Our Lady of Kazan]], Kentlyn. Superior: Abbess Evpraksia. Language: Slavonic.
*[[Monastery of Archangel Michael (Marrickville, New South Wales)|Monastery of the Archangel Michael]], Marrickville. Superior: The Very Revd [[Igumen]] [[Kosmas (Vasilopoulos)]]. Language: Greek, Slavonic and English.
*[[Monastery of Pantanassa (Mangrove Mountain, New South Wales)|Monastery of the Holy Mother of God "Pantanassa"]], Mangrove Mountain. Superior: Archim. [[Stephanos (Pantanassiotis)]]. Language: Greek.
*[[Monastery of the Presentation of the Mother of God (Bungarby, New South Wales)|Monastery of the Presentation of the Mother of God]], Bungarby. Superior: The Revd Abbess [[Anna (Karipoff)]]. Language: Slavonic and English.
*[[Monastery of Holy Transfiguration (Bombala, New South Wales)|Monastery of the Holy Transfiguration]], Bombala. Superior: The Very Revd Archimandrite [[Alexis (Rosentool)]]. Language: Slavonic and English

==[[Cathedral]]s==
*Antiochian Orthodox Cathedral of St George, Redfern. Dean: Rt Rev. Archim. [[Nabil (Kachab)]]. Assistant priest: V. Rev. Fr [[Nicolas Mansour]] (ret.). Deacons: Dcn Rafic Al Baba. Language: Arabic and English.
*Greek Orthodox Cathedral of the Holy Annunciation, Redfern. Dean: V. Rev. Fr Eleftherios Kambourakis Language: Greek.
*Russian Orthodox Church Outside Russia, Cathedral of Sts Peter and Paul, Strathfield. Dean: His Eminence Metropolitan Hilarion. Assisting Priests: V. Rev. Fr George Lapardin. [[Deacon]]s: Protodeacon Father Boris Evstigneev, Protodeacon Father Alexander Kotlaroff. Language: Slavonic.

==Sydney==
Due to the large amount of churches in Sydney, the churches are grouped according to postcode.

===Sydney, 20''xx''===
*Greek Orthodox Parish of St Catherine, Mascot. Language: Greek.
*Greek Orthodox Parish of Sts Constantine and Helen, Newtown. Language: Greek.
*Greek Orthodox Parish-Community of St George, Rose Bay. Language: Greek.
*Greek Orthodox Parish-Community of St Gerasimos, Leichhardt. Language: Greek.
*Serbian Orthodox Church of Sveti Knez Lazar, Alexandria. Rector: Fr Miodrag Peric. Language: Serbian.
*Greek Orthodox Parish-Community of St Michael, Crows Nest. Language: Greek.
*Greek Orthodox Parish of St Sofia and Three Daughters, Taylor Square. Language: Greek.
*Greek Orthodox Parish of St Spyridon, Kingsford. Language: Greek.
*Greek Orthodox Parish of St Therapon, Pymble. Rector: Rev. Fr Stavros Karvelas. Language: Greek & English.
*Russian Orthodox Church of St Vladimir (ROCOR), Centennial Park. Priests: Rev. Fr. Daniel Metlenko with Dcn Christopher Henderson. Language: Slavonic and English.

===Sydney, 21''xx''===
*Russian Orthodox Church of All Russian Saints (ROCOR), Croydon. Rector: His Eminence Metropolitan Hilarion. Assisting Priests: Very Revd Archpriest Father Michael Boikov, Very Revd Mitred Archpriest Father Michael Li, with Deacon Constantine Moshegoff. Language: Slavonic.
*Greek Orthodox Parish-Community of All Saints, Belmore. Language: Greek.
*Greek Orthodox Parish-Community of St Andrew, Gladesville. Language: Greek.
*Greek Orthodox Church of St Athanasios, Rookwood. Cemetary chapel. Language: Greek.
*Serbian Orthodox Church of Sveti Djordje, Cabramatta. Rector: V. Rev. Fr Djuro Djurdjevic. Assisting priests: V. Rev. Bozidar Arcon. Deacons: Protodeacon Zivota Petrovic. Language: Serbian.
*Romanian Orthodox Church of St John the Baptist, Blacktown. Rector: Rev. Fr Ioan Vasile Prundus. Language: Romanian.
*Greek Orthodox Parish of St John the Baptist, Parramatta. Language: Greek.
*Romanian Orthodox Church of St Mary, Croydon Park. Rector: Rev. Dr Doru Costache. Languages: Romanian and English. [http://www.sfmariasydney.com]
*Antiochian Orthodox Church of St Mary (Dormition), Mt Pritchard. Rector: V. Rev. Fr George Saada. Language: Arabic and English.
*Antiochian Orthodox Church of St Mary (Nativity), Mays Hill. Rector: Rev. Fr Georges Saad. Language: Arabic and English.
*Russian Orthodox Church of the Archangel Michael (ROCOR), Blacktown. Rector: Revd Father David Llloyd with Protodeacon Father Vasili Hadarin. Language: Slavonic and English.
*Antiochian Orthodox Parish of Sts Michael and Gabriel, West Ryde. [[Rector]]: Rev. Fr Antonio Cagnoni. Language: English.
*Greek Orthodox Parish-Community of St Nectarios, Burswood. Language: Greek.
*Russian Orthodox Church of St Nicholas (ROCOR), Fairfield. Rector: Very Revd Archpriest Father Nikita Chemodakov, with Protodeacon Father Gerald Polorotov. Language: Slavonic.
*Antiochian Orthodox Church of St Nicholas, Punchbowl. Rector: V. Rev. Fr. Elias Khoury, V. Rev. Fr Michael Khouri (ret.), with Dcn. Mark Issa. Language: Arabic and English.
*Serbian Orthodox Church of Sveti Nikola, Blacktown. Rector: Rev. Nenad Djurasinovic. Language: Serbian.
*Greek Orthodox Parish of St Paraskevi and St Barbara, Blacktown. Language: Greek.
*Russian Orthodox Church of the Protection of the Holy Mother of God (Moscow), Blacktown. Rector: Fr Vladimir. Language: Slavonic
*Russian Orthodox Church of the Protection of the Holy Virgin (ROCOR), Cabramatta. Rector: Rev. Fr. Boris Ignatievsky. Language: Slavonic.
*Greek Orthodox Parish of Sts Raphael, Nicholas and Irene, Liverpool. Language: Greek.
*Serbian Orthodox Church of Sveti Sava, Flemington. Rector: V. Rev. Fr. Vladislav Djordjevic. Language: Serbian.
*Serbian Orthodox Church of Sveti Sava, Ingleside. Rector: Fr Sasa Radoicic. Language: Slavonic and English.
*Greek Orthodox Parish of St Stephanos, Hurlstone Park. Language: Greek.

===Sydney, 22''xx''===
*Antiochian Orthodox Parish of Buna-Vestire, Bankstown. Rector: Rev. Fr. Petru-Ilie Petre. Languages: Romanian and English.
*Greek Orthodox Parish-Community of St Euphemia, Bankstown. Language: Greek.
*Russian Orthodox Church of St George (ROCOR), Carlton. Rector: Rev. Fr Alexander Korzhenevsky. Language: Slavonic.
*Antiochian Orthodox Parish of St Michael, Sylvania Heights. Rector: Rev. Fr. Hanna Ajia, with Dcn Nektarios Nemme. Language: Arabic and English.
*Antiochian Orthodox Church of St Nicholas, Bankstown. Rector: V. Rev. Fr. Mitko Machevski. Language: Slavonic, English and Macedonian.
*Greek Orthodox Parish of St Nicholas, Marrickville. Language: Greek.
*Greek Orthodox Parish-Community of the Resurrection, Kogarah. Language: Greek.
*Greek Orthodox Parish of St Stylianos, Sts Peter and Paul, and St Gregory Palamas, Gymea. Language: Greek.
*Greek Orthodox Parish of the Transfiguration of Our Lord, Earlwood. Language: Greek.

===Unsorted===
*Antiochian Orthodox Church of Sts Peter and Paul, Rooty Hill. Rector: Rev. Fr. Aziz Abwi. Language: Arabic and English.
*Bulgarian Orthodox Church of St John of Rila, Macquarie Fields, 2564. Rector: V. Rev. Sasha Manasiev. Language: Slavonic.
*Greek Orthodox Parish-Community of St Demetrius, St Marys, 2760. Language: Greek.
*Serbian Orthodox Church of Archdeacon Stefan, Rooty Hill. Priest: Srboljub Miletic. Language: Slavonic.

==Newcastle==
*Ukrainian Orthodox Church of Saint Basil, Islington. Language: Slavonic and Ukrainian.
*Greek Orthodox Parish-Community of St Demetrios, Hamilton. Rector: Rev Fr Nicholas Survas. Language: Greek.
*Greek Orthodox Church of the Holy Apostles, Hamilton. Rector: Rev Fr Nicholas Skordilis. Language: Greek.
*Serbian Orthodox Church of Sveti Naum Ohridski, Broawmeadow. Church does not have a permanent priest. Language: Slavonic.
*Russian Orthodox Church of Saint Nicholas (ROCOR), Wallsend. Rector: Fr Alexander. Language: Slavonic.
*Australian Orthodox Mission (Antiochian), Mayfield. Language: English
*Romanian Orthodox Community of St Andrew. Rector: Rev. Dr Doru Costache. Language: Romanian. (A branch of St Mary's Romanian Orthodox Church, Sydney)

==Wollongong==
*Antiochian Orthodox Church of St Elias, Wollongong. Rector: Rev Fr Michal Zghaib. Language: Arabic and English.
*Greek Orthodox Parish-Community of the Holy Cross, Wollongong. Language: Greek.
*Russian Orthodox Church of the Holy Dormition (ROCOR), Wollongong. Rector: V. Rev. Fr. George Lapardin. Language: Slavonic.
*Serbian Orthodox Church of Sveti Jovan Krstitelj, Wollongong. Rector: Protonamesnik Stanko Milosavljevic. Language: Slavonic.

==Gosford==
*Greek Orthodox Parish of St Dionysios, Central Mangrove. Language: Greek.
*Russian Orthodox Church of St Panteleimon (ROCOR), Gosford. Rector: Rev. Fr. James Carles. Language: Slavonic, English.
*Serbian Orthodox Church of Sabora Srpskih Svetitelja, Gosford. Church does not have a permanent priest. Language: Serbian.
==Regional churches in New South Wales==
*Greek Orthodox Parish-Community of the Archangels, Albury. Language: Greek.
*Greek Orthodox Parish-Community of Dubbo. Language: Greek.
*Greek Orthodox Parish-Community of St Panteleimon, Goulburn. Language: Greek.
*Greek Orthodox Parish of St John the Forerunner, Grosslands Batesman Bay. Language: Greek.
*Serbian Orthodox Church of Sveti Simeona, Moree. Rector: Rev. Fr Nikola Bilic. Language: Serbian.
*Greek Orthodox Parish of St John, Old Erowal Bay. Language: Greek.
*Greek Orthodox Community of Orange. C/o Mr Con Grylis. Language: Greek.
*Greek Orthodox Parish of St. Demetrius, Queanbeyan. Language: Greek.
*Greek Orthodox Church of St Demetrius, Tamworth. Language: Greek.
*Greek Orthodox Parish-Community of the Dormition of the Theotokos, Wagga Wagga. Language: Greek.

==External links==
*Antiochian Orthodox Archdiocese of Australia and New Zealand - [http://www.antiochian.org.au/content/blogcategory/4/19/11/ Parish Listing for New South Wales]
*Greek Orthodox Archdiocese of Australia - [http://www.greekorthodox.org.au/general/aboutus/parishdirectory?state=NSW First Archdiocesan District of New South Wales and the Australian Capital Territory].
*[http://www.crez.org Romanian Churches in Australia]
*St Mary's Romanian Orthodox Church - [http://www.sfmariasydney.com/]
*[http://www.rocor.org.au/directory/ Parish Directory], Diocese of Australia and New Zealand (ROCOR).
*[http://www.orthodoxy.org.au/ Moscow Patriarchal Parish Blacktown]
*[http://www.beograd.com.au/phonelist/serbian_ortodox_church_in_aus_and_nz.htm Parish Directory] of the Serbian Orthodox Churches in Australia and New Zealand.
{{Parishes of Australasia and Oceania}}
[[Category:Churches]]
[[Category:Orthodoxy_in_Australia]]

Orthodox Education

2009-12-07T22:34:20Z

Chrisg: /* Education */ revert to modern standard English

==How Orthodoxy Educates Its People==

===Orthodox===

Orthodox Christians are the True Believing Christians who have continued in the ways of Christ since the first Christian century, in the way Christ passed it on to His [[apostles]] and disciples, and their subsequent true followers.

In the first five Christian centuries there developed five great centres in the Mediterranean world. These were, in order of development, Jerusalem, Antioch, Rome, Alexandria, and Constantinople. The first ranking [[bishop]] in each centre was called [[Patriarch]]. Each of the five patriarchal churches was independent from the other, yet subject to the decisions of the [[ecumenical councils]] of the whole Church if the decisions were accepted by the whole Church.

Around 1000 AD, the Patriarchate of Rome began to differ markedly from the other four patriarchates and over a period of time the differences became more pronounced. This led over time to a great split within the Mediterranean Church. The patriarchate of Rome went its own way separate from the combined way of the remaining four patriarchates.

The Patriarchate of Rome adopted the name Catholic, which is now the common name for this Church in western Europe and in western European influenced nations. The other four patriarchates called themselves the True Church, or Orthodox (the Greek word for true believers, true practitioners). This is the common name for these four Churches throughout the world, and for their loyal offshoots.

===Education===

Usually, in the western world, educational theorists say education is larger than just schooling, and continues, or should continue, after schooling finishes. They point to the Latin origin of the word education, ''educare'', to draw out, to lead out. They say the purpose of education is to lead a person to self-actualise themselves and reach their own potential by gently guiding them onto the path of self-education. But in reality, most people do not distinguish between education and schooling.

For most people in the western world, schools are the place to go to get educated, and then afterwards perhaps tech, or college, or university. This includes education for service in the Church as ministers, [[priest]]s, [[monk]]s, [[nun]]s, lay leaders, and lay assistants.

This method of education is derived from the great centres of learning in western Europe, both the [[monasticism|monastic]] centres, and their offshoots, the universities. All were profoundly influenced by the thinking and practice of the Dominicans and their greatest educational theorist and educator, Saint [[Thomas Aquinas]]. The method which developed out of his teachings is known as the Scholastic method.

The Scholastic method is still the underlying philosophical base for almost all education in Western Europe and satellite nations.

In the Christian East, education has not been highly influenced by the scholastic method, although Russia has been a most notable exception.

===Eastern Christian Education===

In Russia the Jesuit method was introduced into all church [[seminary|seminaries]] by tsarist fiat, and continued until the virtual dissolution of the Orthodox Church in Russia under the atheistic soviets. A few seminaries were permitted to continue under very closely supervised and reduced circumstances. These continued to follow the rigorous militaristic seventeenth century Jesuit method. Students lived in barracks with no heating. In winter, most of Russia has snow with temperatures regularly dropping to minus 40 degrees centigrade and to minus 60 in parts of Siberia. Educational discipline was spartan, health breaking, and capricious.

When Bishop [[Hilarion (Alfeyev) of Vienna|Hilarion of Vienna]] and Austria wrote his influential outline for the reform of Russian seminaries in 1999 [[Bishop Hilarion Alfeyev, ''Orthodox Witness Today'', WCC Publications, Geneva, 2006]], the 17th century Jesuit method was still the norm in Russia.

At the same time, the other great Orthodox world centres were all suffering the after effects of atheistic communism’s depredations, purges, closures, destructions, and slaughters; or similar actions under the Ottoman Turks, the Seljuk Turks, the Islamic Marmalukes, the Islamic Fatimids, the French Catholics in Lebanon and Syria; and later the Islamic Arab states.

For instance, it is still illegal for any Christian in Syria to attempt to convert any Moslem to Christianity. Consequently, the Orthodox [[Church of Antioch]] has no [[missionary]] programs in Syria whatsoever. They are illegal under Syrian law. Similarly it can only educate those who are still of the Orthodox faith who are willing to risk being seen educated in a non-Islamic faith.

Education in the Arabic countries for the Orthodox [[clergy]] and [[laity]] is still a rather hidden affair, like it had to be under the communist regimes of eastern Europe.

None of the Orthodox Churches with perhaps the exception of the [[Church of Jerusalem]], and some of the Orthodox churches in the United States, is financially well-off. Consequently they cannot endow centres of learning or fund modern style catechetical programs for the lay. Some of the great centres of learning in Greece, such as Thessalonika and Athens, continue to train fine theologians. Romania also trains a large number of doctoral students in theology, who have proven most profound in their thinking and influence over the last 20 years or so.

But the independent Orthodox Churches of Finland, Poland, the Czech lands and Slovakia, Belarus, Serbia, Macedonia, Bulgaria, Moldova, Ukraine, Georgia, Armenia, Constantinople itself in Turkey, Cyprus, Antioch in Lebanon and Syria and the Arab Peninsular and Kuwait and Iran and Iraq and the United Arab Emirates, and Alexandria in Africa, plus the almost extinct Orthodox Church of China, all suffer the continuing after-effects of massive confiscations, theft, and hostile government domination. In all these places, education is in the family home, during liturgical services, or in small gatherings at friends’ places. In these places, formal education is largely not apparent.

The current world scene for Orthodox education therefore is largely non-formal, and almost tribal, in much the same way as a lot of remote barrios in the Philippines pass on their tribal history and traditions.

For this reason, most commentators see the [[Liturgy]] in church as the pre-eminent means of educating people outside the family circles. The church buildings themselves are lessons in Christianity and usually have large numbers of artistic paintings (icons) expressing primary Christian lessons in pictures.

===Western Orthodox Education===

In the twentieth century, Paris became a great centre of Orthodox learning ([[St. Sergius Orthodox Theological Institute (Paris, France)|Institute of St Sergius]]) following the flight there of the Orthodox intellectuals from Bolshevik persecution in Russia, and the subsequent pogroms there of Stalin and his ilk.

A large number of them migrated to the United States of America about the 1950s and 1960s and substantially altered the nature and character of Orthodox education in USA. [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St Vladimir’s Seminary]] near New York City became the shining beacon, followed closely by the [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Greek Orthodox College]] in Brookline, Massachusetts, and [[St. Tikhon's Orthodox Theological Seminary (South Canaan, Pennsylvania)|St Tikhon’s Seminary]], South Canaan, Pennsylvania, and the Russian Orthodox Church Outside Russia’s [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Seminary]] in Jordanville, New York [http://www.orthodoxwiki.org/Category:Seminaries].

These centres, registered as tertiary education centres under US laws, comply with state law and follow western educational methods, with decreasing reliance on the methods of their countries of origin.

Western methods of teaching the laity were also adopted over time and proved very successful in giving the faithful an intellectual understanding of the tenets of their faith. Unfortunately, the secular, scientific, agnostic, basis of western teaching also undermined the faith and values systems the Churches were less successfully trying to convey to their faithful. The result is to be seen in current times with declining membership of all Orthodox Churches in the United States, with the exception of the Self-Ruled Antiochian Orthodox Christian Archdiocese of North America (www.antiochian.org).

===World Orthodox Education===

A very interesting development in the last two or three decades has been the flourishing of church websites giving much more accessible accounts of themselves, their origins, their teachings, their news, their aspirations, and their methods.

This style of delivery no longer follows the Scholastic method of education, but peculiarly is more aligned to the Socratic method which Saint Thomas Aquinas himself found so attractive. It allows for self directed, self paced learning, at the interest and timing which best suits the end user. It also allows for interactive contributions, such as can be found on the main orthodox online encyclopaedia, OrthodoxWiki (www.orthodoxwiki.org).

Some more traditional centres of Orthodox learning are also implementing distance education programs in conjunction with their usual in situ programs. The distance learning programs do not seem to have had the success their promoters envisaged when they first appeared 20 or so years ago. One suggestion why this happened is because they were still too closely aligned with the usual physical centres of learning with all their commitment to maintaining the seminary or university buildings, prime physical amenities, and staff housing. Distance learning does not require lecturers to have the best of housing in the leafiest most remote parts of the institutions campus. So distance learning became a threat to institutional learning unless held under strict and rigid conditions.

===Future Orthodox Education===

Non-residential web-based learning is still an excellent option for the future for teaching Orthodox Christianity, as it is for all types of academic subjects.

But whether Christianity is best taught as an academic subject, or as a technical subject like blacksmithing which requires hands on experience and guidance, or some mix of the two, is the vital question for the future direction Orthodox education is to take to be successful.

In any event, it seems abundantly clear that it is primarily essential for Christian values to be inculcated from the earliest age in the family home, and to continue to be nurtured and cultivated throughout life.

It is essential for all the clergy, leaders, and faithful to always see value in Christianity throughout their lives, and in the lives of their children and grandchildren, for true Christianity to survive and fulfil its role in the divine order.

==Source==
http://www.orthodox.org.ph/content/view/673/50/
[[Category:Contributed Articles]]

Orthodox Education

2009-12-07T22:33:09Z

Chrisg: /* Future Orthodox Education */ revert to modern standard English

==How Orthodoxy Educates Its People==

===Orthodox===

Orthodox Christians are the True Believing Christians who have continued in the ways of Christ since the first Christian century, in the way Christ passed it on to His [[apostles]] and disciples, and their subsequent true followers.

In the first five Christian centuries there developed five great centres in the Mediterranean world. These were, in order of development, Jerusalem, Antioch, Rome, Alexandria, and Constantinople. The first ranking [[bishop]] in each centre was called [[Patriarch]]. Each of the five patriarchal churches was independent from the other, yet subject to the decisions of the [[ecumenical councils]] of the whole Church if the decisions were accepted by the whole Church.

Around 1000 AD, the Patriarchate of Rome began to differ markedly from the other four patriarchates and over a period of time the differences became more pronounced. This led over time to a great split within the Mediterranean Church. The patriarchate of Rome went its own way separate from the combined way of the remaining four patriarchates.

The Patriarchate of Rome adopted the name Catholic, which is now the common name for this Church in western Europe and in western European influenced nations. The other four patriarchates called themselves the True Church, or Orthodox (the Greek word for true believers, true practitioners). This is the common name for these four Churches throughout the world, and for their loyal offshoots.

===Education===

Usually, in the western world, educational theorists say education is larger than just schooling, and continues, or should continue, after schooling finishes. They point to the Latin origin of the word education, ''educare'', to draw out, to lead out. They say the purpose of education is to lead a person to self-actualise themselves and reach their own potential by gently guiding them onto the path of self-education. But in reality, most people do not distinguish between education and schooling.

For most people in the western world, schools are the place to go to get educated, and then after wards perhaps tech, or college, or university. This includes education for service in the Church as ministers, [[priest]]s, [[monk]]s, [[nun]]s, lay leaders, and lay assistants.

This method of education is derived from the great centres of learning in western Europe, both the [[monasticism|monastic]] centres, and their offshoots, the universities. All were profoundly influenced by the thinking and practice of the Dominicans and their greatest educational theorist and educator, Saint [[Thomas Aquinas]]. The method which developed out of his teachings is known as the Scholastic method.

The Scholastic method is still the underlying philosophical base for almost all education in Western Europe and satellite nations.

In the Christian East, education has not been highly influenced by the scholastic method, although Russia has been a most notable exception.

===Eastern Christian Education===

In Russia the Jesuit method was introduced into all church [[seminary|seminaries]] by tsarist fiat, and continued until the virtual dissolution of the Orthodox Church in Russia under the atheistic soviets. A few seminaries were permitted to continue under very closely supervised and reduced circumstances. These continued to follow the rigorous militaristic seventeenth century Jesuit method. Students lived in barracks with no heating. In winter, most of Russia has snow with temperatures regularly dropping to minus 40 degrees centigrade and to minus 60 in parts of Siberia. Educational discipline was spartan, health breaking, and capricious.

When Bishop [[Hilarion (Alfeyev) of Vienna|Hilarion of Vienna]] and Austria wrote his influential outline for the reform of Russian seminaries in 1999 [[Bishop Hilarion Alfeyev, ''Orthodox Witness Today'', WCC Publications, Geneva, 2006]], the 17th century Jesuit method was still the norm in Russia.

At the same time, the other great Orthodox world centres were all suffering the after effects of atheistic communism’s depredations, purges, closures, destructions, and slaughters; or similar actions under the Ottoman Turks, the Seljuk Turks, the Islamic Marmalukes, the Islamic Fatimids, the French Catholics in Lebanon and Syria; and later the Islamic Arab states.

For instance, it is still illegal for any Christian in Syria to attempt to convert any Moslem to Christianity. Consequently, the Orthodox [[Church of Antioch]] has no [[missionary]] programs in Syria whatsoever. They are illegal under Syrian law. Similarly it can only educate those who are still of the Orthodox faith who are willing to risk being seen educated in a non-Islamic faith.

Education in the Arabic countries for the Orthodox [[clergy]] and [[laity]] is still a rather hidden affair, like it had to be under the communist regimes of eastern Europe.

None of the Orthodox Churches with perhaps the exception of the [[Church of Jerusalem]], and some of the Orthodox churches in the United States, is financially well-off. Consequently they cannot endow centres of learning or fund modern style catechetical programs for the lay. Some of the great centres of learning in Greece, such as Thessalonika and Athens, continue to train fine theologians. Romania also trains a large number of doctoral students in theology, who have proven most profound in their thinking and influence over the last 20 years or so.

But the independent Orthodox Churches of Finland, Poland, the Czech lands and Slovakia, Belarus, Serbia, Macedonia, Bulgaria, Moldova, Ukraine, Georgia, Armenia, Constantinople itself in Turkey, Cyprus, Antioch in Lebanon and Syria and the Arab Peninsular and Kuwait and Iran and Iraq and the United Arab Emirates, and Alexandria in Africa, plus the almost extinct Orthodox Church of China, all suffer the continuing after-effects of massive confiscations, theft, and hostile government domination. In all these places, education is in the family home, during liturgical services, or in small gatherings at friends’ places. In these places, formal education is largely not apparent.

The current world scene for Orthodox education therefore is largely non-formal, and almost tribal, in much the same way as a lot of remote barrios in the Philippines pass on their tribal history and traditions.

For this reason, most commentators see the [[Liturgy]] in church as the pre-eminent means of educating people outside the family circles. The church buildings themselves are lessons in Christianity and usually have large numbers of artistic paintings (icons) expressing primary Christian lessons in pictures.

===Western Orthodox Education===

In the twentieth century, Paris became a great centre of Orthodox learning ([[St. Sergius Orthodox Theological Institute (Paris, France)|Institute of St Sergius]]) following the flight there of the Orthodox intellectuals from Bolshevik persecution in Russia, and the subsequent pogroms there of Stalin and his ilk.

A large number of them migrated to the United States of America about the 1950s and 1960s and substantially altered the nature and character of Orthodox education in USA. [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St Vladimir’s Seminary]] near New York City became the shining beacon, followed closely by the [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Greek Orthodox College]] in Brookline, Massachusetts, and [[St. Tikhon's Orthodox Theological Seminary (South Canaan, Pennsylvania)|St Tikhon’s Seminary]], South Canaan, Pennsylvania, and the Russian Orthodox Church Outside Russia’s [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Seminary]] in Jordanville, New York [http://www.orthodoxwiki.org/Category:Seminaries].

These centres, registered as tertiary education centres under US laws, comply with state law and follow western educational methods, with decreasing reliance on the methods of their countries of origin.

Western methods of teaching the laity were also adopted over time and proved very successful in giving the faithful an intellectual understanding of the tenets of their faith. Unfortunately, the secular, scientific, agnostic, basis of western teaching also undermined the faith and values systems the Churches were less successfully trying to convey to their faithful. The result is to be seen in current times with declining membership of all Orthodox Churches in the United States, with the exception of the Self-Ruled Antiochian Orthodox Christian Archdiocese of North America (www.antiochian.org).

===World Orthodox Education===

A very interesting development in the last two or three decades has been the flourishing of church websites giving much more accessible accounts of themselves, their origins, their teachings, their news, their aspirations, and their methods.

This style of delivery no longer follows the Scholastic method of education, but peculiarly is more aligned to the Socratic method which Saint Thomas Aquinas himself found so attractive. It allows for self directed, self paced learning, at the interest and timing which best suits the end user. It also allows for interactive contributions, such as can be found on the main orthodox online encyclopaedia, OrthodoxWiki (www.orthodoxwiki.org).

Some more traditional centres of Orthodox learning are also implementing distance education programs in conjunction with their usual in situ programs. The distance learning programs do not seem to have had the success their promoters envisaged when they first appeared 20 or so years ago. One suggestion why this happened is because they were still too closely aligned with the usual physical centres of learning with all their commitment to maintaining the seminary or university buildings, prime physical amenities, and staff housing. Distance learning does not require lecturers to have the best of housing in the leafiest most remote parts of the institutions campus. So distance learning became a threat to institutional learning unless held under strict and rigid conditions.

===Future Orthodox Education===

Non-residential web-based learning is still an excellent option for the future for teaching Orthodox Christianity, as it is for all types of academic subjects.

But whether Christianity is best taught as an academic subject, or as a technical subject like blacksmithing which requires hands on experience and guidance, or some mix of the two, is the vital question for the future direction Orthodox education is to take to be successful.

In any event, it seems abundantly clear that it is primarily essential for Christian values to be inculcated from the earliest age in the family home, and to continue to be nurtured and cultivated throughout life.

It is essential for all the clergy, leaders, and faithful to always see value in Christianity throughout their lives, and in the lives of their children and grandchildren, for true Christianity to survive and fulfil its role in the divine order.

==Source==
http://www.orthodox.org.ph/content/view/673/50/
[[Category:Contributed Articles]]

Orthodoxy in the Philippines

2009-06-21T19:54:20Z

Chrisg: /* Orthodoxy in the Philippines today */

This article seeks to be a clearinghouse of information and links regarding the history and state of '''[[Orthodox Christianity]] in the Philippines'''. The current Orthodox presence in the Philippines is minimal. However, early in the 20th century a small Russian parish, exclusively for Russian nationals, once existed in Manila, the capital city of the Philippines. The presence of this Russian parish ceased to exist after the Second World War. Another Orthodox parish under the [[jurisdiction]] of the [[Ecumenical Patriarchate]] was founded in Manila during the early 1990s.

== Beginnings of Christianity in the Philippines ==
[[Image:Magellan's_Cross.jpg‎|left|thumb|Replica of Magellan's cross planted in Cebu in 1521]]Christianity was first introduced to the Philippines in the 16th century by Spain, when the Philippines became its colony. Until the Philippine Revolution of 1896, it was illegal for any non-[[Roman Catholic]] church to establish itself in the Philippines. The Archbishop of Manila served as both representative of the Spanish Inquisition and, during the absence of the governor-general, the Spanish Crown.

After fighting a bloody revolution against Spain, the Philippines then fought another war for its independence against the United States. However, the Philippines was annexed by the United States in 1898 and remained a colony until 1946. Religious tolerance was then instituted. The new American governor-generals then encouraged the spread of the [[Anglican Communion|Episcopal Church]] through government donations of land.

== Arrival of Orthodoxy ==
===1600s - Armenian, Greek and Macedonian Orthodox Christians===
One source suggests that the Armenians, Greeks and Mecedonians were the first Orthodox Christians on the island. An eighteenth century document written by Murillo Velarde, a Jesuit historian describing their Order’s missionary labors in the Philippines, records the presence of Armenian, Greek and Macedonian settlers in the Philippine capital city of Manila as early as 1618. [http://merlot.umdl.umich.edu/cgi/t/text/pageviewer-idx?c=philamer;cc=philamer;q1=morenos;rgn=full%20text;idno=afk2830.0001.044;didno=AFK2830.0001.044;view=image;seq=31;page=root;size=s;frm=frameset;] (Blair & Robertson's The Philippine Islands 1493-1898, Cleveland, Ohio: 1906, Vol. XLIV, p. 27).

In his book ''Historia de Philipinas'' (published in Manila, 1749), the Jesuit historian Velarde wrotes: "I believe that there is no city in the world in which so many nationalities come together as here....There are a considerable number of Armenians, and some Persians; and Tartars, Macedonians, Turks, and Greeks....so that he who spends an afternoon on the ''tuley'' or bridge of Manila will see all these nationalities pass by him, behold their costumes, and hear their languages - something which cannot be done in any other city in the entire Spanish monarchy, and hardly in any other region in all the world."
(Cited in Blair & Robertson's The Philippine Islands 1493-1898, Cleveland, Ohio: 1906, Vol. XLIV, p. 29). [http://merlot.umdl.umich.edu/cgi/t/text/pageviewer-idx?c=philamer;cc=philamer;q1=morenos;rgn=full%20text;idno=afk2830.0001.044;didno=AFK2830.0001.044;view=image;seq=33;page=root;size=s;frm=frameset;]

===1930s - Russian Orthodox Christians===
[[Image:John Maximovitch Tubabao.jpg|right|thumb|Abp. John Maximovitch in Tubabao]]An influx of Russian emigrees fleeing the Soviet regime occurred during the American colonial regime. In 1935, a Russian [[parish]] was established in Manila, and the [[Patriarch]] of Moscow and All Russia appointed Father Mikhail Yerokhin as vicar. The Episcopal Church then permitted Fr. Mikhail to use the north transept of their cathedral for worship. In 1937, the first Orthodox church was built and was named after the Iberian [[Icon]] of the Mother of God. This also became the first Orthodox [[altar]] in the Philippines. Later, both the Episcopal Cathedral and the Russian Orthodox church in Manila were destroyed by American bombing during the Second World War.

In 1949, 5,500 Russian Orthodox from China, including then-[[Archbishop]] [[John Maximovitch]], were relocated to Tubabao in the south central Philippines by the International Refugee Organization and with the permission of the newly independent Republic of the Philippines. Abp. John Maximovitch then established a wooden church, orphanage, and other buildings in Tubabao exclusively for the Russian refugees.

Tubabao, however, was (and still is) an underdeveloped island which is humid, prone to typhoons, and at times inaccessible due to the ocean conditions. When a Russian commented on their fear that a typhoon would destroy their camp to local Filipinos, they replied that there was nothing to worry about because "your holy man blesses your camp from four directions every night." There were no typhoons or floods while Abp. John was there.

Abp. John Maximovitch did not preach the Orthodox faith to the native inhabitants of the Philippine islands. No Filipino was baptized, chrismated, ordained or consecrated during his stay in the Philippines. Through the persistent lobbying of Abp. John to the U.S. Congress, the refugees were allowed to settle in the United States and Australia beginning in 1951.

=== 1990s - Filipino Orthodox Christians===
Around the beginning of the twentieth century, Greek sailors settled in Legaspi city on the island of Luzon. Descendants of these Greek Orthodox Christian sailors now number no more than 10 families, who have kept their Greek surnames and many of whom have become distinguished public figures and intellectuals in the Philippines, including serving as the Greek consulate in Manila. Though they do not speak the Filipino language fluently, they were largely responsible for the re-establishment of an Orthodox presence in the Philippines through their encouragement of Filipino converts and the Hellenic Orthodox Foundation.

[[Image:Manila_orthodox_cathedral.jpg‎|left|thumb|The Annunciation Orthodox Cathedral in Paranaque, Manila]]One of the first Greek Orthodox to arrive in the Philippine province of Albay was Alexandros Athos Adamopoulos (aka Alexander A. Adamson), who came to Legaspi city in 1928. Together with his brother and cousin he co-founded Adamson University in 1932, which is now owned by the Vincentian Fathers of the Roman Catholic Church.

Adamopoulos was appointed in 1942 by the Greek government to take charge of Greek interests in the Philippines. He was later promoted to the rank of Consul General of Greece.

In 1989, Adamopoulos saw the need to establish the first true Greek Orthodox church in the Philippines and thus established the Hellenic Orthodox Foundation Inc. Although he died in 1993 before the church was completed, the Orthodox Cathedral was finished in 1996 and is constructed in true Byzantine style, with all the interior furnishings imported from Greece, and is home to approximately 520 Filipino Orthodox and 40 expats[http://en.wikipedia.org/wiki/Exarchate_of_the_Philippines]in Metro Manila, the capital city of the Philippines. This cathedral was consecrated by His Holiness Ecumenical Patriarch Bartholomew on March 5, 2000.

On April 20, 1990, a Filipino [[hieromonk]], Fr. Vincentius Escarcha (a former Benedictine Abbot and a Roman Catholic priest for more than 20 years in Bajada, Cataingan, Masbate island), together with four nuns and faithful members of his community, were received into the Orthodox Church by Metropolitan [[Dionysios (Psiahas) of Proussa|Dionysios]] of the [[Greek Orthodox Metropolis of New Zealand]] and assisted by [[Sotirios (Trambas) of Korea|Bishop Sotirios of Zelon]]. On January 19, 1994, Metropolitan Dionysios, assisted by Bishop Sotirios, received by [[Chrismation|Holy Chrismation]] several Filipino Christians in Manila.

In 1996, the Orthodox Metropolitanate of Hong Kong and Southeast Asia was created for the needs of the faithful under the [[Church of Constantinople]]. In 2004, the Theotokos Orthodox Church in Bajada, Masbate was consecrated by His Eminence Metropolitan [[Nikitas (Lulias) of Hong Kong|Nikitas]] of Hong Kong and South East Asia. At present, the nuns of the Theotokos Orthodox Monastery in Bajada run a kindergarten.

==Orthodoxy in the Philippines today==
[[Image:Filipinorthodox.jpg‎|left|Filipino Orthodox faithful in Paranaque, Manila]]Within the Ecumenical Patriarchate's [[Orthodox Metropolitanate of Hong Kong and Southeast Asia]], there are currently three Filipino Orthodox priests in the Philippines, along with four nuns, and are administratively under an ecclesiastical vicar from Greece. In these communities, the Divine Liturgy and other Orthodox worship services are said in English, Greek and Filipino.

In 2007 the Antiochian Orthodox Christian Mission in the Philippines[http://en.wikipedia.org/wiki/Antiochian_Orthodox_Christian_Mission_in_the_Philippines], was established under the [[Antiochian Orthodox Archdiocese of Australia and New Zealand]]. In 2008, two Filipino denominations were received into the Antiochian church, including 32 communities with some 6000 believers.

There are also some [[Independent Orthodox churches|independent groups]] in the Philippines that use the term ''Orthodox'' in their names but are not in communion with or are recognized by any canonical Orthodox church.

==See also==
* [[Exarchate of the Philippines]]
* [[Philemon (Castro)]]

==External links==

*[http://www.orthodoxchurch-ph.co.nr Affiliate in the Philippines - Orthodox Metropolitanate of Hong Kong and South East Asia]
*[http://filorthodoxia.googlepages.com/church.htm History of the First Filipino Orthodox Community in the Philippines] by Rev. Dr. John Chryssavgis
*[http://www.orthodoxnews.org/index.cfm?fuseaction=WorldNews.one&content_id=7354&CFID=29993857&CFTOKEN=90155693 Ecumenical Patriarch Consecrates Annunciation Church in Manila]
*[http://www.orthodox.cn/news/20000420philippines_en.htm Orthodox Patriarch Visits Fledgling Local Orthodox Church]
*[http://www.cs.ust.hk/faculty/dimitris/metro/AUG03.pdf The Theotokos Orthodox Church & Monastery in Masbate] (Information in an issue of The Censer)
*[http://www.cs.ust.hk/faculty/dimitris/metro/Phil_major_events.html Major Events of Orthodoxy in the Philippines]
*[http://www.cs.ust.hk/faculty/dimitris/metro/Phil_history.html A priest's description of Orthodox missionary work in the Philippines]
*[http://www.rocor.org.au/lives/stjohnsanfranciscoshanghai Life of St. John Maximovitch]
*[http://www2.mfa.gr/www.mfa.gr/Articles/en-US/03042007_KL1949.htm The Greek Community in the Philippines]
*[http://www.hri.org/forum/life/adamson.html Greeks in the Philippines and their contributions to the Filipinos]
*[http://quod.lib.umich.edu/cgi/t/text/text-idx?c=philamer;idno=AFK2830.0001.044 The Philippine Islands, 1493-1803 by Emma E. Blair & James A. Robertson, Volume XLIV, 1906] Online edition from the University of Michigan.

{{Parishes of South, East, and Southeast Asia}}

[[Category:Jurisdictions]]

Orthodoxy in the Philippines

2009-06-21T19:52:36Z

Chrisg: /* 1930s - Russian Orthodox Christians */

This article seeks to be a clearinghouse of information and links regarding the history and state of '''[[Orthodox Christianity]] in the Philippines'''. The current Orthodox presence in the Philippines is minimal. However, early in the 20th century a small Russian parish, exclusively for Russian nationals, once existed in Manila, the capital city of the Philippines. The presence of this Russian parish ceased to exist after the Second World War. Another Orthodox parish under the [[jurisdiction]] of the [[Ecumenical Patriarchate]] was founded in Manila during the early 1990s.

== Beginnings of Christianity in the Philippines ==
[[Image:Magellan's_Cross.jpg‎|left|thumb|Replica of Magellan's cross planted in Cebu in 1521]]Christianity was first introduced to the Philippines in the 16th century by Spain, when the Philippines became its colony. Until the Philippine Revolution of 1896, it was illegal for any non-[[Roman Catholic]] church to establish itself in the Philippines. The Archbishop of Manila served as both representative of the Spanish Inquisition and, during the absence of the governor-general, the Spanish Crown.

After fighting a bloody revolution against Spain, the Philippines then fought another war for its independence against the United States. However, the Philippines was annexed by the United States in 1898 and remained a colony until 1946. Religious tolerance was then instituted. The new American governor-generals then encouraged the spread of the [[Anglican Communion|Episcopal Church]] through government donations of land.

== Arrival of Orthodoxy ==
===1600s - Armenian, Greek and Macedonian Orthodox Christians===
One source suggests that the Armenians, Greeks and Mecedonians were the first Orthodox Christians on the island. An eighteenth century document written by Murillo Velarde, a Jesuit historian describing their Order’s missionary labors in the Philippines, records the presence of Armenian, Greek and Macedonian settlers in the Philippine capital city of Manila as early as 1618. [http://merlot.umdl.umich.edu/cgi/t/text/pageviewer-idx?c=philamer;cc=philamer;q1=morenos;rgn=full%20text;idno=afk2830.0001.044;didno=AFK2830.0001.044;view=image;seq=31;page=root;size=s;frm=frameset;] (Blair & Robertson's The Philippine Islands 1493-1898, Cleveland, Ohio: 1906, Vol. XLIV, p. 27).

In his book ''Historia de Philipinas'' (published in Manila, 1749), the Jesuit historian Velarde wrotes: "I believe that there is no city in the world in which so many nationalities come together as here....There are a considerable number of Armenians, and some Persians; and Tartars, Macedonians, Turks, and Greeks....so that he who spends an afternoon on the ''tuley'' or bridge of Manila will see all these nationalities pass by him, behold their costumes, and hear their languages - something which cannot be done in any other city in the entire Spanish monarchy, and hardly in any other region in all the world."
(Cited in Blair & Robertson's The Philippine Islands 1493-1898, Cleveland, Ohio: 1906, Vol. XLIV, p. 29). [http://merlot.umdl.umich.edu/cgi/t/text/pageviewer-idx?c=philamer;cc=philamer;q1=morenos;rgn=full%20text;idno=afk2830.0001.044;didno=AFK2830.0001.044;view=image;seq=33;page=root;size=s;frm=frameset;]

===1930s - Russian Orthodox Christians===
[[Image:John Maximovitch Tubabao.jpg|right|thumb|Abp. John Maximovitch in Tubabao]]An influx of Russian emigrees fleeing the Soviet regime occurred during the American colonial regime. In 1935, a Russian [[parish]] was established in Manila, and the [[Patriarch]] of Moscow and All Russia appointed Father Mikhail Yerokhin as vicar. The Episcopal Church then permitted Fr. Mikhail to use the north transept of their cathedral for worship. In 1937, the first Orthodox church was built and was named after the Iberian [[Icon]] of the Mother of God. This also became the first Orthodox [[altar]] in the Philippines. Later, both the Episcopal Cathedral and the Russian Orthodox church in Manila were destroyed by American bombing during the Second World War.

In 1949, 5,500 Russian Orthodox from China, including then-[[Archbishop]] [[John Maximovitch]], were relocated to Tubabao in the south central Philippines by the International Refugee Organization and with the permission of the newly independent Republic of the Philippines. Abp. John Maximovitch then established a wooden church, orphanage, and other buildings in Tubabao exclusively for the Russian refugees.

Tubabao, however, was (and still is) an underdeveloped island which is humid, prone to typhoons, and at times inaccessible due to the ocean conditions. When a Russian commented on their fear that a typhoon would destroy their camp to local Filipinos, they replied that there was nothing to worry about because "your holy man blesses your camp from four directions every night." There were no typhoons or floods while Abp. John was there.

Abp. John Maximovitch did not preach the Orthodox faith to the native inhabitants of the Philippine islands. No Filipino was baptized, chrismated, ordained or consecrated during his stay in the Philippines. Through the persistent lobbying of Abp. John to the U.S. Congress, the refugees were allowed to settle in the United States and Australia beginning in 1951.

=== 1990s - Filipino Orthodox Christians===
Around the beginning of the twentieth century, Greek sailors settled in Legaspi city on the island of Luzon. Descendants of these Greek Orthodox Christian sailors now number no more than 10 families, who have kept their Greek surnames and many of whom have become distinguished public figures and intellectuals in the Philippines, including serving as the Greek consulate in Manila. Though they do not speak the Filipino language fluently, they were largely responsible for the re-establishment of an Orthodox presence in the Philippines through their encouragement of Filipino converts and the Hellenic Orthodox Foundation.

[[Image:Manila_orthodox_cathedral.jpg‎|left|thumb|The Annunciation Orthodox Cathedral in Paranaque, Manila]]One of the first Greek Orthodox to arrive in the Philippine province of Albay was Alexandros Athos Adamopoulos (aka Alexander A. Adamson), who came to Legaspi city in 1928. Together with his brother and cousin he co-founded Adamson University in 1932, which is now owned by the Vincentian Fathers of the Roman Catholic Church.

Adamopoulos was appointed in 1942 by the Greek government to take charge of Greek interests in the Philippines. He was later promoted to the rank of Consul General of Greece.

In 1989, Adamopoulos saw the need to establish the first true Greek Orthodox church in the Philippines and thus established the Hellenic Orthodox Foundation Inc. Although he died in 1993 before the church was completed, the Orthodox Cathedral was finished in 1996 and is constructed in true Byzantine style, with all the interior furnishings imported from Greece, and is home to approximately 520 Filipino Orthodox and 40 expats[http://en.wikipedia.org/wiki/Exarchate_of_the_Philippines]in Metro Manila, the capital city of the Philippines. This cathedral was consecrated by His Holiness Ecumenical Patriarch Bartholomew on March 5, 2000.

On April 20, 1990, a Filipino [[hieromonk]], Fr. Vincentius Escarcha (a former Benedictine Abbot and a Roman Catholic priest for more than 20 years in Bajada, Cataingan, Masbate island), together with four nuns and faithful members of his community, were received into the Orthodox Church by Metropolitan [[Dionysios (Psiahas) of Proussa|Dionysios]] of the [[Greek Orthodox Metropolis of New Zealand]] and assisted by [[Sotirios (Trambas) of Korea|Bishop Sotirios of Zelon]]. On January 19, 1994, Metropolitan Dionysios, assisted by Bishop Sotirios, received by [[Chrismation|Holy Chrismation]] several Filipino Christians in Manila.

In 1996, the Orthodox Metropolitanate of Hong Kong and Southeast Asia was created for the needs of the faithful under the [[Church of Constantinople]]. In 2004, the Theotokos Orthodox Church in Bajada, Masbate was consecrated by His Eminence Metropolitan [[Nikitas (Lulias) of Hong Kong|Nikitas]] of Hong Kong and South East Asia. At present, the nuns of the Theotokos Orthodox Monastery in Bajada run a kindergarten.

==Orthodoxy in the Philippines today==
[[Image:Filipinorthodox.jpg‎|left|Filipino Orthodox faithful in Paranaque, Manila]]Within the Ecumenical Patriarchate's [[Orthodox Metropolitanate of Hong Kong and Southeast Asia]], there are currently three Filipino Orthodox priests in the Philippines, along with four nuns, and are administratively under an ecclesiastical vicar from Greece. In these communities, the Divine Liturgy and other Orthodox worship services are said in English, Greek and Filipino.

Recently, the Antiochian Orthodox Christian Mission in the Philippines[http://en.wikipedia.org/wiki/Antiochian_Orthodox_Christian_Mission_in_the_Philippines], established under the [[Antiochian Orthodox Archdiocese of Australia and New Zealand]], was made defunct. In 2008, however, two Filipino denominations were received into the Antiochian church, including 32 communities with some 6000 believers.

There are also some [[Independent Orthodox churches|independent groups]] in the Philippines that use the term ''Orthodox'' in their names but are not in communion with or are recognized by any canonical Orthodox church.

==See also==
* [[Exarchate of the Philippines]]
* [[Philemon (Castro)]]

==External links==

*[http://www.orthodoxchurch-ph.co.nr Affiliate in the Philippines - Orthodox Metropolitanate of Hong Kong and South East Asia]
*[http://filorthodoxia.googlepages.com/church.htm History of the First Filipino Orthodox Community in the Philippines] by Rev. Dr. John Chryssavgis
*[http://www.orthodoxnews.org/index.cfm?fuseaction=WorldNews.one&content_id=7354&CFID=29993857&CFTOKEN=90155693 Ecumenical Patriarch Consecrates Annunciation Church in Manila]
*[http://www.orthodox.cn/news/20000420philippines_en.htm Orthodox Patriarch Visits Fledgling Local Orthodox Church]
*[http://www.cs.ust.hk/faculty/dimitris/metro/AUG03.pdf The Theotokos Orthodox Church & Monastery in Masbate] (Information in an issue of The Censer)
*[http://www.cs.ust.hk/faculty/dimitris/metro/Phil_major_events.html Major Events of Orthodoxy in the Philippines]
*[http://www.cs.ust.hk/faculty/dimitris/metro/Phil_history.html A priest's description of Orthodox missionary work in the Philippines]
*[http://www.rocor.org.au/lives/stjohnsanfranciscoshanghai Life of St. John Maximovitch]
*[http://www2.mfa.gr/www.mfa.gr/Articles/en-US/03042007_KL1949.htm The Greek Community in the Philippines]
*[http://www.hri.org/forum/life/adamson.html Greeks in the Philippines and their contributions to the Filipinos]
*[http://quod.lib.umich.edu/cgi/t/text/text-idx?c=philamer;idno=AFK2830.0001.044 The Philippine Islands, 1493-1803 by Emma E. Blair & James A. Robertson, Volume XLIV, 1906] Online edition from the University of Michigan.

{{Parishes of South, East, and Southeast Asia}}

[[Category:Jurisdictions]]

Talk:Macedonian Orthodox Church

2009-06-02T14:15:39Z

Chrisg: /* About independence */+ indent

This article will need some serious work in order for it to conform to NPOV standards, especially as this particular group is the subject of much controversy. I'm also concerned that this article, as it now stands, may violate copyright from [http://www.mpc.org.mk/English/MPC/history-mpc.asp this site].{{User:ASDamick/sig}} 19:20, December 20, 2005 (CST)
-------------
Metropolitan Nahum of Strumica owns www.mpc.org.mk either in his own right or as diocesan bishop. He also owns in some right Premin Portal. The editor of Premin Portal says he is please to have this article posted on orthodoxwiki.

It cetainly does need some further elucidation.

However, the claims put forward there by Met Nahum have never been denied by the Serbian authorities.

chrisg 2006-05-01 : 0003 EAST

I'm sure that Archbishop Stefan as well as most of the bishops are elated that the material in question was used on Wikipedia. A larger issue in my mind is whether it is appropriate for Serbian propaganda to appear within the article and as one of the external links. I see it has been removed for now, but it is very insulting to have it continually appear unless a link from the Macedonian perspective is granted on the Greek and Serbian pages.

On another note ... the Columbus church link was incorrect. Since the present church was destroyed in an arson, the only functioning buildings are the current social hall and their new cathedral, which will be consecrated on October 22nd. The new building is being referred to as a Cathedral. Although there is no bishop, it is a rather nice building and probably worthy of that term.{{unsigned|Dirtyharry667}}

==Independence==

The Orthodox within the Former Yugoslav Republic of Macedonia (Macedonia), have consistently said they were granted autonomy by their mother church Serbia. No one in authority seems to deny that. It is clear that the Serbian Church later resiled from that position, perhaps under intense pressure from a geographically close Patriarchate or other Holy Synod.

However, most legal systems consider that once a grant of independence is made it cannot be taken back except by conquest or free treaty.

In the case of Churches, there have been plenty of examples of independent Churches being taken back under the wing of another more powerful Church. There are also examples of independent Churches not being recognised by all other Orthodox Churches for decades, or even longer. Witness Bulgaria and Romania for instance.

So the process of independence for Orthodox Churches is not so clear.

The case of the Macedonian Orthodox Church is a fresh one with lots of invective and hatred shown on the three or four sides involved in the conflict. The Serbians have a strong position. The Greeks have a strong position. The Macedonians have a strong position. And the parallel jurisdiction recently set up within Macedonia by the Serbians also has a strong position.

Plus there are the political powers who are using this cause for their own nationalistic or hegemonistic ends.

It seems inappropriate for Serbian propaganda to be imbedded into this article by anti-Macedonian activists. Certainly the Serbian position and the Greek position have a right to be heard. But perhaps they should be placed under their own subheading in this general article.

To that end, the most recent amendments seem inappropriate as they are at the moment.

[[User:Chrisg|Chrisg]] 18:19, March 20, 2007 (PDT)

: There was never such a "grant". A "grant" in church terminology would be - Tomos, and a Tomos was never issued to the Macedonian Orthodox Church. No stronger denial than this is needed. (Therefore, the statements below are disputable, to say at least.) [[User:K.panteleimon|K.panteleimon]] 20:31, June 1, 2009 (UTC)

: What does "independence" in the Church mean? Independent from what? From Christ? What we in the Church value is not independence but unity in Christ - and this unity is achieved through communion. Nothing unclear here. [[User:K.panteleimon|K.panteleimon]] 20:31, June 1, 2009 (UTC)

: The position of MOC is opposition to the One Holy Catholic and Apostolic Church. [[User:K.panteleimon|K.panteleimon]] 20:31, June 1, 2009 (UTC)

== About independence ==

Church of Serbia granted autonomy to three Dioceses in Macedonia. Holy Assembly of Bishops of Serbian Church never resiled from this desision. But autonomy is not autocephaly and Church of Serbia never gave autocephaly to Macedonians. Macedonians proclaimed their church autocephalous. This was uncanonical fact. Macedonians were asking autocephaly. They also were asking autocephaly from all churches and were rejected. They are asking recognition even from Turkish Parlaiment!!

: If the Church of Serbia granted autonomy to Macedonian dioceses, and have not resiled from that position, why did they set up a parallel jurisiction bearing the same name as one of the autonomous dioceses? Is that not defacto resiling from the earlier grant? chrisg 2007Apr12:1543EAST

:: The Serbian Church never issued a tomos to the MOC, so there was never such a "grant", thus there is no resilation either. However the Serbian Church issued a tomos for autonomy to the Orthodox Ohrid Archbishopric. [[User:K.panteleimon|K.panteleimon]] 20:19, June 1, 2009 (UTC)

== Confusion on added material ==

I'm a little confused about [[User:Ddpbf|Ddpbf]]'s [http://en.orthodoxwiki.org/index.php?title=Macedonian_Orthodox_Church&diff=48898&oldid=45271 edits], especially the sentence "But two of them soon consecrated new bishop who was without nide qalifications." which I changed to "But two of them soon consecrated new bishops who were without the proper qualifications." for legibility... but that change doesn't really clarify the "nide qalifications" of the original. Any ideas? —[[User:Magda|magda]] ([[User_talk:Magda|talk]]) 17:18, May 28, 2008 (UTC)

Talk:Macedonian Orthodox Church

2009-06-02T14:14:04Z

Chrisg: /* Independence */ replace in chronological order

This article will need some serious work in order for it to conform to NPOV standards, especially as this particular group is the subject of much controversy. I'm also concerned that this article, as it now stands, may violate copyright from [http://www.mpc.org.mk/English/MPC/history-mpc.asp this site].{{User:ASDamick/sig}} 19:20, December 20, 2005 (CST)
-------------
Metropolitan Nahum of Strumica owns www.mpc.org.mk either in his own right or as diocesan bishop. He also owns in some right Premin Portal. The editor of Premin Portal says he is please to have this article posted on orthodoxwiki.

It cetainly does need some further elucidation.

However, the claims put forward there by Met Nahum have never been denied by the Serbian authorities.

chrisg 2006-05-01 : 0003 EAST

I'm sure that Archbishop Stefan as well as most of the bishops are elated that the material in question was used on Wikipedia. A larger issue in my mind is whether it is appropriate for Serbian propaganda to appear within the article and as one of the external links. I see it has been removed for now, but it is very insulting to have it continually appear unless a link from the Macedonian perspective is granted on the Greek and Serbian pages.

On another note ... the Columbus church link was incorrect. Since the present church was destroyed in an arson, the only functioning buildings are the current social hall and their new cathedral, which will be consecrated on October 22nd. The new building is being referred to as a Cathedral. Although there is no bishop, it is a rather nice building and probably worthy of that term.{{unsigned|Dirtyharry667}}

==Independence==

The Orthodox within the Former Yugoslav Republic of Macedonia (Macedonia), have consistently said they were granted autonomy by their mother church Serbia. No one in authority seems to deny that. It is clear that the Serbian Church later resiled from that position, perhaps under intense pressure from a geographically close Patriarchate or other Holy Synod.

However, most legal systems consider that once a grant of independence is made it cannot be taken back except by conquest or free treaty.

In the case of Churches, there have been plenty of examples of independent Churches being taken back under the wing of another more powerful Church. There are also examples of independent Churches not being recognised by all other Orthodox Churches for decades, or even longer. Witness Bulgaria and Romania for instance.

So the process of independence for Orthodox Churches is not so clear.

The case of the Macedonian Orthodox Church is a fresh one with lots of invective and hatred shown on the three or four sides involved in the conflict. The Serbians have a strong position. The Greeks have a strong position. The Macedonians have a strong position. And the parallel jurisdiction recently set up within Macedonia by the Serbians also has a strong position.

Plus there are the political powers who are using this cause for their own nationalistic or hegemonistic ends.

It seems inappropriate for Serbian propaganda to be imbedded into this article by anti-Macedonian activists. Certainly the Serbian position and the Greek position have a right to be heard. But perhaps they should be placed under their own subheading in this general article.

To that end, the most recent amendments seem inappropriate as they are at the moment.

[[User:Chrisg|Chrisg]] 18:19, March 20, 2007 (PDT)

: There was never such a "grant". A "grant" in church terminology would be - Tomos, and a Tomos was never issued to the Macedonian Orthodox Church. No stronger denial than this is needed. (Therefore, the statements below are disputable, to say at least.) [[User:K.panteleimon|K.panteleimon]] 20:31, June 1, 2009 (UTC)

: What does "independence" in the Church mean? Independent from what? From Christ? What we in the Church value is not independence but unity in Christ - and this unity is achieved through communion. Nothing unclear here. [[User:K.panteleimon|K.panteleimon]] 20:31, June 1, 2009 (UTC)

: The position of MOC is opposition to the One Holy Catholic and Apostolic Church. [[User:K.panteleimon|K.panteleimon]] 20:31, June 1, 2009 (UTC)

== About independence ==

Church of Serbia granted autonomy to three Dioceses in Macedonia. Holy Assembly of Bishops of Serbian Church never resiled from this desision. But autonomy is not autocephaly and Church of Serbia never gave autocephaly to Macedonians. Macedonians proclaimed their church autocephalous. This was uncanonical fact. Macedonians were asking autocephaly. They also were asking autocephaly from all churches and were rejected. They are asking recognition even from Turkish Parlaiment!!

If the Church of Serbia granted autonomy to Macedonian dioceses, and have not resiled from that position, why did they set up a parallel jurisiction bearing the same name as one of the autonomous dioceses? Is that not defacto resiling from the earlier grant? chrisg 2007Apr12:1543EAST

: The Serbian Church never issued a tomos to the MOC, so there was never such a "grant", thus there is no resilation either. However the Serbian Church issued a tomos for autonomy to the Orthodox Ohrid Archbishopric. [[User:K.panteleimon|K.panteleimon]] 20:19, June 1, 2009 (UTC)

== Confusion on added material ==

I'm a little confused about [[User:Ddpbf|Ddpbf]]'s [http://en.orthodoxwiki.org/index.php?title=Macedonian_Orthodox_Church&diff=48898&oldid=45271 edits], especially the sentence "But two of them soon consecrated new bishop who was without nide qalifications." which I changed to "But two of them soon consecrated new bishops who were without the proper qualifications." for legibility... but that change doesn't really clarify the "nide qalifications" of the original. Any ideas? —[[User:Magda|magda]] ([[User_talk:Magda|talk]]) 17:18, May 28, 2008 (UTC)

Australian jurisdictions without a local bishop

2009-05-23T14:33:10Z

Chrisg: /* Orthodox Church in America - Parishes in Australia */

{{orthodoxyinaustralasia}}
This article seeks to serve as a catch-all point for the four jurisdictions in Australia who are small enough to not warrant a resident bishop - the Bulgarian Orthodox Diocese, the Moscow Patriarchal parishes, the Orthodox Church in America parishes and the Polish Orthodox parish

==Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia==
*Number of Parishes: Three in Australia.
*Hierarch: Metropolitan Joseph of the USA, Canada and Australia.
*Began: First parish in 1950.

#Sydney: St John of Rila Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=28][http://www.pageone.net.au/~rilski/index.htm]
#Melbourne: Sts Cyril and Methodius Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=26]
#Adelaide: St Petka Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=27]

==Moscow Patriarchate in Australia==
*Number of Parishes: Three in Australia (Melbourne, Sydney, Newcastle).
*Hierarch: Bishop Mark of Yegoryevsk, Head of Special Secretariat of the Patriarchal Chancellery for Administration of Patriarchal Establishments Outside the Patriarchal Territories.<ref>[http://www.orthodoxeurope.org/page/14/169.aspx]</ref>
*Began: First parish in 1988 (Blacktown-Sydney); second parish in Melbourne; third parish in 1996 (Mayfield-Newcastle)

==Orthodox Church in America - Parishes in Australia==
''main article: [[Parishes in Australia (OCA)]]''
*Number of Parishes: One in Australia (in Sydney).
*Hierarch: Metropolitan [[Jonah (Paffhausen)]] Archbishop of Washington and New York, Metropolitan of All America and Canada, administrator of the Parishes in Australia.
*Began: 1971, in ROCOR schism.

==Polish Orthodox Church in Australia==
*Number of Parishes: One in South Australia.
*Hierarch: ''unknown''
*Began: 1971, in ROCOR schism.

==External links==
*[http://www.bulgariandiocese.org Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia]
*[http://www.orthodoxy.org.au/ Moscow Patriarchal Church Blacktown]
*[http://www.crez.org Romanian Churches in Australia]

[[Category:Jurisdictions]]
[[Category:Orthodoxy in Australia]]

Australian jurisdictions without a local bishop

2009-05-23T14:28:10Z

Chrisg: /* Moscow Patriarchate in Australia */

{{orthodoxyinaustralasia}}
This article seeks to serve as a catch-all point for the four jurisdictions in Australia who are small enough to not warrant a resident bishop - the Bulgarian Orthodox Diocese, the Moscow Patriarchal parishes, the Orthodox Church in America parishes and the Polish Orthodox parish

==Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia==
*Number of Parishes: Three in Australia.
*Hierarch: Metropolitan Joseph of the USA, Canada and Australia.
*Began: First parish in 1950.

#Sydney: St John of Rila Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=28][http://www.pageone.net.au/~rilski/index.htm]
#Melbourne: Sts Cyril and Methodius Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=26]
#Adelaide: St Petka Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=27]

==Moscow Patriarchate in Australia==
*Number of Parishes: Three in Australia (Melbourne, Sydney, Newcastle).
*Hierarch: Bishop Mark of Yegoryevsk, Head of Special Secretariat of the Patriarchal Chancellery for Administration of Patriarchal Establishments Outside the Patriarchal Territories.<ref>[http://www.orthodoxeurope.org/page/14/169.aspx]</ref>
*Began: First parish in 1988 (Blacktown-Sydney); second parish in Melbourne; third parish in 1996 (Mayfield-Newcastle)

==Orthodox Church in America - Parishes in Australia==
''main article: [[Parishes in Australia (OCA)]]''
*Number of Parishes: Two in Australia (one in Sydney, one in Brisbane).
*Hierarch: Metropolitan [[Herman (Swaiko) of Washington and New York|Herman of Washington and New York]], administrator of the Parishes in Australia
*Began: 1971, in ROCOR schism.

==Polish Orthodox Church in Australia==
*Number of Parishes: One in South Australia.
*Hierarch: ''unknown''
*Began: 1971, in ROCOR schism.

==External links==
*[http://www.bulgariandiocese.org Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia]
*[http://www.orthodoxy.org.au/ Moscow Patriarchal Church Blacktown]
*[http://www.crez.org Romanian Churches in Australia]

[[Category:Jurisdictions]]
[[Category:Orthodoxy in Australia]]

Australian jurisdictions without a local bishop

2009-05-23T14:27:15Z

Chrisg: /* Moscow Patriarchate in Australia */

{{orthodoxyinaustralasia}}
This article seeks to serve as a catch-all point for the four jurisdictions in Australia who are small enough to not warrant a resident bishop - the Bulgarian Orthodox Diocese, the Moscow Patriarchal parishes, the Orthodox Church in America parishes and the Polish Orthodox parish

==Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia==
*Number of Parishes: Three in Australia.
*Hierarch: Metropolitan Joseph of the USA, Canada and Australia.
*Began: First parish in 1950.

#Sydney: St John of Rila Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=28][http://www.pageone.net.au/~rilski/index.htm]
#Melbourne: Sts Cyril and Methodius Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=26]
#Adelaide: St Petka Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=27]

==Moscow Patriarchate in Australia==
*Number of Parishes: Three in Australia (Melbourne, Sydney, Newcastle).
*Hierarch: Bishop Mark of Yegoryevsk, Head of Special Secretariat of the Patriarchal Chancellery for Administration of Patriarchal Establishments Outside the Patriarchal Territories.<ref>[http://www.orthodoxeurope.org/page/14/169.aspx|Les établissements du patriarcat de Moscou à l'étranger dépendront désormais d'un secrétariat spécial de la chancellierie patriarcale]</ref>
*Began: First parish in 1988 (Blacktown-Sydney); second parish in Melbourne; third parish in 1996 (Mayfield-Newcastle)

==Orthodox Church in America - Parishes in Australia==
''main article: [[Parishes in Australia (OCA)]]''
*Number of Parishes: Two in Australia (one in Sydney, one in Brisbane).
*Hierarch: Metropolitan [[Herman (Swaiko) of Washington and New York|Herman of Washington and New York]], administrator of the Parishes in Australia
*Began: 1971, in ROCOR schism.

==Polish Orthodox Church in Australia==
*Number of Parishes: One in South Australia.
*Hierarch: ''unknown''
*Began: 1971, in ROCOR schism.

==External links==
*[http://www.bulgariandiocese.org Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia]
*[http://www.orthodoxy.org.au/ Moscow Patriarchal Church Blacktown]
*[http://www.crez.org Romanian Churches in Australia]

[[Category:Jurisdictions]]
[[Category:Orthodoxy in Australia]]

Australian jurisdictions without a local bishop

2009-05-23T14:21:13Z

Chrisg: /* Moscow Patriarchate in Australia */

{{orthodoxyinaustralasia}}
This article seeks to serve as a catch-all point for the four jurisdictions in Australia who are small enough to not warrant a resident bishop - the Bulgarian Orthodox Diocese, the Moscow Patriarchal parishes, the Orthodox Church in America parishes and the Polish Orthodox parish

==Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia==
*Number of Parishes: Three in Australia.
*Hierarch: Metropolitan Joseph of the USA, Canada and Australia.
*Began: First parish in 1950.

#Sydney: St John of Rila Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=28][http://www.pageone.net.au/~rilski/index.htm]
#Melbourne: Sts Cyril and Methodius Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=26]
#Adelaide: St Petka Bulgarian Eastern Orthodox Church. [http://www.bulgariandiocese.org/parishdirectory.html?type=details&id=27]

==Moscow Patriarchate in Australia==
*Number of Parishes: Three in Australia (Melbourne, Sydney, Newcastle).
*Hierarch: Bishop Mark of Yegoryevsk, Head of Special Secretariat of the Patriarchal Chancellery for Administration of Patriarchal Establishments Outside the Patriarchal Territories.<ref>[[http://www.orthodoxeurope.org/page/14/169.aspx | Les établissements du patriarcat de Moscou à l'étranger dépendront désormais d'un secrétariat spécial de la chancellierie patriarcale]]</ref>
*Began: First parish in 1988 (Blacktown-Sydney); second parish in Melbourne; third parish in 1996 (Mayfield-Newcastle)

==Orthodox Church in America - Parishes in Australia==
''main article: [[Parishes in Australia (OCA)]]''
*Number of Parishes: Two in Australia (one in Sydney, one in Brisbane).
*Hierarch: Metropolitan [[Herman (Swaiko) of Washington and New York|Herman of Washington and New York]], administrator of the Parishes in Australia
*Began: 1971, in ROCOR schism.

==Polish Orthodox Church in Australia==
*Number of Parishes: One in South Australia.
*Hierarch: ''unknown''
*Began: 1971, in ROCOR schism.

==External links==
*[http://www.bulgariandiocese.org Bulgarian Eastern Orthodox Diocese in the USA, Canada and Australia]
*[http://www.orthodoxy.org.au/ Moscow Patriarchal Church Blacktown]
*[http://www.crez.org Romanian Churches in Australia]

[[Category:Jurisdictions]]
[[Category:Orthodoxy in Australia]]

User talk:Chrisg

2009-05-23T14:13:55Z

Chrisg: /* Edit warring and vandalism */

Welcome

{{User:ASDamick/sig}} 16:52, December 28, 2005 (CST)

User talk:Chrisg

2009-02-17T23:23:47Z

Chrisg: Personal attack on me

Welcome

{{User:ASDamick/sig}} 16:52, December 28, 2005 (CST)

== Edit warring and vandalism ==

Edit warring is not the same as vandalism. (Both, however, are bad.) The latter requires only a virtual can of spray paint, while the former takes two to tango.

Please don't take the sysop mantle upon yourself as you did with [[User:Willibrord]].[http://orthodoxwiki.org/index.php?title=User_talk%3AWillibrord&diff=80852&oldid=74308] Thanks. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 14:47, February 16, 2009 (UTC)

:I am used to wikipedia where editing warring is vandalism. Also under wikipedia guidelines an edit-warring editor needs to be warned by the other editor of edit-warring before being referred to a sysop. I hope you have mentioned to Fr Benjamin that his offensive comments are unwarranted. They are untrue, warlike, and unChristian. I do not promote the Sarum Missal at all. The photos were offered following on from conversations on the talk page of some months ago, and related directly to the missal mentioned in the text. I do not have any axe to grind in this matter. It is Fr Benjamin who obviously has a bee in his bonnet about it and wants to censor photographs which simply tell their own story without being pro or contra the issue. [[User:Chrisg|Chrisg]] 11:10, February 17, 2009 (UTC)

:: 1. This is [[OrthodoxWiki:About|not Wikipedia]]. Wikipedia rules do not apply here.

:: 2. Even on Wikipedia, however, [[w:Wikipedia:Vandalism|vandalism]] is distinguished from [[w:Wikipedia:Edit war|edit-warring]] (the same goes for OrthodoxWiki). The former is a deliberate attempt to disrupt the wiki, while the latter consists of a back-and-forth set of reversions (which may well be for the sake of vandalism, but are usually instead over a content dispute). Both are bad. ''Vandalism'' is not a synonym on the wiki for ''bad''. It is a particular type of bad.

:: 3. I don't pretend to understand what the heck your scuffle with Fr. Benjamin is really all about, but I will note that you removed another photograph when adding your own. Perhaps room can be made for all of them in relevant contexts.

:: —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 12:57, February 17, 2009 (UTC)

When I added the two photos there were NO photos in that section of the article. Fr Benjamin then removed them completely. I reverted his removal. He then moved one and removed the second and placed his new one there. The log shows that at 12:23 I reverted Fr Benjamin's deletion of the two photos I put up, and at 12:24 re-added the photo Fr Benjamin had put there in place of the two I had put there. I did not remove another photograph when adding my own, unless you are counting that one minute gap between reversion and re-insertion. Fr Benjamin has accussed me of aggressively promoting the Old Sarum Missal. That is complete nonsense. I made no comment for or against that book. I simply added two photos relating to the missal referred to in the article and which helped clarify some of the points considered in the Talk page some months before.

I don't know what Fr Benjamin is scuffling about except I do know he is quite wrong to categorise me as being pro-Old Sarum Missal, and quite wrong to suggest I am aggressively promoting it.

Looking at the log should show the chronological sequence and perhaps help you understand that Fr Benjamin has been the aggressor and has been quite incorrect and improper in his personal attack on me.

Apart from this incident, I have never had any contact with Fr Benjamin whatsoever.

I would prefer to see all three photos there, but Fr Benjamin has persistently prevented that. [[User:Chrisg|Chrisg]] 23:23, February 17, 2009 (UTC)

User talk:Chrisg

2009-02-17T11:10:37Z

Chrisg: /* Edit warring and vandalism */

User talk:Willibrord

2009-02-15T12:27:32Z

Chrisg: Vandalism

{{Welcome}}
--[[User:Magda|magda]] 18:11, 22 Apr 2005 (CDT)

== Response ==

If I get the time sometime soon, I will try to look over what you referred to in some detail. However, it may be a while, since my parish is hosting our diocesan conference this week.

In any event, my unofficial warning to you was not due to your having responded, but due to the manner of your response. You often indulged in pretty negative characterization of your interlocutor rather than dealing exclusively with the question of improving the article. That's inappropriate on OrthodoxWiki. As I have to Fr. Lev in email, I encourage you to ignore any comments directed at your person and focus only on content issues. If you don't, then you'll receive an [[OrthodoxWiki:Disciplinary policy|official warning]].

I have protected the article in question for the time being. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 15:46, June 28, 2008 (UTC)

: BTW, just as an expansion of the above: It is not the sysop's job to check others' original research but to enforce the rules. Since the article in question has clearly become the subject of controversy, it will need to be thoroughly sourced from citable, reliable, third-party publications. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 00:10, July 19, 2008 (UTC)

{{warning}} See my comments [http://orthodoxwiki.org/index.php?title=Talk%3ALiturgy_of_St._Tikhon_of_Moscow&diff=74104&oldid=74102 here]. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 12:23, August 7, 2008 (UTC)

==Just FYI==
Your [http://orthodoxwiki.org/index.php?title=Talk:Bede&diff=prev&oldid=5222 first Talk page edit] on OrthodoxWiki included your name.

As to the rest that you posted on [[Talk:Liturgy of St. Tikhon of Moscow]], as noted above, you are welcome to appeal the warning at [[OrthodoxWiki Talk:Administrators|the proper place]]. I looked over the contributions of your interlocutor since the Disciplinary Policy was put in place, and I did not feel that they warranted a warning. Perhaps another editor or group thereof will feel differently. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 02:36, August 9, 2008 (UTC)

Note: Since you have identified yourself here, you may wish to consolidate your user ID's as I did due to having forgotten my account info. --[[User:JosephSuaiden|JosephSuaiden]] 17:40, August 11, 2008 (UTC)

Sincere apologies. I thought you were creating a user ID. Apparently a fan of yours called "Theocacna" created a page in your honor. --[[User:JosephSuaiden|JosephSuaiden]] 17:45, August 11, 2008 (UTC)

: It's been deleted. I am sure that we'd all agree that none of us here warrant having our own encyclopedia entry. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 22:23, August 11, 2008 (UTC)

I for one would be terrified if I had one. --[[User:JosephSuaiden|JosephSuaiden]] 01:34, August 12, 2008 (UTC)

==Vandalism==
Edit warring is vandalism. Please do not vandalise the '''Congregations and usages''' section of the '''Western Rite''' article again. The talk page is for discussion about disputatious edits. [[User:Chrisg|Chrisg]] 12:27, February 15, 2009 (UTC)

Western Rite

2009-02-15T12:24:00Z

Chrisg: /* Congregations and usages */

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations and usages==
[[Image:Alexander_Turner.jpg|right|thumb|Former Antiochian Western Rite Vicar General Fr. Alexander Turner celebrating Mass.]]
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
[[Image:SarumKeller04.jpg|right|thumb|Synod of Milan Authorisation of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers (see image) , while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod (see image).

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-02-15T12:23:20Z

Chrisg: Undo revision 80847 by Willibrord (Talk)undo vandalism

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations and usages==
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
[[Image:SarumKeller04.jpg|right|thumb|Synod of Milan Authorisation of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers (see image) , while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod (see image).

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-02-15T11:21:43Z

Chrisg: /* Congregations and usages*/

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations and usages==
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
[[Image:SarumKeller04.jpg|right|thumb|Synod of Milan Authorisation of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers (see image) , while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod (see image).

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-02-15T11:20:33Z

Chrisg: /* Congregations */ ref to images attached

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
[[Image:SarumKeller04.jpg|right|thumb|Synod of Milan Authorisation of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers (see image) , while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod (see image).

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-02-15T11:19:20Z

Chrisg: Undo revision 80830 by Willibrord (Talk) pic is of the missal referred to in the text, and subject of much previous discussion on talk pag

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
[[Image:SarumKeller04.jpg|right|thumb|Synod of Milan Authorisation of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers, while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod.

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-02-15T11:16:51Z

Chrisg: Undo revision 80831 by Willibrord (Talk) pic is of the missal referred to in the text

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers, while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod.

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-02-15T03:59:49Z

Chrisg: /* Congregations */

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
[[Image:SarumKeller04.jpg|right|thumb|Synod of Milan Authorisation of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers, while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod.

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-02-15T03:53:28Z

Chrisg: /* Congregations */ sarum missal, ed Fr Aidan Keller

The '''Western Rite''' is a minority liturgical tradition within the Orthodox Church. Liturgical diversity, both between and within the East and West, was common before the [[Great Schism]]. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]] was [[chrismation|chrismated]] into the [[Orthodox Church]]. Overbeck was a former [[Roman Catholic Church|Roman Catholic]] priest from Germany who had left the priesthood after becoming disillusioned with papal supremacy. He became Lutheran and married before joining the Orthodox Church. In 1866, he published ''Catholic Orthodoxy and Anglo-Catholicism'', which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

The year 1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy, which added an epiclesis and the Trisagion hymn to the so-called "Tridentine" [[Mass]]. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine Rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, traveling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorized him to deliver sermons and create apologetical material. In 1881, he had some success when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, his successes did not establish the Western Rite. Overbeck's marriage after his Catholic ordination was a canonical impediment to his ordination the Orthodox priesthood; the Holy Synod of Greece vetoed his scheme amongst Orthodox Churches, pressuring Constantinople to retract its previous endorsement; the ''Orthodox Catholic Review'' ended its run; and by 1892, he admitted failure. Overbeck reposed in 1905.

One Western Rite parish briefly entered communion with the Orthodox Church in the Nineteenth Century. In 1890, a Swiss Old Catholic parish in Wisconsin pastored by Fr. Joseph Rene Vilatte approached Bp. Vladimir (Sokolovsky) about being received into Orthodoxy. Bp. Vladimir received them on May 9, 1891; however, Fr. Vilatte got ordained as an archbishop by the Syrian Orthodox ("Jacobite") church on May 29, 1892, and eventually led his parish back into Old Catholicism.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
In 1911, Arnold Harris Mathew, an Old Catholic bishop, entered into union with the Patriarchate of Antioch but left the Church soon after. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been more enduring. While he was bishop of the Russian mission in America, some Episcopalians were interested in the possibility of joining Orthodoxy while retaining some form of the Anglican liturgy. St. Tikhon sent the 1892 Book of Common Prayer to the Holy Synod, asking about the possibility. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and approved liturgy of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later the [[Russian Orthodox Church Outside Russia|Russian Orthodox Church Outside Russia (ROCOR)]].

There has been a significant [[Orthodox Church of France|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).

====The United States====
The Antiochian Archdiocese has presided over the most stable and successful group of Western Rite parishes. The Archdiocese received the [[Society of Clerks Secular of St. Basil]] in 1961. Upon reception, the SSB became the [[Antiochian 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. On January 1, 2009, Fr. Schneirla retired, and Fr. Edward Hughes became Vicar-General of the Western Rite.

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 of the theological and practical devolution of the The Episcopal Church (TEC). 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by Archbishop Nikon (Rklitzsky) of ROCOR and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr. James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007, Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]] of ROCOR received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

The [[Oriental Orthodox]] churches also have some Western Rite parishes. 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.

==Liturgy==
North American Western Rite parishes generally follow one of two types of traditional Western liturgical traditions (and sometimes both). The majority celebrate the [[Liturgy of St. Tikhon of Moscow]], which is commonly accepted to be an adaptation of the [[Eucharist|Communion]] service from the 1928 Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition.''[http://members.cox.net/stgregoryoc/history.htm#fifteen] Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the [http://www.latin-mass-society.org/msshst.htm so-called "Tridentine" Mass]. Many parishes within the Western Rite Vicariate continue to celebrate the Gregorian liturgy. Since most AWRV parishes celebrate more than one weekly liturgy, many of the parishes that celebrate the Liturgy of St. Tikhon on Sunday celebrate the Liturgy of St. Gregory on weekdays.

The Western Rite liturgy, depending on its type, makes less use of the litanies than the Byzantine Rite. 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
[[Image:SarumKeller02.jpg|right|thumb|Title page of Sarum Missal, ed Fr Aidan Keller]]
By far the largest group of Western Orthodox 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 three monasteries, one located in Canada, on in Tasmania, and one in Florida. Missions and parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican Rite, or "The English Liturgy," an English Use service based upon the Sarum Use but which adapts a few elements of the 1549 ''Book of Common Prayer''. Christminster Monastery in Hamilton, Ontario, Canada, is a Western Orthodox Benedictine monastery, which celebrates the Liturgy of St. Gregory. St. Petroc Monastery in Hobart, Tasmania, Australia, celebrates the [[Sarum Rite]]. St. Petroc has a number of dependencies that follow its liturgical usage, as found in the ''Saint Colman Prayer Book''.

Dom Augustine (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

In 2008, Metropolitan [[Hilarion (Kapral) of New York|Hilarion]] of ROCOR [http://theyorkforum.yuku.com/sreply/12977/t/Western-Rite-Orthodox-News.html blessed] Hieromonk David (Pierce) to assist Dom Augustine Whitfield "in the continuation of the work of Mt. Royal" at Hieromonk David's monastery, Holyrood, in Florida. This blessing includes the celebration of the Mt. Royal recension of liturgy, the "Holyrood/St. Petroc' Sarum on High Feasts," and [http://theyorkforum.yuku.com/sreply/13160/t/Western-Rite-Orthodox-News.html occasional celebration] of the Byzantine Rite. Some have stated on rare occasions he uses propers once used in the Eastern Archdiocese of the [[Holy Synod of Milan]], although no quotation of his to this effect has been produced.

In late 2008, Metropolitan Hilarion also gave a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], a blessing to use his own translation of the ''Old Sarum Rite Missal'' for his personal prayers, while he serves a Byzantine parish in ROCOR. His liturgy had previously been blessed by the Western Archdiocese of the Milan Synod.

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group not in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including its own version of the [[Sarum Use]] (different from the version of the [[Sarum Rite]] used within ROCOR before 2008.)

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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 the Western Rite would produce division within the Church. Some question the sincerity of Western Rite converts, just as some question the conversions of those within the Byzantine Rite. Finally, some complain about a lack of organic liturgical continuity, or will not attend a Western Rite [[Eucharist]]. 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

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

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Books===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826
* ''[http://www.authorhouse.com/BookStore/ItemDetail~bookid~40659.aspx Offering the Lamb: Reflections on the Western Rite Mass in the Orthodox Church]'', by Fr. Michael Keiser. ISBN 9781425970819

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://westernorthodox.blogspot.com/2009/01/video-fuller-christmas-eve-mass-with.html Video] of Dom James Deschene celebrating Midnight Mass for Christmas 2009 at the Oratory of our Lady of Glastonbury, the chapel attached to Christminster Monastery.
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com Oremus - Roman Rite in the Orthodox Church]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the ''Old Sarum Rite Missal'', written by the group's moderator.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Talk:Western Rite

2009-01-26T03:21:46Z

Chrisg: /* Liturgy */

*[[/Archive 1]]

----

==New Changes==

Folks, with the new receptions in ROCOR please understand that the party line vs. facts thing has to stop. Some new FACTS.

1) St Hilarion press is not named after Archbishop Hilarion so there is no "different Archbishop Hilarion".
2) Metropolitan Hilarion (formerly Archbishop of both Sydney and New York) are all the same guy.
3) He blessed Fr Aidan to use the same text as Milan's Western Archdiocese, largely Fr Aidan's own work.
4) He blessed Fr David (Pierce, formerly Father Cuthbert) to continue as he was, and he was using Milan's Eastern Archdiocese texts.
5) That makes the "majority" ROCOR texts, in fact, Milan Synod usages. If you can get over jurisdictional bickering and focus on what is liturgically accurate, folks, a lot of pain will be avoided in this transition.

Thank you.--[[User:JosephSuaiden|JosephSuaiden]] 06:10, October 1, 2008 (UTC)

:Do you happen to have citations for the ROCOR receptions? — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 06:31, October 1, 2008 (UTC)

Physically? No, I just have public confirmations of them online.

Hieromonk Aidan was received as a hieromonk last week.
http://groups.yahoo.com/group/OrthodoxWest/message/18669
http://groups.yahoo.com/group/Occidentalis/message/13045

Hieromonk David (formerly Fr Cuthbert, which makes no sense, given David was his birthname) was confirmed by Fr Steven Ritter.
http://groups.yahoo.com/group/Occidentalis/message/13121

I was not pleased with either of these confimations from my perspective, of course, but they did happen. Both were received in by chierothesia. --[[User:JosephSuaiden|JosephSuaiden]] 06:40, October 1, 2008 (UTC)

:The Archbishop Hilarion of Texas mentioned on the title page of the Sarum Missal published by St Hilarion Press is NOT the same person as Metropolitan Hilarion of New York (formerly Archbishop Hilarion of Sydney and Australia). This is a factual point. The Missal was not published with the authority of ROCOR. Authority for use in ROCOR, if granted, was very much later than original publication of the missal. [[User:Chrisg|Chrisg]] 09:41, October 1, 2008 (UTC)

:: Methinks the issue here is of some ambiguous wording: "In 2008, a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], was blessed to use his own translations of the pre-schism [[Sarum rite]], found in the ''Old Sarum Rite Missal'', by Metropolitan Hilarion (Kapral) of the Russian Orthodox Church Outside Russia."

:: This could be read in (at least) two ways: 1. +Hilarion did the blessing. 2. +Hilarion wrote the missal. I think Joseph is reading it as #1, while Chris is reading it as #2. Maybe y'all will want to work out some wording that's less ambiguous. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 19:29, October 1, 2008 (UTC)

==Splitting up article==
The article is getting huge, and y'all's good suggestions and plans would seem to make it even bigger. Perhaps it should be transitioned into a general article with multiple sections, then each section having a "''Main article: [[Foo]]''" included at the top where [[Foo]] becomes the more detailed article on that subject. --[[User:ASDamick|Rdr. Andrew]] 12:55, 9 Apr 2005 (EDT)

==Lack of liturgical continuity==

Another thing this brings to mind is the note in the article on [[Daniel (Alexandrow) of Erie]] : "Also, simply doing his own extensive research on ancient rites came in useful during the elevation of Metropolitan Philaret in 1964. This was the first time the Russian Orthodox Church Outside Russia had elected a successor who was not a Metropolitan in episcopal rank, and inasmuch as the remainder bishops were of lesser rank themselves, many were unsure of the elevation in such a situation. However, thanks to the research of Bishop Daniel, who was yet a reader, the Synod of Bishops was able to essentially replicate the office of elevation of a Metropolitan as performed in 15th century Russia." - [[User:Aristibule|Aristibule]]

: I'm also reminded of the restoration of the rite of [[enthronement|enthroning]] a patriarch of Moscow that was enacted when St. [[Tikhon of Moscow]] was elected. {{User:ASDamick/sig}} 08:04, November 7, 2005 (CST)

==Miscategorization of links==

The letter of Patriarch Sergius I to Vladimir Lossky is not a 'criticism' of the Western Rite, but rather pro-Western Rite. - [[User:Aristibule|Aristibule]]

== Blogs?? ==

Do we really want to include links to blogs as part of this encyclopedia? Blogs have nothing to do with [[NPOV]], and they often stray far afield from the purported topic. One I glanced at was recommending the writings of William F. Buckley, Jr. -- nothing whatsoever to do with Western Rite Orthodoxy! --[[User:Fr Lev|Fr Lev]] 08:31, March 2, 2006 (CST)

: If they're exclusively (or near-exclusively) topical, then linking them is fine. If not, then no. If the only thing that distinguishes the weblogs in question is that they're owned by WR people, then that doesn't seem enough to warrant a link. Individual articles posted there could certainly be linked if they're substantial and contribute significantly to the topic. There's no reason that the links couldn't be added to [[Online Orthodox Communities]], though. {{User:ASDamick/sig}} 08:38, March 2, 2006 (CST)

:: The blogs I linked were three:

:: **[http://homepage.mac.com/gthurman/iblog/C931234280/index.html The Western Rite section of Fr. Matthew Thurman's blog] (the section I linked) consists primarily of historical documents written by such as Fr. Alexander Turner, first Vicar-General of the Antiochian WRV -- precisely the sort of thing that should be linked to this page as a resource.

:: **[http://westernorthodox.blogspot.com Western Orthodoxy] is the blog to which our critic refers. Somehow he scrolled two screens down, skipped a photo and news story about the first Continuing Anglican bishop ever to convert to the WRV, and "glanced" at a sentence in the middle of a post about Western spiritual books, located above several stories concerning objections to the Western Rite and an article written by Fr. Hieromonk (Dom) James Deschene of Christminster Monastery (ROCOR, WR). Further down, he would have found patristic quotations on feast days, Byzantine practices that correlate with the Western Rite, and news about new Western Rite communities entering Oriental Orthodoxy. Our critic "glanced" only a one-sentence aside well down the blog, then hastened here to present it as the only content in the entire blog, which allegedly has "nothing whatsoever to do with Western Rite Orthodoxy!" How odd.

:: **Subdn. Benjamin Andersen's [http://occidentalis.blogspot.com Occidentalis] is a source for this OrthodoxWiki webpage and is acknowledged as such. Certainly his valuable blog is on-topic.

::As you can see, all are exclusively or near-exclusively topical. As such, I've added them all back to the page under "News and Views." If the editorial team disagrees, feel free to remove them.

::All three blogs are more on-topic for this OrthodoxWiki page than the listservs. This is particularly true of "Occidentalis," which primarily discusses liturgies not currently practiced anywhere in Orthodoxy (I'm not referencing the "Old Sarum Rite" here but others besides that not authorized '''anywhere'''), acts as a clearinghouse for inaccurate anti-WRV rumors, and allows vagante Old Catholics to promote their own churches and titles.

:Too bad my blog http://orthodox-okie.blogspot.com wasn't restore as well - it also is mostly a Western Rite Orthodox blog, though more towards the ROCOR usage (which might be why it was snubbed?) - [[User:Aristibule|Ari]] 15:41, March 7, 2006 (CST)

:::Ari, don't imagine slights where there are none (especially during Lent, ''mon frere''). I didn't restore your blog, because occasionally you go 2-3 posts on something unrelated -- and I thought if a detractor was going to go crazy over one stray sentence, perhaps I'd better err on the side of caution. I added your blog to the [[Online Orthodox Communities]]. Feel free to add your blog to the [[Western Rite]] page, too. No offense meant to an outstanding blog. -- '''Willibrord'''

:::: That was tongue in cheek. ;) No problem, I've actually thought about separating all the Western Rite Orthodox (and other Orthodox posts) to a separate blog, separate the wheat out from the tares. That might be a more appropriate link. [[User:Aristibule|Ari]] 08:21, March 9, 2006 (CST)

My remarks have been misunderstood and mischaracterized. I didn't say that the blog in question had nothing to do with Western rite Orthodoxy -- I said that the comments about William F. Buckley have nothing to do with Western Rite Orthodoxy. (BTW, I happen to like Mr. Buckley.) And although I didn't see anything outrageous on the website, I have seen other "Orthodox" blogs that do mix in a fair amount of partisan politics, and it's a road I would rather us not go down. --[[User:Fr Lev|Fr Lev]] 09:52, March 9, 2006 (CST)

:: With all due respect, I believe my comments were a fair reading of your words above, and your words above were not a fair reading of my blog nor even the post in question, for the reasons I pointed out. But it seems this discussion has run its course. -- '''Willibrord'''.

::: As a related issue, it is perhaps best not to be involved in the promotion or lack thereof of one's own material. Putting up a link is one thing, but if it becomes a contentious issue, it would seem best for the sake of neutrality to let others decide whether one's material is worthy of inclusion. It's an inherent conflict of interest to do otherwise. {{User:ASDamick/sig}} 17:05, March 9, 2006 (CST)

== Some Corrections re France ==

I deleted some inaccuarate information. (1) The Gallican liturgy was not a usage of the Roman rite. (2) The Gallican rite as restored by Bishop Jean Kovalevsky was almost entirely Western, drawing on various Western missals, sacramentaries, etc. Most of the borrowings from the Byzantine that form part of the ordinary today (which is a small part of the liturgy) were added c. 1960 at the direction of St John of Shanghai and San Francisco. (3) Alexis van der Mensbrugghe was not a member of the French Church -- he worked with the French Church and taught at its St Denys Institute while the French Church was still a part of the Moscow Patriarchate. (4) I replaced the decription of the French Church as "in canonical limbo" with "isolation." The use of the term "canonical" here is inappropriate. A good source for understanding this common misuse of the word is Fr Alexander Schmemann's article on the situation of the Church in America. --[[User:Fr Lev|Fr Lev]] 16:41, March 2, 2006 (CST)

== Reworking ==

I have substantially re-worked sections of this article in order to redress perceived (my perception) inadequacies/imbalances and to perhaps bring some sections more up to date

I deleted the section headed "criticisms" simply because I see no reason why we should be required to give space to the critics of Western Rite within Orthodoxy. No one is going to take kindly to my adding a paragraph of criticism to a section of Orthodoxwiki which details the use of Chrysostoma in the diaspora, so I see no reason why we should have a criticism section here.

I filled out some of the details of ROCOR's Western Rite activities and made other more minor adjustments.

I will be only sporadically available over the next few weeks to defend my changes - so please don't take silence for anything other than the fact that I may not have seen a comment.

Suggestion: Do we need to include the picture of the "circus". This is ammunition for the critics of Western Rite - it even causes severe criticism within the ranks of Western Riters. I see no reason for including this weapon which our detractors can and do use to disparage us.

Offieriad-Mynach

First of all, I am not sure why the page is closed off. There are certain numbers of facts that are incorrect. The second largest grouping of Sarum-use parishes in the US is the Milan Synod, an Old Calendarist group. The growth of the Synod has been a direct result of Orthodox people who have been fed up with the Vicariate's policy. The Milan Synod's Western rite numbers are larger than that of ROCOR's. Secondly, the Sarum use in Milan is not significantly different from that of ROCOR. Even Fr Aidan Keller's work on the Sarum rite is not all that different; and that never was the official use of the New York Archdiocese anyway. -- Suaiden

:See the rest of this talk page for why this article was protected - edit-warring, basically, mainly over the l'ECOF. Of course, this is - as far as I can tell - quite unrelated to your points, so you may want to suggest the change on this page, where it can be incorporated into the article. That said, I'm going to leave it to others (currently, tiredness is probably not helping my critical judgement) as to where Milan Synod fits into [[OW:MCB]]. — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 12:15, April 27, 2008 (UTC)

And why is the eccleasistical status of the Synod of Milan somewhat down in the artile, while the Orthodox Church of France's was allowed to be placed in the lead section?--[[User:Fr Lev|Fr Lev]] 18:15, April 28, 2008 (UTC)

:Not sure exactly what is being referred to...?
:In any event, I don't see why either should be placed in the lead section - the point of OW is for those classed under MCB (i.e. the 14/15 autocephalous churches), which neither belong to. — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 23:00, April 28, 2008 (UTC)

== Language about the Church of France ==

The language I used is taken from the article on the Orthodox Church of France and was the result of one of the moderators, Fr John, resolving a dispute. --[[User:Fr Lev|Fr Lev]] 17:31, February 13, 2008 (PST)

:: Not exactly. Fr. John's [http://orthodoxwiki.org/Talk:Orthodox_Church_of_France#Non-canonical_Orthodox_groups.2Fbodies exact wording] said nothing about "the ancient patriarchates" but mentioned "the ECOF not being in communion with any of the recognized Orthodox Churches." That is broader than merely "the ancient patriachates." L'ECOF is not in communion with any local Orthodox Church, either; hence, more precise language is needed. (This is, of course, a sanitized way of noting L'ECOF is not in communion with anyone and hence not canonical.) -- [[User:Willibrord]]

Yes, EXACTLY. I pasted and clipped the sentence from the opening section of the article on the Church of France as Fr John approved it (and froze it). Your use of "canonical" is not accurate language, nor is "recognized Orthodox Churches" particularly illuminating -- recognized by whom? --[[User:Fr Lev|Fr Lev]] 06:11, February 14, 2008 (PST)

: In some universally recognised Orthodox Churches, episcopacies are sold. By doing this, these churches are "uncanonical", but are still universally "recognised" churches. The term "uncanonical" is not congruent with either "generally recognised" or "universally recognised". In this context, "uncanonical" really is quite unhelpful. chrisg 2008 Feb 15 o2:51 EAST

::Fr. John's exact wording is vastly superior to yours -- which again is inexact and misleading. By mentioning only "the ancient patriarchates," you may lead the reader to believe L'ECOF is in communion with some other autocephalous or autonomous Orthodox Church. You are not. Surely you don't wish to mislead anyone. Hence, clarification is needed -- probably on the L'ECOF page, as well.

::"chrisg," such character assassinations, inaccuracies, and malicious generalizations will not be useful on this site. -- [[User:Willibrord]]

The exat wording approved and frozen by Fr John in the article is "The Orthodox Church of France currently functions as an independent body, and is not recognized by any of the Orthodox Churches in communion with the ancient patriarchates." You misrepresent what this says, since is refers not only to the ancient patriarchates, but to "any of the Orthodox Churches in communion with the ancient patriarchates." --[[User:Fr Lev|Fr Lev]] 08:03, February 14, 2008 (PST)

Willibrord's continued attempts to edit the language adds NOTHING to the description except redundancy -- patriachates are autocephalous. --[[User:Fr Lev|Fr Lev]] 09:03, February 14, 2008 (PST)

:Yet Fr. John's exact wording was more precise than your continual edits.

:If you intention is to communicate that L'ECOF is not in communion with any autocepahlous ''or'' autonomous Orthodox Church, surely you don't object to this being spelled out explicitly. There are those, like myself, who may not understand the nuance of your wording, which implies a different reality. After all, an The Orthodox Church of France is not currently recognized by nor in communion with any [http://orthodoxwiki.org/List_of_autocephalous_and_autonomous_churches autonomous or autocephalous church] is not necessarily a "patriachal" church, and some (the OCA) are not recognized by all "the ancient patriarchates." Yet the OCA does not recognize L'ECOF, either. Is L'ECOF in communion with some Orthodox Church, any Orthodox Church at all? If not, this wording better describes that and should not be changed to something more ambiguous.

:Looks like it's time for someone to freeze this section again. -- [[User:Willibrord]]

First, it isn't my language that I'm repeating. Second, how does your edit add ANY information? Is there an Orthodox Church you have in mind that is NOT included in the phrase "any of the Orthodox Churches in communion with the ancient patriarchates"? Your language is less precise and less accurate. There are disputes as to what Orthodox Churches are autocephalous, for example. --[[User:Fr Lev|Fr Lev]] 09:13, February 14, 2008 (PST)

: For the last time, not all "autocephalous and autonomous churches" are patriarchal, nor are all those listed on OrthodoxWiki recognized by "the ancient patriarchates." (I'm thinking specifically of the OCA.)
:As noted, Fr. John's [http://orthodoxwiki.org/Talk:Orthodox_Church_of_France#Non-canonical_Orthodox_groups.2Fbodies exact wording] mentioned "the ECOF not being in communion with any of the recognized Orthodox Churches." As you note, "recognized Orthodox churches" is not a widely used term; "autocephalous and autonomous churches" is a more understandable substitute. Thus, my edit more closely reflects his wording and intentions than yours. It should replace yours, both here and in the L'ECOF article, and be frozen.-- [[User:Willibrord]]

There is no ambiguity or imprecision in the original wording. The OCA is "in communion with the ancient patriarchates." --[[User:Fr Lev|Fr Lev]] 09:24, February 14, 2008 (PST)

:There is greater precision on this language (not to mention an additional link to OrthodoxWiki). It seems your language is antiseptic and intended to introduce ambiguity about L'ECOF's actual canonical situation (namely, that it is in communion with no one). L'ECOF is not, in fact, in communion with anyone, is it? Why the roiling displeasure when this is so noted?

:At any rate, this is a matter the administrators will have to settle. --[[User:Willibrord]]

It's not my language, and it's certainly not intended to introduce ambiguity. The language of "in communion" is imprecise, in that other Churches have certainly communed both lay and clerical members of the Church of France -- with the blessing of hierarchs of those Churches. --[[User:Fr Lev|Fr Lev]] 09:36, February 14, 2008 (PST)

:I'm not sure how many times this article (and the Orthodox Church of France article) has basically been changed between one edit to the other, but I'm fairly sure it's in the double digits.

:Irrespective, perhaps someone would be able to enlighten on why, in an overtly [[OW:MCB|Mainstream Chalcedonian Bias]]ed Orthodox encyclopaedia, it is not possible to say 'presently outside the Orthodox Church'? It's not as if there is any ambiguity about the status, like there was until recently with ROCOR - this revert war has been between one set of words and the other set, when the point to communicate is that it is currently outside the Church, which can be done without needing to resort to any word above three syllables. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 09:42, February 14, 2008 (PST)

First, we have had many months of peace and stability on these articles. Second, I have yet to see how changing the statement is in any way an improvement. Third, I think Pistevo's comments are unhelpful. What is the point of mentioning "Chalcedonian" when the French Church is clearly Chalcedonian. And I don't I think saying "outside the Orthodox Church" is at all accurate. When "the Orthodox Churches in communion with the ancient patriarchates" includes Churches and hierarchs who certainly view the Church of France as Orthodox (though irregular due to its current lack of an autocephalous sponsor) and have accepted its ordinations and communed its laity and clerics, then it is simply wrong to suggest it is outside the Orthodox Church. --[[User:Fr Lev|Fr Lev]] 10:08, February 14, 2008 (PST)

==Article protection==
Gentlemen, this article has been protected to stop the revert-war that has been ongoing today. ''Mainstream Orthodox Church'' is the usual, non-controversial term here on the wiki. This explicitly refers to the [[list of autocephalous and autonomous churches]]. It is not controversial to say that a particular group is "not recognized by" or "out of communion with" the churches on that list.

I've adjusted the language to what I regard as more precise and less inflammatory. Though the "is not recognized by any of the Orthodox Churches in communion with the ancient patriarchates" language is true, it could at least be seen to imply a semi-papal ecclesiology (i.e., that the ancient patriarchates define what it means to be Orthodox).

''Uncanonical'' is not generally a useful term here, since its definition in common usage is all over the map. What can be verified, however, is which churches make it onto which diptychs (which is the technical meaning of ''not recognized by'' or ''out of communion with'').

If y'all move your edit war (i.e., repeated reversions to the same edit) to another article, then you'll both be banned temporarily to allow a cooling-off period. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 11:09, February 14, 2008 (PST)

::I'm apologize that I've let this go on so long.
::I agree with Fr. Andrew about the term "uncanonical" but I'm also concerned about the phrase "Mainstream" (I know we use it in the style manual for our famous NPOV, but I think it fits better there)... If "uncanonical" is too vague, "mainstream" seems too relativist... On a previous revision of the article I had suggested "not recognized any of the Orthodox Churches in communion with the ancient patriarchates." I think Fr. Andrew is right in his caution -- it is not simply the antiquity or prestige of these churches that makes them reference points. At the same time, "not currently recognized by nor in communion with any autocephalous or autonomous Orthodox Church" is certainly written from a "Mainstream Chalcedonian Bias" which is actually fine here. I like Fr. Andrew's sentence: "What can be verified, however, is which churches make it onto which diptychs (which is the technical meaning of not recognized by or out of communion with" -- with this, there is no need for additional accusations invective, or high emotions. This is simply a question of fact. With this in mind, I'm going to change "mainstream" back to "any autocephalous or autonomous Orthodox Church."
::If anyone has a better idea of how to work this balance out, let's talk here first. I'll watch the page to keep in the loop. Thanks, — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

::: "Any autocephalous or autonomous Orthodox Church" has problems, too (e.g., the [[Ukrainian Autocephalous Orthodox Church]], the [[Macedonian Orthodox Church]], the [[Montenegrin Orthodox Church]], etc.). There has to be some way to refer to what makes it onto [[list of autocephalous and autonomous churches|this list]] which is both descriptive and exclusive. I prefer ''mainstream'' (linked to the list), since even the OCists often use the term. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 11:33, February 15, 2008 (PST)

::...why not just say that the group isn't in communion with the Orthodox Church? Between MCB and the fact that they're not in communion with, well, anyone, this is both accurate and brief. And, I'm fairly certain that 'autonomous' is superfluous - an autonomous church, in external relations, still under its autocephalous mother church. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 13:20, February 15, 2008 (PST)

Which brings me back to the original language -- how was referring to "any of the Orthodox Churches in communion with the ancient patriarchates" inadequate? That covers all of the autocephalous and autonomous Churches. It also avoid the less than correct language about "not in communion." A more descriptive statement would be that it exists in a state of "impaired communion" in that at least some of the other Churches recognize the ordinations of the French Church and have (officially) communed their clerics at the altar. --[[User:Fr Lev|Fr Lev]] 15:20, February 15, 2008 (PST)

:Because Rome is an ancient patriarchate?
:Who officially communes them? Recognising the orders is no guarantee - [[Alexis Toth|we recognise(d) Catholic orders]], but that doesn't mean that we're in communion. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 16:08, February 15, 2008 (PST)

Rome is not "one of the Orthodox Churches in communion with the ancient patriarchates." I've personally received communion from the head of one autocephalous Church and concelebrated with and received from the head of an autonomous Church, and been allowed to receive at the altar by the senior bishop of one of the ancient Orthodox patriarchates. --[[User:Fr Lev|Fr Lev]] 16:22, February 15, 2008 (PST)

:No. It's an ancient patriarchate which is outside the Orthodox Church, demonstrating that age and prestige do not denote within-the-Church-or-not.
:One person's experience would constitute either 'original research' or 'improper sourcing' - and even so, it can be seen as a sequence of isolated cases, rather than acceptance by the Church in question. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 16:47, February 15, 2008 (PST)

You seem to miss the point of the original wording -- "any of the Orthodox Churches in communion with the ancient patriarchates" excludes Rome and non-"mainstream" Orthodox Churches but includes the OCA, etc. I wasn't trying to "source" the article by my own experience; I merely answered your question on this talk page. However, since I have been directly involved with the hierarchs in question, I do think I am in a better position to address the question than someone who has not been. But it is also more than just my experience; when I was given permission to receive at the altar by the primate's chancellor in one jurisdiction, I was told that this was his Church's policy regarding our clergy -- policy, and not an isolated or idiosyncratic event. That same chancellor later offered to receive me into his Church and give me a parish. When the chancellor of another Church here telephoned a patriarchal bishop in Europe to ask about the status of our clergy, he was told "Of course they are Orthodox." I have not tried to put any of this into the article; I am simply responding to the questions asked. --[[User:Fr Lev|Fr Lev]] 17:10, February 15, 2008 (PST)

:The point of the original wording (or any wording) is to communicate an idea, but what that wording communicates is that being an ancient patriarchate is the primary measure, when it's clearly not. Even if it was, it would simply be a case of double-repetition - the aforementioned Orthodox Churches, in this MCB'd encyclopaedia, constitute the Orthodox Church.
:The point of asking that wasn't to give a bait-and-switch - I was actually asking about any official policies, edicts, proclamations, etc. regarding l'ECOF. Are there any issued, who from, and what are they? — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 17:32, February 15, 2008 (PST)

::Not sure where Pistevo's "bait and switch" comes in, but I'm still interested in other ways to phrase this... — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:::Just trying to make explicit the fact that the question was not asked for disingeneous reasons... — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 03:37, February 16, 2008 (PST)

==Reverts to inaccuracies about ROCOR, Czechs, Poles==

Saying Christminster is the same of Mount Royal is incorrect. I have personal emails from Dom James (directing edits to the Christminster website) that explain clearly: Mount Royal still exists, and since its reception in 1962, and the election of the Prior as Abbot Augustine in 1963 - remains as Mount Royal (in Florida since 1993, where the Abbot retired in that year.) Christminster is a daughter house, founded in 1993 with Dom James as the Abbot (he was previously the Prior of Mount Royal.) I think some ROCOR clergy have also made other edits: about the Czech, and Polish Western rite - that were deleted (for which we have evidence from diocesan archives, as well as from our clergy who were there.) The Czech diocese was founded in 1898. Twenty-three years later the Serbians along with Met. Anthony (Khrapovitsky) of ROCOR consecrated St. Gorazd (Pavlik) as bishop for that diocese - which remained Western rite for a few more years. More than 'half a dozen parishes', the whole Diocese of Grodno was established with Bp Alexis consecrated as Bishop of Grodno for the received 'Polish Catholic National Church (not the same as the PNCC.) 'Dwindling' doesn't describe what happened to that body: they, like St. Gorazd, were largely arrested by the Nazis and placed in death camps. According to Fr. Michael Keiser (DME-AOCNA), there still exists one Western Rite community in the Polish Church in Poland. [[User:Aristibule|Aristibule]]

==Sarum Usages==

I am not an expert on this topic and do not claim to be, although I have some older and also recent sources dealing with Sarum usage, and am interested in western rites generally, (as well as Eastern and Oriental rites). I also want to avoid generating any heat on the topic. I also understand there is no definitive Sarum Usage, but a number of usages belonging to that family. So with that in mind, I have made a few changes in the body of the article just now and pray no-one is offended by them. It appears to me the reports of 2008 that Met Hilarion of ROCOR permitted the use of Fr Adrian Keller's selections and translations of the Sarum usage, alters the general picture somewhat and the article needed minor corrections to reflect that. If any contributor can improve on what I have altered, please do so. [[User:Chrisg|Chrisg]] 02:42, January 26, 2009 (UTC)

I added a few more changes on top of your changes. Most of the Sarum usages are essentially the same, generally qualifying only as individual local customs. On paper there is virtually no difference between them, though there are minor points of dispute between users of the rites. In actual fact, between Holy Name Abbey's and Fr Aidan's usages (both of which ROCOR approved), the differences are primarily stylistic in terms of rendering the English. I'm not an expert, but seeing this use often and using both the Abbey's and Father Aidan's texts, there is nothing in them that is essentially disparate (and I am certain the Cascades Sarum used in Australia is also very similar), save for their translators' views on how to render individual texts. The whole question of "authentic" versus "inauthentic" Sarum was nothing more than politics, when the texts themselves really weren't that different to begin with. --[[User:JosephSuaiden|JosephSuaiden]] 02:52, January 26, 2009 (UTC)

==Liturgy==
The article on Liturgy, as it is now, says "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[4]". I earlier questioned the date of 1928. St Tikhon did his preparatory work in the early 1900s. Earlier in the main article it says his work was based on the 1898 (USA) Book of Common Prayer which derived from the Scottish Book of Common Prayer, not the English BCP. The citation given does not seem to support the 1928 date. In addition, one of the professors at the nearby national Episcopalian seminary (Rev Dr Joseph Frary) tells me the Saint Tikhon liturgy is almost completely the same as the 1898 (USA) BCP. Perhaps another citation could be found justifying the 1928 date, or the date changed to 1898. Thanks. [[User:Chrisg|Chrisg]] 02:56, January 26, 2009 (UTC)

I'm not against changing the date to 1898; I am not an expert on the date. But almost every source I read, including the footnote given in that essay, says "1928 Book of common prayer". I am not against putting it at 1898. I am against taking out a date altogether until we revert to the intellectually dishonest "ancient Orthodox use of the English Church", which has happened before, resurrecting the whole blasted fight. I have an idea for a fix.--[[User:JosephSuaiden|JosephSuaiden]] 03:02, January 26, 2009 (UTC)

The Liturgy of St Tikhon was compiled by Fr Jospeh Angwin and was based on the 1928 BCP, which was the use in his parish, the Church of the Incarnation, Detroit. St Tikhon did not produce a liturgy. --[[User:Fr Lev|Fr Lev]] 03:04, January 26, 2009 (UTC)

Was that the English 1928 BCP (which parliament rejected)? [[User:Chrisg|Chrisg]] 03:06, January 26, 2009 (UTC)

No, the American BCP. --[[User:Fr Lev|Fr Lev]] 03:10, January 26, 2009 (UTC)

So, strictly speaking, it would be wrong to say the Liturgy of St Tikhon was approved by the Holy Synod of Moscow, but more correct to say the Holy Synod of Moscow approved the concept in principal but the rite now in use is based on the (Protestant Episcopal Church of USA) Book of Common Prayer of 1928? [[User:Chrisg|Chrisg]] 03:13, January 26, 2009 (UTC)

That's right. Moscow gave permission to St Tikhon to produce an Orthodox version of the American BCP, but that never happened. --[[User:Fr Lev|Fr Lev]] 03:16, January 26, 2009 (UTC)

Could you or Joseph perhaps rewrite the article to clarify those details please? There has been widespread confusion over this for many years now. Thanks [[User:Chrisg|Chrisg]] 03:21, January 26, 2009 (UTC)

Talk:Western Rite

2009-01-26T03:13:58Z

Chrisg: /* Liturgy */

Talk:Western Rite

2009-01-26T03:06:48Z

Chrisg: /* Liturgy */

Talk:Western Rite

2009-01-26T02:56:57Z

Chrisg: Liturgy

Talk:Western Rite

2009-01-26T02:42:04Z

Chrisg: Sarum usages

Western Rite

2009-01-26T02:33:07Z

Chrisg: /* Congregations */ clarify Sarum usages

The '''Western Rite''' is a strand of Orthodox Christian worship based on the liturgical traditions of the ancient pre-[[Great Schism|Schism]] Orthodox Church of the West. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, disillusioned with papal supremacy, became Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]]. He then published, in 1866, ''Catholic Orthodoxy and Anglo-Catholicism'' which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy. The base of Overbeck's submission was the so-called "Tridentine [[Mass]]" of 1570, which added in an epiclesis and the Trisagion hymn. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, travelling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorised him to deliver sermons and apologetics. In 1881, some success was had when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, it went no further. Overbeck's marriage after his Catholic ordination was a canonical impediment to the priesthood, the Holy Synod of Greece vetoed his scheme amongst the Orthodox Churches, the ''Orthodox Catholic Review'' ended its run, and by 1892 he admitted failure due to the Church of Greece of the time. Overbeck reposed in 1905.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
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 the Syrian Orthodox ("Jacobite") church, then back 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. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been one more enduring. While he was Bishop 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 to the Holy Synod, asked about the possibility, as well as the circumstances under which they would permit this. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits necessary for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and liturgics of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later ROCOR.

There has been a significant [[Orthodox Church of France|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).

====The United States====
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 [[Antiochian 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 of the 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by the Russian Orthodox Church Outside Russia, under Archbishop Nikon (Rklitzsky) and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007 Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]], ROCOR, received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

==Liturgy==
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 [[Eucharist|Communion]] service from the 1928 {{citation needed}} Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition,'' as their Sunday liturgy. Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the Tridentine version of the Mass of Rome, familiar 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
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 Canada. The former, St. Petroc Monastery, uses the [[Sarum Rite]] liturgy in English. Missions and Parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican rite, 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.

Dom Augustin (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group outside of communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including a restored pre-schism [[Sarum Use]] (which differed from the single version of the [[Sarum Rite]] used within ROCOR before 2008).

In 2008, a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], was blessed by Metropolitan [[Hilarion (Kapral) of New York|Hilarion]], [[ROCOR]] First Hierarch, to use his own translations of the pre-schism [[Sarum Use]], found in the ''Old Sarum Rite Missal'' as previously blessed and used by the Western Archdiocese of the Milan Synod. Additionally, the uses of the Eastern Archdiocese of the [[Holy Synod of Milan]] appear to have been blessed by Metropolitan [[Hilarion (Kapral) of New York|Hilarion of New York]] for use in ROCOR from October 2008.

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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," "[[schism]]atics," 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Book===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com/ Oremus - Roman Rite in the Orthodox Church]
* [http://westernritecritic.wordpress.com/ Western Rite Critic]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to exploring genuine pre-schism Western Orthodoxy; moderated by Hieromonk Aidan (Keller) of the ROCOR.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-01-26T02:29:09Z

Chrisg: /* Liturgy */ 1928: anachronistic

The '''Western Rite''' is a strand of Orthodox Christian worship based on the liturgical traditions of the ancient pre-[[Great Schism|Schism]] Orthodox Church of the West. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, disillusioned with papal supremacy, became Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]]. He then published, in 1866, ''Catholic Orthodoxy and Anglo-Catholicism'' which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy. The base of Overbeck's submission was the so-called "Tridentine [[Mass]]" of 1570, which added in an epiclesis and the Trisagion hymn. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, travelling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorised him to deliver sermons and apologetics. In 1881, some success was had when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, it went no further. Overbeck's marriage after his Catholic ordination was a canonical impediment to the priesthood, the Holy Synod of Greece vetoed his scheme amongst the Orthodox Churches, the ''Orthodox Catholic Review'' ended its run, and by 1892 he admitted failure due to the Church of Greece of the time. Overbeck reposed in 1905.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
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 the Syrian Orthodox ("Jacobite") church, then back 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. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been one more enduring. While he was Bishop 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 to the Holy Synod, asked about the possibility, as well as the circumstances under which they would permit this. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits necessary for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and liturgics of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later ROCOR.

There has been a significant [[Orthodox Church of France|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).

====The United States====
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 [[Antiochian 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 of the 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by the Russian Orthodox Church Outside Russia, under Archbishop Nikon (Rklitzsky) and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007 Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]], ROCOR, received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

==Liturgy==
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 [[Eucharist|Communion]] service from the 1928 {{citation needed}} Anglican ''Book of Common Prayer'' and ''The Anglican Missal in the American Edition,'' as their Sunday liturgy. Until 1977, all Western Rite Vicariate parishes celebrated only the [[Liturgy of St. Gregory the Great]], which is a modified form of the Tridentine version of the Mass of Rome, familiar 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
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 Canada. The former, St. Petroc Monastery, uses the [[Sarum Rite]] liturgy in English. Missions and Parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican rite, 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.

Dom Augustin (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group outside of communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (under the central direction of the monastery and Archdiocesan center, the [[The Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including a restored pre-schism [[Sarum Use]] (which differs from the [[Sarum Rite]] used within ROCOR).

In 2008, a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], was blessed by Metropolitan [[Hilarion (Kapral) of New York|Hilarion]], [[ROCOR]] First Hierarch, to use his own translations of the pre-schism [[Sarum Use]], found in the ''Old Sarum Rite Missal'' and previously blessed by the Western Archdiocese of the Milan Synod. Additionally, the uses of the Eastern Archdiocese of the [[Holy Synod of Milan]] appear to have been blessed for use by Metropolitan [[Hilarion (Kapral) of New York|Hilarion of New York]] from October 2008.

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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," "[[schism]]atics," 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Book===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com/ Oremus - Roman Rite in the Orthodox Church]
* [http://westernritecritic.wordpress.com/ Western Rite Critic]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to exploring genuine pre-schism Western Orthodoxy; moderated by Hieromonk Aidan (Keller) of the ROCOR.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

Western Rite

2009-01-15T12:04:49Z

Chrisg: /* The United States */ sp

The '''Western Rite''' is a strand of Orthodox Christian worship based on the liturgical traditions of the ancient pre-[[Great Schism|Schism]] Orthodox Church of the West. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, disillusioned with papal supremacy, became Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]]. He then published, in 1866, ''Catholic Orthodoxy and Anglo-Catholicism'' which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy. The base of Overbeck's submission was the so-called "Tridentine [[Mass]]" of 1570, which added in an epiclesis and the Trisagion hymn. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, travelling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorised him to deliver sermons and apologetics. In 1881, some success was had when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, it went no further. Overbeck's marriage after his Catholic ordination was a canonical impediment to the priesthood, the Holy Synod of Greece vetoed his scheme amongst the Orthodox Churches, the ''Orthodox Catholic Review'' ended its run, and by 1892 he admitted failure due to the Church of Greece of the time. Overbeck reposed in 1905.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
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 the Syrian Orthodox ("Jacobite") church, then back 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. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been one more enduring. While he was Bishop 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 to the Holy Synod, asked about the possibility, as well as the circumstances under which they would permit this. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits necessary for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and liturgics of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later ROCOR.

There has been a significant [[Orthodox Church of France|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).

====The United States====
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 of the 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 from Woodstock, New York, to St. Nicholas Cathedral in New York City under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by the Russian Orthodox Church Outside Russia, under Archbishop Nikon (Rklitzsky) and was again relocated. In 1993, after the retirement of the Abbot, Dom Augustine (Whitfield) of Mount Royal, the prior of Mount Royal, Fr James (Deschene) was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007 Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)|James Deschene]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]], ROCOR, received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

==Liturgy==
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 [[Eucharist|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 of Rome, familiar 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
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 Canada. The former, St. Petroc Monastery, uses the [[Sarum Rite]] liturgy in English. Missions and Parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican rite, 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.

Dom Augustin (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group outside of communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (including one monastery, the [[Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including a restored pre-schism [[Sarum Use]] (which differs from the [[Sarum Rite]] used within ROCOR).

In 2008, a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], was blessed by Metropolitan [[Hilarion (Kapral) of New York|Hilarion]], [[ROCOR]] First Hierarch, to use his own translations of the pre-schism [[Sarum Use]], found in the ''Old Sarum Rite Missal'' and previously blessed by the Western Archdiocese of the Milan Synod. Additionally, the uses of the Eastern Archdiocese of the [[Holy Synod of Milan]] appear to have been blessed for use by Metropolitan [[Hilarion (Kapral) of New York)|Hilarion of New York]] from October 2008.

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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," "[[schism]]atics," 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Divine Liturgy according to St. Germanus of Paris]]
* [[Liturgy of St. Gregory the Great]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
*[http://orthodoxie.free.fr/the_divine_liturgy_of_saint_germanus.htm Text of the Divine Liturgy according to Saint Germanus of Paris]]
*[http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
*[http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
*[http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
*[http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
*[http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
*[http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Book===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.
* [http://sarisburium.blogspot.com/ Oremus - Roman Rite in the Orthodox Church]
* [http://westernritecritic.wordpress.com/ Western Rite Critic]

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to exploring genuine pre-schism Western Orthodoxy; moderated by Hieromonk Aidan (Keller) of the ROCOR.

[[Category:Featured Articles]]
[[Category:Jurisdictions]]
[[Category:Liturgics]]
[[Category:Western Rite]]

[[bg:Западен обряд]]
[[ro:Ritul occidental]]

User talk:Chrisg

2008-12-17T00:19:38Z

Chrisg:

Welcome

{{User:ASDamick/sig}} 16:52, December 28, 2005 (CST)

Great Schism

2008-12-13T10:22:31Z

Chrisg: cleanup tag added

:''This article concerns the schism between what is now called Catholicism and Orthodoxy. For the schism between Rome and Avignon, see the Wikipedia article, '[[w:Western Schism|Western Schism]]'.''

{{cleanup}}

==Introduction==

The '''East-West Schism''', or the '''Great Schism''', is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the sees of Constantinople, Alexandria, Antioch and Jerusalem (now the Orthodox Church). It divided medieval [[Mediterranean]] [[Christendom]] into Eastern (Greek) and Western (Latin) branches, which later became known as the [[Eastern Orthodox Church]] and the [[Roman Catholic Church]], respectively. Relations between East and West had long been embittered by political and ecclesiastical differences and theological disputes.<ref name="Cross">Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005, s.v. "Great Schism"</ref> [[Pope Leo IX]] and [[Patriarch of Constantinople]] [[Michael Cerularius]] heightened the conflict by suppressing Greek and Latin in their respective domains. In 1054, Roman legates traveled to Cerularius to deny him the title [[Ecumenical Patriarch]] and to insist that he recognize the Church of Rome's claim to be the head and mother of the churches.<ref name="Cross"/> Cerularius refused. The leader of the Latin contingent [[Excommunication|excommunicated]] Cerularius, while Cerularius in return excommunicated the legates.<ref name="Cross"/>

The Western legate's acts are of doubtful validity because Leo had died, while Cerularius's excommunication applied only to the legates personally.<ref name="Cross"/> Still, the Church split along [[doctrine|doctrinal]], [[theology|theological]], [[linguistics|linguistic]], [[politics|political]], and [[geography|geographical]] lines, and the fundamental breach has never been healed. Western cruelty during the [[Crusades]], the capture and [[sack of Constantinople]] in 1204, and the imposition of Latin Patriarchs made reconciliation more difficult.<ref name="Cross"/>This included the taking of many precious religious artifacts and the destruction of the [[Library of Constantinople]]. On paper, the two churches actually reunited in 1274 (by the [[Second Council of Lyon]]) and in 1439 (by the [[Council of Florence]]), but in each case the councils were repudiated by the Orthodox as a whole, on the grounds that the hierarchs had overstepped their authority in consenting to reunification. In 1484, 31 years after the [[Fall of Constantinople]] to the [[Ottoman Empire|Ottoman Turks]], a Synod of Constantinople repudiated the [[Eastern_Catholic_Churches#Historical_background|Union of Florence]], making the breach between the Patriarchate of the West and the Patriarchate of Constantinople final.<ref name="Cross"/> In 1965, the Pope of Rome and the Ecumenical Patriarch of Constantinople nullified the anathemas of 1054.<ref name="Cross"/> Further attempts to reconcile the two bodies are ongoing.

A [[schism]] is a break in the Church's authority structure and communion and is different from a [[heresy]], which means false doctrine. Church authorities have long recognized that even if their minister is in schism, the sacraments, except the power to ordain,{{Fact|date=December 2008}} are valid . There have been many other schisms, from the 2nd century until today, but none as significant as the one between East and West.

== Dating the schism ==

The Great Schism was a gradual estrangement to which no specific date can be assigned, although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint [[Photios the Great|Photios]], for example — or even earlier — or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.

== Terminology ==

In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the 'Western Schism', 'Papal Schism' or 'Babylonian Captivity').

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term ''East-West Schism'', because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West Mediterranean, and was between East and West Mediterranean.

==Origins==

Leading to the Great Schism, Eastern and Western Mediterranean Christians had a history of differences and disagreements dating back to the second century.

===Rise of Rome===

John Binns writes that, after the fall and destruction of Jerusalem by the Romans, the natural leading centres of the Church were Antioch and Alexandria. Alexandria had been assisted by Mark <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>, one of the [[Seventy Apostles]]. Antioch had attracted Peter and Paul and Barnabas, plus others of the Seventy. Antioch was the base from which Paul made his missionary journeys to the pagans. <ref>Acts 11:19-26, Acts 12:24-25, Acts 13:1-3, Acts 14:24-28, Acts 15:1-2, Acts 15:22-40, Acts 18:22-23, Acts 19:21-22, Gal 2:11-14</ref>. The [[Church of Antioch]] sent the apostles Peter and Paul to Rome to assist the fledgling church there in its growth, and because Rome was the capital of the [[Roman Empire]]. Antioch regarded Peter as its first bishop <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>.

Will Durant writes that, after Jerusalem, the church of Rome naturally became the primary church, the capital of Christianity.<ref name="CC">[[Will Durant|Durant, Will]]. ''Caesar and Christ''. New York: Simon and Schuster. 1972</ref> Rome had an early and significant Christian population.<ref name="CC"/> It was closely identified with the [[Paul of Tarsus|Apostle Paul]], who preached<ref>{{bibleverse||Acts|28:17-31}}</ref> and was [[martyr]]ed there, and the [[Saint Peter|Apostle Peter]], who was a martyr there as well. The Eastern Orthodox liturgy calls Peter and Paul "the wisest Apostles and their princes" and "the radiant ornaments of Rome".<ref>[http://www.anastasis.org.uk/29_june.htm Great Vespers of 29 June]</ref><ref>[http://www.holytrinitymission.org/books/english/menaia.htm#_Toc102863625 Menaion, 29 June]</ref> Peter is seen as founder of the Church in Rome,<ref>[http://www.pittsburgh.goarch.org/illuminator/illum-2004-dec.pdf The Illuminator, The Newspaper of the Greek Orthodox Metropolis of Pittsburgh, Oct.-Dec. 2004, p.7]</ref> and the bishops of Rome as his successors.<ref>[http://www.orthodox.net/saints/70apostles.html "Linus was bishop of Rome after the holy apostle Peter"]</ref><ref>[[Pope Benedict XVI]] is "the 265th successor of the St Peter" ([http://www.archons.org/pdf/2007/2007_Annual_Archon_Report.pdf Order of Saint Andrew the Apostle, 2007 Annual Report to His All Holiness Bartholomew]</ref> While the Eastern cities of Alexandria and Antioch produced theological works, the bishops of Rome focused on what Romans admittedly did best: administration.<ref name="CC"/>

Leading Orthodox theologian, Father [[Thomas Hopko]] has written: "The church of Rome held a special place of honor among the earliest Christian churches. It was first among the communities that recognized each other as catholic churches holding the orthodox faith concerning God's Gospel in Jesus. According to St Ignatius, the bishop of Antioch who died a martyr's death in Rome around the year 110, 'the church which presides in the territories of the Romans' was 'a church worthy of God, worthy of honor, worthy of felicitation, worthy of praise, worthy of success, worthy of sanctification, and presiding in love, maintaining the law of Christ, bearer of the Father's name.' The Roman church held this place of honor and exercised a 'presidency in love' among the first Christian churches for two reasons. It was founded on the teaching and blood of the foremost Christian apostles Peter and Paul. And it was the church of the capital city of the Roman empire that then constituted the 'civilized world (oikoumene)'."<ref>[http://www.orthodoxytoday.org/articles6/HopkoPope.php Roman Presidency and Christian Unity in our Time]</ref>

Saint Thomas went east, and was said to be instrumental in establishing the Church in the Persian Empire and satellite kingdoms, although [[Addai and Mari]], two of the Seventy Apostles were credited with most of the work of establishment in Persia itself. The [[Persian Church]] was larger than the Mediterranean Church for some centuries, especially in the sixth to eighth centuries with its highly successful movement into [[India]], [[Mongolia]], [[China]], [[Tibet]], [[Korea]], and [[Japan]] <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, esp pp 28-29</ref>.

In the fourth century when the Roman emperors were trying to control the Church, theological questions were running rampant throughout the Roman Empire<ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, pp 162-164</ref>. The influence of Greek speculative thought on Christian thinking led to all sorts of divergent and conflicting opinions <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p68</ref>. Christ's commandment to love others as He loved, seemed to have been lost in the intellectual abstractions of the time. Theology was also used as a weapon against opponent bishops, since being branded a heretic was the only sure way for a bishop to be removed by other bishops. Incompetence was not sufficient grounds for removal.

In the early church up until the ecumenical councils, Rome was regarded as an important centre of Christianity, especially since it was the capital of the Roman Empire. The eastern and southern Mediterranean bishops generally recognized a persuasive leadership and authority of the Bishop of Rome, because the teaching of the bishop of Rome was almost invariably correct.{{Fact|date=December 2008}} But the Mediterrtanean Church did not regard the Bishop of Rome as any sort of infallible source, nor did they acknowledge any juridical authority of Rome.

After the sole emperor of all the Roman Empire [[Constantine]] built the new imperial capital on the [[Bosphorous]], the centre of gravity in the empire was fully recognised to have completely shifted to the [[eastern Mediterranean]]. Rome lost the senate to Byzantium and lost its status and gravitas as imperial capital.

The patriarchs of [[Constantinople]] often tried to adopt an imperious position over the other patriarchs. In the case of [[Nestorius]], whose actual teaching is now recognised to be not overtly heretical, although it is clearly deficient, (Saint Cyril called it 'slippery'), <ref>John McGuckin, ''Saint Cyril of Alexandria and the Christological Controversy'', SVS Press, NY, 2004, p173</ref>, other patriarchs were able to make the charge of heresy stick and successfully had him deposed. This was probably more because his christology was delivered with a heavy sarcastic arrogance which matched his high-handed personality <ref>John McGuckin, ''Saint Cyril of Alexandria and the Christological Controversy'', SVS Press, NY, 2004, p173</ref>.

The opinion of the Bishop of Rome was often sought, especially when the patriarchs of the Eastern Mediterranean were locked in fractious dispute. The bishops of Rome never obviously belonged to either the Antiochian or the Alexandrian schools of theology, and usually managed to steer a middle course between whatever extremes were being propounded by theologians of either school. Because Rome was remote from the centres of Christianity in the eastern Mediterranean, it was frequently hoped its bishop would be more impartial. For instance, in 431, Cyril, the patriarch of Alexandria, appealed to [[Pope Celestine I]], as well as the other patriarchs, charging [[Nestorius]] with heresy, which was dealt with at the [[Council of Ephesus]].

The opinion of the bishop of Rome was always canvassed, and was often longed for. However the Bishop of Rome's opinion was by no means automatically right. For instance, the [[Tome of Leo]] of Rome was highly regarded, and formed the basis for the ecumenical council's formulation. But it was not universally accepted and was even called "impious" and "blasphemous" by some.<ref>[http://www.archive.org/download/p2selectletterss02seveuoft/p2selectletterss02seveuoft.pdf The Sixth Book of the Select Letters of Severus, Patriarch of Antioch, vol. II, p. 254]</ref> The next ecumenical council corrected a possible imbalance in Pope Leo's presentation. Although the Bishop of Rome was well-respected even at this early date, the concept of the primacy of the Roman See and [[Papal Infallibility]] were only developed much later.

Following the [[Sack of Rome]] by invading European Goths, Rome slid into the [[Dark Ages]] which afflicted most parts of [[Western Europe]], and became increasingly isolated and irrelevant to the wider Mediterranean Church. This was a situation which suited and pleased a lot of the Eastern Mediterranean patriarchs and bishops <ref>Aristeides Papadakis The Christian East and the Rise of the Papacy, SVS Press, NY, 1994 esp p14</ref>.

It was not until the rise of [[Charlemagne]] and his successors that the Church of Rome arose out of obscurity on the back of the military successes of the western Mediterranean adventurers.

===New Rome===

When the Roman Emperor [[Constantine the Great]] embraced Christianity, he summoned the [[First Ecumenical Council]] at [[Nicea]] in [[325]] to resolve a number of issues which troubled the Church. The bishops at the council confirmed the position of the [[metropolitan see]]s of Rome and Alexandria as having authority outside their own province, and also the existing privileges of the churches in Antioch and the other provinces.<ref>"Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.viii.html Canon VI]).</ref> These sees were later called [[Patriarchate]]s and were given an [[order of precedence]]: Rome, as capital of the empire was naturally given first place, then came Alexandria and Antioch. In a separate canon the Council also approved the special honor given to [[Jerusalem in Christianity|Jerusalem]] over other sees subject to the same metropolitan.<ref>"Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honoured, let him, saving its due dignity to the Metropolis, have the next place of honour" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.x.html Canon VII]</ref>

===Five patriarchs===

Soon, Constantine erected a new capital at [[Byzantium]], a strategically-placed city on the [[Bosporus]]. He renamed his new capital ''Nova Roma'' ("New Rome"), but the city would become known as [[Constantinople]]. The [[Second Ecumenical Council]], held at the new capital in [[381]], now elevated the see of Constantinople itself, to a position ahead of the other chief metropolitan sees, except that of Rome.<ref>"The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome; because Constantinople is New Rome" (Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iv.html Canon III])</ref> Mentioning in particular the provinces of [[Asia (Roman province)|Asia]], [[Pontus]] and [[Thrace]], it decreed that the synod of each province should manage the ecclesiastical affairs of that province alone, except for the privileges already recognized for Alexandria and Antioch.<ref>"Let the Bishop of Alexandria, according to the canons, alone administer the affairs of Egypt; and let the bishops of the East manage the East alone, the privileges of the Church in Antioch, which are mentioned in the canons of Nice, being preserved; and let the bishops of the Asian Diocese administer the Asian affairs only; and the Pontic bishops only Pontic matters; and the Thracian bishops only Thracian affairs" (Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iii.html Canon II])</ref>

The [[Council of Chalcedon|Fourth Ecumenical Council]] at [[Chalcedon]] in [[451]], confirming the authority already held by Constantinople, granted its archbishop jurisdiction over the three provinces mentioned by the First Council of Constantinople:

<blockquote>
[T]he Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops [i.e., the Second Ecumenical Council], actuated by the same consideration, gave equal privileges (ἴσα πρεσβεῖα) to the most holy throne of New Rome, justly judging that the city which is honoured with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her; so that, in the Pontic, the Asian, and the Thracian dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid as are among the barbarians, should be ordained by the aforesaid most holy throne of the most holy Church of Constantinople.<ref>Fourth Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.xi.xviii.xxviii.html Canon XXVIII]</ref>
</blockquote>

The council also ratified an agreement between Antioch and Jerusalem, whereby Jerusalem held jurisdiction over three provinces,<ref>Fourth Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.xi.xv.html Decree on the Jurisdiction of Jerusalem and Antioch]</ref> numbering it among the five great sees.<ref>[[Timothy Ware|Bishop Kallistos (Ware)]] (1963), ''The Orthodox Church'' (Penguin Books, London, ISBN 0-14-020592-6), p. 34</ref> There were now five patriarchs presiding over the Church within the [[Byzantine Empire]], in the following order of precedence: the [[Patriarch of Rome]], the [[Patriarch of Constantinople]], the [[Patriarch of Alexandria]], the [[Patriarch of Antioch]] and the [[Patriarch of Jerusalem]] (see [[Pentarchy]]).

===Empires East and West===

Disunion in the Roman Empire further contributed to disunion in the Church. [[Theodosius I|Theodosius the Great]], who established Christianity as the official religion of the Roman Empire, died in 395 and was the last Emperor to rule over a united Roman Empire; following his death, the Empire was divided into western and eastern halves, each under its own Emperor. By the end of the 5th century, the Western Roman Empire had been overrun by the Germanic tribes, while the Eastern Roman Empire (known also as the [[Byzantine Empire]]) continued to thrive. Thus, the political unity of the Roman Empire was the first to fall.

In the West, the collapse of civil government left the Church practically in charge in many areas, and bishops took to administering secular cities and domains.<ref name="CC">[[Will Durant|Durant, Will]]. ''Caesar and Christ''. New York: Simon and Schuster. 1972</ref> When royal and imperial rule reestablished itself, it had to contend with power wielded independently by the Church. In the East, however, imperial and, later, Islamic rule dominated the Eastern bishops.<ref name="CC"/>

===Language===

Many other factors caused the East and West to drift further apart. The dominant language of the West was [[Latin]], whilst that of the East was [[Greek language|Greek]]. Soon after the fall of the Western Empire, the number of individuals who spoke both Latin and Greek began to dwindle, and communication between East and West grew much more difficult. With linguistic unity gone, cultural unity began to crumble as well. The two halves of the Church were naturally divided along similar lines; they developed different [[rite]]s and had different approaches to religious doctrines. Although the Great Schism was still centuries away, its outlines were already perceptible.<ref>http://www.orthodox.org.ph/content/view/211/50/</ref>

===Papal Supremacy and Pentarchy===

Compounding the dogmatic issue was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was considered by the Eastern bishops to be offensive to other bishops, as it undermined the collegiality and right of the episcopacy.

This led to the primary causes of the Schism - the disputes over conflicting claims of jurisdiction, in particular over [[papal supremacy|papal authority]]. [[Pope Leo IX]] claimed he held authority over the four Eastern [[patriarch]]s (see also [[Pentarchy]]).

Pope Leo IX allowed the insertion of the [[Filioque clause]] into the [[Nicene Creed]] in the West in 1014 <ref>Aristeides Papadakis The Christian East and the Rise of the Papacy, SVS Press, NY, 1994 p14)</ref>. Eastern Orthodox today state that the 28th Canon of the [[Council of Chalcedon]] explicitly proclaimed the equality of the Bishops of Rome and Constantinople, and that it established the highest court of ecclesiastical appeal in Constantinople.

The seventh canon of the [[Council of Ephesus]] declared:
:It is unlawful for any man to bring forward, or to write, or to compose a different (ἑτέραν) Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicæa. But those who shall dare to compose a different faith, or to introduce or offer it to persons desiring to turn to the acknowledgment of the truth, whether from Heathenism or from Judaism, or from any heresy whatsoever, shall be deposed, if they be bishops or clergymen; bishops from the episcopate and clergymen from the clergy; and if they be laymen, they shall be [[anathematized]]<ref>([http://www.newadvent.org/fathers/3810.htm Extracts from the Acts of the Council of Ephesus]). The creed quoted in the Acts of the Council of Ephesus (the Third Ecumenical Council) is that of the first Ecumenical Council]], not the creed as modified by the second Ecumenical Council, and so does not have additions such as "who proceeds from the Father" (''ibidem'').</ref>

Eastern Orthodox today state that this Canon of the Council of Ephesus explicitly prohibited modification of the Nicene Creed drawn up by the [[First Council of Nicaea|first Ecumenical Council]] in 325, the wording of which but, it is claimed, not the substance, had been modified by the [[First Council of Constantinople|second Ecumenical Council]], making additions such as "who proceeds from the Father".

In the Orthodox view, the Bishop of Rome (i.e. the Pope) would have universal primacy in a reunited Christendom, as ''[[primus inter pares]]'' without power of jurisdiction.<ref>{{cite web|url=http://www.goarch.org/en/ourfaith/articles/article8523.asp|title=Papal primacy|accessdate=2008-10-16|author=Emmanuel Clapsis|publisher=Greek Orthodox Archdiocese of America|quote=The regional primacy can be conceived not as power or jurisdiction but only as an expression of the unity and unanimity of all the bishops, and consequently of all the churches, of an area.

We must understand the universal primacy of the Roman Church similarly. Based on Christian Tradition, it is possible to affirm the validity of the church of Rome's claims of universal primacy. [...] Orthodoxy does not reject Roman primacy as such, but simply the particular way of understanding that primacy which has become Roman dogma in the last two centuries. Within a reintegrated Christendom the bishop of Rome would be considered ''primus inter pares'' serving the unity of God's Church in love. He cannot be accepted as ''set over'' the Church as a ruler whose ''diakonia'' is conceived through legalistic categories of power of jurisdiction.}}</ref>

===Filioque===

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St. Leo the Great, Pope of Rome, and many other pre-schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

There were other less significant catalysts for the Schism however, including variance over [[liturgy|liturgical]] practices.

===Other points of conflict===

Many other issues increased tensions.
* Emperor [[Leo III the Isaurian]] outlawed the veneration of icons in the [[8th century]]. This policy, which came to be called [[Iconoclasm]], was rejected by the West.
* The Western Church's insertion of "[[Filioque]]" into the [[Latin]] version of the [[Nicene Creed]].
* Disputes in the [[Balkans]], Southern Italy, and [[Sicily]] over whether Rome or Constantinople had ecclesiastical jurisdiction.
* In the East, endorsement of [[Caesaropapism]], subordination of the church to the religious claims of the dominant political order, was most fully evident in the [[Byzantine Empire]] at the end of the first millennium,<ref>[http://encarta.msn.com/encyclopedia_761573998/Church_and_State.html#p3 Church and State in the Byzantine Empire]</ref> while in the West, where the decline of imperial authority left the Church relatively independent,<ref>[http://encarta.msn.com/encyclopedia_761573998/Church_and_State.html#p4 Church and State in Western Europe]</ref> there was growth of the power of the [[Papacy]].
* As a result of the [[Muslim conquests]] of the territories of the patriarchates of Alexandria, Antioch and Jerusalem, only two rival powerful centres of ecclesiastical authority, Constantinople and Rome, remained.<ref>"During the decade following the death of the Prophet Muhammad in 632, his followers captured three of the five 'patriarchates' of the early church — Alexandria, Antioch, and Jerusalem — leaving only Rome and Constantinople, located at opposite ends of the Mediterranean and, eventually, also at opposite ends of the Schism of 1054" ([http://www.britannica.com/EBchecked/topic/507284/Roman-Catholicism/257669 Encyclopaedia Britannica]).</ref>
* Certain [[liturgy|liturgical]] practices in the West that the East believed represented illegitimate innovation: the use of [[unleavened bread]] for the [[Eucharist]], for example (see [[Azymite]]).
*[[Clerical celibacy|Celibacy among Western priests]] (both monastic and parish), as opposed to the Eastern discipline whereby parish priests could be married men.

===Previous schisms===

Some scholars<ref>Cleenewerck, Laurent ''His Broken Body: Understanding and Healing the Schism between the [[Roman Catholic Church|Catholic]]and [[Eastern Orthodox]] Churches''. Washington, DC: EUC Press (2008) pp. 145-155</ref> have argued that the Schism between East and West has very ancient roots, and that sporadic schisms in the common unions took place under [[Pope Victor I]] (second century), [[Pope Stephen I]] (third century) and [[Pope Damasus I]] (fourth and fifth century). Later on, disputes about theological and other questions led to schisms between the Churches in Rome and Constantinople for 37 years from 482 to 519 (the [[Acacian Schism]]), and for 13 years from 866-879 (see [[Patriarch Photios I of Constantinople]]).

==Mutual excommunication of 1054==

Most of the direct causes of the Great Schism, however, are far less grandiose than the famous ''filioque''. The relations between the papacy and the Byzantine court were good in the years leading up to [[1054]]. The emperor [[Constantine IX]] and the [[Pope Leo IX]] were allied through the mediation of the [[Lombards|Lombard]] [[catepan of Italy]], [[Argyrus]], who had spent years in Constantinople, originally as a political prisoner. Leo and Argyrus led armies against the ravaging [[Normans]], but the papal forces were defeated at the [[Battle of Civitate]] in [[1053]], which resulted in the pope being imprisoned at [[Benevento]], where he took it upon himself to learn [[Greek language|Greek]]. Argyrus had not arrived at Civitate and his absence caused a rift in papal-imperial relations.

Meanwhile, the Normans were busy imposing Latin customs, including the unleavened bread—with papal approval. Patriarch [[Michael I Cerularius|Michael I]] then ordered [[Leo, Archbishop of Ochrid]], to write a letter to the [[bishop of Trani]], John, an Easterner, in which he attacked the "[[Judaizers|Judaistic]]" practices of the West, namely the use of unleavened bread. The letter was to be sent by John to all the bishops of the West, Pope included. John promptly complied and the letter was passed to one [[Humbert of Mourmoutiers]], the [[cardinal-bishop of Silva Candida]], who was then in John's diocese. Humbert translated the letter into [[Latin]] and brought it to the pope, who ordered a reply to be made to each charge and a defence of [[papal supremacy]] to be laid out in a response.

Although he was hot-headed, Michael was convinced, probably by the Emperor and the bishop of Trani, to cool the debate and prevent the impending breach. However, Humbert and the pope made no concessions and the former was sent with legatine powers to the imperial capital to solve the questions raised once and for all. Humbert, [[Pope Stephen IX|Frederick of Lorraine]], and Peter, [[Archbishop of Amalfi]] set out in early spring and arrived in April [[1054]]. Their welcome was not to their liking, however, and they stormed out of the palace, leaving the papal response with Michael, whose anger exceeded even theirs. The seals on the letter had been tampered with and the legates had published, in Greek, an earlier, far less civil, draft of the letter for the entire populace to read. The patriarch determined that the legates were worse than mere barbarous Westerners, they were liars and crooks. He refused to recognise their authority or, practically, their existence.<ref>[[John Julius Norwich|Norwich, John Julius]]. ''The Normans in the South 1016-1130''. ([[1967]]) pg 102.</ref>

When Pope Leo died on [[April 19]],[[1054]], the legates' authority legally ceased, but they did not seem to notice.<ref>Norwich, John Julius ''Byzantium, The Apogee''. New York: Alfred A. Knoff (1992) p.320</ref> The patriarch's refusal to address the issues at hand drove the legatine mission to extremes: on [[July 16]], the three legates entered the church of the [[Hagia Sophia]] during the divine liturgy on a Saturday afternoon and placed a [[Papal Bull]] of [[Excommunication]] ([[1054]]) on the altar. The legates left for Rome two days later, leaving behind a city near riots. The patriarch had the immense support of the people against the Emperor, who had supported the legates to his own detriment, and Argyrus, who was seen still as a papal ally. To assuage popular anger, Argyrus' family in Constantinople was arrested, the bull was burnt, and the legates were [[anathema]]tised—the Great Schism had begun.

Orthodox bishop [[Metropolitan]] [[Timothy Ware|Kallistos]] (formerly Timothy Ware) writes, that the choice of cardinal Humbert was unfortunate, for both he and Patriarch Michael I were men of stiff and intransigent temper... . After [an initial, unfriendly encounter] the patriarch refused to have further dealings with the legates. Eventually Humbert lost patience, and laid a bull of excommunication against Patriarch Michael I on the altar of the Church of the Holy Wisdom... . Michael and his synod retaliated by anathematizing Humbert.

The New Catholic Encyclopedia says, "The consummation of the schism is generally dated from the year [[1054]], when this unfortunate sequence of events took place. This conclusion, however, is not correct, because in the bull composed by Humbert, only Patriarch Michael I was excommunicated. The validity of the bull is questioned because Pope Leo IX was already dead at that time. On the other side, the Byzantine synod excommunicated only the legates.

It should be noted that the bull of excommunication issued against Patriarch Michael stated as one of its reasons for the excommunication the Eastern Church's deletion of the word "filioque" from the original Nicene Creed. It is now common knowledge that the Eastern Church did not delete anything, it was the Western Church that added this word to the [[Nicene creed#The original Nicene Creed of 325|original Nicene Creed]].

==East and West since 1054==

"Even after [[1054]] friendly relations between East and West continued. The two parts of Christendom were not yet conscious of a great gulf of separation between them. … The dispute remained something of which ordinary Christians in East and West were largely unaware".<ref>Bishop Kallistos (Ware), ''op. cit.'', p. 67</ref>

There was no single event that marked the breakdown. Rather, the two churches slid into and out of schism over a period of several centuries, punctuated with temporary reconciliations. During the [[Fourth Crusade]], however, Latin crusaders and Venetian merchants sacked [[Constantinople]] itself, looting [[Hagia Sophia|The Church of Holy Wisdom]] and various other Orthodox Holy sites. This event and the final treaty established the [[Latin Empire|Latin Empire of the East]] and the [[Latin Patriarch of Constantinople]] (with various other [[Crusader states]]). This period of chaotic rule over the sacked and looted lands of the Byzantine Empire is still known among Eastern Christians as [[Frangokratia]]. Later attempts at reconciliation, such as the [[Second Council of Lyon]], met with little or no success until the middle of the Twentieth Century.{{Fact|date=November 2008}}

In 1965, the Catholic [[Pope Paul VI]] and [[Patriarch Athenagoras I]] of Constantinople lifted the mutual excommunications dating from the eleventh century.<ref>Joint Declaration [http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html]</ref>. In 1995 (Jun 29), [[Pope John Paul II]] and [[Patriarch Bartholomew I]] of Constantinople again withdrew the previous 11th Century excommunications and concelebrated the Eucharist together.

In May 1999, [[John Paul II]] was the first pope since the Great Schism to visit an Eastern Orthodox country: [[Romania]]. Upon greeting John Paul II, the Romanian Patriarch [[Teoctist Arăpaşu|Teoctist]] stated: "The second millennium of Christian history began with a painful wounding of the unity of the Church; the end of this millennium has seen a real commitment to restoring Christian unity."

[[Pope John Paul II]] visited other heavily Orthodox areas such as [[Ukraine]], despite lack of welcome at times, and he said that healing the divisions between Western and Eastern Christianity was one of his fondest wishes.

==Extant disputes==

===Ecclesiological issues===

A lot of the issues that currently separate the two churches are ecclesiological. Principal among them is the content of [[papal primacy]] within any future unified church. The Orthodox insist that it should be a "primacy of honor", as in the ancient church and not a "primacy of authority", whereas the Catholics wish to maintain the pontiff's role as has been recently developed. Celibacy of the clergy is also a dividing point, although the Catholic church does allow married men to be ordained in its Eastern Rite particular churches. Finally there is disagreement on [[divorce]]: the Catholic church forbids it, whereas the Orthodox permits it, though allowing remarriage only in penitential form.

A major sticking point is the style of church government. The Orthodox Church has always maintained the original position of [[collegiality]] of the bishops.

The Orthodox Church has also emphasised 'economia', or a certain amount of flexibility in the rules depending upon the exigencies of a particular situation.

Some of the Orthodox Churches unofficially acknowledge [[Apostolic succession]] within the Catholic Church and admit the validity of its episcopal ordination.{{Fact|date=December 2008}} The relationship between the Antiochian Orthodox and the Maronite Catholic bishops is a case in point. Some Orthodox Churches do not require baptism in the case of a convert already baptized in the Catholic Church, Most Orthodox Churches allow marriages between members of the Catholic Church and the Orthodox Church. The Catholic Church allows its clergy to administer the sacraments of Penance, the Eucharist and Anointing of the Sick to members of the Eastern Orthodox Church, if these spontaneously ask for the sacraments and are properly disposed.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 125]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §3] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §3]</ref> It also allows Catholics who cannot approach a Catholic minister to receive these three sacraments from clergy of the Eastern Orthodox Church, whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 123]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §2] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §2]</ref> Catholic canon law allows marriage between a Catholic and an Orthodox only if permission is obtained from the Catholic bishop.<ref>[http://www.intratext.com/IXT/ENG1199/_PML.HTM ''Code of Canons of the Eastern Churches'', canon 813] and [http://www.intratext.com/IXT/ENG0017/_P40.HTM ''Code of Canon Law'', canon 1124]</ref> The Code of Canons of the Eastern Churches authorizes the local Catholic bishop to permit a Catholic priest, of whatever rite, to bless the marriage of Orthodox faithful who being unable without great difficulty to approach a priest of their own Church, ask for this spontaneously.<ref>[http://www.intratext.com/IXT/ENG1199/_PN5.HTM ''Code of Canons of the Eastern Churches'', canon 833]</ref> In exceptional circumstances Catholics may, in the absence of an authorized priest, marry before witnesses. If a priest who is not authorized for the celebration of the marriage is available, he should be called in, although the marriage is valid even without his presence.<ref>[http://www.intratext.com/IXT/ENG0017/_P3Z.HTM ''Code of Canon Law'', canon 1116] and [http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref> The Code of Canons of the Eastern Churches specifies that, in those exceptional circumstances, even a "non-Catholic" priest (and so not necessarily one belonging to an Eastern Church) may be called in.<ref>[http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref>

===Divergent theologies===

There are a number of divergent theological issues.

The two Churches have different approaches to understanding the Trinity. The influence of St [[Augustine]] and by extension [[Thomas Aquinas]] in the western Mediterranean on this issue is not generally accepted in the Orthodox Church.<ref>A basic characteristic of the Frankish scholastic method, mislead by Augustinian Platonism and Thomistic Aristotelianism, had been its naive confidence in the objective existence of things rationally speculated about. By following Augustine, the Franks substituted the patristic concern for spiritual observation, (which they had found firmly established in Gaul when they first conquered the area) with a fascination for metaphysics. They did not suspect that such speculations had foundations neither in created nor in spiritual reality. FRANKS, ROMANS, FEUDALISM, AND DOCTRINE — [ Part 2 ] EMPIRICAL THEOLOGY VERSUS SPECULATIVE THEOLOGY-Empirical Theology- [[John S. Romanides]] [http://www.romanity.org/htm/rom.03.en.franks_romans_feudalism_and_doctrine.02.htm]</ref>

The ''Filioque'' clause first introduced by the Council of Toledo (589)<ref>[http://www.stjohndc.org/Russian/orthhtrdx/e_P05.htm Russian Orthodox Church of St John the Baptist]</ref><ref>[http://findarticles.com/p/articles/mi_qa3818/is_/ai_n9000216 Anglican Theological Review, Summer 2001]</ref> under the influence of the teaching of St Augustine of Hippo. <ref>The pretext of the Filioque controversy was the Frankish acceptance of Augustine as the key to understanding the theology of the First and Second Ecumenical Synods.[[John S. Romanides]] Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref><ref>During the ensuing centuries long course of the controversy, the Franks not only forced the Patristic tradition into an Augustinian mold, but they confused Augustine's Trinitarian terminology with that of the Father's of the First and Second Ecumenical Synods. This is nowhere so evident as in the Latin handling of Maximos the Confessor's description, composed in 650, of the West Roman Orthodox Filioque at the Council of Florence (1438-42). The East Romans hesitated to present Maximos' letter to Marinos about this West Roman Orthodox Filioque because the letter did not survive in its complete form. [[John S. Romanides]] Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref>

However the Roman Catholic Church recently has shown some flexibility on the ''Filioque'' issue. In accordance with the Roman Catholic Church's practice of including the clause when reciting the Creed in Latin,<ref>Missale Romanum 2002 (Roman Missal in Latin), p. 513</ref> but not when reciting the Creed in Greek,<ref>Ρωμαϊκό Λειτουργικό 2006 (Roman Missal in Greek), vol. 1, p. 347</ref> Popes [[John Paul II]] and [[Benedict XVI]] have recited the Nicene Creed jointly with Patriarchs [[Patriarch Demetrius I of Constantinople|Demetrius I]] and [[Bartholomew I]] in Greek without the ''Filioque'' clause.<ref>[http://www.youtube.com/watch?v=_MFg8FBOHDg Video recording of joint recitation]</ref><ref>[http://www.vatican.va/news_services/liturgy/2004/documents/ns_lit_doc_20040629_rite_en.html programme of the celebration]</ref><ref>[http://www.ana-mpa.gr/anaweb/user/showplain?maindoc=6588051&maindocimg=6587712&service=10 Pope, Patriarch appeal for unity]</ref><ref>[http://www.asianews.it/index.php?l=en&art=12632 Asia News]</ref><ref>[http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Demetrius I]</ref><ref>[http://www.catholicnews.com/data/stories/cns/0803436.htm CNS]</ref> The action of these Patriarchs in reciting the Creed together with the Popes has been strongly criticized by some elements of Eastern Orthodoxy, such as the Metropolitan of Kalavryta, Greece in November 2008<ref>[http://www.mkka.blogspot.com/ The Metropolitan's own blog], reported also by [http://www.romfea.gr/index.php?option=com_content&task=view&id=1932 this Religious News Agency]</ref> and the [http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Russian Orthodox Autonomous Church in America.]

== Quotes ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.' — [[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==

* [[Filioque]]
* [[Photius the Great]]

== References ==

*Joseph P. Farrell. ''[http://dialectic.wordpress.com/ghd/ God, History, & Dialectic: The Theological Foundations of the Two Europes and Their Cultural Consequences]''. Bound edition 1997. Electronic edition 2008.
*Aidan Nichols. [http://www.amazon.com/dp/0814650198 ''Rome and the Eastern Churches: a Study in Schism'']. 1992
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==

*[http://www.orthodox.org.ph/content/view/211/50/ ''East-West Schism'']
*[http://www.fatheralexander.org/booklets/english/history_timothy_ware_1.htm#n4 Byzantium: The Great Schism, by Bp. Kallistos Ware]
*[http://www.newadvent.org/cathen/13535a.htm Catholic Encyclopedia: ''The Eastern Schism'']
*[http://www.britannica.com/EBchecked/topic/587056/Schism-of-1054 Encyclopaedia Britannica: ''Schism of 1054'']
*[http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html Joint Catholic-Orthodox Declaration of Pope Paul VI and Ecumenical Patriarch Athenagoras I, 7 December 1965]
*[http://www.bbc.co.uk/radio4/history/inourtime/inourtime_20031016.shtml BBC Radio 4 round table: ''In Our Time: Schism'' (16 October 2003)] (audio)

==Notes==

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

Talk:Great Schism

2008-12-13T01:13:20Z

Chrisg: /* Neither "formerly" nor "formally" */

The year link was copied from the filioque article--should that link likewise be removed? --[[User:Magda|magda]] 15:25, 7 Feb 2005 (CST)

:Yep. I don't think we're likely to have enough articles here for a particular year that would justify a year having its own article. (The [[Filioque]] article also needs some serious work.) --[[User:ASDamick|Rdr. Andrew]] 15:34, 7 Feb 2005 (CST)
---------------------------------------
This is a major article. I suspect it will be under development for some time. A couple notes for the moment:
#I remember being taught (in a Roman Catholic University) that the "Great Schism" was when there was one pope in Avignon and another in Rome. This usage is worthy of a mention, for the sake of clarity.
#I'm not sure how deeply we should jump into the details of the debates about, e.g. the Filioque here - these things should be referred to separate pages for all the nitty gritty details. I do think we need to discuss or survey some of the many different ways of constructing the schism. It's not an easy thing to pin down: Charlemage? 1056? 1204? etc. We should discuss different evaluations of what was primary, and so on. I think that kind of perspective would be most useful here, rather than a simple repeat of, e.g., what's in Bishop Kallistos' ''The Orthodox Church''. Other thoughts? [[User:FrJohn|Fr. John]]
---------------------------------------
The idea that I'm going to do with this article is to give a general overview on some of the issues surrounding the G.E.S. So in a sense the structure is the same as Bishop Kallistos' ''The Orthodox Church''. But in the section on when exactly did it occur, I will try to talk about what issues were important. This can also continue into the other sections afterward (the attempts to reconcile and the continuing progress/regress). It's going to be a huge undertaking (in addition to my thesis) but I think it can be done. I'll continue to tweak it here and there as time goes on and I may end up with something different. I hope that clarifies some things. -[[User:Fedya911|Fedya]]

::Sounds good, thanks! [[User:FrJohn|Fr. John]]
---------------------------------------
Peace and goodwill.
I'm a Latin Catholic; I stumbled across this website a while ago and found it interesting in helping answer a couple of the questions I have about the Eastern Orthodox Church. I would just like to comment (as a guest of this forum) on this article. I appreciate the Great Eastern Schism is a complicated event that will take a while to describe properly in a wiki article. As it stands currently however this really is one-sided. I would suggest that the Filioque issue has been really overplayed (for instance, ask an Eastern Rite Catholic what they think of this) in the context of the 1054 schism; in the context of the schism following Florence it obviously becomes important but in a different way than that presented, this needs to be all explained. But what I am worried about is that not a single of the many Eastern-stemming reasons for the split is mentioned - eg, the trial of Pope Formosus, the iconoclastic schism, Monothelitism, the Photian schism (though this is an issue of some tenderness between us I know). All up I can tell you that Westerns have a pretty different view of this history than is presented here.
With the ultimate aim of the reunion of the Eastern and Western Churches in mind I think a truly balanced account of why we are separated, with respect to both parties, is needed to be understood by all first. Making out that it's all our fault is not true and will not help.
Thanks for reading - good luck with it and God grant we may be one Church again, it's about time!
Christ be with you.
Daniel--[[User:Seperatedbrother|Seperatedbrother]] 14:42, December 10, 2008 (UTC)

== Major rewrite needed ==

I'd suggest grabbing the text from [[w:East-West Schism]] and adapting where needed. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 14:30, December 11, 2008 (UTC)

:Agree, although some of that article is contentious. W:user:Lima is causing some trouble there with frequent reverts, re-edits, and non-collaborative single-minded behaviour. [[User:Chrisg|Chrisg]] 14:37, December 11, 2008 (UTC)

::I am not an expert on writing "Encyclopedically" however i am good at reading and understanding and it is my personal opinion that the way this article is WORDED is like it is a "Media response" rather than an encyclopedic/neutral tone ... its almost like the person is offended and needs to tell you why ... An example is the following:

:::''Additionally offensive to the Orthodox" was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.''
:::''For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was highly offensive to the other four patriarchates and to all the Eastern bishops, as it undermined the collegiality of the episcopacy. It demeaned all the other bishops.''

::"Additionally offensive" ... "highly offensive" ... "undermind" ..."demeaned" - Like Oh My Gosssshh ...really! Perhaps, if this article was stripped of "emotive" adjectives and reduced to BASE FACTS ..then a bottom up approach could be adopted in the writing style rather than this editing war that is starting to prevail between ChrisG and Jay? ... [[User:Ixthis888|Vasiliki]] 02:14, December 12, 2008 (UTC)

== Neither "formerly" nor "formally" ==

A change was made that said: "AD 1054 is the date formerly given for the split between East and West." If "formerly" is meant, it is wrong in that many still give that date. It it was a typo and "formally" was meant, that is wrong, too, as it wasn't finally accomplished for two centuries. --[[User:Fr Lev|Fr Lev]] 01:52, December 12, 2008 (UTC)

==Merge and new base==

The two articles are now merged but need much more editing. For the next 3 weeks I'll be in an area where there is no electricity, phone, or internet, so regrettably will not be able to assist with the continuing edits needed. [[User:Chrisg|Chrisg]] 01:13, December 13, 2008 (UTC)

Great Schism

2008-12-13T01:08:17Z

Chrisg: /* See also */ del non links

:''This article concerns the schism between what is now called Catholicism and Orthodoxy. For the schism between Rome and Avignon, see the Wikipedia article, '[[w:Western Schism|Western Schism]]'. This article needs extensive cleanup and may need modification to comply with OrthodoxWiki's requirements as to form and content.''

==Introduction==

The '''East-West Schism''', or the '''Great Schism''', is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the sees of Constantinople, Alexandria, Antioch and Jerusalem (now the Orthodox Church). It divided medieval [[Mediterranean]] [[Christendom]] into Eastern (Greek) and Western (Latin) branches, which later became known as the [[Eastern Orthodox Church]] and the [[Roman Catholic Church]], respectively. Relations between East and West had long been embittered by political and ecclesiastical differences and theological disputes.<ref name="Cross">Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005, s.v. "Great Schism"</ref> [[Pope Leo IX]] and [[Patriarch of Constantinople]] [[Michael Cerularius]] heightened the conflict by suppressing Greek and Latin in their respective domains. In 1054, Roman legates traveled to Cerularius to deny him the title [[Ecumenical Patriarch]] and to insist that he recognize the Church of Rome's claim to be the head and mother of the churches.<ref name="Cross"/> Cerularius refused. The leader of the Latin contingent [[Excommunication|excommunicated]] Cerularius, while Cerularius in return excommunicated the legates.<ref name="Cross"/>

The Western legate's acts are of doubtful validity because Leo had died, while Cerularius's excommunication applied only to the legates personally.<ref name="Cross"/> Still, the Church split along [[doctrine|doctrinal]], [[theology|theological]], [[linguistics|linguistic]], [[politics|political]], and [[geography|geographical]] lines, and the fundamental breach has never been healed. Western cruelty during the [[Crusades]], the capture and [[sack of Constantinople]] in 1204, and the imposition of Latin Patriarchs made reconciliation more difficult.<ref name="Cross"/>This included the taking of many precious religious artifacts and the destruction of the [[Library of Constantinople]]. On paper, the two churches actually reunited in 1274 (by the [[Second Council of Lyon]]) and in 1439 (by the [[Council of Florence]]), but in each case the councils were repudiated by the Orthodox as a whole, on the grounds that the hierarchs had overstepped their authority in consenting to reunification. In 1484, 31 years after the [[Fall of Constantinople]] to the [[Ottoman Empire|Ottoman Turks]], a Synod of Constantinople repudiated the [[Eastern_Catholic_Churches#Historical_background|Union of Florence]], making the breach between the Patriarchate of the West and the Patriarchate of Constantinople final.<ref name="Cross"/> In 1965, the Pope of Rome and the Ecumenical Patriarch of Constantinople nullified the anathemas of 1054.<ref name="Cross"/> Further attempts to reconcile the two bodies are ongoing.

A [[schism]] is a break in the Church's authority structure and communion and is different from a [[heresy]], which means false doctrine. Church authorities have long recognized that even if their minister is in schism, the sacraments, except the power to ordain,{{Fact|date=December 2008}} are valid . There have been many other schisms, from the 2nd century until today, but none as significant as the one between East and West.

== Dating the schism ==

The Great Schism was a gradual estrangement to which no specific date can be assigned, although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint [[Photios the Great|Photios]], for example — or even earlier — or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.

== Terminology ==

In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the 'Western Schism', 'Papal Schism' or 'Babylonian Captivity').

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term ''East-West Schism'', because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West Mediterranean, and was between East and West Mediterranean.

==Origins==

Leading to the Great Schism, Eastern and Western Mediterranean Christians had a history of differences and disagreements dating back to the second century.

===Rise of Rome===

John Binns writes that, after the fall and destruction of Jerusalem by the Romans, the natural leading centres of the Church were Antioch and Alexandria. Alexandria had been assisted by Mark <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>, one of the [[Seventy Apostles]]. Antioch had attracted Peter and Paul and Barnabas, plus others of the Seventy. Antioch was the base from which Paul made his missionary journeys to the pagans. <ref>Acts 11:19-26, Acts 12:24-25, Acts 13:1-3, Acts 14:24-28, Acts 15:1-2, Acts 15:22-40, Acts 18:22-23, Acts 19:21-22, Gal 2:11-14</ref>. The [[Church of Antioch]] sent the apostles Peter and Paul to Rome to assist the fledgling church there in its growth, and because Rome was the capital of the [[Roman Empire]]. Antioch regarded Peter as its first bishop <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>.

Will Durant writes that, after Jerusalem, the church of Rome naturally became the primary church, the capital of Christianity.<ref name="CC">[[Will Durant|Durant, Will]]. ''Caesar and Christ''. New York: Simon and Schuster. 1972</ref> Rome had an early and significant Christian population.<ref name="CC"/> It was closely identified with the [[Paul of Tarsus|Apostle Paul]], who preached<ref>{{bibleverse||Acts|28:17-31}}</ref> and was [[martyr]]ed there, and the [[Saint Peter|Apostle Peter]], who was a martyr there as well. The Eastern Orthodox liturgy calls Peter and Paul "the wisest Apostles and their princes" and "the radiant ornaments of Rome".<ref>[http://www.anastasis.org.uk/29_june.htm Great Vespers of 29 June]</ref><ref>[http://www.holytrinitymission.org/books/english/menaia.htm#_Toc102863625 Menaion, 29 June]</ref> Peter is seen as founder of the Church in Rome,<ref>[http://www.pittsburgh.goarch.org/illuminator/illum-2004-dec.pdf The Illuminator, The Newspaper of the Greek Orthodox Metropolis of Pittsburgh, Oct.-Dec. 2004, p.7]</ref> and the bishops of Rome as his successors.<ref>[http://www.orthodox.net/saints/70apostles.html "Linus was bishop of Rome after the holy apostle Peter"]</ref><ref>[[Pope Benedict XVI]] is "the 265th successor of the St Peter" ([http://www.archons.org/pdf/2007/2007_Annual_Archon_Report.pdf Order of Saint Andrew the Apostle, 2007 Annual Report to His All Holiness Bartholomew]</ref> While the Eastern cities of Alexandria and Antioch produced theological works, the bishops of Rome focused on what Romans admittedly did best: administration.<ref name="CC"/>

Leading Orthodox theologian, Father [[Thomas Hopko]] has written: "The church of Rome held a special place of honor among the earliest Christian churches. It was first among the communities that recognized each other as catholic churches holding the orthodox faith concerning God's Gospel in Jesus. According to St Ignatius, the bishop of Antioch who died a martyr's death in Rome around the year 110, 'the church which presides in the territories of the Romans' was 'a church worthy of God, worthy of honor, worthy of felicitation, worthy of praise, worthy of success, worthy of sanctification, and presiding in love, maintaining the law of Christ, bearer of the Father's name.' The Roman church held this place of honor and exercised a 'presidency in love' among the first Christian churches for two reasons. It was founded on the teaching and blood of the foremost Christian apostles Peter and Paul. And it was the church of the capital city of the Roman empire that then constituted the 'civilized world (oikoumene)'."<ref>[http://www.orthodoxytoday.org/articles6/HopkoPope.php Roman Presidency and Christian Unity in our Time]</ref>

Saint Thomas went east, and was said to be instrumental in establishing the Church in the Persian Empire and satellite kingdoms, although [[Addai and Mari]], two of the Seventy Apostles were credited with most of the work of establishment in Persia itself. The [[Persian Church]] was larger than the Mediterranean Church for some centuries, especially in the sixth to eighth centuries with its highly successful movement into [[India]], [[Mongolia]], [[China]], [[Tibet]], [[Korea]], and [[Japan]] <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, esp pp 28-29</ref>.

In the fourth century when the Roman emperors were trying to control the Church, theological questions were running rampant throughout the Roman Empire<ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, pp 162-164</ref>. The influence of Greek speculative thought on Christian thinking led to all sorts of divergent and conflicting opinions <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p68</ref>. Christ's commandment to love others as He loved, seemed to have been lost in the intellectual abstractions of the time. Theology was also used as a weapon against opponent bishops, since being branded a heretic was the only sure way for a bishop to be removed by other bishops. Incompetence was not sufficient grounds for removal.

In the early church up until the ecumenical councils, Rome was regarded as an important centre of Christianity, especially since it was the capital of the Roman Empire. The eastern and southern Mediterranean bishops generally recognized a persuasive leadership and authority of the Bishop of Rome, because the teaching of the bishop of Rome was almost invariably correct.{{Fact|date=December 2008}} But the Mediterrtanean Church did not regard the Bishop of Rome as any sort of infallible source, nor did they acknowledge any juridical authority of Rome.

After the sole emperor of all the Roman Empire [[Constantine]] built the new imperial capital on the [[Bosphorous]], the centre of gravity in the empire was fully recognised to have completely shifted to the [[eastern Mediterranean]]. Rome lost the senate to Byzantium and lost its status and gravitas as imperial capital.

The patriarchs of [[Constantinople]] often tried to adopt an imperious position over the other patriarchs. In the case of [[Nestorius]], whose actual teaching is now recognised to be not overtly heretical, although it is clearly deficient, (Saint Cyril called it 'slippery'), <ref>John McGuckin, ''Saint Cyril of Alexandria and the Christological Controversy'', SVS Press, NY, 2004, p173</ref>, other patriarchs were able to make the charge of heresy stick and successfully had him deposed. This was probably more because his christology was delivered with a heavy sarcastic arrogance which matched his high-handed personality <ref>John McGuckin, ''Saint Cyril of Alexandria and the Christological Controversy'', SVS Press, NY, 2004, p173</ref>.

The opinion of the Bishop of Rome was often sought, especially when the patriarchs of the Eastern Mediterranean were locked in fractious dispute. The bishops of Rome never obviously belonged to either the Antiochian or the Alexandrian schools of theology, and usually managed to steer a middle course between whatever extremes were being propounded by theologians of either school. Because Rome was remote from the centres of Christianity in the eastern Mediterranean, it was frequently hoped its bishop would be more impartial. For instance, in 431, Cyril, the patriarch of Alexandria, appealed to [[Pope Celestine I]], as well as the other patriarchs, charging [[Nestorius]] with heresy, which was dealt with at the [[Council of Ephesus]].

The opinion of the bishop of Rome was always canvassed, and was often longed for. However the Bishop of Rome's opinion was by no means automatically right. For instance, the [[Tome of Leo]] of Rome was highly regarded, and formed the basis for the ecumenical council's formulation. But it was not universally accepted and was even called "impious" and "blasphemous" by some.<ref>[http://www.archive.org/download/p2selectletterss02seveuoft/p2selectletterss02seveuoft.pdf The Sixth Book of the Select Letters of Severus, Patriarch of Antioch, vol. II, p. 254]</ref> The next ecumenical council corrected a possible imbalance in Pope Leo's presentation. Although the Bishop of Rome was well-respected even at this early date, the concept of the primacy of the Roman See and [[Papal Infallibility]] were only developed much later.

Following the [[Sack of Rome]] by invading European Goths, Rome slid into the [[Dark Ages]] which afflicted most parts of [[Western Europe]], and became increasingly isolated and irrelevant to the wider Mediterranean Church. This was a situation which suited and pleased a lot of the Eastern Mediterranean patriarchs and bishops <ref>Aristeides Papadakis The Christian East and the Rise of the Papacy, SVS Press, NY, 1994 esp p14</ref>.

It was not until the rise of [[Charlemagne]] and his successors that the Church of Rome arose out of obscurity on the back of the military successes of the western Mediterranean adventurers.

===New Rome===

When the Roman Emperor [[Constantine the Great]] embraced Christianity, he summoned the [[First Ecumenical Council]] at [[Nicea]] in [[325]] to resolve a number of issues which troubled the Church. The bishops at the council confirmed the position of the [[metropolitan see]]s of Rome and Alexandria as having authority outside their own province, and also the existing privileges of the churches in Antioch and the other provinces.<ref>"Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.viii.html Canon VI]).</ref> These sees were later called [[Patriarchate]]s and were given an [[order of precedence]]: Rome, as capital of the empire was naturally given first place, then came Alexandria and Antioch. In a separate canon the Council also approved the special honor given to [[Jerusalem in Christianity|Jerusalem]] over other sees subject to the same metropolitan.<ref>"Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honoured, let him, saving its due dignity to the Metropolis, have the next place of honour" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.x.html Canon VII]</ref>

===Five patriarchs===

Soon, Constantine erected a new capital at [[Byzantium]], a strategically-placed city on the [[Bosporus]]. He renamed his new capital ''Nova Roma'' ("New Rome"), but the city would become known as [[Constantinople]]. The [[Second Ecumenical Council]], held at the new capital in [[381]], now elevated the see of Constantinople itself, to a position ahead of the other chief metropolitan sees, except that of Rome.<ref>"The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome; because Constantinople is New Rome" (Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iv.html Canon III])</ref> Mentioning in particular the provinces of [[Asia (Roman province)|Asia]], [[Pontus]] and [[Thrace]], it decreed that the synod of each province should manage the ecclesiastical affairs of that province alone, except for the privileges already recognized for Alexandria and Antioch.<ref>"Let the Bishop of Alexandria, according to the canons, alone administer the affairs of Egypt; and let the bishops of the East manage the East alone, the privileges of the Church in Antioch, which are mentioned in the canons of Nice, being preserved; and let the bishops of the Asian Diocese administer the Asian affairs only; and the Pontic bishops only Pontic matters; and the Thracian bishops only Thracian affairs" (Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iii.html Canon II])</ref>

The [[Council of Chalcedon|Fourth Ecumenical Council]] at [[Chalcedon]] in [[451]], confirming the authority already held by Constantinople, granted its archbishop jurisdiction over the three provinces mentioned by the First Council of Constantinople:

<blockquote>
[T]he Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops [i.e., the Second Ecumenical Council], actuated by the same consideration, gave equal privileges (ἴσα πρεσβεῖα) to the most holy throne of New Rome, justly judging that the city which is honoured with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her; so that, in the Pontic, the Asian, and the Thracian dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid as are among the barbarians, should be ordained by the aforesaid most holy throne of the most holy Church of Constantinople.<ref>Fourth Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.xi.xviii.xxviii.html Canon XXVIII]</ref>
</blockquote>

The council also ratified an agreement between Antioch and Jerusalem, whereby Jerusalem held jurisdiction over three provinces,<ref>Fourth Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.xi.xv.html Decree on the Jurisdiction of Jerusalem and Antioch]</ref> numbering it among the five great sees.<ref>[[Timothy Ware|Bishop Kallistos (Ware)]] (1963), ''The Orthodox Church'' (Penguin Books, London, ISBN 0-14-020592-6), p. 34</ref> There were now five patriarchs presiding over the Church within the [[Byzantine Empire]], in the following order of precedence: the [[Patriarch of Rome]], the [[Patriarch of Constantinople]], the [[Patriarch of Alexandria]], the [[Patriarch of Antioch]] and the [[Patriarch of Jerusalem]] (see [[Pentarchy]]).

===Empires East and West===

Disunion in the Roman Empire further contributed to disunion in the Church. [[Theodosius I|Theodosius the Great]], who established Christianity as the official religion of the Roman Empire, died in 395 and was the last Emperor to rule over a united Roman Empire; following his death, the Empire was divided into western and eastern halves, each under its own Emperor. By the end of the 5th century, the Western Roman Empire had been overrun by the Germanic tribes, while the Eastern Roman Empire (known also as the [[Byzantine Empire]]) continued to thrive. Thus, the political unity of the Roman Empire was the first to fall.

In the West, the collapse of civil government left the Church practically in charge in many areas, and bishops took to administering secular cities and domains.<ref name="CC">[[Will Durant|Durant, Will]]. ''Caesar and Christ''. New York: Simon and Schuster. 1972</ref> When royal and imperial rule reestablished itself, it had to contend with power wielded independently by the Church. In the East, however, imperial and, later, Islamic rule dominated the Eastern bishops.<ref name="CC"/>

===Language===

Many other factors caused the East and West to drift further apart. The dominant language of the West was [[Latin]], whilst that of the East was [[Greek language|Greek]]. Soon after the fall of the Western Empire, the number of individuals who spoke both Latin and Greek began to dwindle, and communication between East and West grew much more difficult. With linguistic unity gone, cultural unity began to crumble as well. The two halves of the Church were naturally divided along similar lines; they developed different [[rite]]s and had different approaches to religious doctrines. Although the Great Schism was still centuries away, its outlines were already perceptible.<ref>http://www.orthodox.org.ph/content/view/211/50/</ref>

===Papal Supremacy and Pentarchy===

Compounding the dogmatic issue was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was considered by the Eastern bishops to be offensive to other bishops, as it undermined the collegiality and right of the episcopacy.

This led to the primary causes of the Schism - the disputes over conflicting claims of jurisdiction, in particular over [[papal supremacy|papal authority]]. [[Pope Leo IX]] claimed he held authority over the four Eastern [[patriarch]]s (see also [[Pentarchy]]).

Pope Leo IX allowed the insertion of the [[Filioque clause]] into the [[Nicene Creed]] in the West in 1014 <ref>Aristeides Papadakis The Christian East and the Rise of the Papacy, SVS Press, NY, 1994 p14)</ref>. Eastern Orthodox today state that the 28th Canon of the [[Council of Chalcedon]] explicitly proclaimed the equality of the Bishops of Rome and Constantinople, and that it established the highest court of ecclesiastical appeal in Constantinople.

The seventh canon of the [[Council of Ephesus]] declared:
:It is unlawful for any man to bring forward, or to write, or to compose a different (ἑτέραν) Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicæa. But those who shall dare to compose a different faith, or to introduce or offer it to persons desiring to turn to the acknowledgment of the truth, whether from Heathenism or from Judaism, or from any heresy whatsoever, shall be deposed, if they be bishops or clergymen; bishops from the episcopate and clergymen from the clergy; and if they be laymen, they shall be [[anathematized]]<ref>([http://www.newadvent.org/fathers/3810.htm Extracts from the Acts of the Council of Ephesus]). The creed quoted in the Acts of the Council of Ephesus (the Third Ecumenical Council) is that of the first Ecumenical Council]], not the creed as modified by the second Ecumenical Council, and so does not have additions such as "who proceeds from the Father" (''ibidem'').</ref>

Eastern Orthodox today state that this Canon of the Council of Ephesus explicitly prohibited modification of the Nicene Creed drawn up by the [[First Council of Nicaea|first Ecumenical Council]] in 325, the wording of which but, it is claimed, not the substance, had been modified by the [[First Council of Constantinople|second Ecumenical Council]], making additions such as "who proceeds from the Father".

In the Orthodox view, the Bishop of Rome (i.e. the Pope) would have universal primacy in a reunited Christendom, as ''[[primus inter pares]]'' without power of jurisdiction.<ref>{{cite web|url=http://www.goarch.org/en/ourfaith/articles/article8523.asp|title=Papal primacy|accessdate=2008-10-16|author=Emmanuel Clapsis|publisher=Greek Orthodox Archdiocese of America|quote=The regional primacy can be conceived not as power or jurisdiction but only as an expression of the unity and unanimity of all the bishops, and consequently of all the churches, of an area.

We must understand the universal primacy of the Roman Church similarly. Based on Christian Tradition, it is possible to affirm the validity of the church of Rome's claims of universal primacy. [...] Orthodoxy does not reject Roman primacy as such, but simply the particular way of understanding that primacy which has become Roman dogma in the last two centuries. Within a reintegrated Christendom the bishop of Rome would be considered ''primus inter pares'' serving the unity of God's Church in love. He cannot be accepted as ''set over'' the Church as a ruler whose ''diakonia'' is conceived through legalistic categories of power of jurisdiction.}}</ref>

===Filioque===

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St. Leo the Great, Pope of Rome, and many other pre-schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

There were other less significant catalysts for the Schism however, including variance over [[liturgy|liturgical]] practices.

===Other points of conflict===

Many other issues increased tensions.
* Emperor [[Leo III the Isaurian]] outlawed the veneration of icons in the [[8th century]]. This policy, which came to be called [[Iconoclasm]], was rejected by the West.
* The Western Church's insertion of "[[Filioque]]" into the [[Latin]] version of the [[Nicene Creed]].
* Disputes in the [[Balkans]], Southern Italy, and [[Sicily]] over whether Rome or Constantinople had ecclesiastical jurisdiction.
* In the East, endorsement of [[Caesaropapism]], subordination of the church to the religious claims of the dominant political order, was most fully evident in the [[Byzantine Empire]] at the end of the first millennium,<ref>[http://encarta.msn.com/encyclopedia_761573998/Church_and_State.html#p3 Church and State in the Byzantine Empire]</ref> while in the West, where the decline of imperial authority left the Church relatively independent,<ref>[http://encarta.msn.com/encyclopedia_761573998/Church_and_State.html#p4 Church and State in Western Europe]</ref> there was growth of the power of the [[Papacy]].
* As a result of the [[Muslim conquests]] of the territories of the patriarchates of Alexandria, Antioch and Jerusalem, only two rival powerful centres of ecclesiastical authority, Constantinople and Rome, remained.<ref>"During the decade following the death of the Prophet Muhammad in 632, his followers captured three of the five 'patriarchates' of the early church — Alexandria, Antioch, and Jerusalem — leaving only Rome and Constantinople, located at opposite ends of the Mediterranean and, eventually, also at opposite ends of the Schism of 1054" ([http://www.britannica.com/EBchecked/topic/507284/Roman-Catholicism/257669 Encyclopaedia Britannica]).</ref>
* Certain [[liturgy|liturgical]] practices in the West that the East believed represented illegitimate innovation: the use of [[unleavened bread]] for the [[Eucharist]], for example (see [[Azymite]]).
*[[Clerical celibacy|Celibacy among Western priests]] (both monastic and parish), as opposed to the Eastern discipline whereby parish priests could be married men.

===Previous schisms===

Some scholars<ref>Cleenewerck, Laurent ''His Broken Body: Understanding and Healing the Schism between the [[Roman Catholic Church|Catholic]]and [[Eastern Orthodox]] Churches''. Washington, DC: EUC Press (2008) pp. 145-155</ref> have argued that the Schism between East and West has very ancient roots, and that sporadic schisms in the common unions took place under [[Pope Victor I]] (second century), [[Pope Stephen I]] (third century) and [[Pope Damasus I]] (fourth and fifth century). Later on, disputes about theological and other questions led to schisms between the Churches in Rome and Constantinople for 37 years from 482 to 519 (the [[Acacian Schism]]), and for 13 years from 866-879 (see [[Patriarch Photios I of Constantinople]]).

==Mutual excommunication of 1054==

Most of the direct causes of the Great Schism, however, are far less grandiose than the famous ''filioque''. The relations between the papacy and the Byzantine court were good in the years leading up to [[1054]]. The emperor [[Constantine IX]] and the [[Pope Leo IX]] were allied through the mediation of the [[Lombards|Lombard]] [[catepan of Italy]], [[Argyrus]], who had spent years in Constantinople, originally as a political prisoner. Leo and Argyrus led armies against the ravaging [[Normans]], but the papal forces were defeated at the [[Battle of Civitate]] in [[1053]], which resulted in the pope being imprisoned at [[Benevento]], where he took it upon himself to learn [[Greek language|Greek]]. Argyrus had not arrived at Civitate and his absence caused a rift in papal-imperial relations.

Meanwhile, the Normans were busy imposing Latin customs, including the unleavened bread—with papal approval. Patriarch [[Michael I Cerularius|Michael I]] then ordered [[Leo, Archbishop of Ochrid]], to write a letter to the [[bishop of Trani]], John, an Easterner, in which he attacked the "[[Judaizers|Judaistic]]" practices of the West, namely the use of unleavened bread. The letter was to be sent by John to all the bishops of the West, Pope included. John promptly complied and the letter was passed to one [[Humbert of Mourmoutiers]], the [[cardinal-bishop of Silva Candida]], who was then in John's diocese. Humbert translated the letter into [[Latin]] and brought it to the pope, who ordered a reply to be made to each charge and a defence of [[papal supremacy]] to be laid out in a response.

Although he was hot-headed, Michael was convinced, probably by the Emperor and the bishop of Trani, to cool the debate and prevent the impending breach. However, Humbert and the pope made no concessions and the former was sent with legatine powers to the imperial capital to solve the questions raised once and for all. Humbert, [[Pope Stephen IX|Frederick of Lorraine]], and Peter, [[Archbishop of Amalfi]] set out in early spring and arrived in April [[1054]]. Their welcome was not to their liking, however, and they stormed out of the palace, leaving the papal response with Michael, whose anger exceeded even theirs. The seals on the letter had been tampered with and the legates had published, in Greek, an earlier, far less civil, draft of the letter for the entire populace to read. The patriarch determined that the legates were worse than mere barbarous Westerners, they were liars and crooks. He refused to recognise their authority or, practically, their existence.<ref>[[John Julius Norwich|Norwich, John Julius]]. ''The Normans in the South 1016-1130''. ([[1967]]) pg 102.</ref>

When Pope Leo died on [[April 19]],[[1054]], the legates' authority legally ceased, but they did not seem to notice.<ref>Norwich, John Julius ''Byzantium, The Apogee''. New York: Alfred A. Knoff (1992) p.320</ref> The patriarch's refusal to address the issues at hand drove the legatine mission to extremes: on [[July 16]], the three legates entered the church of the [[Hagia Sophia]] during the divine liturgy on a Saturday afternoon and placed a [[Papal Bull]] of [[Excommunication]] ([[1054]]) on the altar. The legates left for Rome two days later, leaving behind a city near riots. The patriarch had the immense support of the people against the Emperor, who had supported the legates to his own detriment, and Argyrus, who was seen still as a papal ally. To assuage popular anger, Argyrus' family in Constantinople was arrested, the bull was burnt, and the legates were [[anathema]]tised—the Great Schism had begun.

Orthodox bishop [[Metropolitan]] [[Timothy Ware|Kallistos]] (formerly Timothy Ware) writes, that the choice of cardinal Humbert was unfortunate, for both he and Patriarch Michael I were men of stiff and intransigent temper... . After [an initial, unfriendly encounter] the patriarch refused to have further dealings with the legates. Eventually Humbert lost patience, and laid a bull of excommunication against Patriarch Michael I on the altar of the Church of the Holy Wisdom... . Michael and his synod retaliated by anathematizing Humbert.

The New Catholic Encyclopedia says, "The consummation of the schism is generally dated from the year [[1054]], when this unfortunate sequence of events took place. This conclusion, however, is not correct, because in the bull composed by Humbert, only Patriarch Michael I was excommunicated. The validity of the bull is questioned because Pope Leo IX was already dead at that time. On the other side, the Byzantine synod excommunicated only the legates.

It should be noted that the bull of excommunication issued against Patriarch Michael stated as one of its reasons for the excommunication the Eastern Church's deletion of the word "filioque" from the original Nicene Creed. It is now common knowledge that the Eastern Church did not delete anything, it was the Western Church that added this word to the [[Nicene creed#The original Nicene Creed of 325|original Nicene Creed]].

==East and West since 1054==

"Even after [[1054]] friendly relations between East and West continued. The two parts of Christendom were not yet conscious of a great gulf of separation between them. … The dispute remained something of which ordinary Christians in East and West were largely unaware".<ref>Bishop Kallistos (Ware), ''op. cit.'', p. 67</ref>

There was no single event that marked the breakdown. Rather, the two churches slid into and out of schism over a period of several centuries, punctuated with temporary reconciliations. During the [[Fourth Crusade]], however, Latin crusaders and Venetian merchants sacked [[Constantinople]] itself, looting [[Hagia Sophia|The Church of Holy Wisdom]] and various other Orthodox Holy sites. This event and the final treaty established the [[Latin Empire|Latin Empire of the East]] and the [[Latin Patriarch of Constantinople]] (with various other [[Crusader states]]). This period of chaotic rule over the sacked and looted lands of the Byzantine Empire is still known among Eastern Christians as [[Frangokratia]]. Later attempts at reconciliation, such as the [[Second Council of Lyon]], met with little or no success until the middle of the Twentieth Century.{{Fact|date=November 2008}}

In 1965, the Catholic [[Pope Paul VI]] and [[Patriarch Athenagoras I]] of Constantinople lifted the mutual excommunications dating from the eleventh century.<ref>Joint Declaration [http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html]</ref>. In 1995 (Jun 29), [[Pope John Paul II]] and [[Patriarch Bartholomew I]] of Constantinople again withdrew the previous 11th Century excommunications and concelebrated the Eucharist together.

In May 1999, [[John Paul II]] was the first pope since the Great Schism to visit an Eastern Orthodox country: [[Romania]]. Upon greeting John Paul II, the Romanian Patriarch [[Teoctist Arăpaşu|Teoctist]] stated: "The second millennium of Christian history began with a painful wounding of the unity of the Church; the end of this millennium has seen a real commitment to restoring Christian unity."

[[Pope John Paul II]] visited other heavily Orthodox areas such as [[Ukraine]], despite lack of welcome at times, and he said that healing the divisions between Western and Eastern Christianity was one of his fondest wishes.

==Extant disputes==

===Ecclesiological issues===

A lot of the issues that currently separate the two churches are ecclesiological. Principal among them is the content of [[papal primacy]] within any future unified church. The Orthodox insist that it should be a "primacy of honor", as in the ancient church and not a "primacy of authority", whereas the Catholics wish to maintain the pontiff's role as has been recently developed. Celibacy of the clergy is also a dividing point, although the Catholic church does allow married men to be ordained in its Eastern Rite particular churches. Finally there is disagreement on [[divorce]]: the Catholic church forbids it, whereas the Orthodox permits it, though allowing remarriage only in penitential form.

A major sticking point is the style of church government. The Orthodox Church has always maintained the original position of [[collegiality]] of the bishops.

The Orthodox Church has also emphasised 'economia', or a certain amount of flexibility in the rules depending upon the exigencies of a particular situation.

Some of the Orthodox Churches unofficially acknowledge [[Apostolic succession]] within the Catholic Church and admit the validity of its episcopal ordination.{{Fact|date=December 2008}} The relationship between the Antiochian Orthodox and the Maronite Catholic bishops is a case in point. Some Orthodox Churches do not require baptism in the case of a convert already baptized in the Catholic Church, Most Orthodox Churches allow marriages between members of the Catholic Church and the Orthodox Church. The Catholic Church allows its clergy to administer the sacraments of Penance, the Eucharist and Anointing of the Sick to members of the Eastern Orthodox Church, if these spontaneously ask for the sacraments and are properly disposed.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 125]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §3] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §3]</ref> It also allows Catholics who cannot approach a Catholic minister to receive these three sacraments from clergy of the Eastern Orthodox Church, whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 123]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §2] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §2]</ref> Catholic canon law allows marriage between a Catholic and an Orthodox only if permission is obtained from the Catholic bishop.<ref>[http://www.intratext.com/IXT/ENG1199/_PML.HTM ''Code of Canons of the Eastern Churches'', canon 813] and [http://www.intratext.com/IXT/ENG0017/_P40.HTM ''Code of Canon Law'', canon 1124]</ref> The Code of Canons of the Eastern Churches authorizes the local Catholic bishop to permit a Catholic priest, of whatever rite, to bless the marriage of Orthodox faithful who being unable without great difficulty to approach a priest of their own Church, ask for this spontaneously.<ref>[http://www.intratext.com/IXT/ENG1199/_PN5.HTM ''Code of Canons of the Eastern Churches'', canon 833]</ref> In exceptional circumstances Catholics may, in the absence of an authorized priest, marry before witnesses. If a priest who is not authorized for the celebration of the marriage is available, he should be called in, although the marriage is valid even without his presence.<ref>[http://www.intratext.com/IXT/ENG0017/_P3Z.HTM ''Code of Canon Law'', canon 1116] and [http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref> The Code of Canons of the Eastern Churches specifies that, in those exceptional circumstances, even a "non-Catholic" priest (and so not necessarily one belonging to an Eastern Church) may be called in.<ref>[http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref>

===Divergent theologies===

There are a number of divergent theological issues.

The two Churches have different approaches to understanding the Trinity. The influence of St [[Augustine]] and by extension [[Thomas Aquinas]] in the western Mediterranean on this issue is not generally accepted in the Orthodox Church.<ref>A basic characteristic of the Frankish scholastic method, mislead by Augustinian Platonism and Thomistic Aristotelianism, had been its naive confidence in the objective existence of things rationally speculated about. By following Augustine, the Franks substituted the patristic concern for spiritual observation, (which they had found firmly established in Gaul when they first conquered the area) with a fascination for metaphysics. They did not suspect that such speculations had foundations neither in created nor in spiritual reality. FRANKS, ROMANS, FEUDALISM, AND DOCTRINE — [ Part 2 ] EMPIRICAL THEOLOGY VERSUS SPECULATIVE THEOLOGY-Empirical Theology- [[John S. Romanides]] [http://www.romanity.org/htm/rom.03.en.franks_romans_feudalism_and_doctrine.02.htm]</ref>

The ''Filioque'' clause first introduced by the Council of Toledo (589)<ref>[http://www.stjohndc.org/Russian/orthhtrdx/e_P05.htm Russian Orthodox Church of St John the Baptist]</ref><ref>[http://findarticles.com/p/articles/mi_qa3818/is_/ai_n9000216 Anglican Theological Review, Summer 2001]</ref> under the influence of the teaching of St Augustine of Hippo. <ref>The pretext of the Filioque controversy was the Frankish acceptance of Augustine as the key to understanding the theology of the First and Second Ecumenical Synods.[[John S. Romanides]] Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref><ref>During the ensuing centuries long course of the controversy, the Franks not only forced the Patristic tradition into an Augustinian mold, but they confused Augustine's Trinitarian terminology with that of the Father's of the First and Second Ecumenical Synods. This is nowhere so evident as in the Latin handling of Maximos the Confessor's description, composed in 650, of the West Roman Orthodox Filioque at the Council of Florence (1438-42). The East Romans hesitated to present Maximos' letter to Marinos about this West Roman Orthodox Filioque because the letter did not survive in its complete form. [[John S. Romanides]] Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref>

However the Roman Catholic Church recently has shown some flexibility on the ''Filioque'' issue. In accordance with the Roman Catholic Church's practice of including the clause when reciting the Creed in Latin,<ref>Missale Romanum 2002 (Roman Missal in Latin), p. 513</ref> but not when reciting the Creed in Greek,<ref>Ρωμαϊκό Λειτουργικό 2006 (Roman Missal in Greek), vol. 1, p. 347</ref> Popes [[John Paul II]] and [[Benedict XVI]] have recited the Nicene Creed jointly with Patriarchs [[Patriarch Demetrius I of Constantinople|Demetrius I]] and [[Bartholomew I]] in Greek without the ''Filioque'' clause.<ref>[http://www.youtube.com/watch?v=_MFg8FBOHDg Video recording of joint recitation]</ref><ref>[http://www.vatican.va/news_services/liturgy/2004/documents/ns_lit_doc_20040629_rite_en.html programme of the celebration]</ref><ref>[http://www.ana-mpa.gr/anaweb/user/showplain?maindoc=6588051&maindocimg=6587712&service=10 Pope, Patriarch appeal for unity]</ref><ref>[http://www.asianews.it/index.php?l=en&art=12632 Asia News]</ref><ref>[http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Demetrius I]</ref><ref>[http://www.catholicnews.com/data/stories/cns/0803436.htm CNS]</ref> The action of these Patriarchs in reciting the Creed together with the Popes has been strongly criticized by some elements of Eastern Orthodoxy, such as the Metropolitan of Kalavryta, Greece in November 2008<ref>[http://www.mkka.blogspot.com/ The Metropolitan's own blog], reported also by [http://www.romfea.gr/index.php?option=com_content&task=view&id=1932 this Religious News Agency]</ref> and the [http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Russian Orthodox Autonomous Church in America.]

== Quotes ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.' — [[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==

* [[Filioque]]
* [[Photius the Great]]

== References ==

*Joseph P. Farrell. ''[http://dialectic.wordpress.com/ghd/ God, History, & Dialectic: The Theological Foundations of the Two Europes and Their Cultural Consequences]''. Bound edition 1997. Electronic edition 2008.
*Aidan Nichols. [http://www.amazon.com/dp/0814650198 ''Rome and the Eastern Churches: a Study in Schism'']. 1992
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==

*[http://www.orthodox.org.ph/content/view/211/50/ ''East-West Schism'']
*[http://www.fatheralexander.org/booklets/english/history_timothy_ware_1.htm#n4 Byzantium: The Great Schism, by Bp. Kallistos Ware]
*[http://www.newadvent.org/cathen/13535a.htm Catholic Encyclopedia: ''The Eastern Schism'']
*[http://www.britannica.com/EBchecked/topic/587056/Schism-of-1054 Encyclopaedia Britannica: ''Schism of 1054'']
*[http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html Joint Catholic-Orthodox Declaration of Pope Paul VI and Ecumenical Patriarch Athenagoras I, 7 December 1965]
*[http://www.bbc.co.uk/radio4/history/inourtime/inourtime_20031016.shtml BBC Radio 4 round table: ''In Our Time: Schism'' (16 October 2003)] (audio)

==Notes==

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

Great Schism

2008-12-13T01:02:00Z

Chrisg: a basis for further cleanup

:''This article concerns the schism between what is now called Catholicism and Orthodoxy. For the schism between Rome and Avignon, see the Wikipedia article, '[[w:Western Schism|Western Schism]]'. This article needs extensive cleanup and may need modification to comply with OrthodoxWiki's requirements as to form and content.''

==Introduction==

The '''East-West Schism''', or the '''Great Schism''', is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the sees of Constantinople, Alexandria, Antioch and Jerusalem (now the Orthodox Church). It divided medieval [[Mediterranean]] [[Christendom]] into Eastern (Greek) and Western (Latin) branches, which later became known as the [[Eastern Orthodox Church]] and the [[Roman Catholic Church]], respectively. Relations between East and West had long been embittered by political and ecclesiastical differences and theological disputes.<ref name="Cross">Cross, F. L., ed. ''The Oxford Dictionary of the Christian Church''. New York: Oxford University Press. 2005, s.v. "Great Schism"</ref> [[Pope Leo IX]] and [[Patriarch of Constantinople]] [[Michael Cerularius]] heightened the conflict by suppressing Greek and Latin in their respective domains. In 1054, Roman legates traveled to Cerularius to deny him the title [[Ecumenical Patriarch]] and to insist that he recognize the Church of Rome's claim to be the head and mother of the churches.<ref name="Cross"/> Cerularius refused. The leader of the Latin contingent [[Excommunication|excommunicated]] Cerularius, while Cerularius in return excommunicated the legates.<ref name="Cross"/>

The Western legate's acts are of doubtful validity because Leo had died, while Cerularius's excommunication applied only to the legates personally.<ref name="Cross"/> Still, the Church split along [[doctrine|doctrinal]], [[theology|theological]], [[linguistics|linguistic]], [[politics|political]], and [[geography|geographical]] lines, and the fundamental breach has never been healed. Western cruelty during the [[Crusades]], the capture and [[sack of Constantinople]] in 1204, and the imposition of Latin Patriarchs made reconciliation more difficult.<ref name="Cross"/>This included the taking of many precious religious artifacts and the destruction of the [[Library of Constantinople]]. On paper, the two churches actually reunited in 1274 (by the [[Second Council of Lyon]]) and in 1439 (by the [[Council of Florence]]), but in each case the councils were repudiated by the Orthodox as a whole, on the grounds that the hierarchs had overstepped their authority in consenting to reunification. In 1484, 31 years after the [[Fall of Constantinople]] to the [[Ottoman Empire|Ottoman Turks]], a Synod of Constantinople repudiated the [[Eastern_Catholic_Churches#Historical_background|Union of Florence]], making the breach between the Patriarchate of the West and the Patriarchate of Constantinople final.<ref name="Cross"/> In 1965, the Pope of Rome and the Ecumenical Patriarch of Constantinople nullified the anathemas of 1054.<ref name="Cross"/> Further attempts to reconcile the two bodies are ongoing.

A [[schism]] is a break in the Church's authority structure and communion and is different from a [[heresy]], which means false doctrine. Church authorities have long recognized that even if their minister is in schism, the sacraments, except the power to ordain,{{Fact|date=December 2008}} are valid . There have been many other schisms, from the 2nd century until today, but none as significant as the one between East and West.

== Dating the schism ==

The Great Schism was a gradual estrangement to which no specific date can be assigned, although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint [[Photios the Great|Photios]], for example — or even earlier — or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.

== Terminology ==

In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the 'Western Schism', 'Papal Schism' or 'Babylonian Captivity').

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term ''East-West Schism'', because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West Mediterranean, and was between East and West Mediterranean.

==Origins==

Leading to the Great Schism, Eastern and Western Mediterranean Christians had a history of differences and disagreements dating back to the second century.

===Rise of Rome===

John Binns writes that, after the fall and destruction of Jerusalem by the Romans, the natural leading centres of the Church were Antioch and Alexandria. Alexandria had been assisted by Mark <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>, one of the [[Seventy Apostles]]. Antioch had attracted Peter and Paul and Barnabas, plus others of the Seventy. Antioch was the base from which Paul made his missionary journeys to the pagans. <ref>Acts 11:19-26, Acts 12:24-25, Acts 13:1-3, Acts 14:24-28, Acts 15:1-2, Acts 15:22-40, Acts 18:22-23, Acts 19:21-22, Gal 2:11-14</ref>. The [[Church of Antioch]] sent the apostles Peter and Paul to Rome to assist the fledgling church there in its growth, and because Rome was the capital of the [[Roman Empire]]. Antioch regarded Peter as its first bishop <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p144</ref>.

Will Durant writes that, after Jerusalem, the church of Rome naturally became the primary church, the capital of Christianity.<ref name="CC">[[Will Durant|Durant, Will]]. ''Caesar and Christ''. New York: Simon and Schuster. 1972</ref> Rome had an early and significant Christian population.<ref name="CC"/> It was closely identified with the [[Paul of Tarsus|Apostle Paul]], who preached<ref>{{bibleverse||Acts|28:17-31}}</ref> and was [[martyr]]ed there, and the [[Saint Peter|Apostle Peter]], who was a martyr there as well. The Eastern Orthodox liturgy calls Peter and Paul "the wisest Apostles and their princes" and "the radiant ornaments of Rome".<ref>[http://www.anastasis.org.uk/29_june.htm Great Vespers of 29 June]</ref><ref>[http://www.holytrinitymission.org/books/english/menaia.htm#_Toc102863625 Menaion, 29 June]</ref> Peter is seen as founder of the Church in Rome,<ref>[http://www.pittsburgh.goarch.org/illuminator/illum-2004-dec.pdf The Illuminator, The Newspaper of the Greek Orthodox Metropolis of Pittsburgh, Oct.-Dec. 2004, p.7]</ref> and the bishops of Rome as his successors.<ref>[http://www.orthodox.net/saints/70apostles.html "Linus was bishop of Rome after the holy apostle Peter"]</ref><ref>[[Pope Benedict XVI]] is "the 265th successor of the St Peter" ([http://www.archons.org/pdf/2007/2007_Annual_Archon_Report.pdf Order of Saint Andrew the Apostle, 2007 Annual Report to His All Holiness Bartholomew]</ref> While the Eastern cities of Alexandria and Antioch produced theological works, the bishops of Rome focused on what Romans admittedly did best: administration.<ref name="CC"/>

Leading Orthodox theologian, Father [[Thomas Hopko]] has written: "The church of Rome held a special place of honor among the earliest Christian churches. It was first among the communities that recognized each other as catholic churches holding the orthodox faith concerning God's Gospel in Jesus. According to St Ignatius, the bishop of Antioch who died a martyr's death in Rome around the year 110, 'the church which presides in the territories of the Romans' was 'a church worthy of God, worthy of honor, worthy of felicitation, worthy of praise, worthy of success, worthy of sanctification, and presiding in love, maintaining the law of Christ, bearer of the Father's name.' The Roman church held this place of honor and exercised a 'presidency in love' among the first Christian churches for two reasons. It was founded on the teaching and blood of the foremost Christian apostles Peter and Paul. And it was the church of the capital city of the Roman empire that then constituted the 'civilized world (oikoumene)'."<ref>[http://www.orthodoxytoday.org/articles6/HopkoPope.php Roman Presidency and Christian Unity in our Time]</ref>

Saint Thomas went east, and was said to be instrumental in establishing the Church in the Persian Empire and satellite kingdoms, although [[Addai and Mari]], two of the Seventy Apostles were credited with most of the work of establishment in Persia itself. The [[Persian Church]] was larger than the Mediterranean Church for some centuries, especially in the sixth to eighth centuries with its highly successful movement into [[India]], [[Mongolia]], [[China]], [[Tibet]], [[Korea]], and [[Japan]] <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, esp pp 28-29</ref>.

In the fourth century when the Roman emperors were trying to control the Church, theological questions were running rampant throughout the Roman Empire<ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, pp 162-164</ref>. The influence of Greek speculative thought on Christian thinking led to all sorts of divergent and conflicting opinions <ref>John Binns, ''An Introduction to the Christian Orthodox Churches'', Cambridge University Press, UK, 2002, p68</ref>. Christ's commandment to love others as He loved, seemed to have been lost in the intellectual abstractions of the time. Theology was also used as a weapon against opponent bishops, since being branded a heretic was the only sure way for a bishop to be removed by other bishops. Incompetence was not sufficient grounds for removal.

In the early church up until the ecumenical councils, Rome was regarded as an important centre of Christianity, especially since it was the capital of the Roman Empire. The eastern and southern Mediterranean bishops generally recognized a persuasive leadership and authority of the Bishop of Rome, because the teaching of the bishop of Rome was almost invariably correct.{{Fact|date=December 2008}} But the Mediterrtanean Church did not regard the Bishop of Rome as any sort of infallible source, nor did they acknowledge any juridical authority of Rome.

After the sole emperor of all the Roman Empire [[Constantine]] built the new imperial capital on the [[Bosphorous]], the centre of gravity in the empire was fully recognised to have completely shifted to the [[eastern Mediterranean]]. Rome lost the senate to Byzantium and lost its status and gravitas as imperial capital.

The patriarchs of [[Constantinople]] often tried to adopt an imperious position over the other patriarchs. In the case of [[Nestorius]], whose actual teaching is now recognised to be not overtly heretical, although it is clearly deficient, (Saint Cyril called it 'slippery'), <ref>John McGuckin, ''Saint Cyril of Alexandria and the Christological Controversy'', SVS Press, NY, 2004, p173</ref>, other patriarchs were able to make the charge of heresy stick and successfully had him deposed. This was probably more because his christology was delivered with a heavy sarcastic arrogance which matched his high-handed personality <ref>John McGuckin, ''Saint Cyril of Alexandria and the Christological Controversy'', SVS Press, NY, 2004, p173</ref>.

The opinion of the Bishop of Rome was often sought, especially when the patriarchs of the Eastern Mediterranean were locked in fractious dispute. The bishops of Rome never obviously belonged to either the Antiochian or the Alexandrian schools of theology, and usually managed to steer a middle course between whatever extremes were being propounded by theologians of either school. Because Rome was remote from the centres of Christianity in the eastern Mediterranean, it was frequently hoped its bishop would be more impartial. For instance, in 431, Cyril, the patriarch of Alexandria, appealed to [[Pope Celestine I]], as well as the other patriarchs, charging [[Nestorius]] with heresy, which was dealt with at the [[Council of Ephesus]].

The opinion of the bishop of Rome was always canvassed, and was often longed for. However the Bishop of Rome's opinion was by no means automatically right. For instance, the [[Tome of Leo]] of Rome was highly regarded, and formed the basis for the ecumenical council's formulation. But it was not universally accepted and was even called "impious" and "blasphemous" by some.<ref>[http://www.archive.org/download/p2selectletterss02seveuoft/p2selectletterss02seveuoft.pdf The Sixth Book of the Select Letters of Severus, Patriarch of Antioch, vol. II, p. 254]</ref> The next ecumenical council corrected a possible imbalance in Pope Leo's presentation. Although the Bishop of Rome was well-respected even at this early date, the concept of the primacy of the Roman See and [[Papal Infallibility]] were only developed much later.

Following the [[Sack of Rome]] by invading European Goths, Rome slid into the [[Dark Ages]] which afflicted most parts of [[Western Europe]], and became increasingly isolated and irrelevant to the wider Mediterranean Church. This was a situation which suited and pleased a lot of the Eastern Mediterranean patriarchs and bishops <ref>Aristeides Papadakis The Christian East and the Rise of the Papacy, SVS Press, NY, 1994 esp p14</ref>.

It was not until the rise of [[Charlemagne]] and his successors that the Church of Rome arose out of obscurity on the back of the military successes of the western Mediterranean adventurers.

===New Rome===

When the Roman Emperor [[Constantine the Great]] embraced Christianity, he summoned the [[First Ecumenical Council]] at [[Nicea]] in [[325]] to resolve a number of issues which troubled the Church. The bishops at the council confirmed the position of the [[metropolitan see]]s of Rome and Alexandria as having authority outside their own province, and also the existing privileges of the churches in Antioch and the other provinces.<ref>"Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.viii.html Canon VI]).</ref> These sees were later called [[Patriarchate]]s and were given an [[order of precedence]]: Rome, as capital of the empire was naturally given first place, then came Alexandria and Antioch. In a separate canon the Council also approved the special honor given to [[Jerusalem in Christianity|Jerusalem]] over other sees subject to the same metropolitan.<ref>"Since custom and ancient tradition have prevailed that the Bishop of Ælia [i.e., Jerusalem] should be honoured, let him, saving its due dignity to the Metropolis, have the next place of honour" (First Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.vii.vi.x.html Canon VII]</ref>

===Five patriarchs===

Soon, Constantine erected a new capital at [[Byzantium]], a strategically-placed city on the [[Bosporus]]. He renamed his new capital ''Nova Roma'' ("New Rome"), but the city would become known as [[Constantinople]]. The [[Second Ecumenical Council]], held at the new capital in [[381]], now elevated the see of Constantinople itself, to a position ahead of the other chief metropolitan sees, except that of Rome.<ref>"The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome; because Constantinople is New Rome" (Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iv.html Canon III])</ref> Mentioning in particular the provinces of [[Asia (Roman province)|Asia]], [[Pontus]] and [[Thrace]], it decreed that the synod of each province should manage the ecclesiastical affairs of that province alone, except for the privileges already recognized for Alexandria and Antioch.<ref>"Let the Bishop of Alexandria, according to the canons, alone administer the affairs of Egypt; and let the bishops of the East manage the East alone, the privileges of the Church in Antioch, which are mentioned in the canons of Nice, being preserved; and let the bishops of the Asian Diocese administer the Asian affairs only; and the Pontic bishops only Pontic matters; and the Thracian bishops only Thracian affairs" (Second Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.ix.viii.iii.html Canon II])</ref>

The [[Council of Chalcedon|Fourth Ecumenical Council]] at [[Chalcedon]] in [[451]], confirming the authority already held by Constantinople, granted its archbishop jurisdiction over the three provinces mentioned by the First Council of Constantinople:

<blockquote>
[T]he Fathers rightly granted privileges to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops [i.e., the Second Ecumenical Council], actuated by the same consideration, gave equal privileges (ἴσα πρεσβεῖα) to the most holy throne of New Rome, justly judging that the city which is honoured with the Sovereignty and the Senate, and enjoys equal privileges with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her; so that, in the Pontic, the Asian, and the Thracian dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid as are among the barbarians, should be ordained by the aforesaid most holy throne of the most holy Church of Constantinople.<ref>Fourth Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.xi.xviii.xxviii.html Canon XXVIII]</ref>
</blockquote>

The council also ratified an agreement between Antioch and Jerusalem, whereby Jerusalem held jurisdiction over three provinces,<ref>Fourth Ecumenical Council, [http://www.ccel.org/ccel/schaff/npnf214.xi.xv.html Decree on the Jurisdiction of Jerusalem and Antioch]</ref> numbering it among the five great sees.<ref>[[Timothy Ware|Bishop Kallistos (Ware)]] (1963), ''The Orthodox Church'' (Penguin Books, London, ISBN 0-14-020592-6), p. 34</ref> There were now five patriarchs presiding over the Church within the [[Byzantine Empire]], in the following order of precedence: the [[Patriarch of Rome]], the [[Patriarch of Constantinople]], the [[Patriarch of Alexandria]], the [[Patriarch of Antioch]] and the [[Patriarch of Jerusalem]] (see [[Pentarchy]]).

===Empires East and West===

Disunion in the Roman Empire further contributed to disunion in the Church. [[Theodosius I|Theodosius the Great]], who established Christianity as the official religion of the Roman Empire, died in 395 and was the last Emperor to rule over a united Roman Empire; following his death, the Empire was divided into western and eastern halves, each under its own Emperor. By the end of the 5th century, the Western Roman Empire had been overrun by the Germanic tribes, while the Eastern Roman Empire (known also as the [[Byzantine Empire]]) continued to thrive. Thus, the political unity of the Roman Empire was the first to fall.

In the West, the collapse of civil government left the Church practically in charge in many areas, and bishops took to administering secular cities and domains.<ref name="CC">[[Will Durant|Durant, Will]]. ''Caesar and Christ''. New York: Simon and Schuster. 1972</ref> When royal and imperial rule reestablished itself, it had to contend with power wielded independently by the Church. In the East, however, imperial and, later, Islamic rule dominated the Eastern bishops.<ref name="CC"/>

===Language===

Many other factors caused the East and West to drift further apart. The dominant language of the West was [[Latin]], whilst that of the East was [[Greek language|Greek]]. Soon after the fall of the Western Empire, the number of individuals who spoke both Latin and Greek began to dwindle, and communication between East and West grew much more difficult. With linguistic unity gone, cultural unity began to crumble as well. The two halves of the Church were naturally divided along similar lines; they developed different [[rite]]s and had different approaches to religious doctrines. Although the Great Schism was still centuries away, its outlines were already perceptible.<ref>http://www.orthodox.org.ph/content/view/211/50/</ref>

===Papal Supremacy and Pentarchy===

Compounding the dogmatic issue was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was considered by the Eastern bishops to be offensive to other bishops, as it undermined the collegiality and right of the episcopacy.

This led to the primary causes of the Schism - the disputes over conflicting claims of jurisdiction, in particular over [[papal supremacy|papal authority]]. [[Pope Leo IX]] claimed he held authority over the four Eastern [[patriarch]]s (see also [[Pentarchy]]).

Pope Leo IX allowed the insertion of the [[Filioque clause]] into the [[Nicene Creed]] in the West in 1014 <ref>Aristeides Papadakis The Christian East and the Rise of the Papacy, SVS Press, NY, 1994 p14)</ref>. Eastern Orthodox today state that the 28th Canon of the [[Council of Chalcedon]] explicitly proclaimed the equality of the Bishops of Rome and Constantinople, and that it established the highest court of ecclesiastical appeal in Constantinople.

The seventh canon of the [[Council of Ephesus]] declared:
:It is unlawful for any man to bring forward, or to write, or to compose a different (ἑτέραν) Faith as a rival to that established by the holy Fathers assembled with the Holy Ghost in Nicæa. But those who shall dare to compose a different faith, or to introduce or offer it to persons desiring to turn to the acknowledgment of the truth, whether from Heathenism or from Judaism, or from any heresy whatsoever, shall be deposed, if they be bishops or clergymen; bishops from the episcopate and clergymen from the clergy; and if they be laymen, they shall be [[anathematized]]<ref>([http://www.newadvent.org/fathers/3810.htm Extracts from the Acts of the Council of Ephesus]). The creed quoted in the Acts of the Council of Ephesus (the Third Ecumenical Council) is that of the first Ecumenical Council]], not the creed as modified by the second Ecumenical Council, and so does not have additions such as "who proceeds from the Father" (''ibidem'').</ref>

Eastern Orthodox today state that this Canon of the Council of Ephesus explicitly prohibited modification of the Nicene Creed drawn up by the [[First Council of Nicaea|first Ecumenical Council]] in 325, the wording of which but, it is claimed, not the substance, had been modified by the [[First Council of Constantinople|second Ecumenical Council]], making additions such as "who proceeds from the Father".

In the Orthodox view, the Bishop of Rome (i.e. the Pope) would have universal primacy in a reunited Christendom, as ''[[primus inter pares]]'' without power of jurisdiction.<ref>{{cite web|url=http://www.goarch.org/en/ourfaith/articles/article8523.asp|title=Papal primacy|accessdate=2008-10-16|author=Emmanuel Clapsis|publisher=Greek Orthodox Archdiocese of America|quote=The regional primacy can be conceived not as power or jurisdiction but only as an expression of the unity and unanimity of all the bishops, and consequently of all the churches, of an area.

We must understand the universal primacy of the Roman Church similarly. Based on Christian Tradition, it is possible to affirm the validity of the church of Rome's claims of universal primacy. [...] Orthodoxy does not reject Roman primacy as such, but simply the particular way of understanding that primacy which has become Roman dogma in the last two centuries. Within a reintegrated Christendom the bishop of Rome would be considered ''primus inter pares'' serving the unity of God's Church in love. He cannot be accepted as ''set over'' the Church as a ruler whose ''diakonia'' is conceived through legalistic categories of power of jurisdiction.}}</ref>

===Filioque===

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St. Leo the Great, Pope of Rome, and many other pre-schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

There were other less significant catalysts for the Schism however, including variance over [[liturgy|liturgical]] practices.

===Other points of conflict===

Many other issues increased tensions.
* Emperor [[Leo III the Isaurian]] outlawed the veneration of icons in the [[8th century]]. This policy, which came to be called [[Iconoclasm]], was rejected by the West.
* The Western Church's insertion of "[[Filioque]]" into the [[Latin]] version of the [[Nicene Creed]].
* Disputes in the [[Balkans]], Southern Italy, and [[Sicily]] over whether Rome or Constantinople had ecclesiastical jurisdiction.
* In the East, endorsement of [[Caesaropapism]], subordination of the church to the religious claims of the dominant political order, was most fully evident in the [[Byzantine Empire]] at the end of the first millennium,<ref>[http://encarta.msn.com/encyclopedia_761573998/Church_and_State.html#p3 Church and State in the Byzantine Empire]</ref> while in the West, where the decline of imperial authority left the Church relatively independent,<ref>[http://encarta.msn.com/encyclopedia_761573998/Church_and_State.html#p4 Church and State in Western Europe]</ref> there was growth of the power of the [[Papacy]].
* As a result of the [[Muslim conquests]] of the territories of the patriarchates of Alexandria, Antioch and Jerusalem, only two rival powerful centres of ecclesiastical authority, Constantinople and Rome, remained.<ref>"During the decade following the death of the Prophet Muhammad in 632, his followers captured three of the five 'patriarchates' of the early church — Alexandria, Antioch, and Jerusalem — leaving only Rome and Constantinople, located at opposite ends of the Mediterranean and, eventually, also at opposite ends of the Schism of 1054" ([http://www.britannica.com/EBchecked/topic/507284/Roman-Catholicism/257669 Encyclopaedia Britannica]).</ref>
* Certain [[liturgy|liturgical]] practices in the West that the East believed represented illegitimate innovation: the use of [[unleavened bread]] for the [[Eucharist]], for example (see [[Azymite]]).
*[[Clerical celibacy|Celibacy among Western priests]] (both monastic and parish), as opposed to the Eastern discipline whereby parish priests could be married men.

===Previous schisms===

Some scholars<ref>Cleenewerck, Laurent ''His Broken Body: Understanding and Healing the Schism between the [[Roman Catholic Church|Catholic]]and [[Eastern Orthodox]] Churches''. Washington, DC: EUC Press (2008) pp. 145-155</ref> have argued that the Schism between East and West has very ancient roots, and that sporadic schisms in the common unions took place under [[Pope Victor I]] (second century), [[Pope Stephen I]] (third century) and [[Pope Damasus I]] (fourth and fifth century). Later on, disputes about theological and other questions led to schisms between the Churches in Rome and Constantinople for 37 years from 482 to 519 (the [[Acacian Schism]]), and for 13 years from 866-879 (see [[Patriarch Photios I of Constantinople]]).

==Mutual excommunication of 1054==

Most of the direct causes of the Great Schism, however, are far less grandiose than the famous ''filioque''. The relations between the papacy and the Byzantine court were good in the years leading up to [[1054]]. The emperor [[Constantine IX]] and the [[Pope Leo IX]] were allied through the mediation of the [[Lombards|Lombard]] [[catepan of Italy]], [[Argyrus]], who had spent years in Constantinople, originally as a political prisoner. Leo and Argyrus led armies against the ravaging [[Normans]], but the papal forces were defeated at the [[Battle of Civitate]] in [[1053]], which resulted in the pope being imprisoned at [[Benevento]], where he took it upon himself to learn [[Greek language|Greek]]. Argyrus had not arrived at Civitate and his absence caused a rift in papal-imperial relations.

Meanwhile, the Normans were busy imposing Latin customs, including the unleavened bread—with papal approval. Patriarch [[Michael I Cerularius|Michael I]] then ordered [[Leo, Archbishop of Ochrid]], to write a letter to the [[bishop of Trani]], John, an Easterner, in which he attacked the "[[Judaizers|Judaistic]]" practices of the West, namely the use of unleavened bread. The letter was to be sent by John to all the bishops of the West, Pope included. John promptly complied and the letter was passed to one [[Humbert of Mourmoutiers]], the [[cardinal-bishop of Silva Candida]], who was then in John's diocese. Humbert translated the letter into [[Latin]] and brought it to the pope, who ordered a reply to be made to each charge and a defence of [[papal supremacy]] to be laid out in a response.

Although he was hot-headed, Michael was convinced, probably by the Emperor and the bishop of Trani, to cool the debate and prevent the impending breach. However, Humbert and the pope made no concessions and the former was sent with legatine powers to the imperial capital to solve the questions raised once and for all. Humbert, [[Pope Stephen IX|Frederick of Lorraine]], and Peter, [[Archbishop of Amalfi]] set out in early spring and arrived in April [[1054]]. Their welcome was not to their liking, however, and they stormed out of the palace, leaving the papal response with Michael, whose anger exceeded even theirs. The seals on the letter had been tampered with and the legates had published, in Greek, an earlier, far less civil, draft of the letter for the entire populace to read. The patriarch determined that the legates were worse than mere barbarous Westerners, they were liars and crooks. He refused to recognise their authority or, practically, their existence.<ref>[[John Julius Norwich|Norwich, John Julius]]. ''The Normans in the South 1016-1130''. ([[1967]]) pg 102.</ref>

When Pope Leo died on [[April 19]],[[1054]], the legates' authority legally ceased, but they did not seem to notice.<ref>Norwich, John Julius ''Byzantium, The Apogee''. New York: Alfred A. Knoff (1992) p.320</ref> The patriarch's refusal to address the issues at hand drove the legatine mission to extremes: on [[July 16]], the three legates entered the church of the [[Hagia Sophia]] during the divine liturgy on a Saturday afternoon and placed a [[Papal Bull]] of [[Excommunication]] ([[1054]]) on the altar. The legates left for Rome two days later, leaving behind a city near riots. The patriarch had the immense support of the people against the Emperor, who had supported the legates to his own detriment, and Argyrus, who was seen still as a papal ally. To assuage popular anger, Argyrus' family in Constantinople was arrested, the bull was burnt, and the legates were [[anathema]]tised—the Great Schism had begun.

Orthodox bishop [[Metropolitan]] [[Timothy Ware|Kallistos]] (formerly Timothy Ware) writes, that the choice of cardinal Humbert was unfortunate, for both he and Patriarch Michael I were men of stiff and intransigent temper... . After [an initial, unfriendly encounter] the patriarch refused to have further dealings with the legates. Eventually Humbert lost patience, and laid a bull of excommunication against Patriarch Michael I on the altar of the Church of the Holy Wisdom... . Michael and his synod retaliated by anathematizing Humbert.

The New Catholic Encyclopedia says, "The consummation of the schism is generally dated from the year [[1054]], when this unfortunate sequence of events took place. This conclusion, however, is not correct, because in the bull composed by Humbert, only Patriarch Michael I was excommunicated. The validity of the bull is questioned because Pope Leo IX was already dead at that time. On the other side, the Byzantine synod excommunicated only the legates.

It should be noted that the bull of excommunication issued against Patriarch Michael stated as one of its reasons for the excommunication the Eastern Church's deletion of the word "filioque" from the original Nicene Creed. It is now common knowledge that the Eastern Church did not delete anything, it was the Western Church that added this word to the [[Nicene creed#The original Nicene Creed of 325|original Nicene Creed]].

==East and West since 1054==

"Even after [[1054]] friendly relations between East and West continued. The two parts of Christendom were not yet conscious of a great gulf of separation between them. … The dispute remained something of which ordinary Christians in East and West were largely unaware".<ref>Bishop Kallistos (Ware), ''op. cit.'', p. 67</ref>

There was no single event that marked the breakdown. Rather, the two churches slid into and out of schism over a period of several centuries, punctuated with temporary reconciliations. During the [[Fourth Crusade]], however, Latin crusaders and Venetian merchants sacked [[Constantinople]] itself, looting [[Hagia Sophia|The Church of Holy Wisdom]] and various other Orthodox Holy sites. This event and the final treaty established the [[Latin Empire|Latin Empire of the East]] and the [[Latin Patriarch of Constantinople]] (with various other [[Crusader states]]). This period of chaotic rule over the sacked and looted lands of the Byzantine Empire is still known among Eastern Christians as [[Frangokratia]]. Later attempts at reconciliation, such as the [[Second Council of Lyon]], met with little or no success until the middle of the Twentieth Century.{{Fact|date=November 2008}}

In 1965, the Catholic [[Pope Paul VI]] and [[Patriarch Athenagoras I]] of Constantinople lifted the mutual excommunications dating from the eleventh century.<ref>Joint Declaration [http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html]</ref>. In 1995 (Jun 29), [[Pope John Paul II]] and [[Patriarch Bartholomew I]] of Constantinople again withdrew the previous 11th Century excommunications and concelebrated the Eucharist together.

In May 1999, [[John Paul II]] was the first pope since the Great Schism to visit an Eastern Orthodox country: [[Romania]]. Upon greeting John Paul II, the Romanian Patriarch [[Teoctist Arăpaşu|Teoctist]] stated: "The second millennium of Christian history began with a painful wounding of the unity of the Church; the end of this millennium has seen a real commitment to restoring Christian unity."

[[Pope John Paul II]] visited other heavily Orthodox areas such as [[Ukraine]], despite lack of welcome at times, and he said that healing the divisions between Western and Eastern Christianity was one of his fondest wishes.

==Extant disputes==

===Ecclesiological issues===

A lot of the issues that currently separate the two churches are ecclesiological. Principal among them is the content of [[papal primacy]] within any future unified church. The Orthodox insist that it should be a "primacy of honor", as in the ancient church and not a "primacy of authority", whereas the Catholics wish to maintain the pontiff's role as has been recently developed. Celibacy of the clergy is also a dividing point, although the Catholic church does allow married men to be ordained in its Eastern Rite particular churches. Finally there is disagreement on [[divorce]]: the Catholic church forbids it, whereas the Orthodox permits it, though allowing remarriage only in penitential form.

A major sticking point is the style of church government. The Orthodox Church has always maintained the original position of [[collegiality]] of the bishops.

The Orthodox Church has also emphasised 'economia', or a certain amount of flexibility in the rules depending upon the exigencies of a particular situation.

Some of the Orthodox Churches unofficially acknowledge [[Apostolic succession]] within the Catholic Church and admit the validity of its episcopal ordination.{{Fact|date=December 2008}} The relationship between the Antiochian Orthodox and the Maronite Catholic bishops is a case in point. Some Orthodox Churches do not require baptism in the case of a convert already baptized in the Catholic Church, Most Orthodox Churches allow marriages between members of the Catholic Church and the Orthodox Church. The Catholic Church allows its clergy to administer the sacraments of Penance, the Eucharist and Anointing of the Sick to members of the Eastern Orthodox Church, if these spontaneously ask for the sacraments and are properly disposed.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 125]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §3] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §3]</ref> It also allows Catholics who cannot approach a Catholic minister to receive these three sacraments from clergy of the Eastern Orthodox Church, whenever necessity requires or a genuine spiritual advantage commends it, and provided the danger of error or indifferentism is avoided.<ref>[http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/general-docs/rc_pc_chrstuni_doc_19930325_directory_en.html ''Directory for the Application of Principles and Norms on Ecumenism'', 123]; cf. [http://www.intratext.com/IXT/ENG0017/_P2S.HTM ''Code of Canon Law'', canon 844 §2] and [http://www.intratext.com/IXT/ENG1199/_PIN.HTM ''Code of Canons of the Eastern Churches'', canon 671 §2]</ref> Catholic canon law allows marriage between a Catholic and an Orthodox only if permission is obtained from the Catholic bishop.<ref>[http://www.intratext.com/IXT/ENG1199/_PML.HTM ''Code of Canons of the Eastern Churches'', canon 813] and [http://www.intratext.com/IXT/ENG0017/_P40.HTM ''Code of Canon Law'', canon 1124]</ref> The Code of Canons of the Eastern Churches authorizes the local Catholic bishop to permit a Catholic priest, of whatever rite, to bless the marriage of Orthodox faithful who being unable without great difficulty to approach a priest of their own Church, ask for this spontaneously.<ref>[http://www.intratext.com/IXT/ENG1199/_PN5.HTM ''Code of Canons of the Eastern Churches'', canon 833]</ref> In exceptional circumstances Catholics may, in the absence of an authorized priest, marry before witnesses. If a priest who is not authorized for the celebration of the marriage is available, he should be called in, although the marriage is valid even without his presence.<ref>[http://www.intratext.com/IXT/ENG0017/_P3Z.HTM ''Code of Canon Law'', canon 1116] and [http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref> The Code of Canons of the Eastern Churches specifies that, in those exceptional circumstances, even a "non-Catholic" priest (and so not necessarily one belonging to an Eastern Church) may be called in.<ref>[http://www.intratext.com/IXT/ENG1199/_PN4.HTM ''Code of Canons of the Eastern Churches'', canon 832]</ref>

===Divergent theologies===

There are a number of divergent theological issues.

The two Churches have different approaches to understanding the Trinity. The influence of St [[Augustine]] and by extension [[Thomas Aquinas]] in the western Mediterranean on this issue is not generally accepted in the Orthodox Church.<ref>A basic characteristic of the Frankish scholastic method, mislead by Augustinian Platonism and Thomistic Aristotelianism, had been its naive confidence in the objective existence of things rationally speculated about. By following Augustine, the Franks substituted the patristic concern for spiritual observation, (which they had found firmly established in Gaul when they first conquered the area) with a fascination for metaphysics. They did not suspect that such speculations had foundations neither in created nor in spiritual reality. FRANKS, ROMANS, FEUDALISM, AND DOCTRINE — [ Part 2 ] EMPIRICAL THEOLOGY VERSUS SPECULATIVE THEOLOGY-Empirical Theology- [[John S. Romanides]] [http://www.romanity.org/htm/rom.03.en.franks_romans_feudalism_and_doctrine.02.htm]</ref>

The ''Filioque'' clause first introduced by the Council of Toledo (589)<ref>[http://www.stjohndc.org/Russian/orthhtrdx/e_P05.htm Russian Orthodox Church of St John the Baptist]</ref><ref>[http://findarticles.com/p/articles/mi_qa3818/is_/ai_n9000216 Anglican Theological Review, Summer 2001]</ref> under the influence of the teaching of St Augustine of Hippo. <ref>The pretext of the Filioque controversy was the Frankish acceptance of Augustine as the key to understanding the theology of the First and Second Ecumenical Synods.[[John S. Romanides]] Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref><ref>During the ensuing centuries long course of the controversy, the Franks not only forced the Patristic tradition into an Augustinian mold, but they confused Augustine's Trinitarian terminology with that of the Father's of the First and Second Ecumenical Synods. This is nowhere so evident as in the Latin handling of Maximos the Confessor's description, composed in 650, of the West Roman Orthodox Filioque at the Council of Florence (1438-42). The East Romans hesitated to present Maximos' letter to Marinos about this West Roman Orthodox Filioque because the letter did not survive in its complete form. [[John S. Romanides]] Filioque [http://www.geocities.com/trvalentine/orthodox/romanides_filioque.html]</ref>

However the Roman Catholic Church recently has shown some flexibility on the ''Filioque'' issue. In accordance with the Roman Catholic Church's practice of including the clause when reciting the Creed in Latin,<ref>Missale Romanum 2002 (Roman Missal in Latin), p. 513</ref> but not when reciting the Creed in Greek,<ref>Ρωμαϊκό Λειτουργικό 2006 (Roman Missal in Greek), vol. 1, p. 347</ref> Popes [[John Paul II]] and [[Benedict XVI]] have recited the Nicene Creed jointly with Patriarchs [[Patriarch Demetrius I of Constantinople|Demetrius I]] and [[Bartholomew I]] in Greek without the ''Filioque'' clause.<ref>[http://www.youtube.com/watch?v=_MFg8FBOHDg Video recording of joint recitation]</ref><ref>[http://www.vatican.va/news_services/liturgy/2004/documents/ns_lit_doc_20040629_rite_en.html programme of the celebration]</ref><ref>[http://www.ana-mpa.gr/anaweb/user/showplain?maindoc=6588051&maindocimg=6587712&service=10 Pope, Patriarch appeal for unity]</ref><ref>[http://www.asianews.it/index.php?l=en&art=12632 Asia News]</ref><ref>[http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Demetrius I]</ref><ref>[http://www.catholicnews.com/data/stories/cns/0803436.htm CNS]</ref> The action of these Patriarchs in reciting the Creed together with the Popes has been strongly criticized by some elements of Eastern Orthodoxy, such as the Metropolitan of Kalavryta, Greece in November 2008<ref>[http://www.mkka.blogspot.com/ The Metropolitan's own blog], reported also by [http://www.romfea.gr/index.php?option=com_content&task=view&id=1932 this Religious News Agency]</ref> and the [http://www.roacamerica.org/art-kiss-demetrios-latest.shtml Russian Orthodox Autonomous Church in America.]

== Quotes ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.' — [[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==

* [[Filioque]]
* [[Photius the Great]]
* [[Michael Cerularius]]
* [[Western Christianity]]
* [[Eastern Christianity]]
* [[Western Rite Orthodoxy]]
* [[Sobornost (journal)]]
* [[Library of Constantinople]] destroyed by Western Crusaders during the sack of Constaninople.

== References ==

*Joseph P. Farrell. ''[http://dialectic.wordpress.com/ghd/ God, History, & Dialectic: The Theological Foundations of the Two Europes and Their Cultural Consequences]''. Bound edition 1997. Electronic edition 2008.
*Aidan Nichols. [http://www.amazon.com/dp/0814650198 ''Rome and the Eastern Churches: a Study in Schism'']. 1992
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==

*[http://www.orthodox.org.ph/content/view/211/50/ ''East-West Schism'']
*[http://www.fatheralexander.org/booklets/english/history_timothy_ware_1.htm#n4 Byzantium: The Great Schism, by Bp. Kallistos Ware]
*[http://www.newadvent.org/cathen/13535a.htm Catholic Encyclopedia: ''The Eastern Schism'']
*[http://www.britannica.com/EBchecked/topic/587056/Schism-of-1054 Encyclopaedia Britannica: ''Schism of 1054'']
*[http://www.vatican.va/holy_father/paul_vi/speeches/1965/documents/hf_p-vi_spe_19651207_common-declaration_en.html Joint Catholic-Orthodox Declaration of Pope Paul VI and Ecumenical Patriarch Athenagoras I, 7 December 1965]
*[http://www.bbc.co.uk/radio4/history/inourtime/inourtime_20031016.shtml BBC Radio 4 round table: ''In Our Time: Schism'' (16 October 2003)] (audio)

==Notes==

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

Great Schism

2008-12-12T02:02:55Z

Chrisg: /* Events in AD 1054 */

{{cleanup}}

The '''Great Schism''' is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the Eastern Orthodox Christian patriarchates. This division is the subject of many talks between Western and Eastern Christians.

== Terminology ==
In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the "Western Schism" or "Papal Schism" or "Babylonian Captivity").

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term "East-West Schism", because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West, and was between East and West.

== Doctrinal issues: the ''Filioque'' ==
: ''Main article: [[Filioque]]''

While there were many other factors at work in the split, the conventional view has been that the central cause of the separation was [[dogma]]tic. It is asserted by many Orthodox that as soon as Rome endorsed the idea of the [[Filioque]], there was a split between the true faith and a schismatic faith. Further, as long as Rome continues to make this its official [[dogma]], there is still a schism.

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St.Leo the Great, and many of the Orthodox Pre-Schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

== Ecclesiological issues: The Papacy ==
Additionally offensive to the Orthodox was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was highly offensive to the other four patriarchates and to all the Eastern bishops, as it undermined the collegiality of the episcopacy.
It demeaned all the other bishops.



== Events in AD 1054 ==
AD 1054 is the date wrongly given in some publications for the split between East and West.

The trouble had started earlier with Normans forcing the Greek Churches in Northern Italy, to conform to Latin practices, which in turn caused the Greeks to do the same to Latin Churches in Constantinople.

In 1053, Patriarch Michael Celarius sent a letter to Pope Leo IX, offering to restore his name to the [[Diptychs]], and suggesting that he send legates so that differences could be resolved between them. Unfortunately, the Pope chose to send Cardinal Humbert, a German who was not known for his tact, as one of the legates. Upon receiving an audience with the Patriarch, they acted rudely, giving him a letter from the Pope, which in fact had been drafted by Humbert himself. The letter demanded conformity from the Greeks, and so offended the Patriarch, that he refused to negotiate with them further.

On Palm Sunday, Cardinal Humbert entered the Church of the Holy Wisdom, (Hagia Sophia) and placed a Bull of Excommunication on the Altar. This Bull excommunicated Patriarch Michael Celarius. He then left the city immediately, before the angry crowds that were gathering could seize him.

Patriarch Michael Celarius then called a meeting of the Holy Synod, and excommunicated Humbert, though not the Latin Church.

== Dating the schism ==
The Great Schism was a gradual estrangement to which no specific date can be assigned although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint Photios, for example—or even earlier—or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.



== An alternate view ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.'

[[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==
*[[Filioque]]
*[[Photius the Great]]
*[[Michael Cerularius]]

== References ==
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==
*[http://www.orthodox.org.ph/content/view/211/50/ The East-West Schism]

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

Great Schism

2008-12-12T02:00:39Z

Chrisg: Undo revision 78449 by Jacifus (Talk) This simply is not true. The schism didn't fully take hold everywhere for nearly 200 years.

{{cleanup}}

The '''Great Schism''' is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the Eastern Orthodox Christian patriarchates. This division is the subject of many talks between Western and Eastern Christians.

== Terminology ==
In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the "Western Schism" or "Papal Schism" or "Babylonian Captivity").

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term "East-West Schism", because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West, and was between East and West.

== Doctrinal issues: the ''Filioque'' ==
: ''Main article: [[Filioque]]''

While there were many other factors at work in the split, the conventional view has been that the central cause of the separation was [[dogma]]tic. It is asserted by many Orthodox that as soon as Rome endorsed the idea of the [[Filioque]], there was a split between the true faith and a schismatic faith. Further, as long as Rome continues to make this its official [[dogma]], there is still a schism.

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St.Leo the Great, and many of the Orthodox Pre-Schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

== Ecclesiological issues: The Papacy ==
Additionally offensive to the Orthodox was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was highly offensive to the other four patriarchates and to all the Eastern bishops, as it undermined the collegiality of the episcopacy.
It demeaned all the other bishops.



== Events in AD 1054 ==
AD 1054 is the date formerly given for the split between East and West.

The trouble had started earlier with Normans forcing the Greek Churches in Northern Italy, to conform to Latin practices, which in turn caused the Greeks to do the same to Latin Churches in Constantinople.

In 1053, Patriarch Michael Celarius sent a letter to Pope Leo IX, offering to restore his name to the [[Diptychs]], and suggesting that he send legates so that differences could be resolved between them. Unfortunately, the Pope chose to send Cardinal Humbert, a German who was not known for his tact, as one of the legates. Upon receiving an audience with the Patriarch, they acted rudely, giving him a letter from the Pope, which in fact had been drafted by Humbert himself. The letter demanded conformity from the Greeks, and so offended the Patriarch, that he refused to negotiate with them further.

On Palm Sunday, Cardinal Humbert entered the Church of the Holy Wisdom, (Hagia Sophia) and placed a Bull of Excommunication on the Altar. This Bull excommunicated Patriarch Michael Celarius. He then left the city immediately, before the angry crowds that were gathering could seize him.

Patriarch Michael Celarius then called a meeting of the Holy Synod, and excommunicated Humbert, though not the Latin Church.

== Dating the schism ==
The Great Schism was a gradual estrangement to which no specific date can be assigned although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint Photios, for example—or even earlier—or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.



== An alternate view ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.'

[[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==
*[[Filioque]]
*[[Photius the Great]]
*[[Michael Cerularius]]

== References ==
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==
*[http://www.orthodox.org.ph/content/view/211/50/ The East-West Schism]

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

Great Schism

2008-12-12T01:03:27Z

Chrisg: /* Events in AD 1054 */

{{cleanup}}

The '''Great Schism''' is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the Eastern Orthodox Christian patriarchates. This division is the subject of many talks between Western and Eastern Christians.

== Terminology ==
In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the "Western Schism" or "Papal Schism" or "Babylonian Captivity").

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term "East-West Schism", because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West, and was between East and West.

== Doctrinal issues: the ''Filioque'' ==
: ''Main article: [[Filioque]]''

While there were many other factors at work in the split, the conventional view has been that the central cause of the separation was [[dogma]]tic. It is asserted by many Orthodox that as soon as Rome endorsed the idea of the [[Filioque]], there was a split between the true faith and a schismatic faith. Further, as long as Rome continues to make this its official [[dogma]], there is still a schism.

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St.Leo the Great, and many of the Orthodox Pre-Schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

== Ecclesiological issues: The Papacy ==
Additionally offensive to the Orthodox was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was highly offensive to the other four patriarchates and to all the Eastern bishops, as it undermined the collegiality of the episcopacy.
It demeaned all the other bishops.



== Events in AD 1054 ==
AD 1054 is the date formerly given for the split between East and West.

The trouble had started earlier with Normans forcing the Greek Churches in Northern Italy, to conform to Latin practices, which in turn caused the Greeks to do the same to Latin Churches in Constantinople.

In 1053, Patriarch Michael Celarius sent a letter to Pope Leo IX, offering to restore his name to the [[Diptychs]], and suggesting that he send legates so that differences could be resolved between them. Unfortunately, the Pope chose to send Cardinal Humbert, a German who was not known for his tact, as one of the legates. Upon receiving an audience with the Patriarch, they acted rudely, giving him a letter from the Pope, which in fact had been drafted by Humbert himself. The letter demanded conformity from the Greeks, and so offended the Patriarch, that he refused to negotiate with them further.

On Palm Sunday, Cardinal Humbert entered the Church of the Holy Wisdom, (Hagia Sophia) and placed a Bull of Excommunication on the Altar. This Bull excommunicated Patriarch Michael Celarius. He then left the city immediately, before the angry crowds that were gathering could seize him.

Patriarch Michael Celarius then called a meeting of the Holy Synod, and excommunicated Humbert, though not the Latin Church.

== Dating the schism ==
The Great Schism was a gradual estrangement to which no specific date can be assigned although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint Photios, for example—or even earlier—or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.



== An alternate view ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.'

[[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==
*[[Filioque]]
*[[Photius the Great]]
*[[Michael Cerularius]]

== References ==
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==
*[http://www.orthodox.org.ph/content/view/211/50/ The East-West Schism]

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

User talk:Chrisg

2008-12-11T14:46:42Z

Chrisg: /* Moving articles (e.g., Antiochian Orthodox Archdiocese of Australia and New Zealand) */

{{welcome}}

{{User:ASDamick/sig}} 16:52, December 28, 2005 (CST)

User talk:Chrisg

2008-12-11T14:46:18Z

Chrisg:

User talk:Chrisg

2008-12-11T14:41:49Z

Chrisg: /* Editing of Great Schism */

{{welcome}}

{{User:ASDamick/sig}} 16:52, December 28, 2005 (CST)

== Moving articles (e.g., [[Antiochian Orthodox Archdiocese of Australia and New Zealand]]) ==

In the future, if you'd like to change the name of an article, please use the '''move''' tab at the top of the article rather than creating a new article and then changing the old one to a link to the new. This preserves the article's editing history intact.

In the case of this article, I was able to piece the history back together with deletion and moving, but those options aren't fully available to non-sysops. The easiest method (which is also available to everyone) is just to use the '''move''' button. Thanks! {{User:ASDamick/sig}} 20:28, December 28, 2005 (CST)

== Population estimate ==

Greetings! Thank you for your contributions. I was wondering whether you had a link or a source for the population estimate for the [[Antiochian Orthodox Archdiocese of Australia and New Zealand]]. The [http://www.cra.org.au/pages/00000226.cgi original link] cites 7,525; you changed the number to an estimated 37,525, but the link remains, now contradicting rather than supporting. I'm guessing that source is from 2001, but I may be wrong. The only other source I could find online is from 1996: [http://www.aph.gov.au/library/pubs/rn/1997-98/98rn27.htm 3,969]. {{User:Magda/sig}} 07:46, December 29, 2005 (CST)

== +Gibran ==

Would you mind engaging in the discussion on [[Talk:Gibran (Rimlawi) of Australia and New Zealand]] before continuing to change the spelling everywhere? {{User:ASDamick/sig}} 13:28, January 3, 2006 (CST)

== Antiochian.org.au ==

Regarding the parishes - there are a couple of parishes on OrthodoxWiki that haven't made it onto the Antiochian.org.au website: St Nicholas, Mayfield (NSW), Invercargill Mission (NZ), Hamilton Mission (NZ); and also, one that hasn't made it to OrthodoxWiki - St Cuthbert, Rowville (Vic). I didn't add the last one because I thought that you probably knew what was going on and had reasons, but just in case I thought you should know. cheers, -- {{User:Pistevo/sig}} 16:07, February 7, 2006 (CST)

== +Gibran (revisited) ==
With recent edits, should he be listed as Bishop or Archbishop? I know that you're "closer to the action" (if you'll excuse the term), but there really should be one marker. Also, his nomination for elevation (in northern autumn?) and whether he was actually elevated is ambiguous. Thanks, {{User:Pistevo/sig}} 03:58, February 27, 2006 (CST)

Yes, it is ambiguous, isn't it... chrisg 22:22 2006 February 27 (EAST)

== [[Church of Antioch]] ==

Hi there. I hope you'll address some of the issues I've brought up on [[Talk:Church of Antioch]] regarding some of your recent edits. Thanks! {{User:ASDamick/sig}} 20:18, March 13, 2006 (CST)

== Your use of Byzantine ==

Chrisg,

Many folks use the descriptor ''Byzantine'' for different purposes. Within Orthodoxy it is generally used to identify the specifically Greek, as opposed to Slavic, tradition. Outside of Orthodoxy it is often used to differentiate between Chalcedonian Orthodoxy and non-Chalcedonian "Oriental" Orthodoxy.

In several of your recent contributions I've noticed you using the word in this latter way. However, this isn't necessary (or even desired) on OrthodoxWiki. We start from a [[NPOV|Mainstream Chalcedonian Bias]], which means that when we use the word Orthodox we generally mean Eastern or Byzantine Orthodox. We don't have to include the words "Eastern" or "Byzantine." Non-Chalcedonians, etc., are not presumed to be included.

I hope this is clear. Let me know if you have any questions. {{User:Dcndavid/sig}} 06:54, March 15, 2006 (CST)

==Ordination==
Congrats on your upcoming ordination[http://www.antiochian.org.au/content/view/385/6/]. Ever-Worthy! --{{User:Pistevo/sig}} 07:48, April 3, 2006 (CDT)
------
Thanks. I need to hear Axios, but I cetainly do not personally feel worthy. I had a rather long discussion with Archimandrite Fr Victor Penel last century about whether candidates for priesthood are worthy or not. He disagreed with my view, but we remained friendly nonetheless. But thanks for the comment!
:Reminds me of Fr Paul Nadim Tarazi's comments on Communion - if you think you're worthy, you should probably step out of the line. But, just in case, I should clarify - in the Greek, 'Panta Axios' is used from a distance (ie not in person), if I understand correctly, both as 'may you be worthy' and 'always be worthy', ie present and future tenses. Even if it's not correct, that's what I meant :) --{{User:Pistevo/sig}} 23:18, April 10, 2006 (CDT)
::Since the event has happened, a re-stated ''Axios!''. May God grant many years of service according to His will. — ''[[User:Pistevo|Pι]]''[[Special:Listusers/sysop|s]]'''[[User talk:Pistevo|τ]]'''[[Special:Contributions/Pistevo|é]]''[[User:Pistevo|vο]]'', at 06:29, May 29, 2006 (CDT)
:::Once again, many thanks. I like the use of Axios in the exhortatory voice. And will always think of it in that positive exemplary way, thanks to your eloquent clarification. I also really like Fr Paul Tarazi's comment about stepping out of line. Fr Themi will be in Australia in June, July, August 2006, visiting Melbourne, Sydney, Brisbane. Might you get an opportunity to see the "Apostle to the Poor"? :)~ chrisg 2006-05-29-2305 EAST
::::Last time he came to Brisbane, I was out of the state - I hope that doesn't happen again...do you know when he's getting to Brisbane, by any chance? Assuming that I'm here, then God willing I'll definitely be there :D. — ''[[User:Pistevo|Pι]]''[[Special:Listusers/sysop|s]]'''[[User talk:Pistevo|τ]]'''[[Special:Contributions/Pistevo|é]]''[[User:Pistevo|vο]]'', at 13:30, May 29, 2006 (CDT)
Sydney 5 to 24 July 2006, then straight to Brisbane, but I do not know for how long in Brisbane. chrisg 2006-05-30-1013

== SCCOCA ==

Please see [[Talk:Standing Conference of Canonical Orthodox Churches in Australia|the talk page for SCCOCA]]. Because there seem to be wildly differing views of SCCOCA, I have placed the views of both the [[Greek Orthodox Archdiocese of Australia|GOA]] (i.e. [[User:Nstavropoulos|Nstavropoulos' edit]]) and the [[Antiochian Orthodox Archdiocese of Australia and New Zealand|AOA]] (i.e. your previous edits) in the article, and labelled as such. Thanks, --{{User:Pistevo/sig}} 05:04, April 9, 2006 (CDT)
------
Until I get a citation, I have taken the safer course of deleting the Antiochian comment for the moment. An official comment could be forthcoming in the near future.
Thanks
chrisg 2006 April 10 1753 EAST
:Quite an official comment! As I said on MetBoulos' page, please see the SCCOCA [[Talk:Standing_Conference_of_Canonical_Orthodox_Churches_in_Australia|talk page]], and the main article. --{{User:Pistevo/sig}} 23:15, April 10, 2006 (CDT).
-----
I think someone might be a bit sick of the heavy-handed one-sidedness we have seen for so many years.

Of course, the "representatives" of "SCCOCA", except for the Ecumenical representative, were unaware that Antioch had been "excluded". Not a cooperative decision.

Also there was no Representative of the Moscow Patriarchate at the Vespers. The cleric who used to be the representative of the Moscow Patriarchate in Australia had that status terminated by Met Kyril of Smolensk and Kaliningrad about 4 years ago. All the Moscow clergy in Australia now report direct to Met Kyril.

In addition it was ROCOR who used to be a member of SCCOCA, not Moscow. It is a bit disingenous to mention Moscow as having been represented when it was never a member of SCCOCA anyway.....

It must be hard to be unbiased, having only heared the one version in the past.

Who is N Stavropoulos? Is he the college registrar?

Thanks

:)~ chrisg 2006 April 11 : 1517 EAST

:No no - college registrar is Anastasios Kalogerakis, BTh. I'm not completely sure who it is - Stavropoulos is a fairly common name, particularly amongst active members of the GOA in Sydney - but I do know of a priest by that initial.
:Also, I would expect that 'representative of Moscow Patriarchate' was more 'a priest of' (rather than the leader); that being said, I'm not in Marrickville or anything.
: *sigh* Australia's always been about half a generation behind America, but we must be well overdue for our huge convert influx, imho. --{{User:Pistevo/sig}} 03:05, April 11, 2006 (CDT)

==Exarchs==
The current situation for Exarchs for the Church of Antioch for Australia and New Zealand is a little jumbled - any chance you'd be able to spare time for your preparation to shed some light on these very overlapping dates?
*Fr [[Nicholas Shehadie]], 1913-1934
*Fr [[George Haydar]] (Melbourne), 1948-1962
*Fr [[Malatius Hussney (Sydney)]], 1953-1956
*Fr [[Nicolas Mansour]], 1962-1969
Thanks, {{User:Pistevo/sig}} 03:43, May 23, 2006 (CDT)
:clarification: were there two exarchs in Australia at the one time? {{User:Pistevo/sig}} 04:38, May 23, 2006 (CDT)
::I've attempted to clear this up as much as possible: I've tried to make it flow from Fr [[Nicholas Shehadie]] to Fr [[Nicolas Mansour]] (after that is easy, of course). Backwards it doesn't work, but I'm hoping that forwards both works and is correct. Your input, when possible, is much appreciated. — ''[[User:Pistevo|Pι]]''[[Special:Listusers/sysop|s]]'''[[User talk:Pistevo|τ]]'''[[Special:Contributions/Pistevo|é]]''[[User:Pistevo|vο]]'', at 08:07, May 27, 2006 (CDT)

== [[Deaconesses]] ==

Chrisg, this information might be better placed in the [[Diakonissa]] article as a section, with some mention in the [[Feminism in the Orthodox Church]] article. Additionally, we try not to have plural article titles. —[[User:Magda|magda]] ([[User_talk:Magda|talk]]) 11:37, May 31, 2006 (CDT)
:Deaconess is an order in the Church. Diakonissa, like Khourieh, are wives of those in orders. A link to deaconesses might be appropriate in the Diakonissa article, and depending on its treatment perhaps in the Feminism article. chrisg 2006-06-01-1219 EAST

==[[Bishop]]==
Thank you for restoring this article - much appreciated! — edited by [[User:Pistevo|Pι]][[Special:Listusers/sysop|s]][[User talk:Pistevo|τ]][[Special:Contributions/Pistevo|é]][[User:Pistevo|vο]] at 02:08, June 18, 2006 (CDT)

== Dalmatikon ==

Please see my comments on the discussion page for [[Dalmatikon|this article]]. —[[User:Dcndavid|Dcn. David]] [[User_talk:Dcndavid|talk]] [[Special:Contributions/Dcndavid|contribs]] 13:52, June 20, 2006 (CDT)

==ROCOR ANZ==
Dcn Chris, I'd love to see some citations on the recent history section of the ROCOR ANZ article. I've left your edit up because I know that, sadly, it's probably correct, but print citations would be beneficial. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 07:33, September 15, 2006 (CDT)

==LOL HY!==

You're going to have to try harder there sparky.
[http://www.orthodoxwiki.org/index.php?title=Special:Recentchanges&limit=2000 lol]

--[[User:Themanwhowouldbeking|Themanwhowouldbeking]] 11:07, June 10, 2008 (UTC)

Talk:Great Schism

2008-12-11T14:37:14Z

Chrisg: /* Major rewrite needed */

Great Schism

2008-12-11T14:32:03Z

Chrisg: /* Events in AD 1054 */ cn

{{cleanup}}

The '''Great Schism''' is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the Eastern Orthodox Christian patriarchates. This division is the subject of many talks between Western and Eastern Christians.

== Terminology ==
In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the "Western Schism" or "Papal Schism" or "Babylonian Captivity").

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term "East-West Schism", because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West, and was between East and West.

== Doctrinal issues: the ''Filioque'' ==
: ''Main article: [[Filioque]]''

While there were many other factors at work in the split, the conventional view has been that the central cause of the separation was [[dogma]]tic. It is asserted by many Orthodox that as soon as Rome endorsed the idea of the [[Filioque]], there was a split between the true faith and a schismatic faith. Further, as long as Rome continues to make this its official [[dogma]], there is still a schism.

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St.Leo the Great, and many of the Orthodox Pre-Schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

== Ecclesiological issues: The Papacy ==
Additionally offensive to the Orthodox was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was highly offensive to the other four patriarchates and to all the Eastern bishops, as it undermined the collegiality of the episcopacy.
It demeaned all the other bishops.



== Events in AD 1054 ==
AD 1054 is the date generally given for the split between East and West.{{citation}} The trouble had started earlier with Normans forcing the Greek Churches in Northern Italy, to conform to Latin practices, which in turn caused the Greeks to do the same to Latin Churches in Constantinople. In 1053, Patriarch Michael Celarius sent a letter to Pope Leo IX, offering to restore his name to the Diptychs, and suggesting that he send legates so that differences could be resolved between them. Unfortunately, the Pope chose to send Cardinal Humbert, a German who was not known for his tact. Upon receiving an audience with the Patriarch, they acted rudely, giving him a letter from the Pope, while in fact it had been drafted by Humbert himself. The letter demanded conformity from the Greeks, and so offended the Patriarch, that he refused to negotiate with them further. On Palm Sunday, Cardinal Humbert entered the Church of the Holy Wisdom, (Hagia Sophia) and placed a Bull of Excommunication on the Altar. This Bull excommunicated Patriarch Michael Celarius. He then left the city immediately, before the angry crowds that were gathering could seize him. Patriarch Michael Celarius then called a meeting of the Holy Synod, and excommunicated Humbert, though not the Latin Church.

== Dating the schism ==
The Great Schism was a gradual estrangement to which no specific date can be assigned although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint Photios, for example—or even earlier—or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.



== An alternate view ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.'

[[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==
*[[Filioque]]
*[[Photius the Great]]
*[[Michael Cerularius]]

== References ==
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==
*[http://www.orthodox.org.ph/content/view/211/50/ The East-West Schism]

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

Great Schism

2008-12-11T13:13:51Z

Chrisg: /* Events in AD 1054 */ removed unfact

{{incomplete}}

The '''Great Schism''' is the historic sundering of eucharistic relations between the [[Church of Rome|See of Rome]] (now the [[Roman Catholic Church]]) and the Eastern Orthodox Christian patriarchates. This division is the subject of many talks between Western and Eastern Christians.

== Terminology ==
In Western circles, the term ''Great Schism'' is often used to refer to the 14th century schism involving the Avignon [[Papacy]] (an event also sometimes called the "Western Schism" or "Papal Schism" or "Babylonian Captivity").

To distinguish from that event, some historians prefer the term ''Great Ecumenical Schism'' to explain succinctly what happened and to capture the complexity of the event itself.

Other more recent historians prefer the term "East-West Schism", because 'Ecumenical' properly means of Constantinople or of the Eastern Roman Empire. The schism involved more than just Constantinople, or the Byzantine Empire. It included both East and West, and was between East and West.

== Doctrinal issues: the ''Filioque'' ==
: ''Main article: [[Filioque]]''

While there were many other factors at work in the split, the conventional view has been that the central cause of the separation was [[dogma]]tic. It is asserted by many Orthodox that as soon as Rome endorsed the idea of the [[Filioque]], there was a split between the true faith and a schismatic faith. Further, as long as Rome continues to make this its official [[dogma]], there is still a schism.

''Filioque'' is a word that changes the Latin version of the [[Nicene-Constantinopolitan Creed]] to include the wording ''[Spiritus Sanctus] qui ex Patre '''Filioque''' procedit'' or "[Holy Spirit] who proceeds from the Father '''and the Son'''."

The first appearance of this insertion into the Creed happened in Toledo, Spain, where Latin theologians were trying to refute a brand of the [[Arianism|Arian]] [[heresy]]. Those theologians had better access to the writings of Latin theologians, particularly of St. [[Augustine of Hippo]], than to Greek theologians. Augustine used the teaching from [[Gospel of John|John]] 16:7 to emphasize that the Holy Spirit proceeds from the Father and the Son, and that neither is subordinate to the other.

So the Creed was changed by the local [[synod]] of [[bishop]]s at Toledo with the justification that it asserts the divinity of Christ (refuting Arianism), and asserts the unity of the [[Holy Trinity|Trinity]] and the equality of each [[hypostasis]] of the Trinity.

It should also be noted that St.Leo the Great, and many of the Orthodox Pre-Schism Popes disagreed with the decision of the Toledo Council, one even going so far as to engraving the Creed without the Filioque on the doors of St. Peter's Basilica.

== Ecclesiological issues: The Papacy ==
Additionally offensive to the Orthodox was that the Creed was changed without agreement of the whole Christian Church. The Creed had been agreed upon at an [[Ecumenical Council]] and revised at another, bearing universal authority within the Church.

For the Pope of Rome to change the Creed unilaterally without reference to an Ecumenical Council was highly offensive to the other four patriarchates and to all the Eastern bishops, as it undermined the collegiality of the episcopacy.
It demeaned all the other bishops.



== Events in AD 1054 ==
AD 1054 is the date formerly given for the split between East & West. The trouble had started earlier with Normans forcing the Greek Churches in Northern Italy, to conform to Latin practices, which in turn caused the Greeks to do the same to Latin Churches in Constantinople. In 1053, Patriarch Michael Celarius sent a letter to Pope Leo IX, offering to restore his name to the Diptychs, and suggesting that he send legates so that differences could be resolved between them. Unfortunately, the Pope chose to send Cardinal Humbert, a German who was not known for his tact. Upon receiving an audience with the Patriarch, they acted rudely, giving him a letter from the Pope, while in fact it had been drafted by Humbert himself. The letter demanded conformity from the Greeks, and so offended the Patriarch, that he refused to negotiate with them further. On Palm Sunday, Cardinal Humbert entered the Church of the Holy Wisdom, (Hagia Sophia) and placed a Bull of Excommunication on the Altar. This Bull excommunicated Patriarch Michael Celarius. He then left the city immediately, before the angry crowds that were gathering could seize him. Patriarch Michael Celarius then called a meeting of the Holy Synod, and excommunicated Humbert, though not the Latin Church.

== Dating the schism ==
The Great Schism was a gradual estrangement to which no specific date can be assigned although it has been conventionally dated to the year 1054. This date is misleading since it seems to imply that there was peace and unity before 1054, animosity and division afterward.

The schism actually took centuries to crystalize. Some place the split in the time of Saint Photios, for example—or even earlier—or 1204, with the sack of Constantinople by the Fourth Crusade, or even 1453, the fall of Constantinople, when the Latins gave no help to prevent it.



== An alternate view ==

'If one wishes to find a villain on the Orthodox side for the development of the schism, [Absentee Greek Patriarch of Antioch] Balsamon is a far stronger candidate than either [Patriarchs of Constantinople] Photius or Cerularius. Hitherto the chief asset of the Orthodox in the controversy had been their doctrine of Economy, the charity that enabled them to overlook and even to condone divergences in the interest of peace and goodwill. But Balsamon was a lawyer; and lawyers like things to be cut and dried. Charity is not one of their characteristics.'

[[Steven Runciman]], ''The Eastern Schism'', Wipf & Stock, Oregon, 3/3/2005, p138

== See also ==
*[[Filioque]]
*[[Photius the Great]]
*[[Michael Cerularius]]

== References ==
*[[Laurent Cleenewerck]], ''His Broken Body: Understanding and Healing the Schism between the Roman Catholic and Eastern Orthodox Churches'' (Lulu.com, 2008 ISBN 978-0615183619)
*[[Vladimir Lossky]], ''The Mystical Theology of the Eastern Church'' (SVS Press, 1997 ISBN 978-0913836316)
*[[John Meyendorff]], ''Living Tradition: Orthodox Witness in the Contemporary World'' esp. pp. 64-71 (SVS Press, 1997 ISBN 978-0913836484)
*[[Aristeides Papadakis]] ''The Christian East and the Rise of the Papacy'' (SVS Press, 1994 ISBN 978-0881410570)
*[[Philip Sherrard]], ''Church, Papacy and Schism: A Theological Inquiry'' (Harvey & Co., 1978 ISBN 978-9607120113)
*[[Timothy Ware]], ''The Orthodox Church'', 2nd ed. (Penguin, 1993 ISBN 0140146563)

==External links==
*[http://www.orthodox.org.ph/content/view/211/50/ The East-West Schism]

[[Category:Church History]]
[[Category:Creeds]]
[[Category:Heresies]]
[[Category:Inter-Christian]]

[[el:Σχίσμα του 1054]]
[[es:Gran Cisma]]

Orthodox Education

2008-10-25T02:22:53Z

Chrisg: /* Western Orthodox Education */

==How Orthodoxy Educates Its People==

===Orthodox===

Orthodox Christians are the True Believing Christians who have continued in the ways of Christ since the first Christian century, in the way Christ passed it on to His apostles and disciples, and their subsequent true followers.

In the first five Christian centuries there developed five great centres in the Mediterranean world. These were, in order of development, Jerusalem, Antioch, Rome, Alexandria, and Constantinople. The first ranking [[bishop]] in each centre was called [[Patriarch]]. Each of the five patriarchal churches was independent from the other, yet subject to the decisions of the ecumenical councils of the whole Church if the decisions were accepted by the whole Church.

Around 1000ad, the Patriarchate of Rome began to differ markedly from the other four patriarchates and over a period of time the differences became more pronounced. This led over time to a great split within the Mediterranean Church. The patriarchate of Rome went its own way separate from the combined way of the remaining four patriarchates.

The Patriarchate of Rome adopted the name Catholic, which is now the common name for this Church in western Europe and in western European influenced nations. The other four patriarchates called themselves the True Church, or Orthodox (the Greek word for true believers, true practitioners). This is the common name for these four Churches throughout the world, and for their loyal offshoots.

===Education===

Usually, in the western world, educational theorists say education is larger than just schooling, and continues, or should continue, after schooling finishes. They point to the Latin origin of the word education, ''educare'', to draw out, to lead out. They say the purpose of education is to lead a person to self-actualise themselves and reach their own potential by gently guiding them onto the path of self-education. But in reality, most people do not distinguish between education and schooling.

For most people in the western world, schools are the place to go to get educated, and then afterwards perhaps tech, or college, or university. This includes education for service in the Church as ministers, priests, monks, nuns, lay leaders, and lay assistants.

This method of education is derived from the great centres of learning in western Europe, both the [[monasticism|monastic]] centres, and their offshoots, the universities. All were profoundly influenced by the thinking and practice of the Dominicans and their greatest educational theorist and educator, Saint Thomas Aquinas. The method which developed out of his teachings is known as the Scholastic method.

The Scholastic method is still the underlying philosophical base for almost all education in Western Europe and satellite nations.

In the Christian East, education has not been highly influenced by the scholastic method, although Russia has been a most notable exception.

===Eastern Christian Education===

In Russia the Jesuit method was introduced into all church seminaries by tsarist fiat, and continued until the virtual dissolution of the Orthodox Church in Russia under the atheistic soviets. A few seminaries were permitted to continue under very closely supervised and reduced circumstances. These continued to follow the rigorous militaristic seventeenth century Jesuit method. Students lived in barracks with no heating. In winter, most of Russia has snow with temperatures regularly dropping to minus 40 degrees centigrade and to minus 60 in parts of Siberia. Educational discipline was spartan, health breaking, and capricious.

When Bishop Hilarion of Vienna and Austria wrote his influential outline for the reform of Russian seminaries in 1999 [[Bishop Hilarion Alfeyev, ''Orthodox Witness Today'', WCC Publications, Geneva, 2006]], the 17th century Jesuit method was still the norm in Russia.

At the same time, the other great Orthodox world centres were all suffering the after effects of atheistic communism’s depredations, purges, closures, destructions, and slaughters; or similar actions under the Ottoman Turks, the Seljuk Turks, the Islamic Marmalukes, the Islamic Fatimids, the French Catholics in Lebanon and Syria; and later the Islamic Arab states.

For instance, it is still illegal for any Christian in Syria to attempt to convert any Moslem to Christianity. Consequently, the Orthodox Church of Antioch has no missionary programs in Syria whatsoever. They are illegal under Syrian law. Similarly it can only educate those who are still of the Orthodox faith who are willing to risk being seen educated in a non-Islamic faith.

Education in the Arabic countries for the Orthodox [[clergy]] and laity is still a rather hidden affair, like it had to be under the communist regimes of eastern Europe.

None of the Orthodox Churches with perhaps the exception of the [[Church of Jerusalem]], and some of the Orthodox churches in the United States, is financially well-off. Consequently they cannot endow centres of learning or fund modern style catechetical programs for the lay. Some of the great centres of learning in Greece, such as Thessalonika and Athens, continue to train fine theologians. Romania also trains a large number of doctoral students in theology, who have proven most profound in their thinking and influence over the last 20 years or so.

But the independent Orthodox Churches of Finland, Poland, the Czech lands and Slovakia, Belarus, Serbia, Macedonia, Bulgaria, Moldova, Ukraine, Georgia, Armenia, Constantinople itself in Turkey, Cyprus, Antioch in Lebanon and Syria and the Arab Peninsular and Kuwait and Iran and Iraq and the United Arab Emirates, and Alexandria in Africa, plus the almost extinct Orthodox Church of China, all suffer the continuing after-effects of massive confiscations, theft, and hostile government domination. In all these places, education is in the family home, during liturgical services, or in small gatherings at friends’ places. In these places, formal education is largely not apparent.

The current world scene for Orthodox education therefore is largely non-formal, and almost tribal, in much the same way as a lot of remote barrios in the Philippines pass on their tribal history and traditions.

For this reason, most commentators see the [[Liturgy]] in church as the pre-eminent means of educating people outside the family circles. The church buildings themselves are lessons in Christianity and usually have large numbers of artistic paintings (icons) expressing primary Christian lessons in pictures.

===Western Orthodox Education===

In the twentieth century, Paris became a great centre of Orthodox learning ([[St. Sergius Orthodox Theological Institute (Paris, France)|Institute of St Sergius]]) following the flight there of the Orthodox intellectuals from Bolshevik persecution in Russia, and the subsequent pogroms there of Stalin and his ilk.

A large number of them migrated to the United States of America about the 1950s and 1960s and substantially altered the nature and character of Orthodox education in USA. [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St Vladimir’s Seminary]] near New York City became the shining beacon, followed closely by the [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Greek Orthodox College]] in Brookline, Massachusetts, and [[St. Tikhon's Orthodox Theological Seminary (South Canaan, Pennsylvania)|St Tikhon’s Seminary]], South Canaan, Pennsylvania, and the Russian Orthodox Church Outside Russia’s [[Holy Trinity Orthodox Seminary (Jordanville, New York)|Holy Trinity Seminary]] in Jordanville, New York [http://www.orthodoxwiki.org/Category:Seminaries].

These centres, registered as tertiary education centres under US laws, comply with state law and follow western educational methods, with decreasing reliance on the methods of their countries of origin.

Western methods of teaching the laity were also adopted over time and proved very successful in giving the faithful an intellectual understanding of the tenets of their faith. Unfortunately, the secular, scientific, agnostic, basis of western teaching also undermined the faith and values systems the Churches were less successfully trying to convey to their faithful. The result is to be seen in current times with declining membership of all Orthodox Churches in the United States, with the exception of the Self-Ruled Antiochian Orthodox Christian Archdiocese of North America (www.antiochian.org).

===World Orthodox Education===

A very interesting development in the last two or three decades has been the flourishing of church websites giving much more accessible accounts of themselves, their origins, their teachings, their news, their aspirations, and their methods.

This style of delivery no longer follows the Scholastic method of education, but peculiarly is more aligned to the Socratic method which Saint Thomas Aquinas himself found so attractive. It allows for self directed, self paced learning, at the interest and timing which best suits the end user. It also allows for interactive contributions, such as can be found on the main orthodox online encyclopaedia, OrthodoxWiki (www.orthodoxwiki.org).

Some more traditional centres of Orthodox learning are also implementing distance education programs in conjunction with their usual in situ programs. The distance learning programs do not seem to have had the success their promoters envisaged when they first appeared 20 or so years ago. One suggestion why this happened is because they were still too closely aligned with the usual physical centres of learning with all their commitment to maintaining the seminary or university buildings, prime physical amenities, and staff housing. Distance learning does not require lecturers to have the best of housing in the leafiest most remote parts of the institutions campus. So distance learning became a threat to institutional learning unless held under strict and rigid conditions.

===Future Orthodox Education===

Non-residential web-based learning is still an excellent option for the future for teaching Orthodox Christianity, as it is for all types of academic subjects.

But whether Christianity is best taught as an academic subject, or as a technical subject like blacksmithing which requires hands on experience and guidance, or some mix of the two, is the vital question for the future direction Orthodox education is to take to be successful.

In any event, it seems abundantly clear that it is primarily essential for Christian values to be inculcated from the earliest age in the family home, and to continue to be nurtured and cultivated throughout life.

It is essential for all the clergy, leaders, and faithful to always see value in Christianity throughout their lives, and in the lives of their children and grandchildren, for true Christianity to survive and fulfil its role in the divine order.

==Source==
http://www.orthodox.org.ph/content/view/673/50/
[[Category:Contributed Articles]]

Talk:Western Rite

2008-10-01T09:41:30Z

Chrisg: /* New Changes */

*[[/Archive 1]]

----

==New Changes==

Folks, with the new receptions in ROCOR please understand that the party line vs. facts thing has to stop. Some new FACTS.

1) St Hilarion press is not named after Archbishop Hilarion so there is no "different Archbishop Hilarion".
2) Metropolitan Hilarion (formerly Archbishop of both Sydney and New York) are all the same guy.
3) He blessed Fr Aidan to use the same text as Milan's Western Archdiocese, largely Fr Aidan's own work.
4) He blessed Fr David (Pierce, formerly Father Cuthbert) to continue as he was, and he was using Milan's Eastern Archdiocese texts.
5) That makes the "majority" ROCOR texts, in fact, Milan Synod usages. If you can get over jurisdictional bickering and focus on what is liturgically accurate, folks, a lot of pain will be avoided in this transition.

Thank you.--[[User:JosephSuaiden|JosephSuaiden]] 06:10, October 1, 2008 (UTC)

:Do you happen to have citations for the ROCOR receptions? — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 06:31, October 1, 2008 (UTC)

Physically? No, I just have public confirmations of them online.

Hieromonk Aidan was received as a hieromonk last week.
http://groups.yahoo.com/group/OrthodoxWest/message/18669
http://groups.yahoo.com/group/Occidentalis/message/13045

Hieromonk David (formerly Fr Cuthbert, which makes no sense, given David was his birthname) was confirmed by Fr Steven Ritter.
http://groups.yahoo.com/group/Occidentalis/message/13121

I was not pleased with either of these confimations from my perspective, of course, but they did happen. Both were received in by chierothesia. --[[User:JosephSuaiden|JosephSuaiden]] 06:40, October 1, 2008 (UTC)

:The Archbishop Hilarion of Texas mentioned on the title page of the Sarum Missal published by St Hilarion Press is NOT the same person as Metropolitan Hilarion of New York (formerly Archbishop Hilarion of Sydney and Australia). This is a factual point. The Missal was not published with the authority of ROCOR. Authority for use in ROCOR, if granted, was very much later than original publication of the missal. [[User:Chrisg|Chrisg]] 09:41, October 1, 2008 (UTC)

==Splitting up article==
The article is getting huge, and y'all's good suggestions and plans would seem to make it even bigger. Perhaps it should be transitioned into a general article with multiple sections, then each section having a "''Main article: [[Foo]]''" included at the top where [[Foo]] becomes the more detailed article on that subject. --[[User:ASDamick|Rdr. Andrew]] 12:55, 9 Apr 2005 (EDT)

==Lack of liturgical continuity==

Another thing this brings to mind is the note in the article on [[Daniel (Alexandrow) of Erie]] : "Also, simply doing his own extensive research on ancient rites came in useful during the elevation of Metropolitan Philaret in 1964. This was the first time the Russian Orthodox Church Outside Russia had elected a successor who was not a Metropolitan in episcopal rank, and inasmuch as the remainder bishops were of lesser rank themselves, many were unsure of the elevation in such a situation. However, thanks to the research of Bishop Daniel, who was yet a reader, the Synod of Bishops was able to essentially replicate the office of elevation of a Metropolitan as performed in 15th century Russia." - [[User:Aristibule|Aristibule]]

: I'm also reminded of the restoration of the rite of [[enthronement|enthroning]] a patriarch of Moscow that was enacted when St. [[Tikhon of Moscow]] was elected. {{User:ASDamick/sig}} 08:04, November 7, 2005 (CST)

==Miscategorization of links==

The letter of Patriarch Sergius I to Vladimir Lossky is not a 'criticism' of the Western Rite, but rather pro-Western Rite. - [[User:Aristibule|Aristibule]]

== Blogs?? ==

Do we really want to include links to blogs as part of this encyclopedia? Blogs have nothing to do with [[NPOV]], and they often stray far afield from the purported topic. One I glanced at was recommending the writings of William F. Buckley, Jr. -- nothing whatsoever to do with Western Rite Orthodoxy! --[[User:Fr Lev|Fr Lev]] 08:31, March 2, 2006 (CST)

: If they're exclusively (or near-exclusively) topical, then linking them is fine. If not, then no. If the only thing that distinguishes the weblogs in question is that they're owned by WR people, then that doesn't seem enough to warrant a link. Individual articles posted there could certainly be linked if they're substantial and contribute significantly to the topic. There's no reason that the links couldn't be added to [[Online Orthodox Communities]], though. {{User:ASDamick/sig}} 08:38, March 2, 2006 (CST)

:: The blogs I linked were three:

:: **[http://homepage.mac.com/gthurman/iblog/C931234280/index.html The Western Rite section of Fr. Matthew Thurman's blog] (the section I linked) consists primarily of historical documents written by such as Fr. Alexander Turner, first Vicar-General of the Antiochian WRV -- precisely the sort of thing that should be linked to this page as a resource.

:: **[http://westernorthodox.blogspot.com Western Orthodoxy] is the blog to which our critic refers. Somehow he scrolled two screens down, skipped a photo and news story about the first Continuing Anglican bishop ever to convert to the WRV, and "glanced" at a sentence in the middle of a post about Western spiritual books, located above several stories concerning objections to the Western Rite and an article written by Fr. Hieromonk (Dom) James Deschene of Christminster Monastery (ROCOR, WR). Further down, he would have found patristic quotations on feast days, Byzantine practices that correlate with the Western Rite, and news about new Western Rite communities entering Oriental Orthodoxy. Our critic "glanced" only a one-sentence aside well down the blog, then hastened here to present it as the only content in the entire blog, which allegedly has "nothing whatsoever to do with Western Rite Orthodoxy!" How odd.

:: **Subdn. Benjamin Andersen's [http://occidentalis.blogspot.com Occidentalis] is a source for this OrthodoxWiki webpage and is acknowledged as such. Certainly his valuable blog is on-topic.

::As you can see, all are exclusively or near-exclusively topical. As such, I've added them all back to the page under "News and Views." If the editorial team disagrees, feel free to remove them.

::All three blogs are more on-topic for this OrthodoxWiki page than the listservs. This is particularly true of "Occidentalis," which primarily discusses liturgies not currently practiced anywhere in Orthodoxy (I'm not referencing the "Old Sarum Rite" here but others besides that not authorized '''anywhere'''), acts as a clearinghouse for inaccurate anti-WRV rumors, and allows vagante Old Catholics to promote their own churches and titles.

:Too bad my blog http://orthodox-okie.blogspot.com wasn't restore as well - it also is mostly a Western Rite Orthodox blog, though more towards the ROCOR usage (which might be why it was snubbed?) - [[User:Aristibule|Ari]] 15:41, March 7, 2006 (CST)

:::Ari, don't imagine slights where there are none (especially during Lent, ''mon frere''). I didn't restore your blog, because occasionally you go 2-3 posts on something unrelated -- and I thought if a detractor was going to go crazy over one stray sentence, perhaps I'd better err on the side of caution. I added your blog to the [[Online Orthodox Communities]]. Feel free to add your blog to the [[Western Rite]] page, too. No offense meant to an outstanding blog. -- '''Willibrord'''

:::: That was tongue in cheek. ;) No problem, I've actually thought about separating all the Western Rite Orthodox (and other Orthodox posts) to a separate blog, separate the wheat out from the tares. That might be a more appropriate link. [[User:Aristibule|Ari]] 08:21, March 9, 2006 (CST)

My remarks have been misunderstood and mischaracterized. I didn't say that the blog in question had nothing to do with Western rite Orthodoxy -- I said that the comments about William F. Buckley have nothing to do with Western Rite Orthodoxy. (BTW, I happen to like Mr. Buckley.) And although I didn't see anything outrageous on the website, I have seen other "Orthodox" blogs that do mix in a fair amount of partisan politics, and it's a road I would rather us not go down. --[[User:Fr Lev|Fr Lev]] 09:52, March 9, 2006 (CST)

:: With all due respect, I believe my comments were a fair reading of your words above, and your words above were not a fair reading of my blog nor even the post in question, for the reasons I pointed out. But it seems this discussion has run its course. -- '''Willibrord'''.

::: As a related issue, it is perhaps best not to be involved in the promotion or lack thereof of one's own material. Putting up a link is one thing, but if it becomes a contentious issue, it would seem best for the sake of neutrality to let others decide whether one's material is worthy of inclusion. It's an inherent conflict of interest to do otherwise. {{User:ASDamick/sig}} 17:05, March 9, 2006 (CST)

== Some Corrections re France ==

I deleted some inaccuarate information. (1) The Gallican liturgy was not a usage of the Roman rite. (2) The Gallican rite as restored by Bishop Jean Kovalevsky was almost entirely Western, drawing on various Western missals, sacramentaries, etc. Most of the borrowings from the Byzantine that form part of the ordinary today (which is a small part of the liturgy) were added c. 1960 at the direction of St John of Shanghai and San Francisco. (3) Alexis van der Mensbrugghe was not a member of the French Church -- he worked with the French Church and taught at its St Denys Institute while the French Church was still a part of the Moscow Patriarchate. (4) I replaced the decription of the French Church as "in canonical limbo" with "isolation." The use of the term "canonical" here is inappropriate. A good source for understanding this common misuse of the word is Fr Alexander Schmemann's article on the situation of the Church in America. --[[User:Fr Lev|Fr Lev]] 16:41, March 2, 2006 (CST)

== Reworking ==

I have substantially re-worked sections of this article in order to redress perceived (my perception) inadequacies/imbalances and to perhaps bring some sections more up to date

I deleted the section headed "criticisms" simply because I see no reason why we should be required to give space to the critics of Western Rite within Orthodoxy. No one is going to take kindly to my adding a paragraph of criticism to a section of Orthodoxwiki which details the use of Chrysostoma in the diaspora, so I see no reason why we should have a criticism section here.

I filled out some of the details of ROCOR's Western Rite activities and made other more minor adjustments.

I will be only sporadically available over the next few weeks to defend my changes - so please don't take silence for anything other than the fact that I may not have seen a comment.

Suggestion: Do we need to include the picture of the "circus". This is ammunition for the critics of Western Rite - it even causes severe criticism within the ranks of Western Riters. I see no reason for including this weapon which our detractors can and do use to disparage us.

Offieriad-Mynach

First of all, I am not sure why the page is closed off. There are certain numbers of facts that are incorrect. The second largest grouping of Sarum-use parishes in the US is the Milan Synod, an Old Calendarist group. The growth of the Synod has been a direct result of Orthodox people who have been fed up with the Vicariate's policy. The Milan Synod's Western rite numbers are larger than that of ROCOR's. Secondly, the Sarum use in Milan is not significantly different from that of ROCOR. Even Fr Aidan Keller's work on the Sarum rite is not all that different; and that never was the official use of the New York Archdiocese anyway. -- Suaiden

:See the rest of this talk page for why this article was protected - edit-warring, basically, mainly over the l'ECOF. Of course, this is - as far as I can tell - quite unrelated to your points, so you may want to suggest the change on this page, where it can be incorporated into the article. That said, I'm going to leave it to others (currently, tiredness is probably not helping my critical judgement) as to where Milan Synod fits into [[OW:MCB]]. — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 12:15, April 27, 2008 (UTC)

And why is the eccleasistical status of the Synod of Milan somewhat down in the artile, while the Orthodox Church of France's was allowed to be placed in the lead section?--[[User:Fr Lev|Fr Lev]] 18:15, April 28, 2008 (UTC)

:Not sure exactly what is being referred to...?
:In any event, I don't see why either should be placed in the lead section - the point of OW is for those classed under MCB (i.e. the 14/15 autocephalous churches), which neither belong to. — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 23:00, April 28, 2008 (UTC)

== Language about the Church of France ==

The language I used is taken from the article on the Orthodox Church of France and was the result of one of the moderators, Fr John, resolving a dispute. --[[User:Fr Lev|Fr Lev]] 17:31, February 13, 2008 (PST)

:: Not exactly. Fr. John's [http://orthodoxwiki.org/Talk:Orthodox_Church_of_France#Non-canonical_Orthodox_groups.2Fbodies exact wording] said nothing about "the ancient patriarchates" but mentioned "the ECOF not being in communion with any of the recognized Orthodox Churches." That is broader than merely "the ancient patriachates." L'ECOF is not in communion with any local Orthodox Church, either; hence, more precise language is needed. (This is, of course, a sanitized way of noting L'ECOF is not in communion with anyone and hence not canonical.) -- [[User:Willibrord]]

Yes, EXACTLY. I pasted and clipped the sentence from the opening section of the article on the Church of France as Fr John approved it (and froze it). Your use of "canonical" is not accurate language, nor is "recognized Orthodox Churches" particularly illuminating -- recognized by whom? --[[User:Fr Lev|Fr Lev]] 06:11, February 14, 2008 (PST)

: In some universally recognised Orthodox Churches, episcopacies are sold. By doing this, these churches are "uncanonical", but are still universally "recognised" churches. The term "uncanonical" is not congruent with either "generally recognised" or "universally recognised". In this context, "uncanonical" really is quite unhelpful. chrisg 2008 Feb 15 o2:51 EAST

::Fr. John's exact wording is vastly superior to yours -- which again is inexact and misleading. By mentioning only "the ancient patriarchates," you may lead the reader to believe L'ECOF is in communion with some other autocephalous or autonomous Orthodox Church. You are not. Surely you don't wish to mislead anyone. Hence, clarification is needed -- probably on the L'ECOF page, as well.

::"chrisg," such character assassinations, inaccuracies, and malicious generalizations will not be useful on this site. -- [[User:Willibrord]]

The exat wording approved and frozen by Fr John in the article is "The Orthodox Church of France currently functions as an independent body, and is not recognized by any of the Orthodox Churches in communion with the ancient patriarchates." You misrepresent what this says, since is refers not only to the ancient patriarchates, but to "any of the Orthodox Churches in communion with the ancient patriarchates." --[[User:Fr Lev|Fr Lev]] 08:03, February 14, 2008 (PST)

Willibrord's continued attempts to edit the language adds NOTHING to the description except redundancy -- patriachates are autocephalous. --[[User:Fr Lev|Fr Lev]] 09:03, February 14, 2008 (PST)

:Yet Fr. John's exact wording was more precise than your continual edits.

:If you intention is to communicate that L'ECOF is not in communion with any autocepahlous ''or'' autonomous Orthodox Church, surely you don't object to this being spelled out explicitly. There are those, like myself, who may not understand the nuance of your wording, which implies a different reality. After all, an The Orthodox Church of France is not currently recognized by nor in communion with any [http://orthodoxwiki.org/List_of_autocephalous_and_autonomous_churches autonomous or autocephalous church] is not necessarily a "patriachal" church, and some (the OCA) are not recognized by all "the ancient patriarchates." Yet the OCA does not recognize L'ECOF, either. Is L'ECOF in communion with some Orthodox Church, any Orthodox Church at all? If not, this wording better describes that and should not be changed to something more ambiguous.

:Looks like it's time for someone to freeze this section again. -- [[User:Willibrord]]

First, it isn't my language that I'm repeating. Second, how does your edit add ANY information? Is there an Orthodox Church you have in mind that is NOT included in the phrase "any of the Orthodox Churches in communion with the ancient patriarchates"? Your language is less precise and less accurate. There are disputes as to what Orthodox Churches are autocephalous, for example. --[[User:Fr Lev|Fr Lev]] 09:13, February 14, 2008 (PST)

: For the last time, not all "autocephalous and autonomous churches" are patriarchal, nor are all those listed on OrthodoxWiki recognized by "the ancient patriarchates." (I'm thinking specifically of the OCA.)
:As noted, Fr. John's [http://orthodoxwiki.org/Talk:Orthodox_Church_of_France#Non-canonical_Orthodox_groups.2Fbodies exact wording] mentioned "the ECOF not being in communion with any of the recognized Orthodox Churches." As you note, "recognized Orthodox churches" is not a widely used term; "autocephalous and autonomous churches" is a more understandable substitute. Thus, my edit more closely reflects his wording and intentions than yours. It should replace yours, both here and in the L'ECOF article, and be frozen.-- [[User:Willibrord]]

There is no ambiguity or imprecision in the original wording. The OCA is "in communion with the ancient patriarchates." --[[User:Fr Lev|Fr Lev]] 09:24, February 14, 2008 (PST)

:There is greater precision on this language (not to mention an additional link to OrthodoxWiki). It seems your language is antiseptic and intended to introduce ambiguity about L'ECOF's actual canonical situation (namely, that it is in communion with no one). L'ECOF is not, in fact, in communion with anyone, is it? Why the roiling displeasure when this is so noted?

:At any rate, this is a matter the administrators will have to settle. --[[User:Willibrord]]

It's not my language, and it's certainly not intended to introduce ambiguity. The language of "in communion" is imprecise, in that other Churches have certainly communed both lay and clerical members of the Church of France -- with the blessing of hierarchs of those Churches. --[[User:Fr Lev|Fr Lev]] 09:36, February 14, 2008 (PST)

:I'm not sure how many times this article (and the Orthodox Church of France article) has basically been changed between one edit to the other, but I'm fairly sure it's in the double digits.

:Irrespective, perhaps someone would be able to enlighten on why, in an overtly [[OW:MCB|Mainstream Chalcedonian Bias]]ed Orthodox encyclopaedia, it is not possible to say 'presently outside the Orthodox Church'? It's not as if there is any ambiguity about the status, like there was until recently with ROCOR - this revert war has been between one set of words and the other set, when the point to communicate is that it is currently outside the Church, which can be done without needing to resort to any word above three syllables. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 09:42, February 14, 2008 (PST)

First, we have had many months of peace and stability on these articles. Second, I have yet to see how changing the statement is in any way an improvement. Third, I think Pistevo's comments are unhelpful. What is the point of mentioning "Chalcedonian" when the French Church is clearly Chalcedonian. And I don't I think saying "outside the Orthodox Church" is at all accurate. When "the Orthodox Churches in communion with the ancient patriarchates" includes Churches and hierarchs who certainly view the Church of France as Orthodox (though irregular due to its current lack of an autocephalous sponsor) and have accepted its ordinations and communed its laity and clerics, then it is simply wrong to suggest it is outside the Orthodox Church. --[[User:Fr Lev|Fr Lev]] 10:08, February 14, 2008 (PST)

==Article protection==
Gentlemen, this article has been protected to stop the revert-war that has been ongoing today. ''Mainstream Orthodox Church'' is the usual, non-controversial term here on the wiki. This explicitly refers to the [[list of autocephalous and autonomous churches]]. It is not controversial to say that a particular group is "not recognized by" or "out of communion with" the churches on that list.

I've adjusted the language to what I regard as more precise and less inflammatory. Though the "is not recognized by any of the Orthodox Churches in communion with the ancient patriarchates" language is true, it could at least be seen to imply a semi-papal ecclesiology (i.e., that the ancient patriarchates define what it means to be Orthodox).

''Uncanonical'' is not generally a useful term here, since its definition in common usage is all over the map. What can be verified, however, is which churches make it onto which diptychs (which is the technical meaning of ''not recognized by'' or ''out of communion with'').

If y'all move your edit war (i.e., repeated reversions to the same edit) to another article, then you'll both be banned temporarily to allow a cooling-off period. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 11:09, February 14, 2008 (PST)

::I'm apologize that I've let this go on so long.
::I agree with Fr. Andrew about the term "uncanonical" but I'm also concerned about the phrase "Mainstream" (I know we use it in the style manual for our famous NPOV, but I think it fits better there)... If "uncanonical" is too vague, "mainstream" seems too relativist... On a previous revision of the article I had suggested "not recognized any of the Orthodox Churches in communion with the ancient patriarchates." I think Fr. Andrew is right in his caution -- it is not simply the antiquity or prestige of these churches that makes them reference points. At the same time, "not currently recognized by nor in communion with any autocephalous or autonomous Orthodox Church" is certainly written from a "Mainstream Chalcedonian Bias" which is actually fine here. I like Fr. Andrew's sentence: "What can be verified, however, is which churches make it onto which diptychs (which is the technical meaning of not recognized by or out of communion with" -- with this, there is no need for additional accusations invective, or high emotions. This is simply a question of fact. With this in mind, I'm going to change "mainstream" back to "any autocephalous or autonomous Orthodox Church."
::If anyone has a better idea of how to work this balance out, let's talk here first. I'll watch the page to keep in the loop. Thanks, — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

::: "Any autocephalous or autonomous Orthodox Church" has problems, too (e.g., the [[Ukrainian Autocephalous Orthodox Church]], the [[Macedonian Orthodox Church]], the [[Montenegrin Orthodox Church]], etc.). There has to be some way to refer to what makes it onto [[list of autocephalous and autonomous churches|this list]] which is both descriptive and exclusive. I prefer ''mainstream'' (linked to the list), since even the OCists often use the term. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 11:33, February 15, 2008 (PST)

::...why not just say that the group isn't in communion with the Orthodox Church? Between MCB and the fact that they're not in communion with, well, anyone, this is both accurate and brief. And, I'm fairly certain that 'autonomous' is superfluous - an autonomous church, in external relations, still under its autocephalous mother church. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 13:20, February 15, 2008 (PST)

Which brings me back to the original language -- how was referring to "any of the Orthodox Churches in communion with the ancient patriarchates" inadequate? That covers all of the autocephalous and autonomous Churches. It also avoid the less than correct language about "not in communion." A more descriptive statement would be that it exists in a state of "impaired communion" in that at least some of the other Churches recognize the ordinations of the French Church and have (officially) communed their clerics at the altar. --[[User:Fr Lev|Fr Lev]] 15:20, February 15, 2008 (PST)

:Because Rome is an ancient patriarchate?
:Who officially communes them? Recognising the orders is no guarantee - [[Alexis Toth|we recognise(d) Catholic orders]], but that doesn't mean that we're in communion. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 16:08, February 15, 2008 (PST)

Rome is not "one of the Orthodox Churches in communion with the ancient patriarchates." I've personally received communion from the head of one autocephalous Church and concelebrated with and received from the head of an autonomous Church, and been allowed to receive at the altar by the senior bishop of one of the ancient Orthodox patriarchates. --[[User:Fr Lev|Fr Lev]] 16:22, February 15, 2008 (PST)

:No. It's an ancient patriarchate which is outside the Orthodox Church, demonstrating that age and prestige do not denote within-the-Church-or-not.
:One person's experience would constitute either 'original research' or 'improper sourcing' - and even so, it can be seen as a sequence of isolated cases, rather than acceptance by the Church in question. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 16:47, February 15, 2008 (PST)

You seem to miss the point of the original wording -- "any of the Orthodox Churches in communion with the ancient patriarchates" excludes Rome and non-"mainstream" Orthodox Churches but includes the OCA, etc. I wasn't trying to "source" the article by my own experience; I merely answered your question on this talk page. However, since I have been directly involved with the hierarchs in question, I do think I am in a better position to address the question than someone who has not been. But it is also more than just my experience; when I was given permission to receive at the altar by the primate's chancellor in one jurisdiction, I was told that this was his Church's policy regarding our clergy -- policy, and not an isolated or idiosyncratic event. That same chancellor later offered to receive me into his Church and give me a parish. When the chancellor of another Church here telephoned a patriarchal bishop in Europe to ask about the status of our clergy, he was told "Of course they are Orthodox." I have not tried to put any of this into the article; I am simply responding to the questions asked. --[[User:Fr Lev|Fr Lev]] 17:10, February 15, 2008 (PST)

:The point of the original wording (or any wording) is to communicate an idea, but what that wording communicates is that being an ancient patriarchate is the primary measure, when it's clearly not. Even if it was, it would simply be a case of double-repetition - the aforementioned Orthodox Churches, in this MCB'd encyclopaedia, constitute the Orthodox Church.
:The point of asking that wasn't to give a bait-and-switch - I was actually asking about any official policies, edicts, proclamations, etc. regarding l'ECOF. Are there any issued, who from, and what are they? — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 17:32, February 15, 2008 (PST)

::Not sure where Pistevo's "bait and switch" comes in, but I'm still interested in other ways to phrase this... — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:::Just trying to make explicit the fact that the question was not asked for disingeneous reasons... — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 03:37, February 16, 2008 (PST)

==Reverts to inaccuracies about ROCOR, Czechs, Poles==

Saying Christminster is the same of Mount Royal is incorrect. I have personal emails from Dom James (directing edits to the Christminster website) that explain clearly: Mount Royal still exists, and since its reception in 1962, and the election of the Prior as Abbot Augustine in 1963 - remains as Mount Royal (in Florida since 1993, where the Abbot retired in that year.) Christminster is a daughter house, founded in 1993 with Dom James as the Abbot (he was previously the Prior of Mount Royal.) I think some ROCOR clergy have also made other edits: about the Czech, and Polish Western rite - that were deleted (for which we have evidence from diocesan archives, as well as from our clergy who were there.) The Czech diocese was founded in 1898. Twenty-three years later the Serbians along with Met. Anthony (Khrapovitsky) of ROCOR consecrated St. Gorazd (Pavlik) as bishop for that diocese - which remained Western rite for a few more years. More than 'half a dozen parishes', the whole Diocese of Grodno was established with Bp Alexis consecrated as Bishop of Grodno for the received 'Polish Catholic National Church (not the same as the PNCC.) 'Dwindling' doesn't describe what happened to that body: they, like St. Gorazd, were largely arrested by the Nazis and placed in death camps. According to Fr. Michael Keiser (DME-AOCNA), there still exists one Western Rite community in the Polish Church in Poland. [[User:Aristibule|Aristibule]]

Western Rite

2008-09-30T07:36:45Z

Chrisg: Different Archbishop Hilarion

The '''Western Rite''' is a strand of Orthodox Christian worship based on the liturgical traditions of the ancient pre-[[Great Schism|Schism]] Orthodox Church of the West. Western Rite Orthodox Christians hold in common the full Orthodox faith with their brethren of the [[Byzantine Rite]], and at present, all of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite.
{{westernrite}}
==Modern History==
===The Nineteenth Century===
:''Main article: [[Western Rite in the Nineteenth Century]]''
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, disillusioned with papal supremacy, became Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]]. He then published, in 1866, ''Catholic Orthodoxy and Anglo-Catholicism'' which contained the groundings for his work for the next twenty years. A year later, be began publishing a periodical, ''Orthodox Catholic Review'', aimed at putting forward Orthodoxy and rejecting Catholicism and Protestantism.

1867 saw Overbeck, with 122 signatures from the Oxford Movement, petition the Church of Russia for the establishment of a Western Rite church in full communion with the Eastern Rite. A seven-member synodal commission was then formed, and invited Overbeck to attend. The idea was approved, and Overbeck set about submitting a draft of the proposed Western liturgy. The base of Overbeck's submission was the so-called "Tridentine [[Mass]]" of 1570, which added in an epiclesis and the Trisagion hymn. This rite was submitted in 1871, and was examined and approved by the commission. Overbeck focused his efforts on the Old Catholic movement, who had rejected Papal Infallibility. He continued to engage in polemics with Catholics, Anglicans, and Orthodox converts using the Byzantine rite.

In 1876, Overbeck issued an appeal to the various Holy Synods, travelling to Constantinople in 1879. There he met the Ecumenical Patriarch, who authorised him to deliver sermons and apologetics. In 1881, some success was had when the Ecumenical Patriarchate agreed that the West had a right to a Western church and rite.

However, it went no further. Overbeck's marriage after his Catholic ordination was a canonical impediment to the priesthood, the Holy Synod of Greece vetoed his scheme amongst the Orthodox Churches, the ''Orthodox Catholic Review'' ended its run, and by 1892 he admitted failure due to the Church of Greece of the time. Overbeck reposed in 1905.

===The Twentieth Century===
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|Episcopalian Consecration of Reginald Weller as co-adjutor bishop of Fond-du-Lac, 1900.]]
:''Main article: [[Western Rite in the Twentieth Century]]''
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 the Syrian Orthodox ("Jacobite") church, then back 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. In 1926, the six-parish ''Polish Catholic National Church'' was received into the Polish Orthodox Church. It celebrated the Liturgy of St. Gregory, and flourished as Orthodox until wiped out by the Nazis. [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html]

St. Tikhon's involvement in the Western Rite has been one more enduring. While he was Bishop 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 to the Holy Synod, asked about the possibility, as well as the circumstances under which they would permit this. According to Fr. Edward Hughes, St. Raphael of Brooklyn composed the letter of inquiry. In 1904, the Holy Synod admitted its possibility, including edits necessary for its use in an Orthodox manner. It concluded that such edits "can be carried out only on the spot, in America," and found it "desirable to send the 'Observations' themselves to the Right Rev. Tikhon, the American Bishop." Between communications, the Episcopalians who had petitioned withdrew. Thus, St. Tikhon could not receive any Episcopalians before returning to Russia in 1907. However, his involvement lay the groundwork for the reception and liturgics of some parishes in the [[Western Rite Vicariate]] [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html] and later ROCOR.

There has been a significant [[Orthodox Church of France|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).

====The United States====
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 of the 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 from Woodstock, New York, to St. Nicholas Cathedral in New York CIty under Archbishop John (Wendland) of the Russian Exarchate of North America. In 1975, this community was received by the Russian Orthodox Church Outside Russia, under Archbishop Nikon (Rklitzsky) and was again relocated. In 1993, after the retirement of the Abbot, Dom [[Augustine (Whitfield)]], the prior of Mount Royal, Fr [[James (Deschene)]], was blessed to found Christ the Saviour Monastery ("Christminster" colloquially) in Rhode Island, under Bishop [[Hilarion (Kapral) of New York|Hilarion of Manhattan]] (since transferred). As of 2007 Christminster relocated to Hamilton, Ontario, Canada. Its present abbot is Dom [[James (Deschene)]].

====Elsewhere====
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 [[Orthodoxy in Australasia|Australia and New Zealand]], has arisen mostly from Anglican and Continuing Anglican communities. Archbishop [[Hilarion (Kapral) of New York|Hilarion (Kapral) of Sydney]], ROCOR, received some communities under his omophorion; while others have been received by Bishop [[Gibran (Ramlawey) of Australia and New Zealand|Gibran]] and Metropolitan Archbishop [[Paul (Saliba) of Australia and New Zealand|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.

==Liturgy==
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 [[Eucharist|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 of Rome, familiar 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.[http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html]

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''.[http://www.schmemann.org/byhim/westernrite.html] However, after his criticisms, Fr. Schmemann worked to establish the Western Rite Vicariate and, later still, taught at the Western Rite seminary in Paris.

==Congregations==
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 Canada. The former, St. Petroc Monastery, uses the [[Sarum Rite]] liturgy in English. Missions and Parishes of the ROCOR Western Rite use either the Rite of St. Gregory in one of varying uses (Sarum, Christminster, Mount Royal, or Overbeck), the Gallican rite, 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.

Dom Augustin (Whitfield), the [[abbot]] of the Monastery of Mount Royal from 1963 until retirement, 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." [http://www.christminster.org/history.htm]

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

The [[Orthodox Church of France]] was once 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, with some Byzantine supplements. The Orthodox Church of France currently functions as an independent body, and is not recognized by or in communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]].

In addition, the [[Holy Synod of Milan]], an [[Old Calendarist]] group outside of communion with the [[List of autocephalous and autonomous churches|mainstream Orthodox Church]], has a number of communities (including one monastery, the [[Abbey of the Holy Name (West Milford, New Jersey)|Abbey of the Holy Name]]) which worship according to Western rites, including a restored pre-schism [[Sarum Rite]], which differs from other rites (including the Sarum Rite used in ROCOR)

In 2008, a former hieromonk of the Milan Synod, Father [[Aidan (Keller)]], was blessed to use his own translations of the pre-schism [[Sarum rite]], found in the ''Old Sarum Rite Missal'', by Saint Hilarion Press of Texas, USA.

==Criticism==
:''Main article: [[Western Rite Criticism]]''
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," "[[schism]]atics," 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. There have been no schisms within the episcopacy of the Orthodox Church regarding the issue of Western Rite parishes.

==See also==
* [[Western Rite Vicariate]]
* [[Sarum Rite]]
* [[Gallican Rite]]
* [[Stowe Missal]]
* [[Liturgy of St. Tikhon of Moscow]]
* [[Liturgy of St. Gregory the Great]]
* [[Western Rite Service Books]]
* [[Liturgy of St. Tikhon (text)]]
* [[Saint Petroc Monastery (Cascades, Australia)|Saint Petroc Monastery]], Australia
* [[Christ the Savior Monastery (Providence, Rhode Island)|Christ the Savior Monastery]], Canada
* [[Vestments]]

==Sources==
* ''Blackwell Dictionary of Eastern Christianity'', pp. 364-365, 514-515
* [http://occidentalis.blogspot.com/ Occidentalis]: Orthodox Catholic Christianity in the Western Rite tradition (permission required)
* [http://www.westernorthodox.com/western-rite Introduction to the Orthodox Western Rite]
* [[Wikipedia:Western Rite Orthodoxy]]

==External links==
* [http://www.westernorthodox.com/ Western Orthodoxy]
* [http://spot.colorado.edu/~ashtonm/owpp/westernrite.htm The Unofficial Western Rite Orthodoxy Website]
* [http://www.antiochian.org/western-rite Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America]
* [http://www.orthodoxresurgence.com/petroc/ Saint Petroc Monastery ROCOR Tasmania]
* [http://www.christminster.org Christ the Savior Monastery ROCOR Rhode Island]
* [http://www.occidentalorthodox.org.uk/ Worldwide directory of canonical Western Rite Orthodox communities]
* [http://members.cox.net/frnicholas/parishes.htm Western Rite Parishes] (North America, with links to parish sites)

===Liturgies===
* [http://members.aol.com/FrNicholas/liturgy.htm Text of the Liturgy of Saint Gregory]
* [http://orthodoxanglican.net/downloads/tikhon.PDF Text of the Liturgy of Saint Tikhon], though not in its authorized form.
* [http://www.orthodoxresurgence.com/petroc/sarum.htm Text of the Sarum Rite Liturgy] as corrected for use within [[ROCOR]] by His Grace Archbishop Hilarion
* [http://www.orthodoxresurgence.com/petroc/english.htm Text of the English Liturgy]
* [http://www.stmichaelwhittier.org/resources/osboff7.pdf Office and Prayers of the Oblates of St. Benedict] (PDF) - Western Rite oblates.
* [http://www.allmercifulsavior.com/Liturgy/Liturgics.html Liturgical Texts Project] (PDF) - Compilation of numerous liturgical texts.

===Book===
* ''[http://www.authorhouse.com/BookStore/ItemDetail.aspx?bookid=23809 Children of the Promise: An Introduction to Western Rite Orthodoxy]'', by Fr. Michael Keiser. ISBN 9781418475826

===Introduction and History===
* A Short History of the Western Rite Vicariate, by [http://occidentalis.blogspot.com/ Benjamin Andersen]: [http://occidentalis.blogspot.com/2004/09/short-history-of-western-rite.html Part 1], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-two.html Part 2], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-three.html Part 3], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-four.html Part 4], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-five.html Part 5], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-six.html Part 6], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-seven.html Part 7], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-eight.html Part 8], [http://occidentalis.blogspot.com/2004/09/western-rite-history-part-nine.html Part 9] (permission required)
* [http://www.occidentalorthodox.org.uk/ Occidental Orthodox Christianity] Dedicated to the furtherance of the Western Rite within canonical Orthodoxy.
* [http://www.westernorthodox.com/wrbooklet 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.
* [http://www.orthodoxresurgence.com/ Orthodox Resurgence] Movement for Western Christians seeking reception in the Orthodox Western Rite.
* [http://justus.anglican.org/resources/pc/alcuin/tract12.html "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.
*[http://www.westernorthodox.com/turner The Western Rite: Its Fascinating Past and Its Promising Future], by Fr. [[Alexander Turner]]
*[http://www.westernorthodox.com/overbeck.pdf 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 (PDF)], by Fr. David F. Abramtsov, University of Pittsburgh, 1959
*[http://www.westernorthodox.com/anthony 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
*[http://www.christminster.org/write.htm Western Orthodox Christians: Who Are They?], from [[Christminster (Providence, Rhode Island)]], a Benedictine Monastery under [[ROCOR]]
*[http://www.christminster.org/history.htm History of Christminster]
*[http://www.westernorthodox.com/whatis What is Western-Rite Orthodoxy?], by Fr. Patrick McCauley
*[http://www.westernorthodox.com/twain The Twain Meet], by Fr. Paul W.S. Schneirla
* [http://www.unicorne.org/orthodoxy/janfeb/westernrites.htm Western Rite Orthodox in our midst: Ad Fontes!], by Dr. Alexander Roman
* [http://www.time.com/time/magazine/article/0,9171,870973,00.html Eastern But Western], from the May 1, 1964, issue of [i]Time[/i] Magazine.

===Video===
*[http://stpaulsorthodox.org/Media/SaintPaul.wmv Video] on the Western Rite from St. Paul Orthodox Church, Houston, Texas

===Apologiae===
* [http://westernorthodox.blogspot.com/2006/03/message-from-metropolitan-western-rite.html Met. PHILIP (Saliba)'s Promise]: Western Rite churches will not be Byzantized.
* [http://www.westernorthodox.com/basil Comments on the Western Rite] by Bishop [[Basil (Essey) of Wichita]]
* [http://www.westernorthodox.com/Lux-Occidentalis Lux Occidentalis (PDF)] ''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
* [http://www.westernorthodox.com/greekdenver Doctrinal Issues: Western Rite Orthodoxy], from the ''Diocesan News for Clergy and Laity'' (February 1995), Greek Orthodox Diocese of Denver
* [http://www.saintpeterorthodox.org/write.htm 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"
* [http://occidentalis.blogspot.com/ Occidentalis - A Weblog of Orthodox Catholic Christianity in the Western Rite tradition] (permission required)
* [http://www.holy-trinity.org/modern/western-rite/sergius.html On the Question of Western Orthodoxy], by Patriarch [[Sergius I (Stragorodsky) of Moscow]] in a letter to [[Vladimir Lossky]]
*[http://http://westernorthodox.blogspot.com/search/label/Anti-WR%20Criticism Dealing with Anti-WR Criticism], from the Western Orthodoxy blog.

===Criticism===
* [http://www.schmemann.org/byhim/westernrite.html The Western Rite], by Fr. [[Alexander Schmemann]]
* [http://www.holy-trinity.org/modern/western-rite/schmemann.html Notes and Comments on the "Western Rite"], ibid.
* [http://www.holy-trinity.org/modern/western-rite/news-encyclical.html News: Bishop Anthony Issues Encyclical on "Western Rite"]
* [http://www.holy-trinity.org/modern/western-rite/correspondence.html Correspondence on the Western Rite] between Bishop [[Anthony (Gergiannakis) of San Francisco]] and Fr. Paul W.S. Schneirla
* [http://www.holy-trinity.org/modern/western-rite/ware.html Some Thoughts on the "Western Rite" In Orthodoxy], by Bishop [[Kallistos (Ware) of Diokleia]]
* [http://www.holy-trinity.org/modern/western-rite/tsichlis.html The Western Rite - Some Final Comments], by Fr. [[Steven Peter Tsichlis]]
* [http://www.holy-trinity.org/modern/western-rite/johnson.html The "Western Rite": Is It Right for the Orthodox?], by Fr. Michael Johnson

===News and Views===
* [http://web.archive.org/web/20070222203921/http://homepage.mac.com/gthurman/iblog/C931234280/index.html Fr. Matthew Thurman's blog, Western Rite section] (archive) - consisting primarily of original documents written by Fr. Alexander Turner and other WRV clergy.
* [http://occidentalis.blogspot.com Occidentalis] - maintained by Subdn. Benjamin Andersen (WRV), this blog is a source for this OrthodoxWiki entry. (permission required)
* [http://westernorthodox.blogspot.com Western Orthodoxy] - Breaking news and views on the Western Rite.

===Listservs===
* [http://groups.yahoo.com/group/westernriteorthodoxy Western Rite Orthodoxy]: Discussion of Western Rite Orthodoxy, focusing the [[Western Rite Vicariate]] (Antiochian). Most active participants are members of the Antiochian WRV.
* [http://p097.ezboard.com/belyforum The Ely Forum]: "Dedicated to the theological and liturgical heritage of The Church in the British Isles, the ancient Patriarchates of the Undivided Church and the restoration of our genuine heritage of Orthodox Christianity in the West. A place of sane, sensible, lively, discussion between Christian gentlemen." Founded by Fr. Michael of St. Petroc Monastery (ROCOR).
* [http://groups.yahoo.com/group/Occidentalis/ Occidentalis]: Dedicated to promoting the "Old Sarum Rite Missal" published by a monk formerly of the Milan Synod.

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