https://en.orthodoxwiki.org/api.php?action=feedcontributions&user=68.229.246.180&feedformat=atomOrthodoxWiki - User contributions [en]2024-03-29T08:40:23ZUser contributionsMediaWiki 1.30.0https://en.orthodoxwiki.org/index.php?title=Vestments&diff=4228Vestments2005-03-24T22:13:29Z<p>68.229.246.180: </p>
<hr />
<div>{{stub}}<br />
<br />
<br />
==Non-liturgical items==<br />
*[[Anterri]]/Podrjaznik: Inner cassock, but does not have buttons down the front like the Roman cassock <br />
*[[Exorasson]]/Ryassa/Jibbee: Outer cassock; a large, flowing garment<br />
*[[Pectoral cross]]: In much of Slavic Orthodoxy, the pectoral cross is the sign of a priest; a plain silvertone (usually pewter) cross is common to most priests, especially of the Russian tradition; the gold and jeweled pectoral crosses are given as awards to clergy; the highest award that can be given to a priest is a second pectoral cross (i.e., the priest may wear two pectoral crosses). In Greek practice, the pectoral cross is awarded only when a priest is elevated to the rank of [[archpriest]], and there is no distinction made between various levels of crosses.<br />
*[[Skufiya]]: a soft-sided cap, may be peaked (Russian style) or flat (Greek style)<br />
*[[Kamilavka]]/kameloukion: a stiff hat, may be cylindrial with flattened conical brim at the top (Greek style), flared and flat at the top (Russian style), or cylindrical and flat at the top (Serbian style)<br />
*[[Klobuk]]: a kamilavka with a veil that extends over the back; all monks may wear the klobuk; the veil itself is called an epanokameloukion, and for Slavic metropolitans is white rather than black.<br />
<br />
'''Note''': Some of these may be worn during the course of liturgical services<br />
<br />
==Liturgical items==<br />
For the [[deacon]]:<br />
*[[Sticharion]]: this is actually a form of the garment worn at baptism, but is ornate (usually a heavy brocade)<br />
*[[Orarion]]: the stole, worn over the left shoulder; deacons may be given the double orarion as an award, which is worn over the left shoulder, wrapped around the chest and back, and brought back over the left shoulder to the front; in Greek practice, all deacons wear the double orarion<br />
*[[Epimanikia]]: cuffs bound with laces; for the deacon, they are worn under the sticharion<br />
<br />
For the [[priest]]:<br />
*[[Pectoral cross]] (if blessed to wear it)<br />
*[[Sticharion]]: the priest's sticharion is usually white, and of a lighter material than the deacon's<br />
*[[Epimanikia]]: same as the deacon's, except the priest wears his over the sticharion<br />
*[[Epitrachelion]]: the priestly stole, worn around the neck<br />
*[[Zone]]: cloth belt worn over the epitrachelion<br />
*[[Phelonion]] - large conical sleeveless garment worn over all other vestments, with the front largely cut away to facilitate the priest's movements<br />
*[[Nabedrennik]]: from the Slavic traditions; a stiffened square cloth worn on the left side via a long loop of cloth placed over the right shoulder (if the epigonation/palitsa has also been awarded, it is worn on the right side); this is a clergy award, so it is not worn by all priests<br />
*[[Epigonation]]/Palitsa: like the nabedrennik, except it is diamond-shaped and always worn on the right side (loop over the left shoulder); also a clergy award; in Byzantine practice, denotes a priest blessed to hear confessions<br />
*[[Miter]]: not like the Roman miter, it is very much like a crown, and is adorned with icons; this is a clergy award for priests in the Russian tradition; the priestly mitre does not have a cross on its top; Russian practice allows the award of the mitre to nonmonastic clergy<br />
<br />
For the [[bishop]]:<br />
*[[Pectoral cross]]<br />
*[[Sticharion]]: same as for the priest<br />
*[[Epimanikia]]: same as for the priest<br />
*[[Epitrachelion]]: same as for the priest<br />
*[[Zone]]: same as for the priest<br />
*[[Sakkos]]: instead of the phelonion, the bishop wears the sakkos, which is a tight-fitting garment with wide sleeves<br />
*[[Epigonation]]/palitsa: all bishops wear this<br />
*[[Miter]]: all bishops wear this; the episcopal miter is topped by a cross, unlike the priestly mitre<br />
*[[Panagia]]/[[Engolpion]] - medallion usually depiction the Theotokos (Blessed Virgin Mary) holding the Christ Child. Some bishops (and all primates of [[autocephaly|autocephalous]] churches) have the dignity of a second panagia.<br />
*[[Omophorion]]: of all episcopal vestments, this is considered to be the most important; the omophorion is a wide band of cloth worn about the shoulders<br />
*[[Mantiya]]: sleeveless cape that fastens at the neck and the feet, worn by the bishop when he formally enters the church before [[Divine Liturgy]].<br />
<br />
<br />
The following are not vestments, but are used by the bishop during services:<br />
*[[Orlets]]/eagle-rug: a small rug showing a single-headed eagle soaring over a city, on which the bishop stands during services.<br />
*[[Crozier]]/Pateritsa/Zhezl: the staff; may be tau-style (T-shaped), with the crossbeam bent and surmounted by a cross, or serpent-style, showing two intertwined serpents, also surmounted by a cross.<br />
==Western Rite=<br />
<br />
Vestments as used in the Western Rite Orthodox Tradition:<br />
<br />
===Non-Liturgical===<br />
<br />
[[Biretta]] - Roman form of cylindrical headcovering, has three 'wings' for ease of donning and doffing. Pom-pom on top. <br />
[[Cap]] - English form of headcovering, often called Catercap (short for Canterbury cap), close to the ancient pileus. Formed of four joined sections of material, generally square in shape, but soft and foldable.<br />
[[Cassock]] - a long sleeved garment worn beneath vestments and/or over street clothes by men, both clergy and laity. The two most common styles are Roman/Latin with buttons up the front, and the Sarum or English which is double breasted. <br />
[[Hood]] - worn by those who have taken a degree as part of choir dress (for public prayers of the Hours) in English use.<br />
[[Tabard]] - a waistcoat without sides or sleeves, worn as part of the monastic habit.<br />
[[Tippet]] - a long scarf worn at choir office over hood and surplice. Those worn by a priest will be black and generally very wide. A special form worn by Readers will be thin and of a blue material.<br />
[[Surplice]] - loose over-garment of white linen, gathered at the neck, with wide sleeves. Roman style will generally be shorter, often hemmed with wide bands of lace. Anglican or Old English style is without lace, much longer with very wide (pointed or rounded) sleeves.<br />
<br />
===Liturgical===<br />
<br />
[[Alb]] - linen overgarment, worn with a cincture (belt) over the cassock and beneath liturgical vestments or as outer garment for a server.<br />
[[Amice]] - square of linen with ties, originally worn on the head as a hood, now worn thrown back over the alb purportedly to protect vestments from sweat and oil.<br />
[[Apparels]] - pieces of brocade worn on the amice and alb in English or Medieval style as decorations.<br />
[[Chasuble]] - the Eucharistic vestment, worn only by the celebrating priest (and at certain services in Lent, folded up at the shoulders, by Deacon and Subdeacon). Original form is the Conical, being a half-circle of cloth joined in the front. Later types were cut away at the sides and called Gothic. In the Renaissance, form was abbreviated extremely and stiffened, particularly for use in hot climes. The Gothic revival style is based upon the look of the Gothic (cutaway conical) when worn.<br />
[[Cincture]] - a belt, most commonly of rope, anciently of silk and decorated with jewels.<br />
[[Cope]] - a half-circle of cloth with a functional or non-functional hood, highly decorated. Clasped at the neck with a chain or rectangle of cloth called a 'morse'. Worn in processions, and by non-celebrating clergy during liturgy. Essentially identical in form to the Syriac 'phayno'. <br />
[[Crosier]] and Crook - pastoral staff in the form of a shepherd's crook, bears a cross. Normally used by bishops and abbots. <br />
[[Dalmatic]] - a wide sleeved tunic, slit up the sides. the normal eucharistic garment of the Deacon. Decorated with two stripes connected by two horizontal bands.<br />
[[Maniple]] - a small thin band of cloth worn on the left wrist by clergy (subdeacon, deacon, priest, and bishop) at liturgy. Its purpose was originally to wipe the chalice with. <br />
[[Mitre]]- pointed cap with two peaks: front and back. Classified by three levels of decoration and costliness. Worn by bishops and abbots. English or Medieval style very short, Roman style much taller.<br />
[[Orphrey]] - the gilded and embroidered bands of decoration on Western vestments.<br />
[[Rochet]] - long linen garment, more fitting than a surplice, similar to alb but worn un-belted. Is generally gathered close around the neck and wrists. <br />
[[Stole]] - a narrow band of cloth worn about the neck hanging down. The method of wear denotes the office: straight down for bishop, crossed at the breast for priest, crossed at the side for deacon.<br />
[[Tunicle]] - a wide sleeved tunic, slit up the sides, generally smaller in scale than the Dalmatic. Decorated with two stripes - normally worn by Subdeacons at liturgy, can be worn by other crucifer, thurifer, and clerk.<br />
<br />
==See also==<br />
*[[Liturgical colors]]<br />
*[[Vestments and Church Supplies]]<br />
<br />
==Sources==<br />
*Original text drawn from [[Wikipedia:Vestment]]<br />
<br />
<br />
[[Category:Liturgics]]<br />
[[Category:Vestments]]</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Talk:Sarum_Use&diff=4246Talk:Sarum Use2005-03-24T20:48:40Z<p>68.229.246.180: </p>
<hr />
<div>Well, technically it isn't a tradition of the pre-Schism West, as Sarum Cathedral was dedicated in 1092, and the Sarum as known from the texts dates from New Salisbury in the 13th c. That it is essentially no different than Pre-Schism Frankish and Celtic-Saxon Roman traditions is witnessed to by contemporaries, but the Use itself is definitely post-Schism. All surviving documents of the Sarum use are post-LePoore, in fact.</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Gallican_Rite&diff=4244Gallican Rite2005-03-24T20:32:36Z<p>68.229.246.180: /* Sources */</p>
<hr />
<div>=The Gallican Rite=<br />
<br />
The Gallican rite is actually a family of rites which comprised the majority use of most of Western European for the greater part of the 1st Millenium. The rite first developed in the early centuries as the Syriac-Greek rites of Jerusalem-Antioch were first translated into Latin in various parts of the Roman West. Various rites within the greater Gallican family claim various specific lineages: such as origin with the Alexandrine rite of St. Mark for the Churches of Aquilea and Milan, or origins with the Ephesine rite of St. John the Divine for the Churches of Gaul, Iberia, and Brittania. Many Gallican texts survive, but the survival of the rite is mostly in its influence upon the present Roman and Anglican rites (called Gallo-Roman), as a component of the Ambrosian rite of Milan. The last surviving "pure" Gallican rite is the Mozarabic rite of Toledo, Spain which has been limited to a few chapels for the past few centuries. The Gallican rites are more extravagant than the Roman, the music more melismatic, the words richer, more profuse, and dramatic. The surviving Gallican materials also have recognizable concordances with the Eastern and Oriental rites in the form of certain prayers and ceremonial, owing to its shared ancient origin in the original rites of the Holy Land. <br />
<br />
In the early 20th c., the Russian emigre community in Paris included a number of clergy who were mindful of evangelization in the West. Among that number were a pair of brothers, Fathers Eugraph and Eugene Kovalevsky. Based upon the "Letters of Saint Germanus" and various Gallican Missals (Stowe, Bobbio, Gothic, Mozarab, Autun) and much borrowing from the Byzantine, a Neo-Gallican rite was constructed for the Western Rite activity in France. This rite was something in between an Eastern and Western rite, having similarities in structure and material with both. The rite is still in use with Le Eqlise Catholique Orthodoxe Francaise as well as the Union Actuelle Orthodoxe Catholique Francaise now in union with the Patriarch of Serbia. The rite has been used by communities under the Patriarch of Moscow, the Russian Orthodox Church Abroad, the Patriarch of Romania, and the Patriarch of Serbia.<br />
<br />
=Sources=<br />
<br />
[http://orthodoxie.free.fr/history%20an%20liturgical.htm "Some Notes on the History and Liturgical Practice of the Orthodox Church of France" by Fr. Francis DeMarais.]<br />
<br />
[http://orthodoxie.free.fr/sources_du_rite.htm L'ECOF article on the origins of their Neo-Gallican rite in French.]<br />
<br />
[http://orthodoxie.free.fr/liturgie%20occidentale.htm L'ECOF article on the Ancient Rite of the Gauls in French.]<br />
<br />
[http://www.odox.net/Liturgy1-Gallican.htm Neo-Gallican Liturgy used by L'ECOF]<br />
<br />
[http://www.newadvent.org/cathen/06357a.htm Catholic Encyclopedia: Gallican Rite]<br />
<br />
[http://www.catholic-forum.com/saints/ncd03456.htm New Catholic Dictionary: Gallican Rite]<br />
<br />
[http://www.newadvent.org/cathen/16003c.htm Catholic Encyclopedia: Aquliean Rite of Gallican family]<br />
<br />
[http://www.newadvent.org/cathen/01394a.htm Catholic Encyclopedia: Ambrosian Rite - Romanized Gallican]<br />
<br />
[http://www.newadvent.org/cathen/10611a.htm Catholic Encyclopedia: Mozarabic Rite - Romanized Gallican]<br />
<br />
[http://www.liturgica.com/html/litWLMusDev6.jsp?hostname=null Liturgica.Com "Gallican Chant"]<br />
<br />
[http://www.catholictradition.org/mass-h3.htm Catholic Tradition: "A Short History of the Roman Mass" by Michael Davies.]<br />
<br />
See also [[Stowe Missal]]</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Gallican_Rite&diff=4225Gallican Rite2005-03-24T20:32:15Z<p>68.229.246.180: /* Sources */</p>
<hr />
<div>=The Gallican Rite=<br />
<br />
The Gallican rite is actually a family of rites which comprised the majority use of most of Western European for the greater part of the 1st Millenium. The rite first developed in the early centuries as the Syriac-Greek rites of Jerusalem-Antioch were first translated into Latin in various parts of the Roman West. Various rites within the greater Gallican family claim various specific lineages: such as origin with the Alexandrine rite of St. Mark for the Churches of Aquilea and Milan, or origins with the Ephesine rite of St. John the Divine for the Churches of Gaul, Iberia, and Brittania. Many Gallican texts survive, but the survival of the rite is mostly in its influence upon the present Roman and Anglican rites (called Gallo-Roman), as a component of the Ambrosian rite of Milan. The last surviving "pure" Gallican rite is the Mozarabic rite of Toledo, Spain which has been limited to a few chapels for the past few centuries. The Gallican rites are more extravagant than the Roman, the music more melismatic, the words richer, more profuse, and dramatic. The surviving Gallican materials also have recognizable concordances with the Eastern and Oriental rites in the form of certain prayers and ceremonial, owing to its shared ancient origin in the original rites of the Holy Land. <br />
<br />
In the early 20th c., the Russian emigre community in Paris included a number of clergy who were mindful of evangelization in the West. Among that number were a pair of brothers, Fathers Eugraph and Eugene Kovalevsky. Based upon the "Letters of Saint Germanus" and various Gallican Missals (Stowe, Bobbio, Gothic, Mozarab, Autun) and much borrowing from the Byzantine, a Neo-Gallican rite was constructed for the Western Rite activity in France. This rite was something in between an Eastern and Western rite, having similarities in structure and material with both. The rite is still in use with Le Eqlise Catholique Orthodoxe Francaise as well as the Union Actuelle Orthodoxe Catholique Francaise now in union with the Patriarch of Serbia. The rite has been used by communities under the Patriarch of Moscow, the Russian Orthodox Church Abroad, the Patriarch of Romania, and the Patriarch of Serbia.<br />
<br />
=Sources=<br />
<br />
[http://orthodoxie.free.fr/history%20an%20liturgical.htm "Some Notes on the History and Liturgical Practice of the Orthodox Church of France" by Fr. Francis DeMarais.]<br />
<br />
[http://orthodoxie.free.fr/sources_du_rite.htm L'ECOF article on the origins of their Neo-Gallican rite in French.]<br />
<br />
[http://orthodoxie.free.fr/liturgie%20occidentale.htm L'ECOF article on the Ancient Rite of the Gauls in French.]<br />
<br />
[http://www.odox.net/Liturgy1-Gallican.htm Neo-Gallican Liturgy used by L'ECOF]<br />
<br />
[http://www.newadvent.org/cathen/06357a.htm Catholic Encyclopedia: Gallican Rite]<br />
<br />
[http://www.catholic-forum.com/saints/ncd03456.htm New Catholic Dictionary: Gallican Rite]<br />
<br />
[http://www.newadvent.org/cathen/16003c.htm Catholic Encyclopedia: Aquliean Rite of Gallican family]<br />
<br />
[http://www.newadvent.org/cathen/01394a.htm Catholic Encyclopedia: Ambrosian Rite - Romanized Gallican]<br />
<br />
[http://www.newadvent.org/cathen/10611a.htm Catholic Encyclopedia: Mozarabic Rite - Romanized Gallican]<br />
<br />
[http://www.liturgica.com/html/litWLMusDev6.jsp?hostname=null Liturgica.Com "Gallican Chant"]<br />
<br />
[http://www.catholictradition.org/mass-h3.htm Catholic Tradition: "A Short History of the Roman Mass" by Michael Davies.]<br />
<br />
See also [The Stowe Missal]</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Gallican_Rite&diff=4224Gallican Rite2005-03-24T20:31:54Z<p>68.229.246.180: </p>
<hr />
<div>=The Gallican Rite=<br />
<br />
The Gallican rite is actually a family of rites which comprised the majority use of most of Western European for the greater part of the 1st Millenium. The rite first developed in the early centuries as the Syriac-Greek rites of Jerusalem-Antioch were first translated into Latin in various parts of the Roman West. Various rites within the greater Gallican family claim various specific lineages: such as origin with the Alexandrine rite of St. Mark for the Churches of Aquilea and Milan, or origins with the Ephesine rite of St. John the Divine for the Churches of Gaul, Iberia, and Brittania. Many Gallican texts survive, but the survival of the rite is mostly in its influence upon the present Roman and Anglican rites (called Gallo-Roman), as a component of the Ambrosian rite of Milan. The last surviving "pure" Gallican rite is the Mozarabic rite of Toledo, Spain which has been limited to a few chapels for the past few centuries. The Gallican rites are more extravagant than the Roman, the music more melismatic, the words richer, more profuse, and dramatic. The surviving Gallican materials also have recognizable concordances with the Eastern and Oriental rites in the form of certain prayers and ceremonial, owing to its shared ancient origin in the original rites of the Holy Land. <br />
<br />
In the early 20th c., the Russian emigre community in Paris included a number of clergy who were mindful of evangelization in the West. Among that number were a pair of brothers, Fathers Eugraph and Eugene Kovalevsky. Based upon the "Letters of Saint Germanus" and various Gallican Missals (Stowe, Bobbio, Gothic, Mozarab, Autun) and much borrowing from the Byzantine, a Neo-Gallican rite was constructed for the Western Rite activity in France. This rite was something in between an Eastern and Western rite, having similarities in structure and material with both. The rite is still in use with Le Eqlise Catholique Orthodoxe Francaise as well as the Union Actuelle Orthodoxe Catholique Francaise now in union with the Patriarch of Serbia. The rite has been used by communities under the Patriarch of Moscow, the Russian Orthodox Church Abroad, the Patriarch of Romania, and the Patriarch of Serbia.<br />
<br />
=Sources=<br />
<br />
[http://orthodoxie.free.fr/history%20an%20liturgical.htm "Some Notes on the History and Liturgical Practice of the Orthodox Church of France" by Fr. Francis DeMarais.]<br />
<br />
[http://orthodoxie.free.fr/sources_du_rite.htm L'ECOF article on the origins of their Neo-Gallican rite in French.]<br />
<br />
[http://orthodoxie.free.fr/liturgie%20occidentale.htm L'ECOF article on the Ancient Rite of the Gauls in French.]<br />
<br />
[http://www.odox.net/Liturgy1-Gallican.htm Neo-Gallican Liturgy used by L'ECOF]<br />
<br />
[http://www.newadvent.org/cathen/06357a.htm Catholic Encyclopedia: Gallican Rite]<br />
<br />
[http://www.catholic-forum.com/saints/ncd03456.htm New Catholic Dictionary: Gallican Rite]<br />
<br />
[http://www.newadvent.org/cathen/16003c.htm Catholic Encyclopedia: Aquliean Rite of Gallican family]<br />
<br />
[http://www.newadvent.org/cathen/01394a.htm Catholic Encyclopedia: Ambrosian Rite - Romanized Gallican]<br />
<br />
[http://www.newadvent.org/cathen/10611a.htm Catholic Encyclopedia: Mozarabic Rite - Romanized Gallican]<br />
<br />
[http://www.liturgica.com/html/litWLMusDev6.jsp?hostname=null Liturgica.Com "Gallican Chant"]<br />
<br />
[http://www.catholictradition.org/mass-h3.htm Catholic Tradition: "A Short History of the Roman Mass" by Michael Davies.]<br />
<br />
See also [Stowe Missal]</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Stowe_Missal&diff=4221Stowe Missal2005-03-24T19:56:11Z<p>68.229.246.180: /* Sources */</p>
<hr />
<div>=The Stowe Missal=<br />
<br />
The Stowe Missal is a work of Irish provenance, a sacramentary rather than a missal as it is so-called. It contains not everything needed for the rite, but rather what portions a certain priest most likely needed for traveling and celebrating the liturgy in remote places. The book itself dates to approximately AD 750, though Dr. MacCarthy has demonstrated that the Mass contained within the volume is likely of the 6th c. (AD 500s). The liturgy in the Stowe Missal is the only surviving example of the Divine Liturgy for the Celtic rites still extant (there are a few other books for Office, such as the Bangor Antiphoner). Other missals from Celtic areas or with Celtic connections fall firmly within Gallican or Roman liturgical tradition. The Liturgy itself follows the basic Western model common to Roman and Gallican rites. The Canon of the Mass is the Gelasian Canon, and includes a single Preface of Irish origin unknown in any other rite. Besides material common to the Roman and Gallican rites, there are also a few prayers or phrases from the Coptic, East Syrian, and Ethiopian rites. The impact of Spanish liturgy is also clear upon the text. The Nicene Creed in the liturgy has the filioque inserted by a latter hand in the margins above the line. The Stowe Missal is believed to have been in use and added to at the monastery of Lorrha in Ireland from the 8th c. onward, and likely was compiled at Tallaght in Dublin, Ireland by Culdees associated with Saint Maelruain and Saint Aengus the Culdee. This missal is also the oldest surviving extant copy of Western liturgy. <br />
<br />
The book derives its name of Stowe from the Stowe library of the Dukes of Buckingham where it was contained for a few centuries after its discovery at Lorrha in Ireland. <br />
<br />
=Sources=<br />
<br />
"Liturgy and Ritual of the Celtic Church" by F. E. Warren<br />
<br />
[http://www.celticorthodoxy.org/warren.shtml Selections from F. E. Warren's "Liturgy and Ritual" online - Non-Chalcedonian site.]<br />
<br />
[http://www.newadvent.org/cathen/03493a.htm Catholic Encyclopedia: The Celtic Rite.]<br />
<br />
"The Stowe Missal" in "Transactions of the Royal Irish Academy", XXVII (1886) by Dr. Bartholomew MacCarthy<br />
<br />
"Journeys on the Edges", Dr. Thomas O'Loughlin, 2000<br />
<br />
"Celtic Theology", Dr. Thomas O'Loughlin, 2001<br />
<br />
[http://www.celticorthodoxy.org/document022.shtml A modern translation into English from the Stowe Missal.]</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Stowe_Missal&diff=4215Stowe Missal2005-03-24T19:52:42Z<p>68.229.246.180: </p>
<hr />
<div>=The Stowe Missal=<br />
<br />
The Stowe Missal is a work of Irish provenance, a sacramentary rather than a missal as it is so-called. It contains not everything needed for the rite, but rather what portions a certain priest most likely needed for traveling and celebrating the liturgy in remote places. The book itself dates to approximately AD 750, though Dr. MacCarthy has demonstrated that the Mass contained within the volume is likely of the 6th c. (AD 500s). The liturgy in the Stowe Missal is the only surviving example of the Divine Liturgy for the Celtic rites still extant (there are a few other books for Office, such as the Bangor Antiphoner). Other missals from Celtic areas or with Celtic connections fall firmly within Gallican or Roman liturgical tradition. The Liturgy itself follows the basic Western model common to Roman and Gallican rites. The Canon of the Mass is the Gelasian Canon, and includes a single Preface of Irish origin unknown in any other rite. Besides material common to the Roman and Gallican rites, there are also a few prayers or phrases from the Coptic, East Syrian, and Ethiopian rites. The impact of Spanish liturgy is also clear upon the text. The Nicene Creed in the liturgy has the filioque inserted by a latter hand in the margins above the line. The Stowe Missal is believed to have been in use and added to at the monastery of Lorrha in Ireland from the 8th c. onward, and likely was compiled at Tallaght in Dublin, Ireland by Culdees associated with Saint Maelruain and Saint Aengus the Culdee. This missal is also the oldest surviving extant copy of Western liturgy. <br />
<br />
The book derives its name of Stowe from the Stowe library of the Dukes of Buckingham where it was contained for a few centuries after its discovery at Lorrha in Ireland. <br />
<br />
=Sources=<br />
<br />
"Liturgy and Ritual of the Celtic Church" by F. E. Warren<br />
<br />
[http://www.celticorthodoxy.org/warren.shtml Selections from F. E. Warren's "Liturgy and Ritual" online - Non-Chalcedonian site.]<br />
<br />
[http://www.newadvent.org/cathen/03493a.htm Catholic Encyclopedia: The Celtic Rite.]<br />
<br />
"The Stowe Missal" in "Transactions of the Royal Irish Academy", XXVII (1886) by Dr. Bartholomew MacCarthy<br />
<br />
"Journeys on the Edges", Dr. Thomas O'Loughlin, 2000<br />
<br />
"Celtic Theology", Dr. Thomas O'Loughlin, 2001</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Sarum_Use&diff=4218Sarum Use2005-03-24T19:27:36Z<p>68.229.246.180: </p>
<hr />
<div>=The Sarum Rite or Sarum Use of the Roman Rite, also called the Rite of Salisbury=<br />
<br />
The Sarum Rite, also called the Rite of Salisbury, is more properly termed a Use of the Roman Rite. <br />
<br />
The origins of the rite are with the ancient local usages of the Insular Churches, ie those of Great Britain and Ireland. The earliest rites of those regions belonged to the family of rites called [[Gallican Rite]]. With the coming of Saint Augustine of Canterbury to England in AD 597, a new rite was introduced into Britain: that of the Church of Rome. Saint Augustine of Canterbury had been directed by Pope Saint Gregory the Great (also called [[Saint Gregory the Dialogist]]) to respect the Gallican customs that were already in place. Beginning with this period, and later with the rule of Charlemagne on the Continent, the Gallican and Roman rites were mixed. In England, the Second Council of Cloveshoe in 747 under [[Saint Cuthbert]] included the canon that the rite of those "speaking the English tongue" would be the Roman rite. During the period of the Celtic and Saxon churches, there developed several related local variants or Uses of the Roman Rite, called "Gallo-Roman" to distinguish from the old Roman rite. The rites used in France, northern Spain, Portugal, the Low Countries, Germany, and Scandinavia were similar.<br />
<br />
In 1066, the Normans invaded England. There were some abortive attempts at changing entirely to the related uses of northern France. However, monasteries particularly in the western parts of the island (especially Sherbourne Abbey, Glastonbury Abbey) proved intransigent. The Norman bishop of Sarum, Osmund, arranged the services for his new cathedral according to the practices that he saw around him - both Norman and Saxon/Celtic, inventing nothing. The Sarum rite as known was probably arranged by Richard Le Poore, who moved the See from Old Sarum to New Salisbury in the 13th c. From this period, the Sarum enjoyed the sterling reputation as being the best liturgy anywhere in the West, and thus had influence on the liturgy of other local churches in the Isles and the Continent (notable among them being Braga in Portugal and Nidaros - Trondheim in Norway). Other related local uses continued as well: such as York, Bangor, Hereford, and Durham.<br />
<br />
The Sarum Use was one of the first to be published on the new printing presses in the early days of the Reformation. The complete service books for the whole rite survive. The rite was commanded for the whole realm of Great Britain during the reign of Queen Mary. It was also the basis for the translated and later Reformed rites of the Anglican Church. <br />
<br />
The rite was revived particularly by the Orthodox party of the Anglo-Catholic or Tractarian movement in the 19th c. Church of England. In the mid-19th c., the services were translated into English by such as G H Palmer, and became either the preferred liturgy or preferred liturgical model for the non-Romanizing part of the Anglo-Catholic movement (also called Orthodox Anglo-Catholic or Prayer Book Catholic). The ceremonial and customs of the rite were the major influence in the development of the English Use, partly through the efforts of Percy Dearmer, author of "The Parson's Handbook." The old English Catholic Clergy Brotherhood also maintained a tradition of Sarum Use through the period of Catholic persecution in England. Attempts to revive the Sarum rite amongst the Roman Catholics included proponents such as A. W. N. Pugin and Bishop Wilson of Tasmania. The Sarum rite was suggested, but rejected, for use in the new Westminster Cathedral in 1903. <br />
<br />
The Western Rite Orthodox liturgy of St. Tikhon, as well as other Prayer Book derived English Use liturgies, have their primary origin with the Sarum Rite or Use. The Sarum Rite in English is also used by the Western Rite Orthodox in the Russian Orthodox Church Abroad.<br />
<br />
A related liturgy is the "Old Sarum Rite" compiled by a monastery of Old Catholic origin within the [[Holy Synod of Milan]], based upon many various early rites of Western Europe, including Sarum, and many details from minority texts. The "Old Sarum Rite" is not in use by any canonical Western Rite Orthodox. <br />
<br />
=Sources=<br />
<br />
"The Church of our Fathers", Daniel Rock, 1849.<br />
<br />
"The Sarum Missal in English" , F. E. Warren, 1911.<br />
<br />
"The Use of Sarum", ed. W. H. Frere, 1898.<br />
<br />
"The Sarum Missal edited from three Early Manuscripts", J. Wickham Legg, 1916.<br />
<br />
"The Parson's Handbook" Percy Dearmer, 1957.<br />
<br />
[http://anglicansociety.org/corner/sarum_use.html The Sarum Use by Revd Canon Professor J. Robert Wright]<br />
<br />
[http://www.newadvent.org/cathen/13479a.htm Catholic Encyclopedia: Sarum Rite]<br />
<br />
[http://justus.anglican.org/resources/bcp/Sarum/English.htm Project Canterbury: the Sarum Missal]<br />
<br />
[http://www.orthodoxresurgence.co.uk/Petroc/#THE%20ROOTS The Roots of the Orthodox Liturgy in the West, Saint Petroc Monastery]<br />
<br />
[http://www.orthodoxresurgence.co.uk/Petroc/sarum.htm The Divine Liturgy of Sarum as used in the Russian Orthodox Church Abroad]</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Western_Rite&diff=4216Western Rite2005-03-24T18:16:09Z<p>68.229.246.180: /* The United States */</p>
<hr />
<div>[[Image:Alexander Turner2.jpg|right|frame|Fr. [[Alexander Turner]] celebrating the Mass]]<br />
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 most of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite. <br />
<br />
==Modern History==<br />
===The Nineteenth Century===<br />
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, become Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]] at the Russian Embassy Chapel in London. Overbeck was a Syriac scholar and professor in Bonn who had become disillusioned with the papal claims of supremacy. Two years after his chrismation, he published ''Catholic Orthodoxy and Anglo-Catholicism'', in which he developed the schema with which he was about to begin his work for the next twenty years. In 1867, he published the first issue of the ''Orthodox Catholic Review'', a periodical which "aimed at setting forth the truth of Catholic Orthodoxy as opposed to Popery and Protestantism, clearing its way through the heap of rubbish stored up by both parties for centuries past." Overbeck regarded both the Papacy and the Church of England to be on the verge of collapse.<br />
<br />
In March of 1867, Overbeck circulated a petition to the [[Holy Synod]] of the [[Church of Russia]] explaining his designs and requesting the establishment of a Western Rite church in [[full communion]] with the Eastern Rite of the Orthodox Church, saying, "we are Westerns...and must plead an inalienable right to remain Westerns." In September of 1867 the petition, with some 122 signatures&mdash;mainly Tractarian clerics (the "Oxford Movement")&mdash;was sent to the Russian synod. Upon receipt, a synodal commission was formed, comprised of seven members under the Metropolitan of St. Petersburg, inviting Overbeck to attend the deliberations. Accompanying him was Fr. Eugene Popoff (chaplain of the Russian embassy in London), and the two were present in January of 1870 when the scheme was approved. Overbeck was then requested to submit a draft of the Western liturgy for examination.<br />
<br />
The liturgy which Dr. Overbeck developed for the Russians was based on the 1570 Roman rite of Pope Pius V, but also included a brief [[epiclesis]] and the [[Trisagion]] hymn after the ''Gloria'', "in remembrance of our union with the Orthodox Church." Returning to Russia in January of 1871, Overbeck submitted the rite. In two long sessions of the commission, the liturgy was examined and then approved for use.<br />
<br />
Over the next few years, Overbeck mainly focused on the development of the Old Catholic movement in Europe (which had gone into [[schism]] from Rome over the new [[dogma]] of [[Papal Infallibility]] promulgated at the First Vatican Council), probably hoping to find fertile ground for the establishment of his liturgical use, a Western liturgical rite within the Orthodox Church. In his magazine, he engaged in polemics with both Roman Catholics and Anglicans, as well as Orthodox converts who used the Byzantine rite.<br />
<br />
In 1876, he reiterated his design and issued an ''Appeal to the Patriarchs and Holy Synods of the Orthodox Catholic Church''. Three years later, he travelled to Constantinople to meet the Ecumenical Patriarch, [[Ioachim III of Constantinople|Ioachim III]], who gave him authorization for delivering sermons and addresses in defense of Orthodoxy. In August of 1881, the [[Church of Constantinople]] appointed a commission to examine the scheme and made the announcement that "an agreement on certain points has already been reached," recognizing the right of the West to have a Western church and rite as had existed before the [[Great Schism]].<br />
<br />
Much to Overbeck's disappointment, no further developments occurred. He had hoped to be a [[priest]] within the Orthodox Church, but his marriage after his Roman Catholic [[ordination]] was seen as an impediment, rendering him ineligible. He became somewhat paranoid in his later years, especially regarding the Greeks in London as hostile toward him. The ''Orthodox Catholic Review'' ended its run in 1885, and seven years later he admitted that his project had failed, saying that he had had "Hopes entertained with joy by all the truly Orthodox, recommended and pushed forward by the Holy Synods of Russia, Romania and Serbia, approved by Patriarchs of Constantinople, Alexandria, Jerusalem, but finally crushed and destroyed by the veto of the Greek Synod!" He died in 1905, his dream unfulfilled.<br />
<br />
Fr. [[Georges Florovsky]] wrote: "it was not just a fantastic dream. The question raised by Overbeck was pertinent, even if his own answer to it was confusedly conceived. And probably the vision of Overbeck was greater than his personal interpretation."<br />
<br />
===The Twentieth Century===<br />
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|The so-called “Fon-du-Lac Circus</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Western_Rite&diff=4214Western Rite2005-03-24T18:07:08Z<p>68.229.246.180: /* Elsewhere */</p>
<hr />
<div>[[Image:Alexander Turner2.jpg|right|frame|Fr. [[Alexander Turner]] celebrating the Mass]]<br />
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 most of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite. <br />
<br />
==Modern History==<br />
===The Nineteenth Century===<br />
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, become Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]] at the Russian Embassy Chapel in London. Overbeck was a Syriac scholar and professor in Bonn who had become disillusioned with the papal claims of supremacy. Two years after his chrismation, he published ''Catholic Orthodoxy and Anglo-Catholicism'', in which he developed the schema with which he was about to begin his work for the next twenty years. In 1867, he published the first issue of the ''Orthodox Catholic Review'', a periodical which "aimed at setting forth the truth of Catholic Orthodoxy as opposed to Popery and Protestantism, clearing its way through the heap of rubbish stored up by both parties for centuries past." Overbeck regarded both the Papacy and the Church of England to be on the verge of collapse.<br />
<br />
In March of 1867, Overbeck circulated a petition to the [[Holy Synod]] of the [[Church of Russia]] explaining his designs and requesting the establishment of a Western Rite church in [[full communion]] with the Eastern Rite of the Orthodox Church, saying, "we are Westerns...and must plead an inalienable right to remain Westerns." In September of 1867 the petition, with some 122 signatures&mdash;mainly Tractarian clerics (the "Oxford Movement")&mdash;was sent to the Russian synod. Upon receipt, a synodal commission was formed, comprised of seven members under the Metropolitan of St. Petersburg, inviting Overbeck to attend the deliberations. Accompanying him was Fr. Eugene Popoff (chaplain of the Russian embassy in London), and the two were present in January of 1870 when the scheme was approved. Overbeck was then requested to submit a draft of the Western liturgy for examination.<br />
<br />
The liturgy which Dr. Overbeck developed for the Russians was based on the 1570 Roman rite of Pope Pius V, but also included a brief [[epiclesis]] and the [[Trisagion]] hymn after the ''Gloria'', "in remembrance of our union with the Orthodox Church." Returning to Russia in January of 1871, Overbeck submitted the rite. In two long sessions of the commission, the liturgy was examined and then approved for use.<br />
<br />
Over the next few years, Overbeck mainly focused on the development of the Old Catholic movement in Europe (which had gone into [[schism]] from Rome over the new [[dogma]] of [[Papal Infallibility]] promulgated at the First Vatican Council), probably hoping to find fertile ground for the establishment of his liturgical use, a Western liturgical rite within the Orthodox Church. In his magazine, he engaged in polemics with both Roman Catholics and Anglicans, as well as Orthodox converts who used the Byzantine rite.<br />
<br />
In 1876, he reiterated his design and issued an ''Appeal to the Patriarchs and Holy Synods of the Orthodox Catholic Church''. Three years later, he travelled to Constantinople to meet the Ecumenical Patriarch, [[Ioachim III of Constantinople|Ioachim III]], who gave him authorization for delivering sermons and addresses in defense of Orthodoxy. In August of 1881, the [[Church of Constantinople]] appointed a commission to examine the scheme and made the announcement that "an agreement on certain points has already been reached," recognizing the right of the West to have a Western church and rite as had existed before the [[Great Schism]].<br />
<br />
Much to Overbeck's disappointment, no further developments occurred. He had hoped to be a [[priest]] within the Orthodox Church, but his marriage after his Roman Catholic [[ordination]] was seen as an impediment, rendering him ineligible. He became somewhat paranoid in his later years, especially regarding the Greeks in London as hostile toward him. The ''Orthodox Catholic Review'' ended its run in 1885, and seven years later he admitted that his project had failed, saying that he had had "Hopes entertained with joy by all the truly Orthodox, recommended and pushed forward by the Holy Synods of Russia, Romania and Serbia, approved by Patriarchs of Constantinople, Alexandria, Jerusalem, but finally crushed and destroyed by the veto of the Greek Synod!" He died in 1905, his dream unfulfilled.<br />
<br />
Fr. [[Georges Florovsky]] wrote: "it was not just a fantastic dream. The question raised by Overbeck was pertinent, even if his own answer to it was confusedly conceived. And probably the vision of Overbeck was greater than his personal interpretation."<br />
<br />
===The Twentieth Century===<br />
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|The so-called “Fon-du-Lac Circus</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Western_Rite&diff=4213Western Rite2005-03-24T17:55:54Z<p>68.229.246.180: /* Congregations */</p>
<hr />
<div>[[Image:Alexander Turner2.jpg|right|frame|Fr. [[Alexander Turner]] celebrating the Mass]]<br />
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 most of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite. <br />
<br />
==Modern History==<br />
===The Nineteenth Century===<br />
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, become Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]] at the Russian Embassy Chapel in London. Overbeck was a Syriac scholar and professor in Bonn who had become disillusioned with the papal claims of supremacy. Two years after his chrismation, he published ''Catholic Orthodoxy and Anglo-Catholicism'', in which he developed the schema with which he was about to begin his work for the next twenty years. In 1867, he published the first issue of the ''Orthodox Catholic Review'', a periodical which "aimed at setting forth the truth of Catholic Orthodoxy as opposed to Popery and Protestantism, clearing its way through the heap of rubbish stored up by both parties for centuries past." Overbeck regarded both the Papacy and the Church of England to be on the verge of collapse.<br />
<br />
In March of 1867, Overbeck circulated a petition to the [[Holy Synod]] of the [[Church of Russia]] explaining his designs and requesting the establishment of a Western Rite church in [[full communion]] with the Eastern Rite of the Orthodox Church, saying, "we are Westerns...and must plead an inalienable right to remain Westerns." In September of 1867 the petition, with some 122 signatures&mdash;mainly Tractarian clerics (the "Oxford Movement")&mdash;was sent to the Russian synod. Upon receipt, a synodal commission was formed, comprised of seven members under the Metropolitan of St. Petersburg, inviting Overbeck to attend the deliberations. Accompanying him was Fr. Eugene Popoff (chaplain of the Russian embassy in London), and the two were present in January of 1870 when the scheme was approved. Overbeck was then requested to submit a draft of the Western liturgy for examination.<br />
<br />
The liturgy which Dr. Overbeck developed for the Russians was based on the 1570 Roman rite of Pope Pius V, but also included a brief [[epiclesis]] and the [[Trisagion]] hymn after the ''Gloria'', "in remembrance of our union with the Orthodox Church." Returning to Russia in January of 1871, Overbeck submitted the rite. In two long sessions of the commission, the liturgy was examined and then approved for use.<br />
<br />
Over the next few years, Overbeck mainly focused on the development of the Old Catholic movement in Europe (which had gone into [[schism]] from Rome over the new [[dogma]] of [[Papal Infallibility]] promulgated at the First Vatican Council), probably hoping to find fertile ground for the establishment of his liturgical use, a Western liturgical rite within the Orthodox Church. In his magazine, he engaged in polemics with both Roman Catholics and Anglicans, as well as Orthodox converts who used the Byzantine rite.<br />
<br />
In 1876, he reiterated his design and issued an ''Appeal to the Patriarchs and Holy Synods of the Orthodox Catholic Church''. Three years later, he travelled to Constantinople to meet the Ecumenical Patriarch, [[Ioachim III of Constantinople|Ioachim III]], who gave him authorization for delivering sermons and addresses in defense of Orthodoxy. In August of 1881, the [[Church of Constantinople]] appointed a commission to examine the scheme and made the announcement that "an agreement on certain points has already been reached," recognizing the right of the West to have a Western church and rite as had existed before the [[Great Schism]].<br />
<br />
Much to Overbeck's disappointment, no further developments occurred. He had hoped to be a [[priest]] within the Orthodox Church, but his marriage after his Roman Catholic [[ordination]] was seen as an impediment, rendering him ineligible. He became somewhat paranoid in his later years, especially regarding the Greeks in London as hostile toward him. The ''Orthodox Catholic Review'' ended its run in 1885, and seven years later he admitted that his project had failed, saying that he had had "Hopes entertained with joy by all the truly Orthodox, recommended and pushed forward by the Holy Synods of Russia, Romania and Serbia, approved by Patriarchs of Constantinople, Alexandria, Jerusalem, but finally crushed and destroyed by the veto of the Greek Synod!" He died in 1905, his dream unfulfilled.<br />
<br />
Fr. [[Georges Florovsky]] wrote: "it was not just a fantastic dream. The question raised by Overbeck was pertinent, even if his own answer to it was confusedly conceived. And probably the vision of Overbeck was greater than his personal interpretation."<br />
<br />
===The Twentieth Century===<br />
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|The so-called “Fon-du-Lac Circus</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Western_Rite&diff=4212Western Rite2005-03-24T17:54:59Z<p>68.229.246.180: /* Congregations */</p>
<hr />
<div>[[Image:Alexander Turner2.jpg|right|frame|Fr. [[Alexander Turner]] celebrating the Mass]]<br />
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 most of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite. <br />
<br />
==Modern History==<br />
===The Nineteenth Century===<br />
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, become Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]] at the Russian Embassy Chapel in London. Overbeck was a Syriac scholar and professor in Bonn who had become disillusioned with the papal claims of supremacy. Two years after his chrismation, he published ''Catholic Orthodoxy and Anglo-Catholicism'', in which he developed the schema with which he was about to begin his work for the next twenty years. In 1867, he published the first issue of the ''Orthodox Catholic Review'', a periodical which "aimed at setting forth the truth of Catholic Orthodoxy as opposed to Popery and Protestantism, clearing its way through the heap of rubbish stored up by both parties for centuries past." Overbeck regarded both the Papacy and the Church of England to be on the verge of collapse.<br />
<br />
In March of 1867, Overbeck circulated a petition to the [[Holy Synod]] of the [[Church of Russia]] explaining his designs and requesting the establishment of a Western Rite church in [[full communion]] with the Eastern Rite of the Orthodox Church, saying, "we are Westerns...and must plead an inalienable right to remain Westerns." In September of 1867 the petition, with some 122 signatures&mdash;mainly Tractarian clerics (the "Oxford Movement")&mdash;was sent to the Russian synod. Upon receipt, a synodal commission was formed, comprised of seven members under the Metropolitan of St. Petersburg, inviting Overbeck to attend the deliberations. Accompanying him was Fr. Eugene Popoff (chaplain of the Russian embassy in London), and the two were present in January of 1870 when the scheme was approved. Overbeck was then requested to submit a draft of the Western liturgy for examination.<br />
<br />
The liturgy which Dr. Overbeck developed for the Russians was based on the 1570 Roman rite of Pope Pius V, but also included a brief [[epiclesis]] and the [[Trisagion]] hymn after the ''Gloria'', "in remembrance of our union with the Orthodox Church." Returning to Russia in January of 1871, Overbeck submitted the rite. In two long sessions of the commission, the liturgy was examined and then approved for use.<br />
<br />
Over the next few years, Overbeck mainly focused on the development of the Old Catholic movement in Europe (which had gone into [[schism]] from Rome over the new [[dogma]] of [[Papal Infallibility]] promulgated at the First Vatican Council), probably hoping to find fertile ground for the establishment of his liturgical use, a Western liturgical rite within the Orthodox Church. In his magazine, he engaged in polemics with both Roman Catholics and Anglicans, as well as Orthodox converts who used the Byzantine rite.<br />
<br />
In 1876, he reiterated his design and issued an ''Appeal to the Patriarchs and Holy Synods of the Orthodox Catholic Church''. Three years later, he travelled to Constantinople to meet the Ecumenical Patriarch, [[Ioachim III of Constantinople|Ioachim III]], who gave him authorization for delivering sermons and addresses in defense of Orthodoxy. In August of 1881, the [[Church of Constantinople]] appointed a commission to examine the scheme and made the announcement that "an agreement on certain points has already been reached," recognizing the right of the West to have a Western church and rite as had existed before the [[Great Schism]].<br />
<br />
Much to Overbeck's disappointment, no further developments occurred. He had hoped to be a [[priest]] within the Orthodox Church, but his marriage after his Roman Catholic [[ordination]] was seen as an impediment, rendering him ineligible. He became somewhat paranoid in his later years, especially regarding the Greeks in London as hostile toward him. The ''Orthodox Catholic Review'' ended its run in 1885, and seven years later he admitted that his project had failed, saying that he had had "Hopes entertained with joy by all the truly Orthodox, recommended and pushed forward by the Holy Synods of Russia, Romania and Serbia, approved by Patriarchs of Constantinople, Alexandria, Jerusalem, but finally crushed and destroyed by the veto of the Greek Synod!" He died in 1905, his dream unfulfilled.<br />
<br />
Fr. [[Georges Florovsky]] wrote: "it was not just a fantastic dream. The question raised by Overbeck was pertinent, even if his own answer to it was confusedly conceived. And probably the vision of Overbeck was greater than his personal interpretation."<br />
<br />
===The Twentieth Century===<br />
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|The so-called “Fon-du-Lac Circus</div>68.229.246.180https://en.orthodoxwiki.org/index.php?title=Western_Rite&diff=4211Western Rite2005-03-24T17:53:57Z<p>68.229.246.180: /* Congregations */</p>
<hr />
<div>[[Image:Alexander Turner2.jpg|right|frame|Fr. [[Alexander Turner]] celebrating the Mass]]<br />
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 most of the [[bishop]]s who care for such [[parish]]es are themselves followers of the Byzantine Rite. <br />
<br />
==Modern History==<br />
===The Nineteenth Century===<br />
In 1864, 44-year-old [[Joseph Julian Overbeck]], a former German [[Roman Catholic Church|Catholic]] priest who had left the priesthood, become Lutheran and later married, was [[chrismation|chrismated]] into the [[Orthodox Church]] at the Russian Embassy Chapel in London. Overbeck was a Syriac scholar and professor in Bonn who had become disillusioned with the papal claims of supremacy. Two years after his chrismation, he published ''Catholic Orthodoxy and Anglo-Catholicism'', in which he developed the schema with which he was about to begin his work for the next twenty years. In 1867, he published the first issue of the ''Orthodox Catholic Review'', a periodical which "aimed at setting forth the truth of Catholic Orthodoxy as opposed to Popery and Protestantism, clearing its way through the heap of rubbish stored up by both parties for centuries past." Overbeck regarded both the Papacy and the Church of England to be on the verge of collapse.<br />
<br />
In March of 1867, Overbeck circulated a petition to the [[Holy Synod]] of the [[Church of Russia]] explaining his designs and requesting the establishment of a Western Rite church in [[full communion]] with the Eastern Rite of the Orthodox Church, saying, "we are Westerns...and must plead an inalienable right to remain Westerns." In September of 1867 the petition, with some 122 signatures&mdash;mainly Tractarian clerics (the "Oxford Movement")&mdash;was sent to the Russian synod. Upon receipt, a synodal commission was formed, comprised of seven members under the Metropolitan of St. Petersburg, inviting Overbeck to attend the deliberations. Accompanying him was Fr. Eugene Popoff (chaplain of the Russian embassy in London), and the two were present in January of 1870 when the scheme was approved. Overbeck was then requested to submit a draft of the Western liturgy for examination.<br />
<br />
The liturgy which Dr. Overbeck developed for the Russians was based on the 1570 Roman rite of Pope Pius V, but also included a brief [[epiclesis]] and the [[Trisagion]] hymn after the ''Gloria'', "in remembrance of our union with the Orthodox Church." Returning to Russia in January of 1871, Overbeck submitted the rite. In two long sessions of the commission, the liturgy was examined and then approved for use.<br />
<br />
Over the next few years, Overbeck mainly focused on the development of the Old Catholic movement in Europe (which had gone into [[schism]] from Rome over the new [[dogma]] of [[Papal Infallibility]] promulgated at the First Vatican Council), probably hoping to find fertile ground for the establishment of his liturgical use, a Western liturgical rite within the Orthodox Church. In his magazine, he engaged in polemics with both Roman Catholics and Anglicans, as well as Orthodox converts who used the Byzantine rite.<br />
<br />
In 1876, he reiterated his design and issued an ''Appeal to the Patriarchs and Holy Synods of the Orthodox Catholic Church''. Three years later, he travelled to Constantinople to meet the Ecumenical Patriarch, [[Ioachim III of Constantinople|Ioachim III]], who gave him authorization for delivering sermons and addresses in defense of Orthodoxy. In August of 1881, the [[Church of Constantinople]] appointed a commission to examine the scheme and made the announcement that "an agreement on certain points has already been reached," recognizing the right of the West to have a Western church and rite as had existed before the [[Great Schism]].<br />
<br />
Much to Overbeck's disappointment, no further developments occurred. He had hoped to be a [[priest]] within the Orthodox Church, but his marriage after his Roman Catholic [[ordination]] was seen as an impediment, rendering him ineligible. He became somewhat paranoid in his later years, especially regarding the Greeks in London as hostile toward him. The ''Orthodox Catholic Review'' ended its run in 1885, and seven years later he admitted that his project had failed, saying that he had had "Hopes entertained with joy by all the truly Orthodox, recommended and pushed forward by the Holy Synods of Russia, Romania and Serbia, approved by Patriarchs of Constantinople, Alexandria, Jerusalem, but finally crushed and destroyed by the veto of the Greek Synod!" He died in 1905, his dream unfulfilled.<br />
<br />
Fr. [[Georges Florovsky]] wrote: "it was not just a fantastic dream. The question raised by Overbeck was pertinent, even if his own answer to it was confusedly conceived. And probably the vision of Overbeck was greater than his personal interpretation."<br />
<br />
===The Twentieth Century===<br />
[[Image:Fon-du-Lac Circus.jpg|right|thumb|300px|The so-called “Fon-du-Lac Circus</div>68.229.246.180