From the Oxus to China (via Eastern Christian Books)
I attended the Chaldean-rite Liturgy celebrated at St. Albert's Priory yesterday - the singing was beautiful. I don't know how much of it was in Aramaic (all? part?), but its "Easterness" didn't bother me. I would like to learn more about the Western and Eastern Syriac rites.
Showing posts with label liturgical rites of the Church. Show all posts
Showing posts with label liturgical rites of the Church. Show all posts
Sunday, May 19, 2013
Sunday, July 01, 2012
Just a bit closer.
At the end of liturgy with SBG today, the pastor read a prayer intended to be part of the Fortnight for Freedom campaign, but it fits with the rite and was nothing like what I heard at Atonment. Was it composed by the Eparchy of Van Nuys, by someone with a better handle on Christian theology and spirituality (even though it was still rather nationalist in its understanding of the union)? It is better than the other prayer, which seemed to have been done by undiscerning Catholics who had been assimilated into the Yankee mindset. (Using the Pledge of Allegiance as inspiration of the prayer! Incroyable!)
During the liturgy I felt moved to change rites and to join the parish. But I still want to check out SE in SJ sometime. It's been so long since I've been at Holy Transfiguration in VA. If I were to talk about the liturgical experience itself, nothing compares to Holy Transfiguration and St. Michael's, and I'm not saying that because those were among my first experiences of the Byzantine rite. (I also visited a Ukrainian Catholic church in Scranton, St. Vladimir, but the congregation was made up mostly of elderly people and that did make a difference in the worship ethos.)
I was thinking about the liturgical calendar and the cult of saints within a rite. How much variation exists now between various Roman-rite regions with respect to the saints who are honored in the liturgical calendar? Is it possible for greater variation to develop so that the local Churches are more "nationalist"? Or, at the very least, to build up different "uses" of the Roman rite, each with better hieratic vernacular? After all the Western churches are moving away from uniformity to greater diversity with respect to liturgical language. Should everything else remain uniform?
This is not to say that those now presently in the Roman rite should not have some devotion to the same saints; just that some people may (rightly?) have more devotion to a lesser-known saint from their locale or patria than people from a different locale or patria. Honoring the saints of the early Church and the Church of the first millenium, as well as various Latins down the centuries is a part of my heritage. Could Byzantine-rite Catholics living in countries in which the Roman-rite majority dominates, and who have some Roman/Latin heritage, add Roman-rite saints to their calendar or cultus?
The Rite Switch: why Roman rite Catholics become Eastern rite by Regina Doman
During the liturgy I felt moved to change rites and to join the parish. But I still want to check out SE in SJ sometime. It's been so long since I've been at Holy Transfiguration in VA. If I were to talk about the liturgical experience itself, nothing compares to Holy Transfiguration and St. Michael's, and I'm not saying that because those were among my first experiences of the Byzantine rite. (I also visited a Ukrainian Catholic church in Scranton, St. Vladimir, but the congregation was made up mostly of elderly people and that did make a difference in the worship ethos.)
I was thinking about the liturgical calendar and the cult of saints within a rite. How much variation exists now between various Roman-rite regions with respect to the saints who are honored in the liturgical calendar? Is it possible for greater variation to develop so that the local Churches are more "nationalist"? Or, at the very least, to build up different "uses" of the Roman rite, each with better hieratic vernacular? After all the Western churches are moving away from uniformity to greater diversity with respect to liturgical language. Should everything else remain uniform?
This is not to say that those now presently in the Roman rite should not have some devotion to the same saints; just that some people may (rightly?) have more devotion to a lesser-known saint from their locale or patria than people from a different locale or patria. Honoring the saints of the early Church and the Church of the first millenium, as well as various Latins down the centuries is a part of my heritage. Could Byzantine-rite Catholics living in countries in which the Roman-rite majority dominates, and who have some Roman/Latin heritage, add Roman-rite saints to their calendar or cultus?
The Rite Switch: why Roman rite Catholics become Eastern rite by Regina Doman
Sunday, March 13, 2011
Liturgical touring
This morning I went to SAG in Palo Alto to attend the divine liturgy for the community of St. Basil. It was the Sunday of Orthodoxy, but no anathemas here. (I think that's when the anathemas are traditionally said?) There was a procession of icons after the liturgy, though -- the liturgy itself took 1 hr and 45 minutes. The procession and dismissal took another 30 minutes. I would have gotten out of STA about the same time if I had gone there today.
The nubility number for the community is probably 0. There are some young families and the rest are all... old people. I don't know why the community is celebrating their Sunday liturgy in Palo Alto.
It is Ruthenian rite, to which I have been exposed before, but nonetheless it still felt foreign at the beginning. By the end, I was used to it (more on this in a second), but I am still unsure of whether I'd switch over to this or another rite. I still feel more comfortable in a Latin rite.
But I was reminded of why I enjoy attending the Byzantine rite -- there is so much singing. Responses in the OF (or the EF) are rather limited in comparison. Would it be possible to change this in the Roman rite?
Because I am a liturgical tourist, I am uncomfortable with entering the life of the community, which makes me ask whether being a regular liturgical tourist is good or not. Should one not be in a deeper fellowship with the other worshippers? No one is saved alone, and being a liturgical tourist may be accompanied by the danger of becoming an individualist in the practice of religion.
I will probably be back at STA next week -- I think Fr. Augustine will be celebrating Mass then.
(A liturgical tourist -- a term used by Fr. S at Christendom in reference to AP's activities.)
The nubility number for the community is probably 0. There are some young families and the rest are all... old people. I don't know why the community is celebrating their Sunday liturgy in Palo Alto.
It is Ruthenian rite, to which I have been exposed before, but nonetheless it still felt foreign at the beginning. By the end, I was used to it (more on this in a second), but I am still unsure of whether I'd switch over to this or another rite. I still feel more comfortable in a Latin rite.
But I was reminded of why I enjoy attending the Byzantine rite -- there is so much singing. Responses in the OF (or the EF) are rather limited in comparison. Would it be possible to change this in the Roman rite?
Because I am a liturgical tourist, I am uncomfortable with entering the life of the community, which makes me ask whether being a regular liturgical tourist is good or not. Should one not be in a deeper fellowship with the other worshippers? No one is saved alone, and being a liturgical tourist may be accompanied by the danger of becoming an individualist in the practice of religion.
I will probably be back at STA next week -- I think Fr. Augustine will be celebrating Mass then.
(A liturgical tourist -- a term used by Fr. S at Christendom in reference to AP's activities.)
Wednesday, May 06, 2009
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