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I would like to start with the observation that all of the posts and threads about leadership are certainly catalysts that foster ideas and dialogue. That is indeed a good thing.

But perhaps we are looking at a cart before the horse, chicken and egg situation, and not really considering this issue, nor grasping what is before us in a fully Eastern Christian way.

The greatest gift and power of evangelism we possess as Eastern Christians is our Church. What defines us as that Church is a liturgical thing entirely. We believe that our Liturgy is the place of theosis, the meeting of heaven and earth, the living out and very experience of the Paschal Mystery.

The Constitution Sacrosanctum Concilium tells us the Eucharist is the �source and summit� of the Christian life. Or as Orientale Lumen reminds us, "Participation in Trinitarian life takes place through the liturgy and in a special way through the Eucharist, the mystery of communion with the glorified body of Christ, the seed of immortality." That document also reminds us that ..."It is Tradition that preserves the Church from the danger of gathering only changing opinions, and guarantees her certitude and continuity."

Our Liturgy IS where we hear the Word, where we experience the Word, and where we also feast on the Word - we eat and drink of the Word, the Logos, quite literally. We partake of eternity, of the here and now, and that yet to come in literally every service.

The greatest part of the internal and external appeal of our Church in transmitting the Paschal Mystery has been precisely in the sublime mystical beauty of that liturgical tradition, its living witness to not just Tradition, but to a mission of being the earthly icon of the heavenly realm, of the place where the loving and saving unity of the Trinity is lived and breathed by all of the senses.

It is time to recognize reality before us. To this date, we cannot say that we have been faithful in keeping that tradition. We cannot say that we have even been given the opportunity to fully implement that tradition, as far as the Ruthenian Ordo has instructed us as our particular received tradition. Not even fully given the chance to try it by the hierarchy.

And it appears we may be poised to depart even farther from that tradition. Is it progress? Or yet another compromise to modernism? Do we continue to boldly plod forward with some of the same mistakes that the Latin Church has eventually recognized as not compatible with transmitting their tradition, as the recent overwhelming majority at the vote of the U.S. Conference reveals? Do we not heed 37 years of often chaos and more often failed experiments?

Liturgy is everything for us. It is our identity, it is our life, it is our being, it is where we meet Christ. And it is the fountainhead of evangelism, the dark cloud at the top of the mountain that we enter into and emerge from with radiant faces to take the divinizing love of Christ to the world.

Lex Orandi, lex credendi - we pride ourselves on this. We like to pat ourselves on the back to our Latin brethren and say how good we are at it. We would like to try and convince our Orthodox brethren we are really Eastern Christians, "orthodox in communion with Rome". And we have before us the seeming "done deal" of a new lex orandi.

Although I have yet to see a text, from the analyses I have read I actually now am thinking the title of "Revised" is misleading. It should be called rather "New". Even though I have not seen it, or been given compelling reasons why it is necessary, from Fr. Serge's excellent analysis certain elements, especially inclusive language, now give it a meaning and dimension not ever included in the past. Nor intended to be included in the past, if considering continuity and fidelity to received tradition.

Back to the implications on evangelism - if the Eucharist is really the Source and Summit, we need to get that house in order before all else, if our evangelical efforts will have any real meaning or effect - it is not only what "backs up" the evangelical efforts, but gives them birth, strength, healing and vigor.

If I tell my catechism class all of the nice theory behind how faithful we are to our tradition, then next week tell them "well, that was then, we have this new thing now" what message does that convey evangelically about the immutability of The Truth embodied in the lex orandi? That the message of Jesus Christ is open to continued compromise with modernity?

No, I can't do that in good conscience. I say no to failed Notre Dame liturgy school ideas of the 1970s (an important historical breeding ground of "inclusive language" and "relevant liturgy") and an emphatic yes to being given the opportunity to implement what our heroic bishops and Rome saw fit in 1941 as the direction for our Liturgy, which we have yet to even give a real, concerted try. I make these comments as one quite frustrated by the process and prospects before me as I see them, and I intend neither direct nor underlying personal offense nor attack.
FDD

Diak,

It appears that you are exactly right. I would not have guessed it even a month ago. Yet, because I am fairly new, I did not see the issue coming on so strongly. I'm convinced now that you are correct. Let's have the conference. If our bishops do show there is hope. If they don't show and don't lead we may as well fold up our tents.

My perceptions awakened when the head of the Byzantine Boot Camp called us to account. If one of the most vibrant forces for a living faith we have says our problems center around playing fast and loose with the liturgy then I say we'd better pay attention.

CDL

Since we know from ample evidence that the bishops read both this and now the BEMA weblog how does one account for their continued silence? I think I have evidence that Bishop John at least in confident enough to step out and take some risks and is not dependent upon his authority by the act of just doing or not doing something because some people have said the opposite. I know that those who hope to be ordained are running the risk of never being ordained simply because they raise these types of questions. I also have a sense that priests get into trouble for rocking the boat. I suppose in every declining organization the tendency of the manager is to try to manage conflict rather than to creatively use it.

But it is time to creatively use it for the good of the Church.

It's time even past time that our Shepherds should stand up and lead us. Where are they?

CDL

Bravo, Diak!!

If I find myself in a Byzantine Church that has succumbed to the modernist, gender-inclusive, We Are Church baloney spewed by some Roman so-called Catholics it's off to ROCOR or some other Orthodox jurisdiction that's not ashamed to remain faithful to capital-T Tradition for me.

Sam

P.S. - Teacher, was what I just wrote a run-on sentence?

Yes, Sam, it is frustrating - I just wish we could get some answers and some direction. Just give us a chance to implement the Ordo. Why not?

Dan wrote Yes, let's try to do it.
FDD

Ditto!

I'm not sure it's that black and white. The translation may be superior to the old and perhaps is less or even incorrect. What is a mystery is that it is kept so secret. Why can't we see and study it? Why won't the commission present it in open conference, explain it, let us all discuss it, critique it, be willing to make what amendments are necessary, and then promulgate it? We are adults. We will be praying it. What is the resistance?

Or to put it more positively: I believe that this new translation can be a great blessing to the Church. Yes, some opportunities may have already been missed by not working with other Eastern Catholics but I don't believe they are crippeling mistakes. But I believe a new translation can get good and Godly people involved as never before. I believe the new translation can be a springboard to use in the domestic Church. I believe the new translation can become a way for the people to gather together and discover the depths of the liturgy. I believe that a conference can draw the people and the bishops together. But it must be offered openly with willingness to amend with a sense of trust. Please dear bishops, offer this in a conference setting so that it can be recieved with gratitude and new energy. Please, don't just push it on us.

CDL

AMEN!!!

Amen to Father Deacon Diak's post!

Why are our bishops so afraid of the Ruthenian recension?

It may be that they are afraid of the Ruthenian people.

CDL

It may be that they are afraid of the Ruthenian people.

Well, speaking from experience, I can see why they'd be afraid of the people in the pews -- some of our people scare me, and I don't scare easily!