www.byzcath.org Forums Mysteries: The Life of Worship Old-Ritualists Forum Old Rite/Ruthenian Convergence

Dear Forum,

I have read in a number of places that there is convergence between the liturgical books of the Old Rite and the Ruthenians, but I am curious to what extent this applies to the so-called "Ruthenian Recension" begun in the 1940's. My Ruthenian Chasoslov is single-volume, pocket-sized, edition printed in the 1960's in Austria. My Old Rite Chasoslov is a recent reprint from the Novozybkov Hierarchy. However, I haven't noticed much in the way of convergence from my admittedly brief examination of both texts. Were the similarities removed during the "de-Latinizations" of the 1940's on a wrong assumption that the more accurate texts are the post-Nikonian ones? Are the similarities to be found in other books? Or--and this is entirely possible--am I just not looking hard enough?

Also, if anyone knows any books (preferably in English) studying the Ruthenian liturgical texts and their history in relation to the Nikonian texts, I am open to recommendations.

In XC,

Gabriel

Khristos Voskrese!

There are indeed interesting convergences between the "Ruthenian" liturgical books and the Old Rite - but almost all of these were removed in the "Ruthenian Recension" series of books, which are best described as a Latinized Nikonian group of editions with a very few quick bows to the authentic Kyivan tradition.

However, since you have Chasoslovs from both, try comparing the Slavonic text of the central chant of Vespers "O Gladsome Light" and then compare that with the Nikonian version.

A good analysis of the relationship is yet to be written - if God keeps me in this world long enough, I might attempt it. Right now, my chief attempt is to convince people to purchase and collect the Old Rite editions - and for that matter the pre-1940 Ruthenian editions (which in spite of some truly ghastly latinizations are not without interest).

Somebody who knows and can read kriuki (and that does not describe me, unfortunately) could do an interesting comparison of the various Ruthenian chant systems and the znammeny chant maintained by the Old-Ritualists. Right now, though, what is most needed is a series of CDs by good Old-Rite chanters who can and do read kriuki to teach the rest of us how to chant the materials (chant books are available).

So I guess I'm saying "keep looking - it's there to be found". By the way, I take it that you can read the Church-Slavonic alphabet, thank God.

For the sake of Christ, forgive me!

Fr. Serge

Gabriel, I think you will find more of the "convergences" in the Divine Liturgy and not necessarily in the Hours. There are exceptions, such as the Royal Hours, where the Kyivan order is different than the Nikonian (our brother Andrij elaborated on those in this sub-forum).

There are some complications, however. One tends to think of the "Old Rite" as one set text and usage. This is most definitely not the case (differences can be found in Novgorodian and Muscovite sluzhebnyky fragments) - and it is probable that the pre-Nikonian Kyivan usage did develop differently from the Russian/Muscovite pre-Nikonian usage because of a number of historical viscitudes, especially from the 13th century onwards. This is where some future liturgical study would be helpful - although the remaining liturgical manuscripts may be scant. We may be comparing apples and oranges that were essentially apples and oranges before the time of Patriarch Nikon.

Another thing to remember is that the Kyivan Church, much more than the developing Muscovite Church, kept relations and contact with Constantinopole and the Balkan churches throughout this time. Another aspect that has not been well explored is the relationship between the development of the Kyivan liturgy and those of some Balkan churches - another fascinating story.

I am in agreement with Fr. Borys Gudziak, Metropolitan Lawrence (Huculak) as well as several others who have studied the issue that the Kyivan liturgy and its development is a different thing entirely from both the Muscovite and Greek (as well as Balkan) liturgical development. As such, while certainly we can say there are aspects of similarity between the Old Rite and the "Old Kyivan" (Mohylian and previous) liturgy there are also differences even there, both pre-Nikonian.

The "convergences" as they exist between the Muscovite Old Rite and the Ruthenian Rescension may seem sometimes subtle, such as the use of the illiton rather than an antimension (the antimension is used in both the Old Rite and UGCC but is kept open under the top altar cloth, and the illiton is used on top of the altar). The rubrics in the Ordo Celebrationis are quite similar to the Old Rite in this particular respect. But when one considers this involves the manner in which the sacrifice is performed on the altar, it is quite a significant similarity.

Fr. Serge,

Voistinu Voskrese!

Thank you for your detailed response. I recall you have mentioned elsewhere that you were behind the republication of St. Peter's Liturgicon. That is the edition which goes for $400+ from EC Publications, correct? I am interested to review a copy, but it seems that the only one library which participates in the Worldcat inter-library loan system--Ohio State--has it. I'm keeping my fingers crossed that they'll transmit their copy for me to look over.

Also, with respect to Old Rite texts, do you know a good source in Europe/U.S. for them? Aside from what the Church of the Nativity publishes in English, I have had to make arrangements with the Novozybkov Old Ritualists directly which is a time consuming and costly process. (International shipping and insurance on the Chasoslov alone was triple the price of the text.)

As for music, I recall that Brother Ambrose from the Benedictine monastery in Oregon published a brief text on deciphering the notation, though I have not seen it. Since it was published in 1980, I am guessing that copies are scarce. Only two libraries in California have one and I'm not sure how willing they are to share. Are you familiar at all with the work Nikita Simmons has been doing? He recently released a full recording of the Liturgy of St. John Chrysostom from the Church of the Ascension in Oregon. Obviously, it's not a nice, structured, "how-to" recording, but it does provide a nice introduction to Znamenny chant.

Diak,

Thank you as well for your thoughtful reply. As I have more time, I will try and examine the texts with more care. I understand that there is no uniform "Old Rite" and that different regions developed through their own unique interplay with other traditions. I would also contend that attempts to distill a "pure rite" from the multitude of trajectories runs a little too close to trying to establish a "pure New Testament" from the bulk of manuscripts out there. Of course, that in no sense implies we shouldn't strive to understand the various traditions as they developed and what they were intended to "do" (I'm using that word loosely in this context). It is refreshing to see some movement in Eastern Christianity towards reclaiming this heritage without: (A) Falling into the trap of cutting n' pasting to fit a particular vision which never existed in fact (let us say, the liberal wing of "liturgical theology") or (B) Fall into empty reactionarism which sees any "touching" of the texts as tantamount to a war on God (a position long attributed to the Old Believers but no less prevalent in some circles of contemporary Eastern Christians).

In XC,

Gabriel

Nikita Simmons is an excellent source, perhaps one of the best in the world, for experience with Old Rite texts as well as knowledge of English translations. He has extensive knowledge of the Oregon and Alaska communities.

Unfortunately it has been many years since I had any communication with Nikolaevsk; I know several persons were interested in copying manuscripts and materials and conducting interviews in case of death of key persons, a fire or some other catastrophic event.

His web: synaxis.info [synaxis.info] .