www.byzcath.org Forums Mysteries: The Life of Worship Old-Ritualists Forum Old-Ritualists and Greek-Catholics

This will require much more than one posting, because there is much material to introduce.

Obviously, the Old-Ritualists and the Greek-Catholics both suffered serious persecutions at the hands of several Tsars and the Russian State Church. What interests me on this point is that both communities suffered particularly from Nicholas I and his program of "Orthodoxy, Autocracy, and Nationalism" (his idea of "Orthodoxy" had no room either for the pre-Nikonian Muscovite tradition or the Greek-Catholic tradition, and he was not finicky about the methods he used). Ironically, the restoration of the three-fold hierarchy centered at Bielaia Krinitsa was the result of Nicholas's determination to wipe out the remaining clergy among the Old-Ritualists. It turned out to be an historic back-fire.

In the late eighteenth and some of the nineteenth century, the Greek-Catholics assisted the Old-Ritualists with printing (I have a reprint of a service-book published for the Old-Ritualists at Pochaiv sometime during the Monastery's Greek-Catholic period) and with other materials the Old-Ritualists needed, including the Crozier for Saint Ambrose of Bielaia Krinitsa (now kept as a relic in the treasury of Holy Protection Cathedral at the Rogozhskoie Cemetery in Moscow.

Metropolitan Andrew (Sheptytsky) took a particular interest in the Old-Ritualists, beginning, it seems with his visit to Bielaia Krinitsa in 1891 when he was a student Brother with the Basilians, pursuing his theological studies for ordination - he went to Bielaia Krinitsa as interpreter for Bishop Felix Julie Xavier Jourda de la Passardiere, was much impressed, and stayed in touch with the Old-Orthodox of Bielaia Krinitsa for a long time. Among other things, he arranged for the Holy See to recognize the ordinations of the Bielaia Krinitsa hierarchy, which much annoyed the Russian State Church. He also furnished a complete pre-Nikonian chapel in L'viv; unfortunately the entire chapel, furnishings and all, in the early postwar period and no one has yet succeeded in locating the icons.

It was the example of the Bielaia Krinitsa Hierarchy which Metropolitan Andrew successfully used to convince Saint Pius X to permit him to try to revive the Greek-Catholic Church in Tsarist Russia.

During the period between the February Revolution and the October Revolution, Metropolitan Andrew held a Russian Greek-Catholic Synod, which with his approval passed a canon prescribing that both the pre-Nikonian liturgical tradition and the Nikonian tradition could be used. This canon is still in force. Its immediate result was the reception of a large Old-Ritualist (Iedinoviertsy) parish at Bogdanovka in the Kharkiv region in June 1918, led by the parish priest Father Patapius Emilianov. Father Patapius died a martyr in 1937.

There is much more, but this will do for a starter.

Fr. Serge

There were Greek Catholic connections with the Old Ritualists well before the Synod of 1917. Fr. Eustachy Susalev was of the Old Rite; he was the author of the famous letter to Tsar Nicholas writing in 1909 The services in the St. Petersburg apartment chapel alternated between Nikonian and Old Rite depending on the celebrant, some of which were witnessed by Blessed Leonid (Feodorov) and his mother.

The 1917 Russian Greek Catholic Synod presided over by Metropolitan Andrew did indeed allow either the Old or Nikonian Rite for the Russian Greek Catholic Church; but without any commixion or hybridization of the two.

It wasn't a letter; it was a telegram! Father Eustachy was received into communion with the Greek-Catholic Church by Metropolitan Andrew sometime around 1908. He seems to have been martyred, although we are lacking the details.

There are other instances of Old-Rite influence on the 1917 Russian Greek-Catholic Synod (such as the prohibition on the use of tobacco by the clergy).

The canon of that Synod was indeed as you have described it. Since then, though, the liturgical ferment has been bubbling and various minglings of the pre-Nikonian and Nikonian traditions have become commonplace: the revival of traditional iconography, the use of znammeny chant, and so on. This process has gained strength with the recent reprints of the pre-Nikonian liturgical books.

There are certainly enthusiasts for the Old Rite among the clergy of the Moscow Patriarchate (including, as it now does, the Church Outside Russia), but it would be hopelessly imprudent for any parish priest to announce, like a thunderclap, that as of next Sunday the parish will revert to the Old Rite. One must act in accord with what Pope John Paul II termed "the necessary gradualness".

Being neither a prophet nor a fortune-teller, it not possible for me to foresee the future of these things! All I can say right now is that the renewal of interest seems a hopeful development.

Fr. Serge

Bless, Father,

There were and are ROC priests who are "bi-ritual" in that they serve parishes of both the New and Old Rites - some New Martyrs, such as Anatoly of Odessa (?) were bi-ritual priests in this way, were they not?

Last year, at one of the MP's synodal meetings, it was said that there were several hundred Old Rite parishes of the "edinoveryie" and in communion with the MP prior to the Russian Revolution - and that there are not even 100 today.

The recommendation was made to help establish more "edinoverie" parishes in one way or another.

One problem with the "edinoverie" is that, as a movement, it seems to be rather isolated from and combative towards the Old Rite jurisdictions and refuses, for example, to honour the Old Rite Saints.

A member of the ROCOR Old Rite parish in Erie indicated to me that while they have an actual icon of the Holy Hieromartyr and Confessor Avvakum in their church, it is not the subject of devotion by all and that there are those Old Believers in union with ROCOR/MP who believe St Avvakum was a "trouble-maker" who should never have gone into schism or have started the movement that led to such conflict etc.

In addition, one problem among the Old Rite jurisdictions with respect to reconciliation with the MP is the old animosity toward one another that is rather deep-seated. For example, the Saints who wrote against the Old Believers to the point of reviling their traditions (e.g. St Dmitry of Rostov), the history of excommunication and persecution by the state Church (then why would they want to be in union with it today?) and the view of others that the reason for the schism hasn't gone away (the Nikonian reforms in the Church of Russia).

There are also those Old Believers who take the Stoglav Council quite seriously and consider all those Christians who do not cross themselves with two fingers as "anathematized heretics."

The Old Rite still sees itself as the true Church and the rest of Orthodoxy as being something less than that along a continuum of sorts. Even the Edinoverie often refuse to venerate the later Saints of the ROC-MP althought here were Edinoverie who honoured St Seraphim of Sarov, such as St Seraphimm Zvezdinsky, who took St Seraphim's name in monastic tonsure and wore as his Panaghia the icon of the Joy of all Joys of St Seraphim.

St Seraphim of Sarov was initially quite against the Old Believers as he thought they were dishonouring the Trinity by crossing themselves with two fingers (as the saint saw an Old Believer cross herself thus, he took her hand and forced her to make three fingers, saying, "Cross yourself this way! Khrestysia tak!"). But he later came to understand them much better and was not as ill-disposed toward them.

The truly admirable thing about them is the extent to which they have kept their ancient traditions (including the practice of the 150 Hail Mary Rule of the Theotokos).

The height of social and cultural sophistication is achieved by the Old Believers at table during lunch and dinner. After dinner, during their prayers of thanksgiving, everyone recites "Lord have mercy" 12 times to allow for everyone to make a bee-line for the hostess and thank her for preparing the meal personally and with the three-fold kiss. Also, when they enter another's home and say, "May Christ save you! With the feast of (whatever it is), we greet you etc."

Just my two kopecks' worth.

Kissing your right hand, I again implore your blessing,

Alex

It is certainly true that there are not even 100 "edinovertsi" parishes in the Moscow Patriarchate today - I personally doubt that there are as many as a dozen. The strength that it had before the Revolution was ephemeral - Old-Ritualists were forced into this "One-Faith Scheme" and became "Confidentes" much against there will. One of the prime movers in this aspect of the persecution was Metropolitan Philaret of Moscow (also active in the 1839 forcible aggregation of most of the Greek-Catholic eparchies in Nicholas I's dominions to the State Church). The Moscow Patriarchate fairly recently had the effrontery to "canonize" Philaret, which will hardly attract anyone to join the Moscow Patriarchate.

There was a good-sized community of iedinovertsi at the Saint Nicholas Church in the Rogozhskoie Cemetery (which Philaret and Nicholas I unceremoniously grabbed from the Old Ritualists in 1854); they were "attracted" to this by a decision of the Imperial Government that Old-Ritualists who did not join either the State Church directly or the One-Faith Scheme would be forbidden all access to the professions and the merchant class.

In 1905 things became much easier, although not yet fully free, and the One-Faith Scheme began to dwindle. After the revolution, the trickle back to the Old-Ritualists became a waterfall. The last gasp of the Old Rite at Saint Nicholas Church was a service a couple of days a week in a side chapel, while the State Church had the main sanctuary. Then the Moscow city government decided that there was no point in trying to maintain the iedinovertsy at Saint Nicholas; there were not enough people to warrant it. The people who had still been there said something rude and promptly rejoined the Russian Orthodox Old-Ritualist Church.

However, there is a rise in interest in the Old Rite among younger clergy of the Moscow Patriarchate, so we shall see what might develop. One - count it, one - parish of the priestless joined the Moscow Patriarchate a couple of years ago and the Patriarchate published this widely, but I've heard nothing of any other community following their example.

As to "bi-ritualism", a Priest who normally uses the Nikonian recension (I've finally found a use for that silly word!) must obtain the personal permission of the Patriarch, no less, to serve according to the Old Rite, and that permission is not easily granted.

The Patriarchate held a celebration of sorts about eight years ago to mark the two-hundredth anniversary of the One-Faith Scheme. A grand total of two priests dressed as Old-Rite priests put in an appearance.

The Russian Orthodox Old-Ritualist Church supports friendly relations, and is willing to cooperate on cultural matters, but has no interest in having any ecclesiastical connection with the Patriarchate.

Fr. Serge

Spasi Khristos!

Indeed true about St. Seraphim, Alex - and he is also often pictured in iconography with his trusty Lestovka. And you are also right in your assessment of the MP - even after 30 plus years after the Ukaz there are still some very deep-seated negative feelings about the Old Rite within the MP hierarchy and clergy.

Dear Father DIAKone!

Spasi Khristos!

Please accept my deep obeisance, Mentor in Christ!

Alex

Bless, Father Archimandrite!

The whole story of St Maximus the Greek is interesting as he was of the Old Rite (?) and suffered for it (was he not formerly one of Savonarola's disciples?).

I have an icon of the Saints glorified for the millennium of Orthodoxy in Rus' and St Maximus is depicted as an Old Rite cleric with a Lestovka on his arm. An emphasis was placed on the Old Rite Edinoverie New Martyrs glorified in 2000 AD as well, but one must know the lives of these New Martyrs to identify them.

I've an Old Rite acquaintance in Kyiv whom I asked to obtain an icon for me at a local Orthodox Church there. He got as far as the doors and then ran out without achieving his purpose, later telling me that "It was a Nikonian church!"

And there is the quaint story of an Old Rite parish inviting a ROC bishop to visit them. The bishop wasn't too happy about the fact that as he left, the Old Rite parishioners were sprinkling holy water behind him - to remove any possibility of evil influence . . .

And I believe there is a movement afoot to "rehabilitate" Patriarch Nikon and remove the historic "Anti-Old Rite smear" from him by way of a parallel movement to advance his cause for sainthood . . .?

To what extent may "Nikonians" such as yourself and my humble person adapt Old Rite usages? Is it legitimate for us to cross ourselves with two fingers? The entrance and departure bows are not "new traditions" but very old ones. The prostration at the "Dostoyno Yest" prayer is simply good piety (the Sunday practice is another thing, given the conciliar decree against kneeling or prostrating then but who really cares?) Honouring the Old Rite Saints - well, what are a few more oon the old icon wall?

Also, the Old Rite Saints Constantine and Arcadius, juding from their lives, were from the priestless Old Believers, but joined a priested jurisdiction.

What would be the status of the Vyg Community Saints, like Denisenko and the other five that are depicted together in the book on the Vyg community since they were not priested?

The truly wonderful thing about the Holy Hierarch Andrew Sheptytsky is how he brought both Old Rite and Nikonian traditions into our EC experience, Saints included.

Hope all is well with you, Celi De.

Slainte,

Alex

A Alastair, a chara,

Beannacht De agus Mhuire ort!

Neither you nor I are Nikonians - I use either the Old Kyivan Use or the Old Rite, depending on the circumstances (as you know, I was behind the reprint of the 1639 Kyiv Leitourgiarion).

That account of the Moscow Patriarchate bishop visiting the Old Rite parish and chased out with Holy Water is a hoot - and a believable hoot at that.

There is indeed a movement afoot to "canonize" Nikon. That, of course, will put a permanent end to the notion of reconciling the Patriarchate and the Old-Ritualists. I'm hoping that Metropolitan Laurus can put some spokes in that wheel.

The Patriarchate also had the notion of "canonizing" Kostelnyk, and were eventually talked out of it.

As for the status of the Vyg Saints, best person to ask is probably Metropolitan Leonty of Bila Krynytsia.

I doubt that the Thought Police are watching us like hawks lest we should use the older position of the fingers for the Sign of the Cross. Nor is there anything to stop us from using the entrance and departure bows.

To borrow an expression from Saint Paul, Metropolitan Andrew was "great-hearted". Such people are even more precious than they are scarce.

But patience, patience above all. Haste and coercion would accomplish nothing good.

with every blessing, fraternally in Christ,

+ serge

X. B!
C. I. X!
Reverend Father, Father Deacon and Doctor,
Thank you...
Mykhayl

You are certainly most welcome!

Fr. Serge

The visiting bishop referred to in previous posts was, in fact, Metropolitam Evlogii in Paris. Whether he was a bishop of the MP at the time, I do not know as his change of jurisdictional heart was ongoing. I presume he was visiting the Belokrinitsy as they were, to my knowledge, the only Old Believer community in Paris. The Metropolitan boasted how honoured he was to have been 'welcomed' by the Old Believers. It was only then that he was told that the bench on which he sat had been scrubbed with holy water. The bezpopovtsy would have burned it.

Regardings Alex's comments about the Old Believer riassa and connections with Latin dress, I'm not so sure.

Almost all Old Rite clergy and monastics wear the Russian cassock/podriasnik buttoning at the neck and waist on the left.

Though I personally like the 33 buttoned cassock, it is very rare indeed and is often worn by admirers of the Old Rite and not Old Ritualists.

As for the shoulder mantle (as worn my St Maxim Grek - pre raskol, therefore not an old Ritualist), this is the malaya mantia and is very much an 'abbreviated mantia' - not a cape - and is restricted to monastics. Monks have a red lining and bishops a blue lining, though the edging is still red. The half or full length mantia is sometimes seen - edged in red, like the small mantia and monastic headdress. At my diaconal ordination Bishop Amvrossi of Augsburg instructed me that we wear a mantia at all times in Church and the malaya mantia can be worn under vestments.

As for white clergy there is no 'riassa' for them to be worn over the podriasnik. This is a gown of Turkish judicial origin, or so I'm told! It has no part in Old Ritualist dress.

The Vyg fathers are venerated as God-pleasers, though the icon does not bear the title saint above them, simply their names. I suppose they would be considered osioi in Greek parlance.

As for Erie, there is an aggresive opposition to Old Believer saints. They are not commemorated, their names are not used at baptism and they are not portrayed in icons - apart from St Avvakum, so it seems.

This is a quick visit - thanks to Anhelyna emailing me to tell me the wonderful news of this sub-forum. It's time for vespers and a rest. The Great canon and over a thousand prostrations are to be done later this evening. I'll 'drop in tomorrow!

Pray for me a sinner.

Spasi Khristos - Mark, unworthy monk.

I should add that the veneration of the Vyg fathers, and mothers, such as Solomonia Denisova, is a 'priestless thing' as far as I know, though I have the icon of the cenobiarchs in my chapel. If I can figure out how to use a scanner ( sorry I'm in the stone age ) I'll scan their icon - or as much of it as will fit on the glass.

Spasi Khristos - Mark, monk and sinner.

Dear Friends,

In terms of the relation between symbol and the doctrine that the symbol re-presents, how are we to understand the Old Believers' witness to this throughout their history?

For example, their argument that the two-fingered Sign of the Cross is the only valid one (not only because it is directly descended from Christ and the Apostles for BOTH blessing oneself and everything else), but also because it underscores the teaching that, of the Holy Trinity, Christ alone suffered for us on the Cross - and that to cross oneself with three fingers suggests the (heretical) notion that the entire Trinity suffered on the Cross.

The same is true of their view of using seven loaves for the Divine Liturgy and the manner of making the Sign of the Cross - unhurriedly, deliberately, meditatively, ensuring that the body "feels" the fingers "hitting" the several spots.

To make the Sign of the Cross in a haphazard fashion is not only to show disrespect, but, even more importantly, it suggests an actual "heterodoxy" of belief.

This is all most fascinating and may I call upon our old Believers here to comment on this?

Spasi Khrystos,

Alex

Well, the basis of this position can be stated simply: it is not so easy to separate the symbols from the doctrine. Greek-Catholics are learning this, although somewhat painfully. Symbols are not meaningless - if they were, they would not really symbolize anything.

Fr. Serge