Talk:Sarum Use

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The Book of Common Prayer and Sarum
















Sarum, 1549, etc.

The 1549 BCP was a distinct change in text and theology from the Sarum Usage -- toward a Reformation point of view. There were further changes made in the 1552 to make it more "Protestant," which are reflected in the Liturgy of St Tikhon. There were further changes made in the 1559 (as a compromise), which are also reflected in the Liturgy of St Tikhon. This shouldn't be surprising, as the Liturgy of St Tikhon was taken primarly from the American 1928 BCP, which drew on the long Prayer Book tradition of the Church of England and therefore includes elements of the 1549, 1552, 1559, etc. I know this from having taught Anglican liturgy, having made a detailed study of the relevant BCP's, etc. That the Liturgy of St Tikhon was primarily based upon the 1928 BCP is not only clear to anyone who has used both texts, but I was also told this by the priest who prepared the Liturgy of St Tikhon. The Liturgy of St Tikhon was based upon the 1928 with certain "Anglo-Catholic" adaptations. This was a pastoral decision to meet the needs of converts to Orthodoxy who were used to using the 1928 (with Anglo-Catholic and Orthodox amendments). While there isn't space on this discussion page, sometime in the next couple of months I will produce a comparison of the eucharistic prayers of Sarum, 1549, 1552, 1559, and the American 1928. --Fr Lev 11:54, March 28, 2006 (CST)

"Old Sarum Rite" removed, and why

The text said this. For reasons I will go through right now, there were so many errors and accusations I removed the text.

"Another liturgy using a similar name is the Old Sarum Rite,"

This is false. The Monastery of the Holy Name usually just refers to it as "Sarum Rite", and this is simply made up.

"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."

This is also false. It has some details from minority texts of *local Sarum usages*, but its base text is solely the Sarum rite. "It is a modern construction (deemed a reconstruction by its supporters),"

It is absolutely not deemed a "reconstruction" by any partisan of the Milan Synod. The author of the above must be talking about the Gallican rite, or flatly lying.

"and it has been criticized as being a pastiche rather than an actual revived liturgy. This liturgy is not in use by any mainstream Western Rite Orthodox."

Because it (a) is simply the Sarum rite with occasional, local pre-schism English variations (which can be confirmed by simply checking the text itself) then logically (b) it is virtually identical to the Sarum usage on the part of the ROCOR, something only a few within ROCOR deny, the majority of Western rite members of ROCOR agreeing that Milan partisans are using the exact same text.

There were so many problems with this paragraph I simply removed it. To "debate" whether a name is being used when it isn't, in any substantial capacity, to claim something is "claimed to be a reconstruction" when no one has claimed anything to be a translation, and to deliberately misrepresent facts has no place in an encyclopedia. —The preceding unsigned comment was added by Joesuaiden (talkcontribs) .

Joe - the facts were not misrepresented, you simply misunderstood them. The "Old Sarum Rite" is not the rite of Archbishop John. The "Old Sarum Rite" was the work of Fr. Aidan Keller at St. Hilarion's Monastery, and differed from that of Archbishop John. There was, in fact, some disagreement between Keller's approach and Abp. John's approach. As such, the former version should be restored as it referred to the SHP version - which is as described. The differences between Milan Synod's Sarum (Anglo-Roman) rite and the formerly St. Hilarion's "Old Sarum Rite" are many. Fr. Cuthbert could explain some. However, our ROCOR Sarum rite is not the exact same as that of Archbishop John (LoBue)'s and was never intended to be. The Russian Western Rite depends on precise canonical acts, and is not dependent on Milan Synod's Western Rite - and was never expected to be. Now - Keller's "Old Sarum Rite" afaik, is not in use anywhere in Milan Synod anymore. The section could be updated to reflect that. But, I believe that Abp. John had not described his rite as Sarum rite until recently - a revision perhaps? Aristibule

No, the facts were not properly represented.

Fr Aidan did not create a "Sarum rite" by pastiche, but simply used some local practices within the English tradition. It's just that simple. Where he may have included local practices *within the same ritual family* from different areas, they were still local practices, most of which he points out have differences. You are correct that the Sarum ritual translated by Father Aidan differs from the New York/New Jersey Archdiocese and the ROCOR's in a few (very few) places. However, the truth is that the base text of all these liturgies is the same. Fr Aidan took a number of liberties in translation to English, and is neither the first nor the last to do so.

I find it hard to believe that Abp John "revised" the liturgy to call it "Sarum", considering the abbey took almost two decades to translate the full body of services. In any case, we should not confuse the two Russian Western rites. There is a ROCOR Western Rite, which is actually a *pastiche* based on the old Roman usage, and a ROCOR Sarum rite. I've just frankly grown sick of the anti-Father Aidan "agenda", because the base texts of his work, and that of Holy Name Abbey, and even that of ROCOR, just don't look that different. At least not compared to the liturgy of St Tikhon, which is being claimed here to be "Sarum", which is a flat-out untruth (unless you really want to stretch it....) --JosephSuaiden 21:56, July 18, 2008 (UTC)

I have now corrected the second version of what was written. Fr Aidan did not create an "Old Sarum Rite" and to present a translation, however poor as such is dishonest at its core. This is like saying that if I do a translation of the liturgy of St John Chrysostom, mix Greek, Russian, and Syrian tones, and call it "Godly" instead of "Divine" on the cover, it's a "pastiche" or a "new liturgy". It isn't. It's a poorly done translation of the LJC. That said, Fr Aidan's liturgy wasn't THAT bad. --JosephSuaiden 23:42, July 18, 2008 (UTC)

That is a better version. However, there is no "anti-Father Aidan "agenda" - simply defense against attacks on our Western against a "pro-OSRM agenda". ROCOR WRITE has no agenda, career ambitions, or publishing profits. Regarding the OSRM's composition, it was a bit more than Sarum rite with other local English practices. There was also some continental material, as well as Byzantine (the whole setup of the chancel and altar, for instance.) The translation was also eccentric in its idiolect. That the OSRM does not reflect any usage previously in practice justifies the criticism of it being a modern pastiche. It reflects an approach contrary to that taken by the Russians (who have canonical acts of Synod for everything we do), or even by Milan Synod. Even odder, in that for such a minority event it garners so much interest. Quality judgements on whether the OSRM usage "wasn't THAT bad" is rather a 'curate's egg' (good in parts?) - especially as it never gained support of traditional Western Rite Orthodox, but to the contrary. At its basis - it does not reflect the canonical Russian tradition for Western rite. (And a note: the ROCOR Rite of St. Gregory is no 'pastiche' - but depending on the local body, is either the Overbeck translation, 11th c. Anglo-Benedictine, or the 11th c. Carthusian/Grenoble use.) Aristibule

I am not any more pro-OSRM than any other legitimate Western Orthodox liturgy. But there is simply nothing I see that is illegitimate.

"There was also some continental material, as well as Byzantine (the whole setup of the chancel and altar, for instance." -- I thought this was (if I remember correctly) because it was designed to be used in an Eastern or Western style chapel. However, in the Sarum text himself he puts out, there is nothing of the sort.

Outside of the placement of the choir outside the screen as opposed to inside which is explained the page before ("in favor of common parish practice, where the choir is situated west of the Rood Screen"), I don't see what you are talking about. Nor do I understand what you mean by "that the OSRM does not reflect any usage previously in practice justifies the criticism of it being a modern pastiche"-- every usage in the text was previously in practice in Orthodox England. The importation of a neighboring local use in a text is not justification to call a liturgy a "pastiche" of any sort. A pastiche is a patchwork of different texts, whereas the base text of the OSRM is simply the standard Sarum rite.

That "the translation was eccentric in its idiolect" was perhaps unnerving to many Western Orthodox used to perfectly good translations they knew before coming to Orthodoxy, but certainly is comforting to many Orthodox of Eastern rite, who could see the commonality of the concepts defined therein. That said, I agree that such was unwise because of the backlash it engendered. But the translation introduced many Orthodox converts, such as myself, to the Orthodox Western rite and was very helpful.

Ultimately, it's not meant to be a "representation of what the Russian acts of Synod were meant to do" at all. It's meant to be, and is, a translation of pre-schism use. Our Synod understands where ROCOR is coming from, having used the Western liturgy according to the Russian norms. But it wasn't a pre-schism text! And *Overbeck* understood this when he compiled the liturgy, expecting the older liturgical forms to eventually return. Both the liturgies you mentioned later were still modifications of the post-schism Roman rites.--JosephSuaiden 04:33, July 19, 2008 (UTC)

Sorry, but it was a pastiche - material was interpreted along revisionist lines to appear more Byzantine than it ever was. The placement of the choir being one (common parish practice in the Isles was that monastics were the choir inside the Rood screen - hence even the Anglo-Saxon churches having the 'quire' within the chancel. Also - incorrect in having a credence/table of preparation on the north wall of the chancel, or square Byzantine altars, or 'Deacon's doors' in the Rood screen.) Not every use in OSRM was previously in practice in Orthodox England - I can think of at least one item from a Swiss source. The details do not need hashed out here. Simply ask the ROCOR clergy serving Western Rite for an analysis of OSRM. (Admittedly, part of the resistance was the continued posturing of OSRM by its authors and fans as being 'far more Orthodox/correct' than any Western Orthodox liturgy in use. There is also the question of its status with the only hierarch to every approve it - in Austin.) As for Overbeck, he was Russian Orthodox, one of us - we in ROCOR are his heirs (note, Overbeck never served or approved anything - it was the Holy Synod that made the canonical directions, which were first carried out by Fr. Eugene Popoff of the Russian Embassy in London. Overbeck was just a good PR man, and visionary layman.) We know what he wrote (more than is available online), without having it reinterpreted for us. The Holy Synod, however, approved a specific text as a standard (used by ROCOR still) - the Roman rite *as in use* corrected to pre-Schism norms. The same canonical act is the basis for the use of the Sarum rite - which again is corrected to pre-Schism norms. The Mount Royal liturgy - again, not post-Schism, but from the pre-Schism liturgy of Grenoble (adopted by the founder of the Carthusians.) The bottom line - as Orthodox we liturgize following our bishops (the Synod being the sobornost of our bishops): none of which has authorized OSRM. For any individual to campaign for the adoption of liturgy not directed by our episcopate, is acting contrary to them: we must either have the ukases, or liturgy that was never suppressed by ukases (here I would say, St. James and St. Mark - both approved in ROCOR, the Celtic rite after Stowe - approved for future publication in ROCOR WRITE and in use by the MP, or the Mozarabic rite - which I think you know more about than I.) Creating a boutique liturgy outside of the involvement of the bishops, then trying to import it into the Church as a revision/replacement of already approved liturgy - that is a very bad pattern. It hasn't stopped some from trying, unfortunately. Aristibule

"Sorry, but it was a pastiche - material was interpreted along revisionist lines to appear more Byzantine than it ever was"-- that's not a "pastiche" at all, then.

"Also - incorrect in having a credence/table of preparation on the north wall of the chancel, or square Byzantine altars, or 'Deacon's doors' in the Rood screen." -- it says it's adapted for use in a typical Orthodox Church, which is *Eastern*. As well, "square altars" are not Byzantine at all. They are pre-schism Western, including in Spain. They certainly weren't stuck to the wall, a post-schism innovation.

"Not every use in OSRM was previously in practice in Orthodox England - I can think of at least one item from a Swiss source"-- does this mean it wasn't in England? That's like saying because they had iconostases in Greece they couldn't have them in Macedonia.

"As for Overbeck, he was Russian Orthodox, one of us - we in ROCOR are his heirs"-- true for some, not for others; to be an heir of that sort in Orthodoxy, you must be part of the family of faith. Saying "we are in ROCOR, we are his heirs" is a poor argument. I don't get the same spirit I do from Overbeck, except with some exceptions, such as Fr John Shaw, who does not take nearly the hard line against Fr Aidan's work that others do.

"note, Overbeck never served or approved anything - it was the Holy Synod that made the canonical directions, which were first carried out by Fr. Eugene Popoff of the Russian Embassy in London"-- HE COMPILED and TRANSLATED THE LITURGY they approved.

"The Mount Royal liturgy - again, not post-Schism, but from the pre-Schism liturgy of Grenoble (adopted by the founder of the Carthusians.)"-- Tell me, where does the name Mt Royal come from? It's relevant. And the Carthusian liturgy's "adoption" was post-schism, but it's neither here nor there. It's still the 1570 rite.

"The bottom line - as Orthodox we liturgize following our bishops (the Synod being the sobornost of our bishops): none of which has authorized OSRM."-- I see where you're going with this... back to justifying the LOST. Not acceptable. No Synod can authorize, say, a Protestant rite (not that the ROCOR uses are false, but the LOST is, and it is *gaining acceptance in some quarters of ROCOR*), and guarantee that the mysteries are still "just fine".

"Creating a boutique liturgy outside of the involvement of the bishops, then trying to import it into the Church as a revision/replacement of already approved liturgy - that is a very bad pattern. It hasn't stopped some from trying, unfortunately. "-- We couldn't agree more.--JosephSuaiden 05:34, July 19, 2008 (UTC)

To answer in order:

Pastiche is an art term: from a KSU website [] "Pastiche: French for 'imitation' . an attwork in the style of, or using assorted visual' ideas from, another artist - the ideas are 'recombined' as a work which could have been made by the original artist. Distinct from a forgery; more like a parallel or borrowed artwork." OSRM is an imitation of Sarum, but borrowed from its traditions in part.

Regarding altars: altars against the wall, and of long shape, are a long pre-schism tradition: East and West. Some of the original churches in the two Syrias had a shelf used as an altar against the Eastern wall. One can still find some small churches in Greece of this type. In England, the altar against the Eastern wall was not a post-schism innovation. The free-standing altar was not unknown, but was never of square shape (the 'square shape' was first introduced into Britain by the Protestant Reformers.) And yes - just because they did something in Switzerland, Spain, or Rome ... doesn't mean they did it in England, or should do it now (in England, North America, or Australia.) The British Isles have a distinct ecclesiastical history from Spain, Italy, the Gauls, etc.

I don't understand your argument about Overbeck - but repeat, he was the first Russian Orthodox of Western Rite - we Russian Orthodox of Western Rite are his heirs. It began there, and has continued since. Of course his translation was published - however, the text approved by the Holy Synod was not the English translation, but the Latin text which was held as a standard for future implementation of Orthodox Western Rite. Bishop Elect Fr. John R. Shaw has of course encouraged Fr. Aidan towards Orthodoxy - but also is not Western rite in practice - which is the point (there are more than a handful of ROCOR clergy who are - talk to them.)

Mount Royal is a short term for the Monastery of Our Lady of Mount Royal. It was the name of the Old Catholic community received into the Moscow Patriarchate in 1962. It lost its property in 1963 when W.H.F. Brothers took the property back to Old Catholicism (we have photographs of the original church in Woodstock titled Our Lady of Mount Royal.) The monks and brotherhood stayed in the Russian Orthodox Church and moved to the Cathedral in NYC. Later they moved to other places in New England, and once even to Denver, CO in the 1980s, before Dom Augustine retired to his birthplace in Florida (where the chapel for Our Lady of Mount Royal is maintained.) Other versions I've seen of the history online seem confused as to the who, what, when, and where.

As for the 'Liturgy of St. Tikhon gaining acceptance in some quarters in ROCOR'? Hogwash. As they say in Missouri 'Show Me'. None of our clergy serving Western Rite are interested in it - I have that first hand. Aristibule

Gentlemen, this really is all quite interesting (it is!), but let me remind you that the Talk pages for OrthodoxWiki articles are not for the purpose of discussing the subject of the article but for discussing how to improve the article. Please direct your conversations in that direction, and please also take note of our policy on controversial topics and original research. Thanks. —Fr. Andrew talk contribs (THINK!) 11:22, July 19, 2008 (UTC)

Ok, Father, I will stick with what is relevant. I would prefer to discuss this someplace else anyway, since this isn't a debate board. However, I will stick only to what is relevant to the article. My sense is that if this wasn't public, we wouldn't be having this discussion anyway. That said:

I corrected the claim that it *is*, factually, a "pastiche" and changed to "people claiming it is a "pastiche" for the obvious reason that no objective party has claimed it is a pastiche at all. Those who have, have done so for a reason usually unrelated to the text itself (no one would seriously argue that a diagram at the front of a liturgical text outside the rubrics clearly labelling itself as an adaptation for modern Orthodox churches makes it a pastiche, but an adapted text). I am simply stating that fact-- that the claim is made without arguing on my part whether it is right or wrong. I would hate to then have to go into the pros and cons of a text of great interest to many Orthodox, but with very limited practical value. The rest-- which I'd be glad to discuss *someplace else* and which have no bearing to the topic, I shall leave to Aristibule to decide whether or not to continue. However, it's logical they should be continued in another place-- AND NOT HERE.--JosephSuaiden 20:16, July 19, 2008 (UTC)

undoing Willibrord's change: why

This was Willibord's change to the text as of today:

"Another translation of the Sarum Rite using a similar name is the "Old Sarum Rite Missal", compiled by a former hieromonk, Aidan (Keller), formerly of St. Hilarion's Monastery a former monastery of the Holy Synod of Milan, based upon many sources."

Hieromonk Aidan is still considered by his former jurisdiction as a hieromonk and is not under any canonical interdict. He has never abandoned his post.

"It is considered by some Orthodox clergy to be a modern construction due to mixing of idiosyncratic local customs, and it has been criticized by the same as being a pastiche of Byzantine analogues rather than an actual revived liturgy. This claim is disputed by the translator of the Missal in question, though he has not yet made all the textual sources of his missal known. Fr. Michael of St. Petroc's Monastery notes the ROCOR-approved Sarum Liturgy also "mixes" together one item: it includes the epiclesis from the Mozarabic Liturgy, as did the original Western Rite liturgy proposed by Dr. J.J. Overbeck."

Fr Michael himself called his liturgy a "pastiche" with three changes based on the link provided.

" Otherwise, ROCOR's approved Sarum Liturgy "is essentially the Sarum Use as translated into English by A. Harford Pearson." The "Old Sarum Rite Missal" has been abandoned by Western Rite Orthodox and is also no longer used in the diocese of the Milan Synod where it was formerly approved."

The missal has not only not been abandoned; it's used by a number of Western Rite Orthodox, much to your annoyance, sir. The texts are available free, which makes them much more accessible.--JosephSuaiden 21:47, August 24, 2008 (UTC)

Fr. Michael actually writes that his text is not a pastiche, although others may accuse it of such (wrongly, in his view); it is hardly accurate to say he wrote it could "rightly" be accused of such. It was indeed part of Overbeck's suggestions to use the Mozarabic epiclesis they use. You are right Fr. Michael adds the two hymns he uses, thus I've noted that.
St. Hilarion Monastery no longer exists; the bishop who authorized the OSRM abandoned it years ago and then retired; and Keller claims to be a "communicant" in ROCOR, where he was denied ordination but maintains a defunct "mission"/publishing house allegedly under ROCOR auspices. If he is now claiming to be a hieromonk under the Milan Synod, it may be of great interest to those in ROCOR.
The link you add has nothing to do with Fr. Michael's complaints, and twists my words as I note here. And I wrote to the author that he was twisting my words before he ever wrote this strawman nonsense. Thus, it is not only off-topic but dishonest.
Whether the OSRM is a good reference or the like is subjective (and highly disputed by actual Sarum scholars).
Perhaps you could cite where the OSRM is being used in the Milan Synod? It is, after all, you who have written several edits of this page noting it was no longer in use in the MS. --Willibrord 00:09, August 25, 2008 (UTC)

1. To quote Father Michael on the linked page: "Yes, it is true, that we too have pasted in a few things - the two fixed hymns and the epiclesis, so we too could be accused of having a pastiche. Nevertheless, I think it fair to say that the Pearson text is the authoritative text."

2. St Hilarion Monastery does not exist anymore. Archbishop Hilarion blessed the text, never retracted it, and while not very active, is not retired. He is the ranking Archbishop in the United States. As for Fr Aidan (your disrespect towards those in monastic vows, something we even grant the heretics, by referring to them with their worldly name alone, is revolting.) I did NOT say he claims to be a hieromonk in the Milan Synod. I said that he is still considered to be in his rank, as he was never defrocked or deposed, nor did he abandon his monastic state.

3. The link I added has everything to do with the veracity of the text itself in question, which is relevant to the question of (a) whether it is "authentic Sarum" and (b) whether it is a "pastiche". Encyclopedic reference cannot be one-sided opinion in historically debated situations, and the presentation that you are creating is dishonest.

4. Subjective. Please cite "scholars" who don't have their own liturgy to sell. To expand further, the main problems with the SHP texts, from the perspective of our Archdiocese, are (a) the quality of the translation-- the SGP texts have a closer predilection towards Elizabethan English (b) adapting the texts for use in Eastern Churches-- minor (c) lack of rhyme (d) completeness or redundancy (additional use of propers in rubrics where they may not be needed). No one in our Archdiocese has ever claimed that the SHP texts are inauthentic, as you claim. (Just in case you wish to comment that our own Archdiocese does not use Fr Aidan's usage.) Both Fr Aidan's work, and Holy Name Abbey's work, have their origin in the liturgical research of Fr John Shaw of the ROCOR.

5. It is not an official use of the Archdiocese of New York and New Jersey. Its use has never been reversed on the West Coast, and its use for reference varies from parish to parish.

P.S. The Western-rite parishes do not "sometimes" use the Sarum in Milan. We have Eastern and Western rite parishes. Not mixed-use parishes.

Reverting to earlier edits.--JosephSuaiden 03:01, August 25, 2008 (UTC)

1. To quote Fr. Michael accurately, "The fact remains that the Usus Cascadae text as mentioned above, is over 90 percent the authoritative translation of Pearson, rather than a pastiche of byzantine-compatible oddities picked out of obscure versions of Sarum and other non-Sarum Continental/ Roman missals." That is, he's saying his ROCOR-approved text of Sarum is not a pastiche (and the OSRM is), though he acknowledges critics could wrongly claim it is. This is a long way from saying he wrote they could "rightly" claim it is.
2. A distaste for the OSRM is not confined to those in the "Western Rite."
3. If he no longer considers himself a part of the Milan Synod, and he was not received in ROCOR in orders, then he is not a hieromonk, whatever the MS says. St. Hilarion no longer exists and is thus a "former monastery" and he is a "former hieromonk."
4. The link you added only features him twisting my words, not showing his missal is not a pastiche. (And I e-mailed him, I think more than a year before he wrote this trash, telling him so.) Actually, that link shows that it is a pastiche: that he slammed together bits-and-bobs from whatever he liked (and even his strawman argument leaves a lot of the OSRM text unsourced; basically, it's "trust me").
5. Scholars, the kind with degrees, haven't sung the praises of the OSRM. If we only cited "scholars" who did not have their own liturgy to sell, we would find no one who praises the OSRM to my knowledge. Moreover, we could not cite the NY/NJ criticisms -- although I understand Abp. John gives away his texts to clergy, instead of charging $350 or $500 for the set, as in the case of the OSRM. I think the former action is praiseworthy and decent.
6. You yourself edited this page to state the MS had abandoned the OSRM, so apparently you consider this accurate. If it's not, please specify where it is being used as a regular Sunday observance within the MS (with a third-party source).
7. I've been told you commented on another list that some MS parishes observe the Western Rite only "occasionally." If this is not the case, please clarify.
8. Fr. Michael states not all the sources for the OSRM are English; some are Continental. I think this has been acknowledged by its compiler, so labeling it as hailing from "English rite" sources is inaccurate.
9. I've never seen a scholarly examination of the NY/NJ Sarum texts, and I haven't given them more than a cursory look myself. (My personal, meaningless opinion on a two-minute scan is that they are much preferable to the OSRM but not nearly as good as ROCOR's approved text -- but again, I barely looked at them.) But that isn't directly related to this section, unless you wish to note the MS criticism of the OSRM. I suppose that would be topical.
10. Beyond that, my edits add a great deal more specific information that is useful for evaluating the topic: the rationale for the three items Fr. Michael adds and JJ Overbeck's blessing of one of them.
11. I don't much appreciate being accused of an "agenda" in your "summary" comment when you post these comments, and making such accusations violates the Uncivil Behavior code of OrthodoxWiki.
At any rate, the "rightly" and the off-topic (quasi-slanderous) link have no place in this, neither does any subjective statement about whether the missal is "useful" or not. If you can demonstrate where OSRM is being celebrated every week, that portion of this edit would be factually inaccurate, and then should be revised. But it would have to be from a citable, third-party source. --Willibrord 11:41, August 25, 2008 (UTC)

I have a better solution, Father Ben.--JosephSuaiden 14:12, August 25, 2008 (UTC)

Removing "Old Sarum Rite Missal" again

This is, once again, being used as an excuse to attack an indidivual.

I have also removed the reference to "occasional use" in the Milan Synod of the Sarum rite. We do not refer to the AWRV's usages as "occasional". "Used every week and feastday" is not "occasional". Father Benjamin has repeatedly used this site to attack Fr Aidan and a rather excellent piece of liturgical work. This, considering the debate on the liturgy of St Tikhon, is a shame. Nobody attacks HTM for its prayerbook, even though it is much more severely flawed. But attempting to destroy and malign the historical record should be shunned by anyone doing encyclopedic reference.

I am directly appealing to the Sysops to cease allowing Willibrord and Aristibule from pushing what is clearly a personal agenda. I will continue removing this text from here on in until ordered to stop by the Sysops.--JosephSuaiden 14:19, August 25, 2008 (UTC)

I'm not sure who "Father Benjamin" refers to, but I didn't push any "personal agenda," either (and I'm not sure the last time Aristibule added anything to this page). Accusing me of a hidden agenda constitutes Uncivil Behavior on this board.
Stating facts is no "attack"; he's no longer a member of the Milan Synod, thus no longer a hieromonk. Fr. Michael's criticism is hardly off-base in a section that you entitled "Old Sarum Rite Missal controvery."
A simple reference to how many MS parishes use the OSRM (if any), or how many use any version of Western Rite services as an every-Sunday observance, would settle all this. I asked for one above (and on the WR and Old Calendarists page) and repeat the request.
I haven't commented on the HTM materials (though I don't have much regard for their Psalter) at all; feel free to comment on them. You don't have to wait for me to comment on something before editing.--Willibrord 16:16, August 25, 2008 (UTC)

It refers to yourself, as you have identified yourself previously. You absolutely did, because you are presenting your opinions as facts. A hieromonk, if he leaves and goes to another Bishop, is still a hieromonk unless his Bishop takes that from him. THIS WAS NOT DONE. It is frankly not an issue as to how many parishes still use the OSRM. Most of your objections against the SHP Sarum would be found in ours, and ROCOR's-- as has been pointed out. I am not going to comment on the HTM books, since cross-jurisdictionally, they have many fans-- much like the OSRM.

I am again removing this section, which has been used as your personal soapbox long enough.--JosephSuaiden 17:08, August 25, 2008 (UTC)

ROCOR English Liturgy

To quote from the 'Saint Colman Prayer Book, 2003, Tasmania: the title page for the English liturgy reads "The English Liturgy According to the Western Rite, derived from the Sarum, 1549, 1718 etc., adapted using the rules authorised by the Holy Synod of Russia." The title page for the Sarum rite is listed simply as "The Divine Liturgy (Sarum) Usus Cascadae." The Foreward by Vladyka Hilarion (Kapral) states "The present Saint Colman Prayer Book was begun as a project in 1996 and has taken seven years to bring to this point." In the section on Notes Regarding the English Liturgy: "The English Liturgy is essentially set out in accordance with the guidelines set forth by the Comission of the Holy Synod of Russia in 1904-07 at the request of Saint Tikhon (Belavin). Those guidelines have here been applied to the Liturgies of 1549 and 1718, themselves, both truncated versions of the Sarum original, and here including much of the Sarum Canon." --Ari 18:02, August 25, 2008 (UTC)

"Sarum, 1549, 1718 etc., adapted using the rules authorised by the Holy Synod of Russia." The Holy Synod said nothing about the Sarum rite but the BCP. There is no 1549 Sarum, and no 1718 Sarum. These are editions of the BCP. We are talking about a modified version of the BCP and both of you know it.--JosephSuaiden 05:42, August 26, 2008 (UTC)

The citations are provided. The English Liturgy is primarily based on the Sarum rite (including the Sarum canon) with some items from one BCP - the 1549 'Catholic' version, as well as the 1718 Non-Juror Usager liturgy (not a BCP liturgy), the York rite, the Gothic Missal - but not from any other BCP besides the original 1549. Those who do follow the BCP do not see it as a BCP or 'Anglican service'. The Roman rite was approved twice by the Russian Synod (and also by Constantinople) - no specific Use was required, and thus various local or monastic uses of the Roman rite have been used in the Russian Orthodox Church - all adapted according to the rules put forth by the Holy Synod (for that matter, not only is adaptation of the Roman rite and some BCP services - but also the Gallican/Celtic rite.) Any problem with it - take it up with Vladyka Hilarion whose project it was, and whose blessing it has. Or, with all sobriety: do contact Bishop Elect Fr. John R. Shaw and ask him the basis for the Western Rites in the Russian Orthodox Church (specifically the Sarum.) Fr. John R. Shaw is a valuable resource - and soon one of the Metropolitans vicar bishops. I do not think Fr. Benjamin Johnson and I agree often (nor have I heard from him in nearly a year), but I would not attack him as he is a member of the true Orthodox clergy. --Ari 11:35, August 26, 2008 (UTC)

I see you are practicing your baits well! ("I would not attack him as he is a member of the true Orthodox clergy"-- that didn't stop him from trying to get a priest of his own jurisdiction "censured" on this Wiki, BTW) As for your teamwork with P. Ben Johnson, it's been well documented here (nominating each other for mod was a stroke of genius, really).

However, you can't escape two simple facts which I shall note here again before my edits:

The "English Liturgy" has been referred to repeatedly as "following the dictates of the Russian Synod's recommendations". Since the Russian Synod made recommendations on two liturgies-- the Tridentine (positive) and the BCP (negative) the rite can only be derived on one of the two. For the reasons below, it can only be consider an "Anglican" rite.

The introduction of the rite says "Sarum, 1549, 1718, et cetera"-- meaning it uses at least three liturgies-- that of Sarum, that of the 1549 BCP (which is NOT Sarum, period), and that of 1718 (the liturgy of the Non-Jurors). Add to this of course the parts from the Byzantine liturgy that were placed in. It also includes, per the text itself, part of the Gothic Missal, a French, pre-schism variation of the Roman Mass.

I believe, per the nature of this Liturgy's formation, that this qualifies-- very correctly-- as a pastiche.--JosephSuaiden 16:53, August 26, 2008 (UTC)

Its not 'baiting' Joe. I wouldn't say 'teamwork' either. Fr. Benjamin and I have somewhat of a gentelmanly rivalry. I think the last time we communicated directly was last may (then only to check if my email was still active.) So - the conspiracies aren't there (and, again - thank you for impugning my motives.) The simple facts: the documents pertaining to the Western rite in the Russian Orthodox Church are *still* in the possession of the Russian Orthodox Church. Vladyka Hilarion has these documents, and Saint Petroc has these documents - as do others. The Roman rite, adaptation of the BCP, and Gallican were all approved (and still are!) The Observations, by the way, were not negative - they simply left the implementation to the local diocesans in the West (which was acted upon by Vladyka Hilarion over a decade ago.) The English liturgy does not purport to be 'Sarum' or 'Old Sarum' but simply the English liturgy. The definition of a 'pastiche' is an explicit imitation: which the English liturgy is not, nor does it purport to be. (A pastiche would be something calling itself Sarum or Old Sarum which is not the original. The issue with Sarum use, of course, is its diversity. There are also 'Sarum' uses that have their own proper names though 'After the use of Sarum': eg, Aberdeen, Winchester (the basis of the LoBue English Monastic liturgy), York, etc. The ROCOR Divine Liturgy (Sarum) is one of these - Cascades Use, after the use of Sarum. Precision in language matters, and words have specific meanings. (For that matter - the Gothic Missal is *Gallican*, and - there are no Byzantine items in the English Liturgy.) --Ari 23:12, August 26, 2008 (UTC)

Availability of Saint Colman Prayer Book?

Is the Saint Colman Prayer Book available for purchase in the US? I'd be interested in obtaining a copy. --Fr Lev 18:15, August 25, 2008 (UTC)

FrLev, it will likely be when the hardcover printing is arranged for. At this time editing from the first edition (looseleaf) has been completed, and the quiring of the whole is in progress. I do know some have gotten copies in the US. I had to travel to the UK for mine (as far as I know, only two printings have been made of the 'beta' version - the first in Australia, the second in the UK.) Contact Fr. Michael of Saint Petroc Monastery for more details. --Ari 11:35, August 26, 2008 (UTC) Thanks! --Fr Lev 17:14, August 26, 2008 (UTC)

Dom Augustine

I don't think that details of Dom Augustine's personal circumstances belong on a page dedicated to the Sarum. However, I do think that Dom Augustine's contributions merit a page of his own. --Fr Lev 17:13, August 26, 2008 (UTC)

Technically, Fr Augustine did not bring back the Sarum rite either, so the question of whether he belongs on this page at all is debatable. Since Aristibule put thought his contribution worthwhile, I placed it in the same paragraph as the Milan usage, since Fr Augustine, in the end, is under the spiritual care of a priest of the Milan Synod.--JosephSuaiden 18:15, August 26, 2008 (UTC)

Fr Lev - yes, true. Of course, Fr. Augustine is still ROCOR, though retired. He has contact with people from various jurisdictions and non-Orthodox but he remains ROCOR (as he insists.) He has no antimins from Milan Synod, and does not consider himself so: he should remain in the paragraph describing ROCOR Sarum. Please pray, as he has suffered some from Tropical Storm Fay. His contribution to the Sarum use in ROCOR is important, as he and his monks produced a translation of the Sarum use into English a few decades ago. At one of the ROCOR hermitages a few years ago, we used this Mount Royal Old English (Sarum) for Holy Week services. So, his contribution is still active (and even provides the basis for the Saint Colman Prayer Book - which built upon Fr. Augustine's work within a Sarum framework.) A ROCOR hieromonk has prepared the Mount Royal Old English rite as a .doc file if you are interested. --Ari 23:03, August 26, 2008 (UTC)

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