The following is a reprint of FROC Journal. Article by Annette Milkovich
The Very Rev. Paul W. S. Schneirla, a Professor of Church History and Old
Testament, pastor of St. Mary's Orthodox Church in Brooklyn, New York
(Antiochian Jurisdiction), and Vicar General of the Western Rite of the Antiochian
Orthodox Christian Archdiocese of North America, converted to Orthodoxy over 50
years ago from a Protestant background. Fr. Schneirla never heard of
"Western Rite Orthodoxy" until the 1950's, when he visited a
community of Western Rite Orthodox within the Romanian Orthodox jurisdiction in
Paris, France.
Struck by this little known facet reflecting the universality of the Orthodox
Church and considering it a creative idea with possibilities, Fr. Schneirla
traced its background and validity. Currently, he is considered the authority
on Western Rite Orthodoxy and has written and lectured extensively. As a priest
within the Antiochian Orthodox jurisdiction in the U.S., for approximately a
half a century, he eventually influenced Metropolitan Anthony Bashir (of
blessed memory) to allow converted congregations to continue (with properly
edited) Western Rite Services. This was done with the full blessing of the late
Patriarch Alexander III (Tahan) of Antioch.
In the following interview, Fr. Schneirla gives us background and the
development of Western Rite Orthodoxy.
Q. Is Western Rite Orthodoxy valid historically? A. Western Rite Orthodoxy is valid historically, because prior to the Great
Schism of 1054, Eastern and Western Christianity enjoyed full unity and shared a common Christian faith while
differing in liturgies. Canonical validity is based on the pre-schismatic reality and to deny its validity would be
heretical.
Q. Who are the Western Rite Orthodox? A. After 1054, the Western Rite became identified primarily with Roman
Catholic, Anglican-Episcopalian, and some other Western Christian Churches. For this reason, Western Rite Orthodox are
usually converts from the Roman Catholic and Anglican-Episcopalian Churches who want to recapture the past when
there was unity of faith. They want to be Orthodox, but do not want to be required in the process, to adopt
unfamiliar cultural and liturgical forms. In a broader context, for example, no one has ever suggested that the
Jacobites, Copts, and Armenians, et. al., be required to abandon their rites upon reunion with the Orthodox.
Q. Wouldn't converts be satisfied with the Eastern Rite? A. In speaking of the "Eastern Rite", one must realize that we are no
longer dealing with a single "Eastern Rite" in this country. There are differences between Greek Byzantine and Slav Byzantine, and
within each group. So, in answer to your question, some converts are satisfied and some may not be able to be. Let
me put it another way. Your readers know the tenacious love traditional Eastern European Orthodox have for their
traditional liturgical form. Isn't it reason able to assume that most adherents of a Western liturgical form have similar
feelings? As converts they accept the corrections necessary to be within the Orthodox Church, but they do not want to
reject their entire past. It is only after editing to conform in all essentials with Orthodox teaching that the Western
Rite can be restored to its rightful place within the treasury of Orthodox devotion and spirituality.
Q. Can you give some examples of "editing to conform to all essentials in
Orthodox teaching?" A. Faith and Rite must correspond. The most important "editing to
conform" is in the recitation of the third paragraph of The Creed. Roman Catholics, Anglicans, and other Western Churches include the
erroneous Filioque, which was added to The Creed in 589. The Orthodox hold to the original wording, which is that
the Holy Spirit proceeds "From the Father." In the Filioque, the Roman Catholics, Anglicans, and other Western Christian
Churches insist that the Holy Spirit proceeds "From the Father and the Son."
Q. Is this a major difference? A. Perhaps not to the Roman Catholics, Anglicans, and other Western Churches,
but the Orthodox see the Filioque as a major distortion of the Church's God-revealed doctrine of the Trinity. The
Filioque reduces the Holy Spirit to an "also ran" in the Trinity. In Orthodoxy (and this is the important point) all
Divine actions are understood to be the dual operations of "the two hands of God, the Son "attracting" and the Holy
Spirit "enabling." By His two hands, the Father raises us up into His Eternal Embrace.
Q. Since most Western Rite Orthodox were (or are apt to be) Roman Catholics or
Anglicans, let us consider the major beliefs they must give up. First, the Roman Catholics...what held beliefs must
Roman Catholics give up besides the erroneous Filioque? A. Roman Catholics must give up the beliefs in the "Infallibility of the
Pope," "the doctrine of Merits," and "the doctrine of the Immaculate Conception. " These are the major ones. What is held in
common (the vast majority of beliefs) do not require editing.
Q. And for the Anglican-Episcopalian, what are the specifics? A. They are extensive. The best source I can think of to describe the specifics
are the recommendations in a report prepared and published by a Special Committee of the Holy Synod of the Russian
Orthodox Church to "Consider Questions Relating To Reception Of Anglicans And Old Catholics Into Union With
The Orthodox Church." It will be of interest to your organization (because of its primarily Russian background)
that this committee's recommendations were the Holy Synod's response to a request from Archbishop Tikhon (recently
canonized) when he was the ruling hierarch in North America. Archbishop Tikhon had asked for guidance regarding
Episcopalians who had been converted to the Orthodox Faith.
The recommendations Tikhon received from the Holy Synod early in the 20th
century entitled "observations", has two parts: (1) Those things Which must be "removed" from the Anglican
Book of Common Prayer (1892 edition) and (2) those things which must be "inserted."
Those things which must be "removed" from the Anglican Book of Common
Prayer are: (l) the "Thirty-nine Articles of the Anglican Confession, (2) the Catechism with its Protestant teaching
about the Sacraments, (3) the Filioque from the Creed, (4) the idea of the Holy Scripture as the sole source of the
teaching of the Faith, since the Orthodox hold that Holy Scripture and Holy Tradition are the sources.
The things which must be "inserted" into the texts of prayers and
rites are: (1) belief in the change of the Holy Gifts into the Body and Blood of Christ, (2) belief in the sacrificial significance
of the Eucharist, and (3) belief in the Divine establishment of the priesthood; the distinctive right of the priest to offer
the bloodless sacrifice. In all services, prayers must be inserted which are addressed to the Blessed Mother of God, to Angels,
and the Saints with glorification and invocation of their prayers. Prayers for the dead must also be inserted. There
must be inserted the missing rites for the Sacraments of Penance, Oil Anointing, and Unction. The rite of
Consecrations of Churches must be inserted, too. Finally, icons must be introduced.
Q. What about the reception into the Church of already ordained clergy? A. Regarding the reception of large numbers from the Anglican Church, the
Special Committee of the Holy Synod proposed (pending a final judgement of the question by the Church) to offer a
new "Conditional Ordination."
Q. Just by his request for guidance, Tikhon demonstrated his desire to be an
evangelizer when he was Archbishop of North America. Is that correct? A. Tikhon was certainly open to those who approached the Orthodox Church. He
foresaw that in pluralist America there could be evangelistic opportunity. Let me read you an excerpt from his
"Farewell Address": "...the Light of Orthodoxy is not lit for a small circle of people. No, the Orthodox Faith is
Catholic; it is a commandment of its founder, Go into all the world...(Mark 16:15). It is our obligation, therefore, to share
our spiritual treasures, our truth, our light, and our joy with those who do not have these gifts..." Tikhon was
canonized in October 1989 and we have already chosen him to be the "Patron Saint of the Western Rite Vicariate."
Q. How many Western Rite Orthodox are there in the Antiochian Archdiocese? A. There are in excess of 10,000 souls, largely in Southern Florida. On record
there are parishes, missions, and information centers as follows: Florida (4), New Jersey (1), Canada (2), Oregon
(1), North Dakota (1), California (2), Texas (1), and New Mexico (1). However, since the Archdiocese Convention in
1989, parishes have begun in Santa Fe, New Mexico; Omaha, Nebraska; and Denver, Colorado. The latter is pastored
by Fr. Alexi Young, the long time editor of Orthodox America. He is very missionary minded and is convinced that
successful mission to America must include the Western Rite.
Q. Do any other jurisdictions besides the Antiochian Archdiocese have Western
Rite parishes? A. Not the O.C.A. but there are Western Rite parishes sponsored by the
Exarchate of the Moscow Patriarch, the Russian Church Abroad (Synodal) and, as previously mentioned, the Romanian
Patriarchate has an extended community, centered in Paris.
Q. Are there any other Western Rite Christians (besides the Roman Catholic and
Anglican Episcopalians) who have approached the Orthodox Church for acceptance?
A. The Polish Catholic Church, which severed its communion with the Episcopal
Church over the ordination of women, has approached the Antiochian Archdiocese. This is a group which broke away
from the Roman Catholic Church in 1897. This Church has 282,000 members in 162 parishes and five bishops. The members
of the Western Rite Commission are at present in dialogue with the Polish National Church.
Q. Would there be any debate within Orthodox jurisdictions which do not have
Western Rite Churches if or when an approach is made?
A. Some people within these Churches might suffer from parochialism and
ethnocentrism and consequently not be evangelistic even if an opportunity presented itself, but usualIy, there is a
creative pastoral response. Hopefully, more and more people can be restored to the Orthodox Faith.
Q. What immediate difference would one experience when attending a Western Rite
Orthodox Church for the first time? A. The Western Rite is always in the vernacular; it is simpler, more direct,
and has greater congregation participation.
Q. Is there any monastic community of converts that use the Western Rite? A. Yes, it is called "St. Luke's Priory" and is located in Stanton,
New Jersey. They have an interesting publication called Credo ("I Believe"), published in the interests of Western Rite
Orthodoxy.
Q. Is the potential for the Western Rite being realized? A. Well, it is certainly not a mass movement. In this connection it should be
noted that the budget has been very limited, workers few, and most of the progress has been spontaneous and self-sustaining.
The preceeding artical is from the "Russian Orthodox Journal."
November 1990.
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