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Be Poets of the Logos!

Sarx (σαρξ) is the Greek word for "flesh". This is the blog of a Southern Man (sojourning in Buffalo, NY) attempting to follow God in the way of Jesus.

I am a priest in the Russian Orthodox Church in America (ROCIA). We are growing a Mission community here in Buffalo.

You can email me at "arkouda" at this domain.


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Disclaimer

I who have written this story, or rather this fable, give no credence to the various incidents related in it. For some things in it are the deceptions of demons, other poetic figments; some are probable, others improbable; while still others are intended for the delectation of foolish men. (Closing lines of the Táin Bó Cúalnge)

Liturgical Reform

The following is from the introduction to New Skete’s Book of Prayers, their communities’ Horologion:

THE RESULT Of all this study and experience, therefore, is a schema of the canonical hours which is both a reform and a restoration and, precisely because it is such, it is also a renewal. It is a restoration because it resurrects certain concepts, ideas, and ideals, certain characteristics and practices, certain usages of the parent traditions of Constantinople and Jerusalem. It is a reform in that it attempts to eliminate certain present usages of baroque character, to remove or adjust certain elements or uses obscuring the themes and purposes of each hour, to eliminate excesses in texts and ceremonies, and to rearrange other elements in favor of a more pastorally simple, integrate, and manageable form. It is a renewal because it endeavors to bring back what has been lost – the power to give life – by realizing the offices in the way that they were originally intended to be: suitable, appropriate, and relevant to the celebration at hand. Such offices give us new life; and they renew us.



It’s worth noting two things: to liturgical traditionalists inside the Orthodox Church, these men and women of the New Skete Communities are all Orthodox. Their studies are – and have been – under the omophorion of the Metropolitans of the OCA. That either proves your assumptions of modernist heresy or else makes it hard for you to sleep at night. For traditionalists outside the Orthodox Church, by way of comfort, no canonically Orthodox parish, to my knowledge, uses their liturgical resources, so you can rest easy – Orthodox Baroquery isn’t going away just now. New Skete may be the precursor a liturgical “Vatican II” in Orthodoxy – but that’s still several (hundred?) years in the future.

For the rest of us, however, the introduction speaks directly to and against the idea that the liturgy we currently see is in anyway the final or divinely-ordained form and urges us to continued research, restoration, renewal and reform.

2 comments to Liturgical Reform

  • James of Chicago

    I’m a big fan of the monks at New Skete – if only more Orthodox (and Episcopalians for that matter) were more like them. I’m currently reading their In the Spirit of Happiness. It’s amazing how they combine faithfulness to the spirit of the Christian tradition without worshipping and being stuck in the past. They are an asset to the whole church.

  • Gregory

    I’ll second that remark. I enjoyed the down-to-earth tenor and lack of pretension in “In the Spirit of Happiness” and the honesty in their introductions in their liturgical books. I find them vibrant and inspiring. They understand something that needs to be revisited in the Orthodox Church today: worship has to be pastoral and consider the effects of worship on the worshipper, for liturgy is the key means for the transmission of kerygma and Christian formation. When worship fails to educate and inspire, it doesn’t live up to its mission or accomplish its goal. Too many today fail to understand that “the typicon is made for man, not man for the typicon.”