Adoration of the Blessed Sacrament in Eastern Churches

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I hope this hasn’t already been mentioned a million times…if it has, I apologize and a link to where it has been discussed will suffice.

My question is: Is there adoration of the blessed sacrament in the Eastern Catholic Churches/Monasteries? If so, is it with leavend or unleavend bread? I’m not attempting to start an argument, just curious.

Also, how about the Rosary in those said churches/monasteries?

Thanks much,
Ryan
 
Some eastern Catholics use leavened bread, such as the Byzantine Churches.

Some use unleavened, such as the Armenian and Maronite Churches.

Some (I think) use either.

The other issues have already been touched on in many places in these blogs.

Suffice it to say that Adoration of the Sacred Species outside the context of the Eucharistic Sacrifice is practically unknown in the Byzantine Tradition, and actually doesn’t really fit. This does not mean that the utmost reverence is shown, including prostrations especially on week-days or during Great Lent.
 
A local Byzantine Catholic parish here in the Diocese of Scranton has a daily Eucharistic Holy Hour.
 
Among the 33 Articles Concerning Union with the Roman Church that are part and parcel of the Union of Brest’ through which many faithful of the Byzantine Tradition entered into union with Rome in February of 1596 are the following:
  1. That the Mysteries of the Most Holy Body and Blood of Our Lord Jesus Christ should be retained entirely as we have been accustomed until now, under the species of bread and wine; that this should remain among us eternally the same and unchangeable.
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  1. That we should not be compelled to take part in processions on the day of Corpus Christi - that we should not have to make such processions with our Mysteries inasmuch as our use of the Mysteries is different.
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These two Articles, along with 31 others, were agreed to by both the Byzantine Hierarchs and Pope Clement VIII as binding terms of the union. Clearly, it is recognized that the Sacred Species as confected in the Church of the East (i.e. bread and wine together) does not lend Itself to public exposition and reverence as does the Sacred Host as confected in the Church of the West. Moreso, since public exposition of the Holy Mysteries had never been a practice in the Byzantine Tradition, it was agreed that it would not be required to become so for Byzantine faithful in the post-union Church (reference the line: …our use of the Mysteries is different.).

As Vladyka Basil pointed out earlier, this practice is practically unknown in the Byzantine Tradition.
 
bpbasilphx said:
Some eastern Catholics use leavened bread, such as the Byzantine Churches.

Some use unleavened, such as the Armenian and Maronite Churches.

Some (I think) use either.

The other issues have already been touched on in many places in these blogs.

Suffice it to say that Adoration of the Sacred Species outside the context of the Eucharistic Sacrifice is practically unknown in the Byzantine Tradition, and actually doesn’t really fit. This does not mean that the utmost reverence is shown, including prostrations especially on week-days or during Great Lent.
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I’m not arguing here for the western practice to be imposed on Byzantines, but have one question.

I seem to recall that Byzantine Daily Worship included a feast for Corpus Christi introduced into the Melkite Church by Maximos III Mazloum, of all people! Since Maximos III by all accounts was a strong patriarch and defender of his tradition (as he saw it), why would he approve such a feast?

I’ll stand corrected if I’m misquoting the book, as I no longer have it.
 
jj2011 said:
Since Maximos III by all accounts was a strong patriarch and defender of his tradition (as he saw it)…
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What I meant here is that Mazloum was a strong advocate for the rights of his see and his patriarchal church, without endorsing all his acts and opinions.

Koralevsky’s history of the Melkite Church relates that Maximos III seems to have gotten along well with the very ultramontane Gregory XVI. That has always been a great mystery for me.
 
jj2011 said:
I’m not arguing here for the western practice to be imposed on Byzantines, but have one question.

I seem to recall that Byzantine Daily Worship included a feast for Corpus Christi introduced into the Melkite Church by Maximos III Mazloum, of all people! Since Maximos III by all accounts was a strong patriarch and defender of his tradition (as he saw it), why would he approve such a feast?

I’ll stand corrected if I’m misquoting the book, as I no longer have it.
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It was popular among some of the faithful at different times and places. For the life of me, I have never heard of any Melkite parishes in America doing so in the last 25 years - but I am always being suprised.
 
I know of two Maronite Churches with Adoration, one being perpetual and one being Holy Hours. Both priests said it attracts Latin traditionalists who can’t find it in the local RC Church. One explained how he had Syrianized it and how it had roots in his church was how he rationalized it being an acceptable way of meeting the spiritual desires of his congregation. I don’t remember what that explanation was.

Among Byzantine Churches, I would expect statuary, public rosary, multiple Sunday “Masses,” spoken liturgies with no incense, First Communions at age 7, and other Latin innovations to accompany Adoration if they had it. Those parishes are not an example of Byzantine devotions or theology.
 
Woodstock said:
Among Byzantine Churches, I would expect statuary, public rosary, multiple Sunday “Masses,” spoken liturgies with no incense, First Communions at age 7, and other Latin innovations to accompany Adoration if they had it. Those parishes are not an example of Byzantine devotions or theology.
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I know of no parishes that have persisted in this multitude of Latinizations. The Metropolia was pretty clear about the “First Communion @ 7” practice was to be ended over a decade ago.

That being said, none of this would be the norm now.
 
ASimpleSinner said:
I know of no parishes that have persisted in this multitude of Latinizations. The Metropolia was pretty clear about the “First Communion @ 7” practice was to be ended over a decade ago.

That being said, none of this would be the norm now.
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I’ve personally been to two parishes, one UGCC and one BCC, where First Communion at age 7 is the current norm. I know of at least one other BCC where it is the most commonly selected option. The UGCC parish doesn’t commune at all until 7, while the BCC church I visited communed with Baptism then didn’t commune again until 7. The third parish I heard of allows parents to choose and almost all choose to wait until 7. I have been to another BCC church where the priest baptized, chrismated, and communed infants, but every child there was Latin whose parents refused his offers in favor of following the Latin model.

I do not personally know of any one parish with all the Latin innovations I listed, but I know of places where each of them are practiced. Public rosaries and multiple Sunday “Masses” are easiest to find and First Communions are not that hard to come by, especially when all 14 EC Churches are considered.
 
a_pilgrim said:
Among the 33 Articles Concerning Union with the Roman Church that are part and parcel of the Union of Brest’ through which many faithful of the Byzantine Tradition entered into union with Rome in February of 1596 are the following:

These two Articles, along with 31 others, were agreed to by both the Byzantine Hierarchs and Pope Clement VIII as binding terms of the union. Clearly, it is recognized that the Sacred Species as confected in the Church of the East (i.e. bread and wine together) does not lend Itself to public exposition and reverence as does the Sacred Host as confected in the Church of the West. Moreso, since public exposition of the Holy Mysteries had never been a practice in the Byzantine Tradition, it was agreed that it would not be required to become so for Byzantine faithful in the post-union Church (reference the line: …our use of the Mysteries is different.).

As Vladyka Basil pointed out earlier, this practice is practically unknown in the Byzantine Tradition.
Click to expand...
Thanks for the reference to articles of the union; is the full text available on the internet?
 
Woodstock said:
I’ve personally been to two parishes, one UGCC and one BCC, where First Communion at age 7 is the current norm. I know of at least one other BCC where it is the most commonly selected option. The UGCC parish doesn’t commune at all until 7, while the BCC church I visited communed with Baptism then didn’t commune again until 7. The third parish I heard of allows parents to choose and almost all choose to wait until 7. I have been to another BCC church where the priest baptized, chrismated, and communed infants, but every child there was Latin whose parents refused his offers in favor of following the Latin model.

I do not personally know of any one parish with all the Latin innovations I listed, but I know of places where each of them are practiced. Public rosaries and multiple Sunday “Masses” are easiest to find and First Communions are not that hard to come by, especially when all 14 EC Churches are considered.
Click to expand...
The current norm at these particular parishes are then an aberration unless they have secured permissions from the hierarch for this. It has been a decade since all parishes in the metropolia were to get away from that practice. Any still doing it - and I have no doubt there may be - are in violation unless they have secured permissions otherwise.
 
There is a Rosary every sunday (and daily liturgy) before divine praises at St. Nick. It’s lead by a parishioner, who knows (or at least knew) it is not proper. Starts about 9:15… when confessions do. It ends, the cantor begins divine praises, usually about 935. Proskomedia starts almost always right at 10 on the dot.

That and the old tones are the lasting bits.

The Stations are gone. St. German of Alaska is up in the back. So is Blessed Theresa. Our processional shroud is displayed under glass in the back, too.

There is no confessional; confessions are heard in the Altar (Enter through St. Michael’s Door)… but I suspect that has more to do with a biritual priest as pastor.
 
I seem to recall that Byzantine Daily Worship included a feast for Corpus Christi introduced into the Melkite Church by Maximos III Mazloum, of all people! Since Maximos III by all accounts was a strong patriarch and defender of his tradition (as he saw it), why would he approve such a feast?

I think you’re confusing Maximos III (who was 18th century) with either Maximos IV Sayegh or Maximos V Hakeem (both of whom were 20th).

And while I’m not saying there are none, I will say that I know of no Melkite Church in the USA that has Benediction.
 
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