Do Eastern Catholics have stations of the cross? rosary? adoration?

[Debora]

Yes, we have the Rosary. It is said on a knotted cord or rope, not on beads. The knotted prayer rope is called in Greek, Konvoskinion and in Slavonic, Chotki.

The article The Rosary in the Byzantine Church, by Fr. Archimandrite Januaiius Izzo, O.F.M. of Our Lady of Grace Greek Catholic Mission, explains how the Rosary is said and how it came into usage.

You can write to Our Lady of Grace Greek Catholic Mission at 51 Redgrave Ave., Staten Island, New York 10306-3620 - U.S.A. and request a copy of the OLOGS Newsletter, Volume 26: Number 2, April-May-June 2007. Just send a small donation of $4 with your request to cover the cost of the Newsletter.

 

[ronyodish]

Pani Rose and yeshua,

I have a book called Prayers from the EAST edited by Richard Marsh. It is basically a compilation of some prayers that are used among the Oriental Orthodox. This is how the Syrian Orthodox pray the Hail Mary:

Leader: Hail Mary, full of grace.

People: Our Lord is with thee.
Blessed art thou among women,
and blessed is the fruit of thy womb,
our Lord, Jesus Christ.
O Virgin Saint Mary, O Mother of God,
pray for us sinners, now and at all times,
and at the hour of our death. + Amen

This is very similar to the Latin way of praying it, although Latins typically pray it like this:

**Leader: ** Hail Mary, full of grace, the Lord is with thee.
Blessed art though among women and blessed is the
fruit of thy womb, Jesus.

People: Holy Mary, mother of God, pray for us sinners, now
and at the hour of our death, amen.

The difference is in the order, as well as, some modification to the words of the prayer.

Wikipedia has some info in regards the difference between Latin, Greek, and Syriac of the Hail Mary.

As far as I know, the Assyrian Church of the East does not officially pray the Hail Mary (whether in Latin, Greek, or Syriac form), though some Assyrians might be praying it using the Syriac form (or modified Syriac form: Mother of Christ instead of Mother of God).

The CCC says this

The Armenian Marian Prayer of St. Gregory of Narek (A.D. 1010) just blows me away! See here

Some Coptic Orthodox pray the Hail Mary according to this site

God bless,

Rony

 

[yeshua]

This is how the Syrian Orthodox pray the Hail Mary:

Leader: Hail Mary, full of grace.

People: Our Lord is with thee.
Blessed art thou among women,
and blessed is the fruit of thy womb,
our Lord, Jesus Christ.
O Virgin Saint Mary, O Mother of God,
pray for us sinners, now and at all times,
and at the hour of our death. + Amen

Rony,

Yep, very true, this only buttresses how the Hail Mary is non-issue, especially considering how easy it would be to return to it’s proper way of saying.

Peace and God Bless!

 

[jimmy]

Rony, I believe there is also a Byzantine form of the Hail Mary as well. It goes through the first part, which is the quote from the Annunciation in the same way the Latin form does but the second part is something like, "for thou hast given birth to the Saviour of our souls."

 

[ronyodish]

Rony, I believe there is also a Byzantine form of the Hail Mary as well. It goes through the first part, which is the quote from the Annunciation in the same way the Latin form does but the second part is something like, “for thou hast given birth to the Saviour of our souls.”

Yeah, Pani Rose mentioned it and this Wikipedia article refers to it in its distinction from the Latin and Syriac forms.

God bless,

Rony

 

[theistgal]

Another version (which we sing in our Byzantine Catholic church) is:

O Godbearer Virgin
Mother of our God
Holy Mary, full of grace
the Lord is with thee
Blessed are you among women
and blessed is the fruit of your womb
For you have borne Christ our Savior
the Deliverer of our souls.

 

[Pani_Rose]

I found this article some time ago, it will help to explain why the rosary is not seen as - for a better lack of way to say it - an end in it self. Veneration of the Theotokos is so closely tied in with the fullness of our worship.
http://www.ignatiusinsight.com/images/featureart1/sept2007/mary_byzantine.jpg The deeper understanding of the mystery of the Theotokos, the more profound is the understanding of the mystery of Christ, of the Church, and of the vocation of humanity. Concerning Mary, everything is relative to Christ; only in the mystery of Christ is her mystery fully clear. Conversely it may generally be said that knowing Mary illuminates our appreciation of the mystery of Christ and of the Church. [3]

To the degree in which the mystery of the Church is understood, the mystery of Mary is apparent. Knowing Mary, the Church recognizes its origins, its mission of grace, its destiny to glory, and the pilgrimage of faith which guides it. [4]

The Virgin Mary is like a mirror reflecting the mighty works of God, which theology has the task of illustrating. The importance of Mariological reflection derives from the importance of Christology, from the value of ecclesiology and pneumatology, from the meaning of Christian anthropology, and from eschatology, and is an integral part of them. [5]

The veneration of Mary, when properly understood, permeates the entire life of the Church; it is a dimension of dogma and of piety, of Christology and of ecclesiology. This dimension needs to be made explicit today in connection with the problems of humanity. Mariology expresses something fundamental to the Christian life itself, to the Christian experience of the world. [6]

Sound Mariology has always been understood in Christological terms. If the Gospel revealed nothing more than the tact that Jesus Christ, God and man, was born of Mary, this alone would be sufficient for the Church to love her and to draw theological conclusions from pondering this relationship of Mother and Son. We need no other revelations. Mary is a self-evident and essential datum and dimension of the Gospel. [7]

			**Is There A ByzantineMariology?   CON'T

ignatiusinsight.com/features2007/samaha_marybyzantine_sept07.asp
**

 

[Aramis]

As a Herald in the Society for Creative Anachronism, my sensibilities on the way things are worded is somewhat raised. Not perhaps that I know any better, but that I’m more conscious of wordings, especially placement of elements.

My personal dissatisfaction with the Latin form of the Hail Mary is that the most important element, the being the Theotokos, is put in the middle.

In the making of proclimations, the most important elements are first and Last; in putting the role as Theotokos and willing enabler of the Incarnation in the middle, it is diminished against the intercessory role, especially in common Rosary recitation format.

By contrast, the Ruthenian version puts that element last, and leaves the intercessory form inferred, and states her worthiness as a virtue derived from being the Theotokos.

 

[Joab_Anias]

We have Icons for Veneration and Instruction. We do not need a special devotion to the physical presence outside the liturgy; We know that Christ is Ever Present, and when we need a reminder of that, the Pantocratnor Icon sits in Judgement and Mercy to remind us.

It isn’t incompatible as a personal devotion, but the whole of byzantine praxis and doxis is incompatible with western style Adoration in the Monstrance, or adoration of the Blessed Sacrament in the Tabernacle.

Right I understand. We can commune with God where ever we may be.

A couple things I feel Eucharistic adoration encourages though is a personal relationship with Jesus in a unique form of prayer and also it makes a clear statement about Jesus absolute presence in the Sacrament. So you see for many Romans it isn’t superfluous. I appreciate and respect that its not part of your historic culture though. In fact I am certain that all Catholic praxis is efficatious to the same end regardless of culture or rite.

Peace.

 

[ASimpleSinner]

Rony,

Yep, very true, this only buttresses how the Hail Mary is non-issue, especially considering how easy it would be to return to it’s proper way of saying.

Peace and God Bless!

“Proper” is a bit of a strong word to use - the opposite being improper.

With due respect to venerable antiquarian or original traditions, the Latin form - no matter its origins or history - is a sustaining rule of personal prayer for many whose faith is strengthened and nourished by this prayer form.

 

[Joab_Anias]

As a Herald in the Society for Creative Anachronism, my sensibilities on the way things are worded is somewhat raised. Not perhaps that I know any better, but that I’m more conscious of wordings, especially placement of elements.

My personal dissatisfaction with the Latin form of the Hail Mary is that the most important element, the being the Theotokos, is put in the middle.

In the making of proclimations, the most important elements are first and Last; in putting the role as Theotokos and willing enabler of the Incarnation in the middle, it is diminished against the intercessory role, especially in common Rosary recitation format.

By contrast, the Ruthenian version puts that element last, and leaves the intercessory form inferred, and states her worthiness as a virtue derived from being the Theotokos.

I don’t follow you. The first line is a quote from scripture from which the incarnation proceeds.

Peace.

 

[Aramis]

I don’t follow you. The first line is a quote from scripture from which the incarnation proceeds.

Peace.

Roman form:
1: statement of worthiness
2: statement of Salvific Role (specifically, as Theotokos, Godbirther)
3: invokation of intercession

Byzantine form:
1: statement of worthiness
2: statement of Salvific Role (specifically, as Theotokos, Godbirther)

When constructing public ceremonials, whether for courts of “nobles” or for prayers, people remember best the beginning and the ending; the middle is less so.

If one is praying to a saint, that their intercession is being requested is implicit in Catholic understanding. (Its late, and I’m not looking it up in the CCC.) Any other mode of prayer to a saint, even the Theotokos, is heresy; no saint works alone, only by intercession. Therefore, the intercessory role is not needed to be invoked in one of the prime points of honor.

from the standpoint of one used to constructing & conducting civil ceremonials in a recrudescence group, the Byzantine form stresses the salvific role, by putting the final line on the role of Christ, rather than on the intercession request.

It’s not a theological issue; its an issue of personal preference, and one that many of my Latin friends see right off as a powerful difference, even tho it is theologically trivial.

 

[Joab_Anias]

Roman form:
1: statement of worthiness
2: statement of Salvific Role (specifically, as Theotokos, Godbirther)
3: invokation of intercession

Byzantine form:
1: statement of worthiness
2: statement of Salvific Role (specifically, as Theotokos, Godbirther)

When constructing public ceremonials, whether for courts of “nobles” or for prayers, people remember best the beginning and the ending; the middle is less so.

If one is praying to a saint, that their intercession is being requested is implicit in Catholic understanding. (Its late, and I’m not looking it up in the CCC.) Any other mode of prayer to a saint, even the Theotokos, is heresy; no saint works alone, only by intercession. Therefore, the intercessory role is not needed to be invoked in one of the prime points of honor.

from the standpoint of one used to constructing & conducting civil ceremonials in a recrudescence group, the Byzantine form stresses the salvific role, by putting the final line on the role of Christ, rather than on the intercession request.

It’s not a theological issue; its an issue of personal preference, and one that many of my Latin friends see right off as a powerful difference, even tho it is theologically trivial.

I see. Personally I learned to raise my prayer first to the Lord even through the intercessions of the Saints. After all the power is His alone.

Peace.

 

[JohnPaulSteve]

Do not our Eastern brethren pray, “Holy Theotokos, save us”?

I think we are perhaps manufacturing artificial differences here.

Just my two cents’ worth.

 

[East_and_West]

Do not our Eastern brethren pray, “Holy Theotokos, save us”?

I think we are perhaps manufacturing artificial differences here.

Just my two cents’ worth.

This happens all the time. We create differences just so that there can be divisions. Its very sad. Such is from the Devil, not Christ.

 

[Joab_Anias]

Do not our Eastern brethren pray, “Holy Theotokos, save us”?

I think we are perhaps manufacturing artificial differences here.

Just my two cents’ worth.

I don’t think its manufactured. I think its simply the result of culture and custom in practice.

Its why the focus must be on Jesus and not each other.

 

[Edwin1961]

The Rosary, Stations and other Latin Rite practices were part of the Byzantine Church only through 'Latinization;. Now that Hohn Paul II the Great stated that the Eastern Rites should go back and express their unque traditions, many of the parishes are going back to what makes the Eastern Catholic churches so unique.

These would inclued

• Akathiist Hymns
• Molbens
• The Jesus Prayer (that is what is said with our prayer beads.)
• Our four fasts a year
• and many other practices

.

I am glad to be Byzantine Catholic, we have a lot to share.

 

[Joab_Anias]

The Rosary, Stations and other Latin Rite practices were part of the Byzantine Church only through 'Latinization;. Now that Hohn Paul II the Great stated that the Eastern Rites should go back and express their unque traditions, many of the parishes are going back to what makes the Eastern Catholic churches so unique.

These would inclued

• Akathiist Hymns
• Molbens
• The Jesus Prayer (that is what is said with our prayer beads.)
• Our four fasts a year
• and many other practices

.

I am glad to be Byzantine Catholic, we have a lot to share.

What are Molbens and some of the other many pracitces?

Peace.

 

[JohnPaulSteve]

If something is good, true, and meaningful, does it matter where it came from?

I assume that the late Pope John Paul II did not mean to put anyone in a spiritual straitjacket. While he encouraged Eastern Catholics to rediscover (and recover) their own patrimony, he did not forbid them to practice private devotions they still found meaningful, such as the Rosary.

Why limit people’s spirituality? If there’s any area in which one should have freedom and latitude, it’s one’s private prayer life. If one finds both akathists and rosaries meaningful, then why not? As long as the Latin devotions are not being imposed, then where’s the problem?

I confess I do not understand why this is such a huge deal. Please enlighten me!

 

[NewAbdalMaseeh]

In India both the Syro-Malabar and Syro-Malankara rites pray the rosary.

Interesting! But, aren’t Malankara’s monophysites (i.e. neither Catholic nor Orthodox)?

It is interesting that many Orthodox church book stores sell rosaries. When I asked them about it, they replied that the rosary was an easy way to pray.

WOW! Can you point me in the direction of one (particularly in the Tri-state area)?