Have EC's Adopted Any Devotions From The Orthodox

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Haven’t there been Akathists written in the 20th century, maybe even the 21st ?
 
Seamus_L said:
I’m getting the impression Eastern Catholic Churches have no room for new devotions of any kind. Is this correct ? Outside of a monastery though, would the full schedule be performed.
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There are new devotions a few years after every new saint. New akathists are usually written within a few years.

The thing is, new Byzantine devotions are almost always new “flavors” of old ones.

For example, the OCA have a new one, just a few years old: an Akathist to St. Herman.

The Ruthenians are likely to have several new Akathists soon, as well… Blessed Theodore, and the other Bishop-Martyrs of the Carpetho-Rusyn church.
 
Aramis said:
There are new devotions a few years after every new saint. New akathists are usually written within a few years.

The thing is, new Byzantine devotions are almost always new “flavors” of old ones.
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There’s a point.

I think terminology is an issue here.

One *might *say that each new chaplet (I would call the Rosary a type of chaplet) is a new devotion, they tend to be uniquely structured or formed. One called the chaplet of St. Patrick is not the same as the chaplet of St. Joseph in other words. So there can be hundreds of devotions under the category of chaplet.

We are thinking of akathist as a form, the specific text being a type of poetry. We are not counting all the new ones for each new martyr or holy one as “new devotions”, they are all akathists regardless of whom they commemorate.
 
I’m getting the impression Eastern Catholic Churches have no room for new devotions of any kind. Is this correct ? Outside of a monastery though, would the full schedule be performed.
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Where in the world are you going with this? Every Church Catholic or Orthodox, with the exception of the Old Believers and some other Orthodox traditionalists (or the SSPX, sedevacantists, etc on the Latin side) add new saints or other commemorations to the liturgical corpus; these are not “new devotions” but additions to the existing services with new propers. The question started nonsensical and it has proceeded no further.

In the Union of Brest we clearly stated we would maintain the received tradition. In the UGCC we have been clearly mandated in our particular law to restore Vespers and Matins where these have either not been previously celebrated or have fallen into disuse. That, with the Divine Liturgy and other traditional paraliturgical services (Molebens, Akafists, etc.) is a full plate for most parishes.

I think this horse is not only dead, but pulverized.
 
Diak said:
In the Union of Brest we clearly stated we would maintain the received tradition. In the UGCC we have been clearly mandated in our particular law to restore Vespers and Matins where these have either not been previously celebrated or have fallen into disuse. That, with the Divine Liturgy and other traditional paraliturgical services (Molebens, Akafists, etc.) is a full plate for most parishes.
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Good points to reflect upon.

I think that there is a misconception on the part of some that Eastern Christians are irrationally hostile to (A) new practices or (B) anything Latin.

It is not so, but we have given that impression.

“That … is a full plate for most parishes” is indeed the case.

It must also be noted for the sake of clarity that Eastern Christians are not intractably hostile to the rosary. Many EC as well as some Orthodox have been praying it for centuries and continue pray the rosary as a private devotion.

The problem in the Byzantine-Slavonic rite is that this was introduced as a public devotion which, unfortunately, usually took the place of Orthros in the parish schedule for Sunday. There is nothing at all wrong with the public recitation of the rosary, in the church or anywhere else, but it must not displace the Liturgy of the Hours (Divine Praises) which is a genuine liturgical cycle and the official public prayer of the Church.
 
Hesychios said:
Good points to reflect upon.

I think that there is a misconception on the part of some that Eastern Christians are irrationally hostile to (A) new practices or (B) anything Latin.

It is not so, but we have given that impression.

“That … is a full plate for most parishes” is indeed the case.

It must also be noted for the sake of clarity that Eastern Christians are not intractably hostile to the rosary. Many EC as well as some Orthodox have been praying it for centuries and continue pray the rosary as a private devotion.

The problem in the Byzantine-Slavonic rite is that this was introduced as a public devotion which, unfortunately, usually took the place of Orthros in the parish schedule for Sunday. There is nothing at all wrong with the public recitation of the rosary, in the church or anywhere else, but it must not displace the Liturgy of the Hours (Divine Praises) which is a genuine liturgical cycle and the official public prayer of the Church.
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Michael, I know your signature:) is Glory be to the Father in The Prayers of the Rosary.
Glory be to the Father:
“Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.”
 
roselily said:
Michael, I know your signature:) is Glory be to the Father in The Prayers of the Rosary.
Glory be to the Father:
“Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.”
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The Doxology… Amen! 🙂
 
I believe I’ve even seen Akathists online to a few Saints who were Roman Catholic. Would these Akathists in question, only be for private use ?
 
josephdaniel29 said:
Yes there have been. The Akathist of Thanksgiving comes to mind.

Yours in Christ
Joe
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St Herman of Alaska (OCA)*
St. Peter the Aleut (OCA)**
St. Tikhon*
  • their sainthood postdates the most recent Byzantine Catholic Reunion, but many Catholics choose to respect their sacrifices and sanctity, and some take the Akathists as private devotions, usually using the approved OCA ones.
** Supposedly martyred by the Jesuits in California… I’m not certain if his Akathist is approved or not, but I know someone who invited me to one… several small problems with St Peter the Aleut…
1: The Aleut were not on speaking terms with the Russians… He might have been Aleutiq, but that’s actually a different ethnic, linguistic, and social group… The Aleutiq are Eskimo, and the Aleut are not (DNA proved it, too).
2: There is no record of him in seminary; St Herman isn’t noted for being a good record keeper
3: there is no record of his incarceration nor arrest by Jesuits, nor by other Catholics.
4: He’s used as a bit of a bogey man by more than a small few OCA locally in Alaska; a (rather inaccurate) warning about how Catholics supposedly feel about the Orthodox.
 
Seamus_L said:
I believe I’ve even seen Akathists online to a few Saints who were Roman Catholic. Would these Akathists in question, only be for private use ?
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I don’t know my friend. Akathists are used in several ways. The Akathist to the Theotokos is sung in church during Lent. I use one in particular as a private devotion (pm me if you want to know why) and others are used in various settings such as monasteries.

I would assume Eastern Catholic practice is similar if not identical to ours.

Yours in Christ
Joe
 
josephdaniel29 said:
It’s not uncommon for them to be used as private devotions. 🙂

Yours in Christ
Joe
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I understand that but they are written and intended as a public liturgical services. On the otherhand the Latin Catholics produce tons of prayers intended as private devotional material with no connection to the Office or intent to us them as public prayer nor are they authorized for such use.

Fr. Deacon Lance
 
Seamus,

Is your intent here to shows that if Eastern Catholics adopt post-schism Orthodox prayers then it shoul be okay for Eastern Catholics to adopt or continue use of post-union Latin ones? Because that is where it seems you are going.

Fr. Deacon Lance
 
Yes Father Deacon. That is in part where I was going. Some people may be offended by my asking and they are of course free to answer (or not) as they choose, but I think it is a legitimate question.
 
Deacon_Lance said:
Seamus,

Is your intent here to shows that if Eastern Catholics adopt post-schism Orthodox prayers then it shoul be okay for Eastern Catholics to adopt or continue use of post-union Latin ones? Because that is where it seems you are going.

Fr. Deacon Lance
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Seamus_L said:
Yes Father Deacon. That is in part where I was going. Some people may be offended by my asking and they are of course free to answer (or not) as they choose, but I think it is a legitimate question.
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It is not. We share a tradition and patrimony with our Eastern Orthodox brothers that is not there with the Latin rite. Furthermore latinizations were forced upon us rather than being adopted by us.

I find it strange that it has taken 39 posts for this to come out especially when the question has been asked multiple times in this thread.

But the answer is there, we have not “adopted” anything. To adopt something means to bring something from the outside in and as we share a tradition it is not outside.
 
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