Greek Rites

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Rite, language, religion

These are three things that must always be distinguished. A rite is a certain uniform arrangement of formulæ and ceremonies used for theHoly Eucharist, the Canonical Hours, the administration of othersacraments andsacramentals. These offices, as far as weknow, have never been performed in the same way throughoutChristendom. There are now, apparently there always have been, different rites, equally legitimate, used in different places both byCatholics and otherChristians. Obviously each rite was originally composed in some language. But rite is not language; the various rites cannot be classified according to their languages. There are many different rites in the same language; on the other hand the same rite, remaining the same in every detail, is constantly translated. Thus, in the West, the Roman and Gallican Uses are both written in Latin, but they are completely different rites. TheRoman Rite is used inDalmatia in an Old Slavonic version (written inGlagolitic letters), occasionally in Greek inItaly; but in any language it is always theRoman Rite. In the East this want of correspondence between rite and language is still more remarkable. Except those of theArmenians,Nestorians, andAbyssinians, all Easternliturgies were originally written in Greek. Even the exceptions are only modified derivations from Greek originals. If, then, we take the language in which a rite was originally composed as our test, we must describe all Easternliturgies as Greek. Indeed, the two great Western parent rites (ofRome and Gaul) represent, as a matter of fact, modified developments from Greek originals too. So we should come to the conclusion that every rite in theChurch, every historic liturgy inChristendom is a Greek Rite. If, on the other hand, we make our test present use in the Greek language, we must separate the Byzantine Liturgy said in Greek at Constantinople from what is word for word the same service said in Old Slavonic at St. Petersburg. It is clear then that language is no clue as to rite. At the head of all Easternliturgies, foundations of two great classes, are the Liturgies of Alexandria and Antioch. They are not only different rites, their difference underlies the fundamental distinction by which we divide all others into two main groups; and both are Greek. And the same Byzantine Liturgy is used unchanged in about fourteen different languages. A secondfalse criterion that must be eliminated is that ofreligion. It would be convenient for classification if members of each Church used the same rite different from that of any other Church. But this is by no means the case. The historic origin and legal position of the various rites is a much more complicated question.Catholics, joined of course entirely by the samefaith, obeying the samelaws (though in details there are differentlaws for different branches of theChurch), united visibly to the same greathierarchy under the supreme rule of thepope atRome, are divided according to rite, so that every Eastern liturgy is used by some of them. The sameliturgies (but for a few modifications made by the Roman authorities in the interest ofdogma) are shared by the variousschismatical Churches. Indeed,Catholics and Schismatics often use the same books. TheOrthodox Church, that has for many centuries aimed at an ideal of uniformity in the Byzantine Rite (in different languages), till the thirteenth century used those of Alexandria and Antioch too. Now she has restored the Antiochene Liturgy for certain rare occasions, and there are signs that the Alexandrine Rite may soon be restored too. Otherschismatical bodies have, it istrue, each its own rite, though this rite generally contains alternativeliturgies. It will be seen then that these three points are three quite different questions that must not be confused. In the case of anyChristianbishop orpriest we may ask: what is his Church orsect, what rite does he use and in what language? And the answers may represent all kinds of combinations. ACatholic may use theRoman Rite in Old Slavonic, the Alexandrine Rite in Coptic, the Byzantine in Georgian. An Orthodoxpriest may use the Byzantine Rite in Arabic orJapanese.

The essential note of a rite

We have seen then that neither its language nor thesect of people who use it can be taken as essential to a rite. The real note that defines it is theplace where it was composed. All rites had their origin in some one place or city that was anecclesiastical centre for the country round. After the service had been put together and used here, by a natural process of imitation churches around began to copy the order observed in the great town. The greater the influence of the city where the rite arose, the more widely the rite spread. It was not a question of inherent advantages. No one thought of choosing the rite that seemed most edifying or beautiful or suitable. People simply copied their chief. The rites were formed at first in the patriarchal cities:Rome, Alexandria,Antioch, Constantinople.Jerusalem had already given hers to Antioch. Thebishops of eachpatriarchate naturally thought that they could not do better than celebrate the holy mysteries in the same way as their patriarch. Weknow in the West how, long before there were anylaws on the subject, every one began to copy what was done atRome. It seemed safest to followRome in the matter. TheFrankish Church in the eighth century gave up theGallican Rite, and adopted that of the patriarchal see. The "Liber sacramentorum Romanæ Ecclesiæ" spread throughout WesternEurope till it had displaced all other uses, except in one or two remote districts. We see the same tendency at work still — uniformity in accordance with Roman customs, even in such details as the shape of vestments and the pronunciation of Latin. So it was in the East with regard to their patriarchalsees. Local customs are gradually suppressed in favour of the patriarch's way of doing things. Schisms andheresies accentuate this uniformity amongCatholics. It was a sign of adherence to theCatholic centre — Alexandria, Constantinople, or whichever it might be — to agree entirely with it in rite. Lastly comelaws determining this tendency; and so we have the principle that (with exceptions) obtains still throughoutChristendom, namely: "Rite follows Patriarchate". TheRoman Rite is used throughout the Romanpatriarchate, by theclergy subject to thepope as their patriarch, and only by them; the Alexandrine Rite belongs toEgypt — where the patriarch of Alexandria hasjurisdiction; that of Antioch toSyria; that of Constantinople to theByzantine territory. The NationalNestorian (East-Syrian) andArmenianpatriarchates have their own rites. Such was the principle for many centuries everywhere. Except for the two remnants of other Western rites atMilan and Toledo, it may still be taken as a fairly safe one in theCatholicChurch; and among all Easternsects, except the Orthodox. Since the thirteenth century, however, the Orthodox, regardless of the older tradition, use the Byzantine Rite everywhere, even in their Alexandrine, Antiochene, andJerusalempatriarchates. In their case, then, the principle cannot he applied. But the exception is rather apparent than real. This spread of the use of the Rite of Constantinople meant an assertion of that patriarch'sjurisdiction throughout theOrthodox Church. In this case, too, rite really followedpatriarchate; the disappearance of the Liturgies of Alexandria and Antioch among the Orthodox meant, as was intended, the practical disappearance of any real authority in those places save that of theprelate who nearly succeeded in justifying his pompous title of Ecumenical Patriarch. Now that his attempt has failed, and the otherpatriarchs are becoming more and more conscious of their independence of him, there are signs of a near restoration of their ownliturgies, to be used, as before, where theirjurisdiction extends.

But a rite in spreading out from the patriarchal city where it was composed does not itself change. Since the invention of printing, especially, and the later tendency to stereotype every detail of the sacred functions, each rite, wherever used, is made to conform rigidly with its standard form as used in the central church. TheLiturgy of Jerusalem-Antioch contains, as the first member of its Great Intercession, aprayer for "the holy and glorious Sion, mother of all Churches", plainly a local touch intended originally for use inJerusalem, where the rite was written (Brightman, "Eastern Liturgies", 54, 90). The Alexandrine Rite, even if used in far countries, makes thepriestpray thatGod may "draw up the waters of the river to their proper measure" (op. cit., 127, 167) — a local allusion to the flood of the Nile on which fertility inEgypt depends. And theRoman Rite, too, used in every continent, still contains unmistakable evidence that it was composed for use in that one city. The lists ofsaints ("Communicantes" and "Nobis quoque") contain the Apostles and then local Romansaints, or those, likeSt. Cyprian, speciallyhonoured atRome; the Calendar with its Rogation and emberdays supposes the Italian climate; the special heroes ofRome, as St. Laurence, are those that have the oldest great feasts. Of courseRome, like all Churches, honours the Blessed Virgin, the Apostles, theBaptist, St. Stephen, the œcumenicalsaints ofChristendom. After them she naturally honours first her ownsaints, whoserelics hallow herbasilicas. The stations at the Romanbasilicas affect her year throughout; and on the feast of the Princes of the Apostles she remembers specially "happyRome purple with their glorious blood". From all this, then, it is clear that the real distinction of rites is not by language nor by the religion of those who may use them, but according to the places where they were composed. The correct and scientific way of describing any rite, therefore, is always by the name of a place. Thus we have the Roman and Gallican Rites in the West; in the East the Rites of Alexandria,Antioch, Constantinople, etc. This is the really essential note of any rite, that it keeps even when translated into other languages.

What is a Greek rite?

An obvious corollary of what has been said is that we had much better never speak of a "Greek Rite" at all. Like the cognate expression "Greek Church" it is a confused and unscientific term, the use of which argues that the speaker has a mistaken conception of the subject. What is called a Greek Rite will always be the rite of some city — Alexandria or Constantinople, and so on. If one wishes to emphasize the fact that the Greek language is used for it, that statement may be added. At Athens and Constantinople they use the Byzantine Liturgy; it may be worth while to add that they use it in Greek, since at St. Petersburg and Sofia they follow exactly the same rite in Old Slavonic. When people further distinguish "pure Greek" and "Græco-Arabic", "Græco-Slavonic" Rites, the confusion is greater than ever. By these last terms they mean rites translated into Arabic and Slavonic out of the Greek. Now, the evidence on the whole tends to show that every ancient rite inChristendom was first used in the Greek language; those of theCopts,Syrians, and Romans certainly were. So that if one calls the Russian service "Græco-Slavonic", one may just as well describe thepope's Mass as "Græco-Latin". It would then be enormously to the advantage of clearideas if people would stop using this expression and would describe each rite by the name of its place of origin. The name Greek Rites, however, still too commonly used, applies to the three classical Eastern uses whose original forms in Greek are still extant. These are the parent rites of Alexandria and Antioch and the widely spread Byzantine Rite. The Alexandrine Liturgy, ascribed to St. Mark, is no longer said in Greek anywhere. It is the source of the Coptic andAbyssinian Rites. The Greek text, which was used by the Orthodox ofEgypt down to the thirteenth century, will be found in Brightman's "Eastern Liturgies", 113-143; an English translation of the Coptic form follows, 144-188; theAbyssinian Liturgy, 194-244. For a further account seeALEXANDRINE LITURGY. The other parent rite of Antioch stands at the head of a very greatfamily ofliturgies. In the original Greek it is represented in two obviously cognate forms, that of the eighth book of the "Apostolic Constitutions" (Brightman, op. cit., 3-27; compare the fragments of the liturgy in the second book, ib., 28-30), and the Liturgy of St. James (ib., 31-68). Its place of origin was not Antioch butJerusalem. Till the thirteenth century, the Liturgy of St. James was used throughout bothpatriarchates. It still survives in Greek among the Orthodox for two occasions in the year, on St. James's feast (23 Oct.) atZacynthus (Zante) and on 31 Dec. atJerusalem. Translated into Syriac it is used by theJacobites and Syrian Uniats (text in English in Brightman, 69-110); with further (Romanizing) modifications it forms theMaronite Rite (a Latin version has been edited by Prince Max of Saxony: "Missa Syro-Maronitica", Ratisbon, 1907). The Chaldean Rite, used byNestorians andUniat Chaldees (Brightman, 247-305), appears also to be derived, if remotely, from St. James's Liturgy. The Byzantine Use is further derived from this, and theArmenian Liturgy from that of theByzantines. So, except for the services ofEgypt and her daughter-Church ofAbyssinia, the Greek Liturgy of St. James stands at the head of all Eastern rites (see articleANTIOCHENE RITE).

People who speak of the Greek Rite generally mean that of Constantinople. The name is an unfortunate example offalse analogy. We have all learnt inschool of Greek and Roman history, Greek and Roman classics and architecture, and weknow theRoman Rite. It is tempting to balance it with a Greek Rite, just as Homer balances Virgil. How different the real situation is this article shows. The Byzantine Rite, to which should always be given its own name, is the most wide-spread inChristendom after that ofRome. It was formed first in Cappadocia, then at Constantinople, by a gradual process of development from that of Antioch. The names ofSt. Basil (died 379) andSt. John Chrysostom (died 407) are, not altogether wrongly, attached to the chief periods of this development. From Constantinople the rite then spread throughout by far the greater part ofEastern Christendom. As the power of thepatriarchs of the imperial city grew, so did they gradually succeed in imposing their use on allbishops in communion with them. Now, except for the two insignificant exceptions noted above, the Byzantine Rite is used throughout theOrthodox Church. It seems that this abuse will not last much longer. Since the authority of the œcumenical patriarch outside of his ownpatriarchate has already come to an end, we may live to see the old rites restored inEgypt andSyria, according to the traditional principle that rite followspatriarchate. The Use of Constantinople is also followed by a great number ofCatholic Uniats,Melchites inSyria andEgypt and others in the Balkans, theAustro-Hungarian monarchy,Italy, etc. These people represent the old Patriarchate of Constantinople in theCatholicChurch; but that Church has never, like her Orthodox rival, set up a principle of uniformity in rite. There are, besides the Latins, Uniats of every rite. The text of the Byzantine Liturgy in Greek will be found in Brightman, 309-411. It is also used, translated into many languages. The older classical versions are Arabic and Old Slavonic (Syriac is no longer used, Georgian only by a handful of Uniats). Then come Rumanian and a number of modern languages used chiefly by Russian missionaries inSiberia,China,Japan, and America (list in Brightman, pp. lxxxi-lxxxii). Uniats recognize asliturgical languages for this rite only Greek, Arabic, Old Slavonic, and Georgian. It is these versions of the Byzantine Rite that people mean when they speak of "mixed Greek" rites. There are no changes of any importance in them. The Old Slavonic books contain some local feasts, and a few quite insignificant variants of the text; the same applies to the Arabic versions. Otherwise they are mere translations. The student of this rite (except in the case of very specialized study) should always turn to the Greek original. For further description seeTHE RITE OF CONSTANTINOPLE.

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