Liturgical Reform After Vatican II: The Impact on Eastern Orthodoxy

466 Pages·2015·2.26 MB·English

by  Nicholas E. (Author)

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This study examines Orthodox liturgical reform after Vatican II through the lens of Catholic- n
Orthodox ecumenical dialogue. Examining the initial pillars of liturgical reform, the study k after Vatican ii
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presents the history of movements for liturgical reform through four models: the liturgical
reforms of Alexander Schmemann; the alternative liturgical center in the Russian Orthodox
Church Outside of Russia; the symposia on liturgical rebirth authorized by the Church of
Greece; and the renewed liturgy of New Skete Monastery, and concludes with suggestions
for liturgical reform that meet the challenges of postmodernity and ecumenical fidelity. The ImpacT on easTern orThodoxy
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Praise for Liturgical Reform after Vatican II rg
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“This is a wonderful book which merits wide ecumenical attention and study as it demonstrates Vc
the mutual influence of East and West in the Liturgical Movement and in subsequent programs aa
of liturgical renewal and change.” tL

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maxweLL Johnson c
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University of Notre Dame
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“Nicholas Denysenko offers the first critical study and constructive evaluation of the efforts for r

liturgical reform in the Orthodox Church in dialogue with the liturgical reform promulgated by im
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Vatican II in the Catholic Church. His outstanding work is scholarly yet pastoral, historical yet

current, thorough yet straightforward, and should be read by all, scholars, clergy, and laity who
study, love, and live the liturgy.”
stefanos aLexopouLos
Catholic University of America
Nicholas E. Denysenko
is associate professor of theological studies and director of the
Huffington Ecumenical Institute at Loyola Marymount University in Los Angeles, California.
Denysenko researches Byzantine liturgical history, sacramental theology, contemporary pastoral
theology, and religion in Ukraine. His most recent book is Chrismation: A Primer for Catholics
(2014). Denysenko is a deacon in the Orthodox Church in America.
Religion / Ecclesial Theology
Nicholas E. Denysenko
Liturgical Reform After Vatican II

Liturgical Reform
After Vatican II
The Impact on Eastern Orthodoxy
Nicholas E. Denysenko
Fortress Press
Minneapolis
LITURGICAL REFORM AFTER VATICAN II
The Impact on Eastern Orthodoxy
Copyright © 2015 Fortress Press. All rights reserved. Except for brief quotations
in critical articles or reviews, no part of this book may be reproduced in any manner
without prior written permission from the publisher. Visit
http://www.augsburgfortress.org/copyrights/ or write to Permissions, Augsburg
Fortress, Box 1209, Minneapolis, MN 55440.
Cover image: a-poselenov, ThinkstockPhotos-470923502
Cover design: Joe Reinke
Library of Congress Cataloging-in-Publication Data
Print ISBN: 978-1-4514-8615-5
eBook ISBN: 978-1-5064-0144-7
The paper used in this publication meets the minimum requirements of American
National Standard for Information Sciences — Permanence of Paper for Printed
Library Materials, ANSI Z329.48-1984.
Manufactured in the U.S.A.
This book was produced using Pressbooks.com, and PDF rendering was done by
PrinceXML.
To Kevin Irwin, Dominic Serra, and Mark Morozowich
Friends and Teachers
for steadfast encouragement

Contents
Acknowledgments ix
Publication Credits xi
List of Tables xiii
Preface xv
Introduction
1
1. Sacrosanctum Conciliumand Ecumenical 35
Ressourcement
2. Alexander Schmemann’s Eucharistic Revival 81
3. A Russian Alternative 143
Liturgical Maximalism in ROCOR
4. Contemporary Liturgical Renewal in the Church 205
of Greece
5. Liturgical Scholarship and Monastic Reform 259
New Skete Monastery
6. Lessons from History 303
Assessments and an Agenda for Liturgical Reform
7. Conclusion 357
Bibliography 403
Index 431

Acknowledgments
Many people helped me think about and write this book. First, I
thank my teachers at The Catholic University of America, Msgr.
Kevin Irwin, Father Dominic Serra, and Father Mark Morozowich,
whose passion and love for the liturgy inspired me to study it
critically, andreceiveitasagift oftheHolySpirit. Iamalsothankful
to Paul Meyendorff, who not only continues Alexander
Schmemann’s work at St. Vladimir’s Seminary, but enriches it by
exposingstudentstotherichesofthemethodofcomparativeliturgy.
Numerous friends and colleagues directed me to precious sources,
read chapters, assisted with translations, and commented on excerpts
and ideas, especially Father MichaelPlekon, Father
Stefanos Alexopoulos, Deacon Andrei Psarev, Sister Vassa Larin,
Father Alkiviadis Calivas, Father Peter Galadza, Father Cyril
Hovorun, Father Thomas Pott, Deacon Paul Gavrilyuk, Petros
Vassiliadis, Daniel Galadza, Elizabeth Ledkovsky, David Drillock,
Alexander Lingas, Vitaly Permiakov, and Roberto Dell’Oro. I would
like to single out Brother Stavros Winner, the ecclesiarch at New
Skete Monastery, who read several chapters and provided me with
precious background on New Skete’s process of studying the liturgy
and developing its own Typikon: thank you! Thank you to Eleana
Silk and Matthew Garklavs who granted me access to the
ix