I have a copy of Byzantine Daily Worship and also of the Raya/DeVinck "Byzantine Missal" published in 1958. It is interesting to note the many 'Latin' elements in the earlier work, of which only the Benediction Service seems to have been carried forward into the larger, later volume. Has any analysis of this process been done?

What other Latin elements exist in the 58 Missal?

I do not actually own the full copy of the 1958 Missal, but I have the abbreviated copy which only has the Divine Liturgy and 3rd Hour, and it lists what is available in the full edition in the back, and those things include: Rosary, Angelus, Stations of the Cross, can't remember what else (I am at work) but a few other Latin devotions.

My complete copy has: Angelus, Rosary, Way of the Cross, Litany of the Blessed Virgin, and various prayers, including Memorare, Cardinal Mercier's Prayer to the Holy Spirit, Prayers of St, Thomas Aquinas, St, Margaret Mary's Prayer to the Sacred Heart, St. Therese's Act of Consecration to the Divine Love, Meditation of St. John of the Cross, Morning Offering. These may reflect popular devotions among the people then served by Fr. Raya at St George's Church in Alabama.

Sayedna worked very hard to bring the Church back from it's Latinzations. If these were used then, they are not present - at least in the open prayer life of the Church. St. George is very dedicated to it's Melkite tradition and usuage. http://www.melkite.org/

He is sadly missed, but his presence is always there in worship through the people, the Body of Christ that he raised up.

I wonder whether some of these Latinisations only occurred in the West--and then because there were not enough Melkite parishes.

Our bishops and priests know nothing of Stations of the Cross, Benediction, etc., and several were ordained before 1958.

The literature would suggest otherwise. There were Latinising tendencies right back in the the mid to late 1800s in the Melkite Eparchies of the Ottoman Empire. It was encouraged at the time and seen as progress.

I took another look at my copy of the 1958 'Missal' and noticed other features that indicated that recovery of Byzantine tradition was a "work in progress" at that time among the Melkites, at least in the U.S.: Use of the term "Rite" rather than "Church to refer to the Melkites and other Byzantines. Mention of a "general permission" for celebration of the Liturgy of St John Chrysostom on Mondays, Thursdays and Fridays of the Great Fast. The "indulgenced" Prayer Before a Crucifix after Communion. Frequent use of the term "Mass" rather than "Divine Liturgy." The addition of the Divine Praises and the hymn "Holy God, We Praise Thy Name" after Benediction (with the explanation that, while "not of Byzantine liturgical origin, ... they are often used as part of the ceremony ... .")

As an indication that the recovery of tradition has been a continuing task, even among the Melkites, it is worth noting that, in his later book, the Archbishop included Epistle and Gospel references for celebration of the Divine Liturgy on all weekdays of Great Lent, but then noted that "according to ancient custom, ... the Divine Liturgy was not celebrated ... ."

The word "Missal" in itself is a pretty clear indication that it had very strong Latin tendencies.

Hi guys,

any news of a new print for the BDW?

When I called: "No plans to print again any time soon. Too expensive."

What about the Horologion? Any plans to reprint that one or also too expensive?

Hmm, if that's the case, can we petition Alleluia Press to distribute the copyright to the Melkite Catholic eparchs or some other Catholic (don't matter if it's Latin) printing press that can help i.e. Ignatius Press, Theological Publishers India, or something of that sort. If they can't print it, perhaps they can point us to alternative resources. We need it.

My thinking is if you don't have the wherewithal to print it then give it away as a PDF or provide the rights to a publishing house that can. If you read Eastern Catholic Life, Horizons, the BCW, etc. you are constantly exhorted to lead a prayerful life that acknowledges the liturgical year. Since our parish lost its priest almost a year ago these books are imperative in "staying connected" to the faith.

Indeed. I am hoping to start a petition, with the blessing of my parish priest, to my local eparch to see what it can do for Melkites in Australia. I hope that others in other eparchies will follow suit and appeal to their bishops so that we can have something substantial for ourselves. A militant approach is not necessary but I guess approaching our bishops with constructive ideas to "stay connected" with our faith would usually meet with little (or no) opposition. Who's with me?