The jurisdiction of the Ordinariate and the corresponding decanal structures includes Catholics of the Byzantine rite of all traditions on the territory of Russia.

Decanal administration for Catholics of the Byzantine Rite in the territory corresponding to the territory of the Roman Catholic Archdiocese of Our Lady in Moscow

Dean (protopresbyter):
Archpriest Evgeniy Yurchenko SDB (- April 4, 2007)
Archpriest Andrey Udovenko (April 4, 2007 -

Parish of the Holy Apostles Peter and Andrew (Moscow)

The community was created in 1991 (the first Greek Catholic community in Russia). It was under the canonical subordination of the head of the UGCC, then was transferred to the jurisdiction of the Latin archbishop of the Archdiocese of the Mother of God with its center in Moscow. Since the establishment of the Ordinariate for Catholics of the Byzantine rite in Russia, it has been under the jurisdiction of its Ordinariate. In the community chapel Sunday liturgy there are 30-40 people (as of 2006), at Easter up to 80 people. Rector: Father Andrey Udovenko [b. 1961; accepted into communion from the Russian Orthodox Church in March 1991] (1991-

The arrival of the holy martyr. Ignatius the God-Bearer, Bishop of Antioch (Moscow)

The parish was founded by decree of Bishop. Joseph Werth dated February 7, 2006.
Parish Rector:
O. Evgeniy Yurchenko SDB (February 7, 2006 - April 4, 2007)
O. Sergey Nikolenko (April 4, 2007-
vicar priests - Fr. Alexander Simchenko (in 2005), Fr. Kirill Mironov (-April 4, 2007). The parish previously for some time cared for pastoral centers (branch communities), which no longer exist in 2012: St. Olga (responsible priest - Father Kirill Mironov), St. Lazarus (responsible priest - Father Sergiy Nikolenko), Nativity of the Virgin Mary (responsible priest - Father Alexander Simchenko). Approximately 40 parishioners as of mid-2006.

Community in honor of St. Clement, Pope of Rome (Obninsk)

The community was created in 2004 by Abbot Rostislav. Established as a parish by decree of Bishop Joseph Werth of February 26, 2006. Rector: Abbot Rostislav (Kolupaev) [accepted into communion from the Russian Orthodox Church in 2004] (2006 - April 4, 2007)
O. Kirill Mironov (April 4, 2007 - 2009)
Father Alexander Samoilov (2009 - September 2010)
Since December 2010, Father Valery Shkarubsky visits the community once a month. The community still does not have a permanent building, and the faithful gather in private apartments, receiving a priest one by one. The number of parishioners is about 10.

Community In the Name of St. Equal to the Apostles Methodius and Cyril, Slovenian teachers (St. Petersburg)

In fact, the first community of laymen of the Eastern rite appeared in the fall of 2001, when a group of believers belonging to the all-Catholic votive community of laity “Knights of the Holy Cross of the Lord” began to hold prayer meetings of the Eastern rite approximately once every two weeks. The community was named “in the name of St. Archangel Michael,” and it was headed (like the knights) by Pavel Parfentyev. The first liturgy for the community was celebrated on January 31, 2002 by the priest (Fr. Sergius Golovanov). After half a year, individual meetings of the knights of the Eastern rite were stopped, only sometimes, at the request of the community, liturgies were held by visiting priests (the most regular were from mid-2004 to mid-2005 - approximately once every 3 months). In August 2005, lay people who did not want to join the knightly community formed the community of “St. Methodius and Cyril” and regular liturgies began in September. In November 2005, the “Community in the name of St. Archangel Michael” liquidated itself, and its members joined the community of St. Methodius and Cyril. The community numbers approximately 25 people. Since the beginning of 2013, the community began to hold services in the Belarusian language.
Headman Alexander Smirnov (spring - November 2006)
Community Guardian: Father Evgeniy Matseo VE (September 2006 - April 4, 2007)
O. Kirill Mironov (April 4, 2007 - 2014)
O. Alexander Burgos (up. 2015 -

Community of St. Euphrosyne of Polotsk (Kaliningrad)

The community was created in 2010. Services are held every other weekend at the Roman Catholic Church of the Holy Family. Nurturing. Father Kirill Mironov from St. Petersburg. At the first services there were 13-14 people, 10 of whom were Belarusians. In 2015, the community was already cared for by Hieromonk Andrei Zalewski.

Decanal administration for Catholics of the Byzantine Rite on the territory of the Preobrazhensk diocese with its center in Novosibirsk.

Dean (protopresbyter) – Fr. Ivan Lega

Parish of the Blessed Martyrs Olympia and Lawrence (Novosibirsk)

In October 2015, after a six-month break, regular services resumed (held in the chapel of the Blessed Martyrs Olympia and Lawrence in the lower, “Byzantine” church of the Cathedral of the Transfiguration of the Lord. The community is a little more than a dozen people. The rector is Father Ivan Lega.

Parish in the name of St. Cyril and Methodius (Sargatskoye)

The parish was established by decree of Bishop as a parish of the Byzantine rite of the Slavic-Russian tradition. Joseph Werth as a local hierarch of the Latin rite in 1997 (fol. Proletarskaya, 14). The first priest sent to Sargat, Father George (who converted from the Russian Orthodox Church), was beaten by the Cossacks, after which he left the community and the Catholic Church.
Abbots:
O. Georgy Gugnin (1994-1996)
O. Sergey Golovanov (1997 - December 2005)
O. Andrey (Yuri) Startsev VE (2006-?)
Hieromonk Dmitry Kozak (2015 -

Temple of the Blessed Confessor Leonid, Exarch of Russia

Communities seeking canonical recognition

Community of the Holy Blessed Archimandrite Clementy (Sheptytsky) (Krasnoyarsk)

In April 2009, Father Konstantin Zelenov, anticipating the collapse of the VCU ORC, separated from it (some of the parishes and communities of the VCU ORC, including those previously cared for by Father Konstantin, entered the Russian Orthodox Church, but did not stay there), transformed the community into a Greek Catholic and unilaterally began to commemorate the Pope. The community belongs to the Slavic-Russian tradition, exists with the knowledge of Bishop Joseph Werth and strives to obtain official canonical status. On October 13, 2011, Father Constantine received an antimension and holy chrism from Bishop Joseph Werth. As of the summer of 2012, the community consisted of 18 people. For some parishioners, a liturgy is held according to the old rite.

Communities leading monastic life and seeking canonical recognition as monastics

As of mid-2006, these communities had not yet received official approval from the Church as monastic communities and are thus communities that privately lead monastic life and strive for church approval.

Spaso-Preobrazhenskaya Community of Monks of St. Basil the Great

Hegumen Philip Maizerov. Hieromonk Father Alipy Medvedev [accepted into the Catholic Church from the Russian Orthodox Church in 1999]. After being accepted in 1999, the monks studied in Rome. They came to Russia in 2004 and settled in the village of Sargatsky, where in December 2004 an underground (unregistered) Greek Catholic monastery was created. Participated in an attempt by a group of priests to revive the church structures of the Apostolic Exarchate for Russian Catholics of the Byzantine rite in Russia, which was not successful. In February 2006, the monastery was closed and the monks were expelled from the premises. After the monastery was closed, the fathers moved to Slovakia and joined the Presov diocese, where they served for several months, after which they returned to Russia (in October 2006 - January 2007 they lived in Ukraine). They lived in the Russian Federation as private individuals and served in their homeland only privately (for their community). Father Alypiy died of a stroke on December 22, 2012. Hegumen Philip lives in St. Petersburg and has a civilian job.

Community of Sisters in the Name of St. Nil Sorsky (Moscow)

Founded by Abbot Martiry Bagin (a former priest of the Russian Orthodox Church, where on September 15, 1998 he was banned from serving (he released a voice recording with Patriarch Alexy II), in 1999 he joined the Catholic Church; from 2000 to 2010 he served in Germany, confessor of the Collegium Orientale seminary in the Bavarian city of Eichstatt), who is the confessor of the community. Includes sisters leading monastic life and several novices, located in Moscow. The community helps laity and families in spiritual life and conducts ecumenical work. Community of Sisters in the Name of St. Nila Sorsky exists with the knowledge of Bishop Joseph Werth and strives to obtain canonical status as a monastic community.

Communities of lay people of a private nature

The communities represented in this list do not have official status. Some of the represented communities strive to receive it, the rest maintain a private character, which is permitted by the canon law of the Catholic Church.

Communities in the name of St. Philip Metropolitan of Moscow (Moscow)

The community was created in 1995 by an initiative group of Greek Catholics. The house church was equipped in the apartment of the elder Vladimir Belov [d. March 7, 2004] (Filyovsky Boulevard, building 17). Fr. served in it. Stefan Caprio (Russicum graduate who served as rector of the Roman Catholic parish in Vladimir). After the expulsion of Father Stefan in April 2002, the community was left without nourishment for some time and lost some of its parishioners. in the home church of the community, at its invitation, hegumen Innokenty (Pavlov) (a cleric of the Russian Orthodox Church dismissed for staff, formally to catholic church not joining).

Community of St. Sergius of Radonezh (Serpukhov)

In 2003, the Edinoverie (Donikon rite) community of the ROCOR, led by priest Kirill (Mironov), joined the Catholic Church. In 2005, the majority of the community members refused to join the established structures of the Russian State Catholic Church and went to various Orthodox jurisdictions of the old rite established in the city of Serpukhov, as a result of which the community ceased to function, and Kirill (Mironov) began serving in the parish of the holy martyr. Ignatius the God-Bearer.

Community of St. Andrew the First-Called (Nizhny Novgorod)

It was created on the initiative of Nikolai Derzhavin (the head of the community and included several lay believers. Currently, there is no information about the existence and activities of this community.

Community of the Holy Confessor Leonty, Exarch of Russia (Zhukovsky, Moscow region)

It was created on the initiative of Alexander Shvedov (community elder), a parishioner of the parish in the name of the Holy Martyr. Ignatius of Antioch. There is currently no information about the activities of the community.

Community in the name of the Nativity of the Blessed Virgin Mary (Pavlovsky Posad)

Rector: Priest Alexander Simchenko. The community ceased to exist.

"Community in the name of Blessed Leonid Fedorov"

In 2001, a website of a certain “Community in the name of Blessed Leonid Fedorov” in St. Petersburg appeared on the Internet. In reality, such a community never existed; the “Community in the Name of Blessed Leonidas” website was an individual initiative of one person. According to available information, the creator of the site is currently a member of the Russian Orthodox Church MP.

Operating 1908-1937

Parish of the Nativity of the Blessed Virgin Mary (Moscow)

In 1894, priest Nikolai Tolstoy joins Rome and, returning to Moscow, sets up a chapel in his house where Catholics gather secretly. Soon the Synod found out about this and Father Nicholas was defrocked and prohibited from holding services. Actually the Coming of Christmas Holy Mother of God was established in 1918 by Exarch Leonid Fedorov. In 1922, only about 100 believers remained.
Abbots:
O. Nikolai Tolstoy (1894 - ?)
O. Vladimir Abrikosov (May 29, 1917 - August 17, 1922) (arrested on August 17, 1922; expelled from the USSR on September 29, 1922, lived and was active in Rome until 1926, after which he retired and lived in Paris, died on July 22, 1966)
O. Nikolai Alexandrov (August 17, 1922 (ordained January 1922) - November 13, 1923)

Parish of the Descent of the Holy Spirit (Petrograd)

In October 1905, Fr. comes to St. Petersburg. Alexey Zerchaninov (converted to Catholicism in 1896, after which he was imprisoned and then in exile) and begins to serve the Liturgy in his room. In 1909 Fr. arrives. Evstafiy Susalev (Old Believer priest of Belokrinitsky Consent, who converted to Catholicism a year earlier). In the house where Fr. lived. Zerchanov (Polozova St., 12) a home church, the Temple of the Holy Spirit, is being established (consecrated on March 28, 1909, closed in 1914). Father Eustathius heads a group of “Old Believers who accept communion with Rome.” On April 15, 1911, the chapel was converted into a parish church. Due to the increase in the number of flocks, a new building was found, which was consecrated on September 30, 1912. In 1914, after the sealing of the Church of the Holy Spirit, small groups were formed around the priests - Father Alexei, who served in the Latin Church of St. Catherine (30 people came to the services -40 people), Father John Deibner (gathered in the sealed Church of the Holy Spirit on Barmaleeva), and Father Gleb Verkhovsky, who came in 1915 (served in an apartment and then in the Church of St. John the Baptist on Sadovaya Street), the total number did not exceed 300 Human. The Parish of the Descent of the Holy Spirit was officially established with the establishment of the Exarchate on April 2, 1917 on Bolshaya Pushkarskaya. In 1918 there were about 400 believers. On September 14, 1921 the beginning was made monastic community Holy Spirit (sisters Justinia Danzas and Eupraxia Bashmakova). December 5, 1922 all Catholic churches the cities were sealed. In 1922, only about 70 believers remained. In 1923, the newly ordained and appointed vicar of the parish, Fr. Epiphanius is arrested. After his release, he served in various churches in Leningrad for two years (1933-37).
Abbots
O. Alexey Zerchaninov (1905-1914)
O. Leonid Fedorov (1917-1922)
O. Epifaniy Akulov (August 1922 - 1923 and 1933-1937) (executed on August 25, 1937)
Served: Fr. John Deibner (1909- November 17, 1923)
O. Alexey Zerchaninov (1914- June 1924)
O. Evstafiy Susalev (1909 - June 1918)
O. Gleb Verkhovsky (1915 - July 1918)
O. Diodorus Kolpinsky (converted from the Latin Rite) (1916 - 1918)
O. Trofim Semyatsky (1917 - ?)
Deacon Nikolai Targe (-1918)
O. Nikolai Mikhalev (1927-1929 and July 1934 - May 1935)

Parish of the Kazan Mother of God (Nizhnyaya Bogdanovka settlement, Lugansk region, Ukraine)

On June 29, 1918, the parish Edinoverie priest, Hieromonk Potapiy (Emelyanov), together with his parish, joined the Catholic Church. Before that, he was twice elected by the local gathering as rector of the church, although earlier (February 8, 1918) he was banned from serving in the previous parish. Due to the refusal to confirm him by the rector of the church, a transition to the Catholic Church took place. Used in worship old rite. The parish in the first period of its existence (1918-1919) numbered approximately 1 thousand people. In October-December 1918 and September-December 1919 he was imprisoned (he was released by the red units). After his return to Nizhnyaya Bogdanovka, he was unable to return the temple, even despite the decision of the liquidation committee (in May 1922 the temple was officially transferred to the Greek Catholic community, but until the end it remained in the hands of the Orthodox). Father Potapiy served in a small private house. In 1924, there were 12 people in the parish. On January 27, 1927, Father Potapiy was arrested and exiled to Solovki (died in 1936) and the community virtually ceased to exist.

Odessa

In the 1920s, Fr. served in Odessa. Nikolai Tolstoy (-1926)

in 1917 there were communities without priests in Vologda, Petrozavodsk, Arkhangelsk, Yaroslavl. In 1922, only a community of 15 people remained in Saratov and individual believers (about 200 people) in other settlements (many believers had been beaten or emigrated by this time, about 2 thousand people left the Russian State Catholic Church).

Foreign parishes

Parish (Berlin)

It was formed from Russian White émigrés in 1927, when the newly ordained priest Father Dimitri was sent to Berlin. At first they served in the chapel of the Carmelite monastery. In 1926-34, services were performed on the Latin altar in the chapel of St. Thomas, then the services were moved to a small house chapel on Schlüterstrasse 72 (where it was even impossible to install an iconostasis). In 1932 Fr. Demetrius (transferred to Louvain as confessor of the Studites) was replaced by Fr. Vladimir (ordained in 1930). Publishing of the parish bulletin began. There were laymen "Brotherhood named after St. Nicholas the Wonderworker." In total, in the mid-30s there were just over 110 parishioners and another 20 people in the province. The community lived according to the Gregorian calendar. In 1943, a bomb hit the house with the chapel, and Father Vladimir was arrested by the Gestapo (released after the war). After the war the community became very small and after the death of Father Vladimir it ceased to exist.
Abbots: Fr. Dimitry Kuzmin-Karavaev (1927-1931)
O. Vladimir Dlussky (1932-1943 and 1945-1967)

Parish (Munich)

In 1946, a small but active parish was formed, creating a house church. However, after some time, the community ceased to exist, and on its basis there is now only a pastoral point.
Rectors: Father Methodius (1946-1949)
Father Karl Ott (1949-2002)
O. Yuri Avvakumov (200*-

Parish of the Annunciation of the Blessed Virgin Mary (Brussels)

In 1951, Bishop Pavel, who moved to the city, formed a community and began to serve in the house church. In 1954, a house was rented where it was equipped Annunciation Church(avenue de la Couronne. 206). Father Anthony was appointed rector (Bishop Paul remains a trustee). 10-15 people are present at liturgies.
Rector: Bishop Pavel Meletyev (1951-1954)
O. Antony Ilts (1954-
Deacon Vasily von Burman served (1955-1960)

Parish of the Holy Trinity (Paris)

The first liturgy was celebrated in 1925 by Hieromonk Alexander Evreinov. In 1927, a parish was created and a building was purchased on Avenue Ser Rosalie (the church was consecrated in 1928). In 1934 a new building was purchased (Rue François Girard 39). In 1936, the service was transferred to a new style. Until 1954, the Russian parish was assigned, then it became independent. Quite a large and stable parish.
Abbots:
O. Alexander Evreinov (1927-1936)
Abbot Christopher Dumont (1936-1954)
O. Pavel Grechishkin (January 30, 1954 -1964)
O. Alexander Kulik (1964-1966)
O. Georgiy Roshko (1966 - 1997)
O. Peter (Bernard) Dupier (April 5, 2000 - (in 1997-2000, responsible for affairs)
Served
O. Mikhail Nedtochin (1936-194*)
O. Pavel Grechishkin (1947-1954)
O. Georgy Roshko (1957-1966)
O. Henri Ptigean (1966-18 October 1974)
O. Joel Courtois (2001-

Parish (Nice)

In 1928, a small house church of the Byzantine rite was created (20 Avenue de Pessicard). Rector Fr. Alexander Deibner (1928-1930) (converted to Orthodoxy in 1930). The community ceased to exist and the believers were left without nourishment.

Parish of St. Irenaeus of Lyon (Lyon)

In 1930, the community began to be organized by Fr. A lion. On December 18, 1932, the house church on rue Auguste Comte was consecrated.
Abbots
O. Lev Zhedenov (1930-1937)
O. Nikolai Bratko (1937 - April 3, 1958)

Parish of St. Anthony (Rome)

Since 1910, the Church of St. Lawrence was in operation (near the Troyan Forum), which was closed and destroyed in 1932 (due to work on the reconstruction of the city). On October 20, 1932 it was consecrated new church- St. Anthony at the Russicum Collegium.
Abbots:
Father Sergei Verigin (1910-1938)

Parish (Vienna)

The community received a place in the chapel of the Cathedral of St. Archangel Michael, which was completely redone and an iconostasis was installed. The parish numbered up to 100 people. After the war it ceased to exist.
Rector Fr. Pavel Grechishkin (1931-1947)

Parish of St. Ap. Andrew the First-Called (San Francisco)

The community began to be organized by Fr. Michael, invited by the Latin archbishop to work among the Molokans. The church was consecrated on September 27, 1937. In 1939, a new abbot arrived, an Englishman, who tried unsuccessfully to continue the conversion of the Molokans. Later he transferred to the Ukrainian Basilian Order. In 1955 we had to part with the old premises. Temporary services were held in the cemetery chapel. On December 12, 1957, the parishioners found a new temple - the former Latin Church of St. Anthony in El Segundo. In the 1970s, the majority of parishioners became English-speaking, and worship services switched to English. On June 17, 1979, parishioner Gabriel Seamore was ordained as a permanent deacon (and served as the actual minister for the parish during the first half of 1985 and from 1986 to 1987, when there was no permanent priest). As of 2019, the community numbered approximately 40 people.
Abbots:
O. Mikhail Nedotochin (1935-1939)
O. John Ryder (1939-1954)
O. Fionan Brannigan (1954 - June 1972)
O. Theodore Wilcock (1972 - January 25, 1985)
O. Lavrenty Dominic (July 1985 - July 1986)
O. Alexiy Smith (June 28, 1987 -

Parish of St. Mikhail (New York)

Fr., who arrived in New York in 1935, took up the creation of the community. Andrey. In 1936, a chapel was established in the parish school at the old St. Patrick's Cathedral in the cemetery in New York (services were held daily). After the death of the first rector, for 10 years the parish was cared for by Jesuits from the Fordham University community. One of the largest and most stable communities of the Russian Byzantine rite.
Abbots:
O. Andrey Rogosh (1936 - October 17, 1969)
O. Joseph Lombardi (1979-1988)
O. John Soles (1988-

Parish of Our Lady of Fatima (San Francisco)

The community was formed by Fr., who came from Harbin in 1948. Nicholas, in 1950 Father Nicholas began serving the liturgy in the Church of St. Ignatius. In 1954, an independent parish was created and a church-chapel was built (101 20th Avenue). Now the parish is multinational, the service is held according to the synodal rite, the chants are sung in English. Until 2005, the community was cared for exclusively by Jesuit priests. In 2012, the community moved to a new location.
Abbots:
O. Nicholas Bock (1948-1954)
O. Andrei Urusov (Andrei Russo) (1954 - July 1966)
O. Karl Patel (9 March 1967 -) (second priest 1958-1967)
O. John Geary
O. Steven A. Armstrong (1993-1999)
O. Mark Ciccone (- October 9, 2005)
O. Eugene Ludwig (October 9, 2005 -
O. Vito Perrone (- 2013)
O. Kevin Kennedy (2013 -
Served:
Theodor Frans Bossuyt (January 1969 -)
Deacon Kirill (Bruce) Pagach (August 2005 -

Community of St. Cyril and Methodius (Denver)

In 1999, an initiative group appeared in Denver that created a community of Russian Catholics of the Byzantine rite. In 2003, the Denver Roman Catholic parish of St. Catherine of Hungary appointed a married Eastern Rite priest, Father Chrysostom Frank (who was a priest in the OCA, joined the Catholic Church in 1996), who founded the community of St. Cyril and Methodius, as rector. and began to serve the liturgy weekly. Initially, a separate area was allocated for the Eastern Rite community, but by 2006 the entire interior of the church was refurbished to meet the needs of both communities. The Latin Rite Mass is celebrated at 9 am, the Liturgy of St. John Chrysostom (in English) at 12. In June 2016, the Russian Catholic community was moved from the Church of St. Catherine to the chapel of St. John Francis Regis (Jean-Francois Regis), which is located at the private Jesuit Regis University (father Chrysostom continued to minister).

Parish of the Presentation of the Blessed Virgin Mary into the Temple (Montreal)

In 1951 Fr. was appointed to Canada. Roman Caccutti. In 1956, the community began construction of a church, which was consecrated in 1959. The parish was small, and after the death of the rector it did not last long and ceased to exist in 1997.
Abbots
O. Joseph Leddy (died 1956 - February 2, 1986)
O. Leoni Pietro (1986-1995)

Parish of St. App. Peter and Paul (Buenos Aires)

The community was organized by Philip. A church was built (Guemes 2962) in an ordinary house. At the end of the 40s, the community numbered 250 people, by 1953 it grew to 300. Later, another church was built - Transfiguration. The parish is under the jurisdiction of the Ordinariate for the Faithful Oriental Rites in Argentina.
Abbots:
O. Philippe de Regis (1946-19 February 1954)
Archimandrite Nikolai Alekseev (-23 April 1952)
Served:
O. Valentin Tanaev (1947-195*)
O. Alexander Kulik (1948-1966)
O. Georgy Kovalenko (January 12, 1951 -1958)
O. Pavel Krainik (1957-?)
O. Domingo Crpan

Parish of the Annunciation of the Blessed Virgin Mary (Sao Paulo)

The community was organized by Fr. Basil. In 1954, a building in Ipiranga was received from Brazilian Catholic nuns, in which a church was established. In August 2013, the parish came under the jurisdiction of the Russian Orthodox Church.
Abbots:
O. Vasily Bourgeois (1951 - April 8, 1963)
O. Fedor Wilcock (1963-1966)
O. John Stoisser (1966-2004)
Served:
o John Steusser (1955-1966)
O. Fyodor Wilcock (1957-1963)
O. Vikenty Pupinis (196*-1979)
O. Vasily Ruffing (1981-?)

Community (Santiago)

Rector Fr. Vsevolod Roshko (1949-1953)

Community of St. Nicholas (Melbourne)

In 1960, Fr. arrived. Georgy Bryanchaninov, who organized the community, services are held in the Church of St. Nicholas. Father George is still the rector of the parish. In 2008 the community moved to Victoria. The second priest was the Dominican Father Peter Knowles from the 1960s until his death on March 11, 2008. On December 25, 2006, Father Georgy Brianchaninov retired and lives in a nursing home, and the full care of the parish fell on the shoulders of priest Lawrence Cross (who was ordained a priest on June 25, 2001). A year later, the community was forced to leave the old place in Melbourne; from February to July 2008, services were held in the chapel of the University of Melnur. In August 2008, the community moved to new premises located in the town of North Fitzroy.

Community (Sydney)

In 1949, most of the believers from Harbin arrived in Australia. In 1951, Father Andrew arrived from London and services were held in the Cathedral of St. Patrick.
Abbots
O. Andrey Katkov (1951-1958)
O. Georgy Bryanchaninov (1957-1960)
O. Georgy Arts (1963-

Spiritual mission to help Russians of Lithuania (Kaunas)

In 1934, Bishop of the Eastern Rite Petras Buchis returned to Lithuania, caring for Russian communities abroad. Despite his own reluctance and lack of government support, under pressure from the Vatican, Bishop Buchis began serving in the Eastern rite - he celebrated his first liturgy in Lithuania on October 21, 1934 in a Jesuit church. It was attended by a significant number of Russian intellectuals. In December, permission was received to serve in the former Orthodox Peter and Paul Cathedral (in 1919, converted into the Garrison Church of St. Michael the Archangel). However, interest in the new initiative quickly subsided, and already in March 1935, Bishop Buchis submitted a request for transfer to America, again to no avail. In the fall of 1935, Bishop Buchis moved to Telšai, regular services in Kaunas ceased, but the bishop visited Russian villages (Orthodox and Old Believers), where he served and tried to preach. At the beginning of 1937, the Congregation of Eastern Churches established the Spiritual Mission of Aid to the Russians of Lithuania, the head of which was appointed Bishop Buchis, who in the summer of 1937 returned to Kaunas and resumed weekly services in the Kaunas Cathedral. In the fall of 1937, Dutch priest Joseph Francis Helwegen and deacon Roman Kiprianovich were sent from Russkikum to help from Russkikum (in the summer of 1938, due to dissatisfaction with his work by Bishop Buchis, who suspected the deacon of dissuading the Orthodox from joining the union and even he himself plans to convert to Orthodoxy, was exiled back to Italy), after whose arrival services became daily. In January 1938, Semyon Bryzgalov, a former psalm-reader at the Orthodox parish of Uzpaliai, accepted the union with his family and joined the mission. In the summer of 1938, a new employee arrived in Kaunas, the Ukrainian Ivan Khomenko, who was ordained deacon by Buchis in December 1938 (returned to Rome in 1940). Also in December, Marian hieromonk Vladimir Majonas, who had previously worked at the Harbin mission, returned to Kaunas from Tokyo. 200-300 people took part in the Sunday liturgy, up to 30 on weekdays, but about a third of those present were simply curious, and the majority were Catholics of the Latin rite who were late for their mass; there were few Orthodox Christians, many of those allegedly wishing to convert were pursuing selfish goals. In July 1939, Bishop Buchis, elected general of the Marian congregation, finally managed to leave for America (and in 1951, after many requests, he was allowed to abandon the Eastern rite). Russikum graduate priest Mikhail Nedtochin, who arrived in Lithuania in August 1939, was appointed the new head of the Mission. In June 1940, after the entry of Soviet troops, Father Mikhail tried to leave the territory of Lithuania, but was arrested. At the beginning of the German occupation in 1941, he was released from prison and deported to Italy. After the entry of Soviet troops, priest Helwegen was also arrested and taken to Moscow, but soon, as a foreign citizen, he was released and returned to Kaunas. In May 1941, priest Majonas was arrested and later died in custody. In January 1942 (according to other sources in 1943), Priest Helwegen also returned to the Netherlands, having lost his last cleric and without creating a single parish or strong community, the Mission ceased to exist.

Community (Estonia)

The Greek Catholic Russian community was cared for by Fr. Vasily Bourgeois (1932-1945), Fr. John Ryder, SJ (1933-1939) and Fr. Kutner

The church originated in Poland in 1924 as an attempt to bring Polish Orthodox believers into communion with the Holy See. Currently, this church is called neounia in Poland. It operates in parallel with two dioceses of the UGCC in Poland. The number of believers is several thousand people.

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7. Orthodoxy in Rus' (Orthodoxy in Rus’)

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At the beginning of the 14th century, Moscow became the actual capital of the metropolis. Vladimir still remained the official residence of the Metropolitans of Kyiv and All Rus', but Metropolitan Peter last years spent his life in Moscow. In fulfillment of his wishes, the white stone Assumption Cathedral was founded in the Moscow Kremlin in 1326. A century and a half later, on the same site, the Italian architect Aristotle Fioravanti built a new majestic temple - of Radonezh - Metropolitan Alexy of Moscow Already in his adolescence, the son of a boyar, he desired a monastic life and at the age of twenty took monastic vows. A new period in the life of the Russian Church began under Metropolitan Jonah. Cathedral Moscow metropolitans. During the reign of Ivan I Kalita, the unification of Russian lands around Moscow took place. The metropolis was also moved here. In the second half of the 14th century, Moscow became the center of the armed struggle against the Mongol-Tatar yoke., which in Byzantium of the 14th century was personified by the Athonite hesychast monks. In his youth, he visited Mount Athos and, upon returning to Rus', founded a small monastery on the Sora River, where he spent his entire life, engaged in ascetic labors and literary activities. The Moscow Council of 1503 sided with Joseph of Volotsky. After the death of the saint, already in the 16th century, he was solemnly canonized. The name of Nil Sorsky was included in the calendar only at the beginning of the 20th century., then translated into Latin, and from Latin interpreters - court translators - into Russian: this method, of course, could not ensure high quality translation. After completing his work, Maxim wanted to return to Greece, but he was assigned to work on the Explanatory Apostle and Slavic liturgical books: the comparison revealed numerous errors. and a broom attached to the saddle and meaning that they gnaw and sweep traitors. By the will of the autocrat, in 1566, Solovetsky Hegumen Philip from the boyar family of the Kolychevs was elected Metropolitan of Moscow. For this, he was imprisoned by the Poles in the Chudov Monastery, but even from captivity he continued to send out messages, calling on the people to unite and defend holy Orthodoxy. Having become patriarch, Nikon continued the “book right” begun by his predecessors. Over time, Maxim learned Russian and became involved in a dispute between money-grubbers and non-money-grubbers, decisively taking the side of the latter. This activity caused discontent at court. They began to look for errors in the translations, and heresies in his statements. did not stop after Nikon left the patriarchate and even after his deposition, since the Great Moscow Council of 1667 approved the reform carried out by Nikon. For some time, the Solovetsky Monastery became one of the strongholds of the Old Believers. Back in 1658, its rector, Archimandrite Elijah, arranged monastery cathedral, who rejected newly printed books.

In 1667, Alexei Mikhailovich sent troops to Solovki to pacify the riot.

The siege of the monastery lasted eight years and entered the history of the Old Believers as the “Solovetsky Standing”.

In 1931, the Holy See appointed the Ukrainian Bishop Nicholas Czarnecki as Ordinary for the Byzantine Rite believers using the Church Slavonic language and living in Poland. In the same year, the Latin Bishop of Lutsk, Adolf Shelenzhek, founded a special seminary in Lutsk for future priests of the new union. Before the start of the World War, this seminary trained about more than twenty priests. In 1937, the neo-Uniate church numbered 71 clergy. At this time, the Vilna archdiocese, Pinsk diocese, Siedlce diocese, Lutsk diocese and Lublin diocese operated in the church.

During World War II, most neo-Uniate parishes ceased their activities and the majority of believers returned to Orthodoxy. In 1947, the neo-Uniate church had 4 parishes, three of which ceased to exist due to the forced relocation of the Ukrainian population to the western parts of Poland. Until the 80s, the only neo-Uniate parish of St. Nikita the Martyr operated in locality Kostomloty of the Lower Silesian Voivodeship.

From the Polish Orthodox Church.

In 1985, at the Church of St. Nikita the Martyr in Kostomloty, he began to operate convent little sisters of Jesus. In 1998, a men's monastic house of the Marian Fathers was founded in the same locality.

In 2007, there were 11 parishes of the Neo-Uniate Church in Poland, which are under the jurisdiction of the Latin Bishop of Siedlce.

Literature

• Roman Skakun. “New Union” in the Other Republic of Poland (1924-1939) // Ark. Scientific collection of church history / ed. O. Boris Gudzyak, Igor Skochilyas, Oleg Turiya. - v. 5. - Lviv: Publishing House "Missioner" 2007. - P. 204-247.
• Stokolos N. G. Neounia as an experiment of a similar policy to the Vatican in Poland (1923-1939). // "Ukrainian Historical Journal". 1999 - part 4 (427). - P. 74-89.
• Florentyna Rzemieniuk, “Kościół Katolicki obrządku bizantyjsko-słowiańskiego (neounia)”, Lublin 1999.
• Jan Szczepaniak, “Polskie władze państwowe wobec akcji neounijnej w latach 1918-1939”, “Charisteria Titi Górski oblata. Studia i rozprawy ofiarowane profesorowi Tytusowi Górskiemu", Kraków, s. 241-254.
• Zofia Waszkiewicz, “Neounia - nieudany eksperyment?”, “400-lecie zwarcia Unii Brzeskiej (1596-1996). Materiały z sesji naukowej zorganizowanej w dn. 28-29. 11. 1996", pod red. S. Alexandrowicza and T. Kempy, Toruń 1998, s. 115-146.
• Bożena Łomacz, “Neounia”, “Więź” nr 1 (291) ze stycznia 1983 r., s. 82-90.
• Mirosława Papierzyńska-Turek, “Akcja neounijna i kontrowersje wokół rozumienia polskiej racji stanu”, Ta że, “Między tradycją a rzeczywistością. Państwo wobec prawosławia 1918-1939”, Warszawa 1989, s. 404-441.
• H. Wyczawski, “Ruch neounijny w Polsce w latach 1923-1939”, “Studia Theologica Warsoviensis” 1970/8, s. 409-420.

The Information Service website receives many questions related to joining the Catholic Church, and, in particular, with the question of maintaining or changing the rite in this case. For clarification, we turned to the Vicar General of the Archdiocese Mother of God in Moscow to Monsignor Sergei Timashov.

Boris asks: “Hello! I learned such a thing that supposedly when converting from Orthodoxy to Catholicism, after catechesis courses, you need to send a letter to the Vatican about permission to become a Catholic of the Latin rite, but why then don’t the abbots say anything about this?”

There are several points in this issue that require clarification. First of all, it is incorrect to talk about “transition” as if we were talking about moving from one parish to another. The Catholic Church, being convinced of the truth and validity of the sacraments in Eastern Churches, does not question that Christian tradition, which these Churches preserve (this is clearly evidenced, in particular, by the documents of the Second Vatican Council). On the other hand, the Catholic Church is convinced that it has been entrusted with the fullness of truth, and therefore it cannot but accept among its members people who, being validly baptized outside the Catholic Church, wish to enter into communion with the Church gathered around the Bishop of Rome, in which, as the same Second Vatican Council teaches, the fullness of the Church of Christ resides.

Secondly, the desire of those entering into full communion with the Catholic Church to do this precisely in the Latin rite is not at all something obvious - at least for the Church itself. Indeed, according to Canon 35 of the Code of Canons of the Eastern Churches, “baptized non-Catholics who enter into full communion with the Catholic Church must maintain and practice their rite throughout the world and observe it as far as is in their power. So they must be accepted into the Church sui iuris the same rite, and the right of individuals, communities or regions to appeal to the Holy See in special cases is preserved.

As we see, the Church most strongly recommends that Eastern Christians joining it remain in their own, that is, in this case, in the Byzantine rite, and only if this seems impossible, can they petition the Holy See to change the rite.

Why does the Church insist so much on preserving the ritual?

Since we are talking about baptized people, the Church cannot ignore the fact that they already belong to a certain tradition that led them, or their parents or relatives, to the idea of ​​baptism. The beginning of Christian life is precisely baptism, and not the moment of more or less conscious knowledge of the catechism. Thus, the fact of a person’s baptism in some Christian Church or church community means that, due to his personal history, he is already included in some kind of heritage, which is called a ritual. The Catholic Church recognizes the existence within itself of rites belonging to the six traditions and affirms the equal dignity of the Churches which are the expression of these rites.

It must be admitted that historically in many cases there was an idea of ​​​​a certain superiority and perfection of the Latin rite in comparison with others, which very often unconsciously (however, sometimes consciously) led to the desire to convince Christians, aware of the need for Catholic unity, to practice the faith in Latin rite. It was these misconceptions that gradually led the Popes of Rome in the 19th century to the need to affirm and defend the equal dignity of all rites, and in fact prohibit the Latin clergy from luring into their rite inexperienced and insufficiently knowledgeable Christians in the real church teaching. The equal dignity of the rites is the firm and clear teaching of the Catholic Church, and this teaching, since it was clouded by prejudice, needed such disciplinary and canonical protection.

Guided by the desire to protect the equality of rites and to make the way of life in the Catholic faith as easy as possible, The Church does not leave the question of belonging to a ritual to the free choice of a Christian. The ritual is determined at the moment of baptism. It is determined either by the parents who want to baptize the child, or by the adult himself who wants to be baptized.

At the same time, it is important to understand that from the point of view of the discipline of the Church, belonging to the rite is determined by belonging to a certain cultural and spiritual heritage, and not by belonging to the minister of baptism. Let me emphasize again: the rite is determined by the origin of the person being baptized, and not by which temple and by which minister the baptism was performed. For example, if Catholic parents, due to the absence of a Catholic parish within reach, brought their child to be baptized in Orthodox church, this does not make him a member of the Russian Orthodox Church.

However, the fact of a real life meeting with Christ in a Church that practices a different rite than the rite of baptism (for example, in the Latin rite for Orthodox Christians) can constitute a serious motive for moving to the Church of the Latin rite. However, it is not the Christian himself, nor even the abbot with whom he is associated, but only the Apostolic See who can determine whether this motive is a legitimate reason for changing the rite, according to canon law.

“What about those who joined before permission to change the ritual was required,” asks Andrey. "What is their status?"

The Code of Canons of the Eastern Churches has been in force since 1990. Consequently, at least from this time, no implicit desire to join the Catholic Church specifically in the Latin rite, if it was not expressed to the Apostolic See in the appropriate written petition, does not entail any legal consequences. All Christians who were baptized in the Orthodox Church and subsequently received into full communion with the Catholic Church are Catholics of the Byzantine rite, unless they asked and received permission from the Apostolic See to change the rite.

It must be admitted that for quite a long time the clergy and catechists of Latin parishes, when faced with requests to join the Catholic Church, did not pay their attention and the attention of those coming to these provisions of church discipline.

Question: “What is the “rite” of joining (if a person has already been baptized in the Orthodox Church), this “8th sacrament”?”

Of course, we are not talking about a sacrament. A Catholic is anyone who has either been baptized into the Catholic Church or has entered into it by formal act. The act of accession is irrevocable and irrevocable, so the Church insists that everything possible be done to ensure that this decision is made consciously. The parish rector is responsible for this, and he decides what forms of preparation are necessary for this.

Ivan’s question: “Is catechesis mandatory when transferring from the Orthodox Church to the Catholic Church (joining)”?

Since catechesis is the transmission of the faith in preparation for baptism, it is impossible here to talk about catechesis in in its own sense words. On the other hand, it is obvious that the very decision to enter into full communion with the Catholic Church must be conscious - not only for the one who asks for it, but also for the Church itself. It must be clear to the Church community that the Christian who asks for full communion understands what the Church is and that this is not a momentary decision on his part. Communication exactly provided, into it accept, and this means that desire alone is not enough, but it is also necessary active action the other side. Thus, what in this case is usually called “catechesis” is in fact a period of becoming familiar with the teachings of the Catholic Church, becoming familiar with the Catholic community as such, so that a person can clearly see where he is going. This entire period is aimed at ensuring greater freedom in making decisions about accession.

Since full communion obviously presupposes the acceptance of the sacraments, the Church, for its part, must make sure that a person is ready for this acceptance of the sacraments, that he has a correct understanding of his church affiliation, an understanding of confession and communion. Traditionally this time is several months. In particular, the Church pays great attention to the proper celebration of the Day of the Resurrection of the Lord, primarily through participation in the Sunday liturgy.

Related to this is another question from Ivan: “If a person does not want to undergo catechesis (due to lack of time, if he already has faith and knowledge), can he be affiliated, or is he “obliged” to take a course that is unnecessary for him?

The only reason for immediately joining the Catholic Church is the immediate danger of death. Anyone can do this catholic priest. In all other cases, there is no reason for special haste.

It is important to understand that one can only ask to join the Church, it cannot be demanded. An attempt to demand something from the Church is evidence of an insufficiently clear understanding of its nature, and does not indicate that a person has a Catholic faith.

Question: “Does this mean that Catholics who learned about their belonging to the Byzantine rite are now must should we begin the sacraments specifically in the parishes of the Byzantine rite?”

Appropriate word: called upon. Canon 40 of the Code of Canons of the Eastern Churches expresses the firm desire of the Church that the faithful strive to come to know and love their rite more deeply. At the same time, insisting on belonging to the rite arising from baptism, the Church presupposes the possibility for each individual Christian to come and receive the sacraments in the Catholic Church of any rite.

Information service of the Archdiocese of the Mother of God in Moscow

“The history of the emergence and features of the Latin and Byzantine rites christian church»

In order to sufficiently illuminate and reveal this topic, it is necessary to consider what the ritual itself is. The ritual represents traditional actions that accompany important moments in the life of the human community. Rituals associated with birth, wedding, death (Burial, Initiation) are called family; agricultural and other rites are calendar ones, rites that are mysteries (secret rites in which only initiates participate) are religious rites.
Christianity, like any other religion, is no exception and contains rituals. Rituals existed in Christianity even at its very origins; evidence and evidence can be found in the Holy Scriptures. With the development and events of Christianity itself and the Christian Church, changes also affected the ritual side of religion, thus, the rites were modified in their theological, semantic and ceremonial content, which ultimately led to the formation of the Latin and Byzantine rites in the Orthodox Church.
The Latin or Roman rite is a liturgical (liturgical) rite that developed in the first centuries of our era in the Roman Church. The consolidation of its basic forms is traditionally associated with the name of Pope Gregory I the Great.
The Byzantine rite is a liturgical (liturgical) rite that developed in the early Middle Ages in the Byzantine Empire. Many elements of the Byzantine rite go back to the ancient liturgical practice of the Antiochian Church.
When considering this topic, it is necessary to consider the very concept of Liturgy.

Liturgy (Greek: common cause) is the main public service, during which the sacrament of communion is performed. In early Christian times, there were following liturgies, which over time fell out of liturgical use (including the liturgy of the Apostle Mark, celebrated in Alexandria until the 12th century, when it was replaced by the Byzantine rite). Due to the common origin, the general structure of the liturgies is the same; the differences relate mainly to the prayers of the Eucharistic canon. The rite of the liturgy consists of three parts - the proskomedia (preparatory), the liturgy of the catechumens (at which the catechumens are allowed to attend) and the liturgy of the faithful (at which the catechumens are not allowed to attend). The order of the liturgy in the Latin Rite differs from the order of the liturgy of the Byzantine Rite, as already mentioned, in the prayerful content of the Eucharistic canon. The main parts of the Divine Liturgy are the Liturgy of the Catechumens and the Liturgy of the Faithful (in Western terminology, respectively, the Liturgy of the Word and the Eucharistic Liturgy). The meaning of both comes down to the meeting of believers with God: in the first it is carried out in listening to His Revelation, in the second - in communion with the living Christ through eating His Body and Blood.
The central part of the Liturgy, consisting of the named sections, is also framed by the initial and final rites and may contain liturgical inclusions that are not directly related to the main sections. Both sections of the Divine Liturgy have Old Testament roots: for the Liturgy of the Catechumens it is the community synagogue rite of reading and interpretation of the Word of God, for the Liturgy of the Faithful it is the family Jewish rituals of Saturday and Passover meals (the latter has special meaning, since it was on it that Christ established the sacrament of the Eucharist).
The Liturgy of the Catechumens owes its name to the ancient church practice of catechumenate, or catechumen (preparation for Baptism), when the first part of the Liturgy played an important role in teaching those preparing for Baptism (catechumens) the fundamentals of the faith. In those days it consisted of several readings Holy Scripture, the main among which was the reading of the Gospel, as well as the sermon interpreting what was read; in addition, it included various prayer requests and, finally, prayers for the catechumens and their release, since only the baptized (the so-called “faithful” - hence the name) could participate in the second part of the Liturgy. The main parts of the Liturgy of the Faithful were the Proskomedia, during which the gifts (bread and wine) were prepared for the upcoming consecration, the Anaphora - prayer, during which the very consecration of the gifts takes place, and the rite of Communion, when the priest and all believers participating in the Liturgy partook of the Body and Blood of the Lord .
Most of the named liturgical elements have been preserved in the Divine Liturgy to the present day, although many of them were greatly transformed in the Middle Ages. Thus, in most Eastern rites, the proskomedia was divided into two parts and the main part began to be performed at the very beginning, before the Liturgy of the Catechumens, without the direct participation of believers; in all liturgical rites, a significant proportion of priestly prayers (including most of the Anaphora) began to be pronounced by the priest secretly; and much more.
In different local churches Over the centuries, Liturgies of different text, structure and external design arose, many of which were consolidated in the form of liturgical sequences, acquiring their own name. The name that a particular Liturgy bears most often does not mean its authorship (except in rare cases), but the authority with which tradition associates it. Over time, however, both in the East and in the West, a process of unification of the liturgical rite and the Liturgy itself began to take shape. In the Orthodox Church, only two Liturgies were actually preserved - the Liturgy of Basil the Great and the Liturgy of John Chrysostom; The Roman Mass became established in the Catholic Church.

LATIN RITE.
As already mentioned, the Latin (Roman) liturgical rite developed in the first centuries of our era in the Roman Church. The consolidation of its basic forms is traditionally associated with the name of Pope Gregory I the Great. In the early Middle Ages it was borrowed from a number of other regions Western Europe, in particular, the Frankish kingdom, where it is significantly modified and supplemented. At the dawn of the Holy Roman Empire, the Latin rite became widespread on its territory and underwent many new changes, which were soon adopted in Rome itself. Despite the diversity of spoken languages ​​in this area, Latin remains the only liturgical language of the Latin rite.
Soon after the great division of the Churches, Pope Gregory VII unified the liturgical rite in the Catholic Church, leaving the Latin rite as the only acceptable for worship (a minor exception is the Ambrosian rite in Milan, the Mozarabic in some areas of Spain and some others; later, as a result of the union, Eastern rites will be added to them). In the Latin Rite, the Divine Liturgy is called the Mass (Missa Romana) [distorted Latin. missa, originally, perhaps, meaning dismissal (from the verb mitto - to release, send), and subsequently extended to the entire divine service].
The Roman Mass was reformed to some extent at the Council of Trent, and its rules and text were codified in 1570 by Pope Pius V. This rite of the Mass, called “Tridentine,” existed in the Catholic Church until the 1960s. The Tridentine rite of the Mass is preserved today by traditionalist Catholics. The Roman Mass was retained, although with noticeable changes, in Anglican Church and in some other communities that arose in the West as a result of the Reformation.
The structure of the Roman Mass is generally similar to that of all Divine Liturgies. Its two main parts are the Liturgy of the Word (Liturgia verbi: corresponds to the Liturgy of the Catechumens in the Byzantine rite) and the Eucharistic Liturgy (Liturgia eucharistica: corresponds to the Liturgy of the Faithful); The offering of gifts (corresponding to Proskomedia) is an integral part of the Eucharistic Liturgy and is not separated from it, as in many Eastern rites. The Liturgy of the Word and the Eucharistic Liturgy together are framed by the Initial Rites and the Final Rites.

Initial rites
Entrance of the serving clergy into the presbytery (altar part of the temple); entrance prayers based on Psalm 43; rite of repentance (confession of one’s sinfulness, first by the priest, then by those praying, with a prayer for God’s condescension and forgiveness); singing (or reading if the Mass is without singing) varying depending on the day church calendar or the occasion on which the Mass is celebrated, the entrance chant (Introitus; in the reformed Mass called Cantus/Antiphona ad Introitum), after which the short litany "Kyrie eleison" ("Lord, have mercy") is sung; on Sundays and holidays, with the exception of the preparatory periods before Christmas and Easter, the hymn “Gloria” (“Glory in God on high"); a modified opening prayer (Collecta) is recited.

Liturgy of the Word
The Apostle is read (Epistola - literally “message”), then the gradual is sung, to which in some cases other chants can be added (tract, sequence, alleluia); the Gospel is read; it may be followed by a sermon. On Sundays and holidays, the “Credo” (“I Believe”: Nicene-Constantinople Creed) is sung or read.

Beginning of the Eucharistic Liturgy
Offering of gifts, or Offertorium. A variable chant sounds for the Offering of Gifts - Offertory. Incense of the offered gifts may be performed with the words of Psalm 140. The priests prepare the Bread and Wine for the Transubstantiation. The priest washes his hands (with the words of Psalm 25) as a sign of the requirement of moral purity. After several prayers over the offered gifts, and the call of the faithful to intense prayer that the Eucharistic sacrifice would be pleasing to God, there follows a modified Secret Prayer (Secreta; in accordance with the practice established since the 8th century, from now on most prayers are read secretly by the priest ; in the reformed Mass it is read publicly and is called the “Prayer over the Gifts”).

Eucharistic canon
The central part of the Eucharistic Liturgy is the Eucharistic Canon (Anaphora; called the "Eucharistic Prayer" in the reformed Mass). In the Roman rite, from the time of St. Gregory I the Great until 1969, only the so-called Eucharistic Prayer was used. The “Roman Canon” (Canon Romanus), which basically took shape already in the 4th century, but took on a canonically fixed form at the Council of Trent. The Roman canon is an anaphora of the Alexandrian type, similar in structure to some of the anaphoras used in the Coptic and Ethiopian Churches.
The Roman Canon opens with a preface (the only part of the anaphora pronounced publicly; more than 10 prefaces were used, depending on the day or purpose of the Mass, although many more previously existed), which expresses thanksgiving to God the Father for salvation in Christ (emphasizing the special connection with the celebration event) and ends with the angelic doxology “Holy, Holy, Holy” (“Sanctus”). Then follows a request to accept and bless the gifts (1st epiclesis), as an offering made primarily for the Church. This petition is complemented by a prayer for the Church, for the hierarchy, for all the people ahead and for those for whom they make this sacrifice. The unity of the heavenly and earthly Church is stated; at the same time, honor is given to the Mother of God, the apostles and ancient saints revered in the Roman Church. There follows a repeated request to accept the offering and another prayer that the offering be accepted, filled with the blessing of God (2nd epiclesis) and become the Body and Blood of Christ.
Next comes the narrative of the establishment of the Eucharist, containing the establishing words of Jesus Christ over the bread and cup. The words above the cup are added to the words: “The Mystery of Faith” (meaning the New Testament-Union concluded by God with people at the Last Supper, which became the marriage union of Christ and His Bride - the Church, which the Apostle Paul in the Epistle to the Ephesians calls “the great mystery” ). The establishing words are continued by the anamnesis (a statement that the Eucharistic offering is made in remembrance of the saving sufferings of Christ, His death, resurrection and ascension), which turns into a testimony of the offering of an immaculate Sacrifice from God's gifts and gifts. This is complemented by a request that the Sacrifice be lifted up by an angel to the heavenly throne of God, from which, through the sacrament, the participants in the current liturgy will receive the grace sent down to them (3rd epiclesis).
After this, the remembrance of the departed and saints is performed - John the Baptist, Stephen and other saints, especially the martyrs and martyrs, venerated in the Roman Church from ancient times, supplemented by words about the supreme mediation of Christ, through whom our prayer and liturgy are performed, in whose action God creates everything, sanctifies, gives life, blesses and gives us all good things. The canon concludes with a doxology glorifying the one God in the Trinity.

Communion
The last part of the Eucharistic Liturgy is the rite of communion. It opens with the Lord's Prayer ("Our Father"), followed by a petition for peace, a greeting to peace, the breaking of consecrated Bread and the combination of Eucharistic types (for more details, see the article Liturgy of St. John Chrysostom). A short litany of “Agnus Dei” (“Lamb of God”) is sung. Then the actual communion of the clergy and people takes place, after which the priest cleanses the sacred vessels and the modified sacramental chant (Communio; called in the reformed Mass) is sung, followed by the modified thanksgiving prayer after communion (Postcommunio; called in the reformed Mass). The rite of communion ends with a change depending on the day. church year prayer after communion.

Final rites
Dismissal, which may be followed by a final blessing from the priest, as well as the reading of the final Gospel (usually the beginning of the Gospel of John).
The liturgical reform that began at the 2nd Vatican Council (1962-1965) and continues to this day is becoming even more significant. Its goal is to return worship to its original function, largely lost over the centuries: in particular, to make the participation of believers in worship more active and conscious, to revive the educational role of worship. The most significant steps in this direction lie in line with the so-called. inculturation (inclusion in a specific national culture), including the translation of worship into modern national languages ​​(while maintaining the “primacy of honor” for Latin), a more daring use of national music (while maintaining the “primacy of honor” for Gregorian chant), adaptation to worship of local customs that do not contradict the spirit of the Gospel, and much more. The divine service is noticeably simplified: many later additions that have distorted the original meaning or made it difficult to understand are excluded from it; at the same time, much that was lost over the centuries and had great spiritual value is being returned. At present, as before, the overwhelming majority of believers of the Catholic Church belong to the Latin rite (this part of it is called the Latin Church).
The Latin rite, with all the tendencies towards its unification, was not homogeneous even in the era of the High Middle Ages. There were some differences within it, both regional and due to the liturgical practices of different monastic orders and congregations. Certain regional features were developed in the Churches and communities that arose as a result of the Reformation and the further development of Protestantism, some of which retained the Latin rite to one degree or another in their worship. The closest to the worship of the Catholic Church remains the worship of the Anglican Church (based on the Salisbury version of the Latin rite) and the Old Catholics; Worship in Lutheranism is somewhat more different.
After the adoption of the reforms of the Second Vatican Council, the role of the liturgy of the word was increased. In the Reformed Mass, the Gospel is preceded by one or two (on Sundays and feast days) readings from the extra-Gospel books of the Old and New Testaments (see the article Lectionary); after the first reading, a responsorial psalm (Psalmus responsorius) sounds, the stanzas of which are interspersed with a refrain repeated by all participants in the mass. An important place is given to the sermon, which is desirable on weekdays and obligatory on Sundays and holidays. In the final part of the Liturgy of the Word, the ancient custom of universal prayer, or prayer of the faithful (Oratio universalis, seu Oratio fidelium), is revived - a series of prayer requests for the needs of the Church and the whole world, as well as, sometimes, individuals or groups of people. The offering of gifts is noticeably simplified: priestly prayers are replaced by shorter ones, dating back to early Christian times. In a number of communities, the ancient custom of bringing gifts by the people has been revived (the priest accepts bread and wine from the hands of parishioners; other fruits of the earth or gifts from believers to the temple are also brought to the altar), sometimes in a solemn procession. All important prayers that require the meaningful participation of the faithful, including the Eucharistic Prayer, are read publicly.
In addition to the Roman Canon (which has undergone minor changes; it is called “I Eucharistic Prayer”), three more Eucharistic prayers were initially introduced (the priest chooses which one to serve at his own discretion): II - based on the Anaphora from the “Apostolic Tradition” ", attributed to Saint Hippolytus of Rome; III - the creation of modern liturgists; IV - adaptation of the Alexandrian edition of the Anaphora of Basil the Great. Subsequently, several Eucharistic prayers were added for special situations: the so-called. "V Eucharistic Prayer" (for important assemblies of the Church), 2 Eucharistic prayers for reconciliation and 3 Eucharistic prayers of the Mass for children. (New Eucharistic prayers continue to be created in some movements of the Catholic Church, but not all such texts are approved by church authorities). In addition, more than 70 additional prefaces have been introduced different days and periods of the calendar, etc. (some of them are forgotten ancient texts, others were created in modern times). An anamnesis has been added, pronounced after the establishing words by all the people. All Eucharistic Prayers, except I, contain epiclesis in the sense of invoking the Holy Spirit. Communion of the laity began to be allowed under two types. The complex and obscure texts of a number of passages in the Mass have been significantly simplified, and duplicate texts have been shortened. The initial and final rites have been simplified (the final Gospel is not read). Improvisation of the text is allowed in a number of places, and a number of prayers and chants allow for a large number of variations.
Also in the Latin Rite there is a Liturgy of the Presanctified Gifts (which has an analogue in the Byzantine Rite), called Missa Praesanctificatorum. It is served only on Good Friday, when the full Eucharistic service is not supposed to be performed (for the same reason as in the Byzantine rite on all weekdays of Lent).
A small number of Roman Catholics refused to accept the reforms of the 2nd Vatican Council and retained worship according to the old (Tridentine) rite. Some of them remain in communion with Rome, using the old rite with its blessing. The other part of the traditionalists (“Lefebvres”, named after their founder, Archbishop M. Lefebvre; the official self-name is “The Brotherhood of St. Pius the Tenth”) is in schism with the Vatican.
Editions of the text:
Tridentine Order: Missale Romanum ex Decreto Sacrosancti Concilii Tridentini restitutum Pii V Pontificis Maximi jussu editum. (Reprinted several times since 1570).
Reformed rite: Missale Romanum ex Decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli Pp. VI promulgatum. Editio typica. Typis Polyglottis Vaticanis, 1979; Editio typica altera, 1975.
For the Russian translation of the Tridentine rite, see the book: Let us pray to the Lord. Prayer book for Catholics of the Latin Rite. Rome, 1949.
Translations of the reformed rite of the Mass into Russian have been undertaken several times; For the text officially approved by church authorities, see the book: I cry to You. Prayer book for Catholics of the Latin Rite. M., 1994.

BYZANTINE RITE.
The Byzantine liturgical rite developed in the early Middle Ages in the Byzantine Empire. Many elements of the Byzantine rite go back to the ancient liturgical practice of the Antiochian Church. By the end of the 1st millennium it became dominant in Constantinople and other Eastern Churches. In recent centuries, it has been practically the only liturgical rite in the Orthodox Church (with the exception of individual communities). In addition, it is used in those Eastern Catholic Churches that arose as a result of the union or transition of individual Orthodox communities under the jurisdiction of Rome.
During the historical development of the Byzantine rite, many of its elements underwent significant evolution and vary greatly depending on the national culture and the specific region. Since in the era of the mature and late Middle Ages cathedral and parish worship was seriously influenced by the monastic one, these differences are largely due to the peculiarities of the dominant monastic rule (Typikon): so, if in the Middle East and the Balkans such a rule turns out to be the Studian rule, then in Rus' the Jerusalem Rule dominates ( in the 19th century it was established in Georgia). A striking example of the “branching” of the Byzantine rite can be the liturgical differences of the Russian Orthodox Church in the jurisdiction of the Moscow Patriarchate and the Old Believers (the worship of the priestless Old Believers is especially different).
In the Orthodox Church, only two Liturgies were actually preserved - the Liturgy of Basil the Great and the Liturgy of John Chrysostom.

LITURGY OF JOHN CHRYSOSTOM.
This is one of the two main Divine Liturgies (along with the Liturgy of Basil the Great) used in the Byzantine Rite. Traditionally bears the name of St. John Chrysostom, Archbishop of Constantinople (c. 347-407), but this attribution appears in manuscripts only from the 8th century; before this it was apparently called the "Liturgy of the Twelve Apostles." However, it is likely that John Chrysostom was involved in the development of its text.

Features of the Liturgy of John Chrysostom
In its basic structure it is similar to the Liturgy of Basil the Great, from which it differs only in the priestly prayers (which over time began to be read secretly), starting with the concluding prayer of the Liturgy of the Catechumens, including the Anaphora. This structure goes back to the ancient Antiochene liturgical practice, which received from the end of the 4th century. further development in Constantinople. By the 8th century. takes on a form largely similar to the modern one. Among the most significant differences between the current state of the Liturgy of St. John Chrysostom (as well as the Liturgy of Basil the Great) from the original one is the separation of the Proskomedia, which was originally located at the very beginning of the Liturgy, and the transfer of its first part to the very beginning, before the Liturgy of the Catechumens (the bishop’s one is somewhat closer to the original the rite of the Divine Liturgy, when the first part of the Proskomedia is completed by the bishop during the “Cherubic Song”). Another difference is the secret reading by the priest of a number of the most important prayers, depriving the worshipers of the completeness of the text and a vision of its logical perspective; in reality, this turned out to be that the text breaks up into several parts, the largest of which is read secretly, and the smaller (including the conclusion) is pronounced in the form of priestly exclamations (the question of returning secret prayers to their original sound was raised publicly in Lately many Orthodox liturgists and pastors, including in preparation Local Council Russian Orthodox Church 1917).
Formally, the Liturgy of John Chrysostom in its current form is divided into Proskomedia, preceded by Entrance Prayers, the Liturgy of the Catechumens and the Liturgy of the Faithful.
Initially, the Liturgy of John Chrysostom was served relatively rarely in Byzantium. Over time, it became the main one in the Orthodox Church. According to the charter, it is served on all days of the year, except for Great Lent, when it is celebrated only on Saturdays of the first six weeks, on the Annunciation and Palm Sunday, as well as on those days adjacent to the Nativity of Christ and Epiphany, when the Liturgy of Basil the Great is celebrated or there is no Liturgy at all.
The text of the Liturgy of John Chrysostom is available in any edition of the Orthodox Service Book. There are also separate publications. For a critical edition of the Greek text based on early manuscripts, see the book: Arranz M. L "Eucologio Constantinopolitano agli inizi del secolo XI. Roma, 1996.

LITURGY OF BASILY THE GREAT.
It is one of the two main Divine Liturgies (along with the Liturgy of St. John Chrysostom) celebrated in the Orthodox Church and Eastern Catholic Churches using the Byzantine rite. It bears the name of St. Basil the Great (c. 330-379), although, according to many experts, not the entire text of the liturgy belongs to him.

Features of the Liturgy of Basil the Great
The order of the main sections is identical to the Liturgy of John Chrysostom; the difference is made by some priestly prayers (starting with the concluding prayer of the Liturgy of the Catechumens and further, most of which are said secretly), including its own Anaphora. The text of the Anaphora appears to have actually been written by Basil the Great. This is the so-called Byzantine edition of the Anaphora of Basil (besides it there is, in particular, a shorter Alexandrian version, possibly written by him himself initially, and then revised into the Byzantine version, which today is used with minor changes in the Roman Mass under the name “IV Eucharistic Prayer "). This Anaphora continues the tradition of Eucharistic prayers of the East Syriac (or Hellenistic Antiochene) type and is distinguished by the highest poetic and theological merits. Due to the fact that by the era of the mature Middle Ages the practice of secret priestly prayers had developed, most of the text of any Anaphora began to be read secretly by the primate, and only some of its fragments remained heard publicly in the form of priestly exclamations and chants (it is during these chants that secret prayers are read). The same fate befell the Liturgy of Basil the Great (it is precisely because of the volume of its Anaphora that the longer duration of the hymns sounding at this time is explained than in the Liturgy of St. John Chrysostom). Lately, however, many bishops and priests have been striving to pronounce it publicly and not violate its unity.
Over the course of centuries, some interpolations invaded the text of the Anaphora of the Liturgy of Basil the Great, some of which were imprinted in the Missals of the Russian Orthodox Church and a number of other Churches that experienced its influence. This is, first of all, a transfer of the last words of the epiclesis of the Liturgy of John Chrysostom, as well as the introduction of the troparion of the Third Hour into the epiclesis.
It is also worth emphasizing the features of the Anaphora (the central section of the full Eucharistic service), which is part of the Liturgy of Basil the Great.
The anaphora of the Liturgy of Basil the Great opens with a lengthy Preface (Predestination), the beginning of which is the solemn proclamation of the name of God - “Existing” (in the Church Slavonic translation: “Sy”; the Greek original is “ho wn”, which corresponds to the Hebrew YHWH - the name of God, revealed to Moses from flame of a burning bush): “This Master, Lord God, Father Almighty, worshiped! It is worthy, as truly, and righteously, and in accordance with the splendor of Thy shrine, to praise Thee, to sing to Thee, to bless Thee, to bow to Thee, to thank Thee, to glorify the One truly existing God...” A further development of the Preface, which, like the entire Anaphora, is addressed to the Face of God the Father, is the disclosure of the dogma of Holy Trinity. The revelation of God is sung in the sense of God revealing Himself to people for the sake of their salvation: “... You are the one who has given us the knowledge of Your truth.” But the Divine economy itself - the work of saving the world through the Son - is revealed as a revelation of the Father: “... Father of our Lord Jesus Christ, the great God and Savior of our hope, who is the image of Your goodness: a seal of equal form, showing You the Father in Himself. .." The economy of the Father through the Son, His revelation in the Son is completed by the appearance of the third Hypostasis of the Trinity: “Into whom (Christ) the Holy Spirit appeared...”. Through the action of the Holy Spirit, the service of people to God is carried out on earth (“... from the Unfit, every creation, verbal and intelligent, is strengthened to serve You...”), uniting with the angelic forces in the doxology “Holy, Holy, Holy...”.
Further, the usual narrative for any Anaphora about the establishment of the Eucharist is preceded by a detailed account of the history of creation, the Fall and God’s salvation of the fallen world. This part, like the previous one, is composed almost entirely of quotations taken from various books of the Old and New Testaments. Here again the revelation of the Father through the Son is persistently emphasized: “... when the fulfillment of times had come, You spoke to us through Your Son Himself, in Whom You also made the eyelids, Who is the radiance of Your glory and the mark of Your Hypostasis, bearing all the words of Your power, not theft of Nepshchev to be equal to You, God and Father: but this eternal God appeared on earth and lived with man...”; “...and having lived in this world, having given saving commandments, having left us the charms of idols, bring You into the knowledge of the true God and Father...” The theme of the economy of the Father through the Son gradually approaches directly the story of the establishment of the Eucharist, but precisely with an indication of the direct connection of the Last Supper with the Calvary sacrifice: Christ “gave Himself the betrayal (i.e., in return) of death, in which we were kept beh, sold under sin ; and having descended into hell with the cross, that He might fill everything with Himself (i.e., to fill everything with Himself), resolve mortal illnesses (i.e., the birth pangs of death: an image borrowed from the letter of the Apostle Paul to the Romans); and rose again on the third day, and made the way for all flesh to be from the dead by the resurrection...”; “...leave us the memories of this saving suffering of Yours, even as He offered according to His commandment: although He would go forth to His free and ever-memorable and life-giving death, in the night in Njuzh, giving Himself for the worldly life, receiving bread into His holy and most pure hands. ..” - and there follows a description of the establishment of the Eucharist, containing the Institutional words of Christ over the bread and over the cup; to the latter is added: “Do this in remembrance of Me,” expanded by the words from the 1st Epistle of the Apostle Paul to the Corinthians (11:25-26), pronounced here on behalf of Jesus Himself: “For as often as you eat this bread and this cup you drink, you proclaim my death, you confess my resurrection.”
What follows is the usual anamnesis for any Anaphora (a statement that the Eucharistic offering is made in remembrance of the saving sufferings of Christ, His death and resurrection, as well as in anticipation of His second coming), which turns into a testimony of the bloodless sacrifice offered here with praise, thanksgiving and prayer : “Yours from yours...”; “We sing to you...” (as in the Liturgy of John Chrysostom).
The anamnesis is followed by an epiclesis (a prayerful invocation of the Holy Spirit, by whose power the transposition of gifts must be accomplished), the introduction to which is the remarkable words: “For this reason (...) we too are sinners (...), boldly approaching Your holy altar and offering a substitute The Holy Body and Blood of Christ..." The offered “substitute” (Greek “antitypa”) is, firstly, bread and wine, and secondly, the entire history of salvation in Christ, which here, in the earthly Liturgy, is offered as an offering to the Father. The Holy Spirit must descend on the gifts that are presented, “I will bless, and sanctify, and show: this bread is the most honest Body of the Lord and God and our Savior Jesus Christ; This cup is the most precious Blood of our Lord and God and Savior Jesus Christ, poured out for the life of the world.” The epiclesis is complemented by a special prayer for worthy Communion and the union of all those who partake “into one communion of the Holy Spirit,” so that they will be numbered among the righteous.
For many centuries, the Liturgy of Basil the Great occupied a leading place in Church of Constantinople and was celebrated more often than the Liturgy of St. John Chrysostom (almost every Sunday). Over time, however, they began to serve it less frequently, until, finally, the custom of performing it only 10 times a year was enshrined in the charter: on Thursday and Saturday. Holy Week, on the first five Sundays of Lent, on Christmas and Epiphany Eve (or on the day of the holiday itself, if its eve falls on Sunday) and on the day of remembrance of St. Basil the Great (January 1/14).

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