How do YOU know that Sarum translations are being purposely ignored to use another version of which YOU think is heretical? Prove both those claims. You have failed to do this so far.
Sure. The easiest way to look at it is to look at what they are presenting.
In other words, are they saying that these rites are not the Western rites of the old Orthodox West? Or are they saying that they are, even while having to admit the reality? I answer the latter in the affirmative.
Let's take a look at their approach from their own writers (emphasis mine, and I will not deal with factual errors concerning the Orthodox Western rite in their work, I just want you to understand that they are not the same thing but that they purposely imply that they are):
"This liturgical form is known as the Western Rite. More specifically, the Western Rite is a specified form of worship that was used by Christians in Western Europe before the Roman Catholic Church broke with the Orthodox Church....The Western Rite, when compared to Byzantine liturgical forms, is simpler, less redundant, obviously shorter, and employs a hymnody (the hymns used) that are familiar to a great many American Christians.
More precisely, the Western Rite, as approved by the Antiochian Archdiocese is a theologically corrected form of worship formerly used by either the Roman Catholic Church or the Anglican Communion. In most Western-Rite Orthodox parishes, this means the liturgy is based on the Anglican Book of Common Prayer
.... For those Western-Rite Christians who use a theologically corrected Anglican liturgy, the modifications, while important, would not be terribly noticeable to even the most regular worshippers from a traditional Episcopal congregation.
Two of these alterations include the deletion of the filioque clause in the Nicene Creed and the addition of a stronger epiclesis in the eucharistic prayer said by the priest at the consecration of the bread and wine as the Body and Blood of Christ....Besides the removal of the filioque in the Creed, the Orthodox version of the Western Rite in its Anglican form requires the priest specifically to petition God the Holy Spirit to act in changing the gifts of bread and wine into God’s gift of the life-giving Body and Blood of the Incarnate Son.... In addition to these two changes, the Orthodox Church’s Western Rite includes other indiscernible changes that most Anglo-Catholics (old-fashioned, High-Church Episcopalians) would find to be either familiar or certainly acceptable....
By doing so, these Christians have retained familiar forms of worship and at the same time insured themselves of remaining within an ecclesiastical communion, and under Godly, Orthodox bishops, who attempt to teach and practice the ancient Gospel of Jesus Christ." ("What is Western Rite Orthodoxy?", Fr Patrick MacCauley)
"Because the Western Roman Empire lacked the centralization of Byzantium, a great many local rites developed in Orthodox Western Europe. In the sixteenth century there were five separate diocesan uses in England alone: Salisbury, Hereford, Bangor, York and Lincoln,
and whole families of rites evolved around great cities, e.g. Milan, Braga, Lyons and a Mozarabic rite in Spain under the Arab conquerors, as well as others for some religious orders. When the Papacy convoked the Council of Trent to resist the Protestant Reformation, any rite with a long history was allowed to survive, some did so until the Second Vatican Council and some still survive, for example, the particular rite of the Archdiocese of Milan (the Mozarabic rite continues in one church in Spain as a sort of Antique).
If you have followed this far you know that rites are local reflections of the faith and that no one of them is the one and only. Only with the invention of printing did rites attain uniformity....At the turn of the ccntury, the only Orthodox bishop in North America, the later Russian Patriarch Tikhon (Belavin) was approached by a group of Episcopalians, who asked to be allowed to continue the use of the American Book of Common Prayer rather than the Byzantine rite
. Bishop Tikhon petitioned the Holy Synod of Moscow and a commission of theologians was directed to provide a detailed examination and revision of the Prayer Book to be approved for the converts...." ("The Twain Meet", Ver Rev Paul Schneirla)
"Saint Mark’s had continued in the traditional Anglican liturgy for one hundred and nine years when Bishop Frey dissolved the parish on April 27, 1984. Frey’s reason for this extraordinary act was Saint Mark’s failure to conform to the doctrine, discipline, and worship of the Episcopal Church, by which he meant the new world order of Novus Ordo Missae religion. In civil court the Episcopal Frey Diocese won control of the church building, furnishings, endowments, books, and vestments....On the first Sunday of October, 1988, with choir, hand bells, harpsichord, and oboe, Saint Mark’s offered its first liturgy in its new church building on South Vine Street at Arkansas Avenue, Denver, Colorado. The sign proudly announced, All Services 1928 Book of Common Prayer, by which we meant the old religion of the Christian West, and its traditional liturgy..... Two years later, in August of 1990, Saint Augustine’s Parish in Denver was led by her Rector, Father John Mangels, into the Antiochian Orthodox Christian Archdiocese through the Western Rite Vicariate. At first, this seemed to be an unrelated event. But beginning in October of 1990, Saint Mark’s Parish was instructed in holy Orthodoxy by Father Alexey Young. On October 6, 1991, by the permission of Metropolitan Philip and the hands of His Grace, Bishop Antoun, I was ordained to the sacred priesthood. On October 13, 1991, Saint Mark’s Parish was received into the Holy Orthodox Church. Archpriest Paul Schnierla, the Vicar General of the Western Rite Vicariate, chrismated the faithful. We are free today to worship with the finest form of the English Liturgy, as we choose to do, because of Bishop Tikhon and the courageous men and women who have defended the Faith in this country against spiritual wickedness in high places.
With gratitude, we find ourselves part of the continuation of the mission of Saint Tikhon, the Enlightener of America, who ninety years ago saw the merit, and the need, to authorize and adopt the American Prayer Book Liturgy for the Orthodox Mission in North America (I have to interrupt here because this is a flat out lie-- Rd Joseph)
." (Finding a Home in Western Rite Orthodoxy, Fr John Charles Connely)
"As you have been reading in this booklet, a very significant development has occurred relatively recently within the Orthodox Church, as she has recalled the heritage of the Orthodox West before its great schism from the East in the eleventh century
. That first millennium of Western Orthodoxy, with its saints and martyrs, its liturgy and theology, is once again entering Orthodox Christian consciousness....
From the first, attempts to restore Western culture and liturgy to Orthodoxy have been seen to have great potential for calling Western Christians back to the Church of their ancestors, healing the thousand-year-old break which tore the Christian West from its ancient roots in the Orthodox East....Simply stated, this reunion has become the mission of Western Rite Orthodoxy. Its calling is to provide a vehicle by which those who seek to adopt the ancient Faith of the Apostles can do so within their own cultural and liturgical milieu. As such it should be seen not so much as an innovation as a restoration of Western Christians to their rightful place within Orthodox Christianity.
" (Our Plea, Fr Michael Trigg
The number of contradictions above alone should be obvious to prove my point: they knew what the old liturgies were but continued to present the new liturgies as the old.
Two things are clear:
1) The ancient Orthodox ritual of the West was NOT either of the liturgies mentioned. (Proof? See Fr Paul Schneirla's statement).
2) The above and others will continue freely to present it as such, and dishonestly.
b) By the use of the all-too famous buzzwords everyone involved with Western Orthodox liturgy has heard: "liturgical archaeology." That is anecdotal. My apologies. Ask ten Western Rite Vicariate Antiochian priests (try this, as an experiment) why they can't use an actual pre-schism Orthodox liturgy. You will hear "that's liturgical archaeology", a way of saying that it is wrong to use liturgies which haven't been used by the Church continuously. "The people wouldn't know what to do". (That's also false. The liturgies weren't THAT different; but they were different enough to validate not using the later liturgies.) Et cetera. You might get lucky and find a zealot. (Make a note to call him in five years.)
The only problem with these arguments is that the liturgies presented by the AWRV have NEVER been used by the Church continuously, because Western Orthodox used other, well documented, rites.
As for the issues of heresies lingering in the rites, I once again refer you to what I wrote on the statement of the Russian Synod in 1904 concerning the problems of the BCP, and how they were ignored with the creation of the "Liturgy of St Tikhon": http://bloggingthefraud.blogspot.com/2008/05/thesis-14-russian-church-and-anglican.html
And finally, the last proof is that the Sarum rite has been used in ROCOR for years, and the Antiochians have had access to it all along. That's not even counting the fact that our Synod has been using it for about twenty years now. And finally, worse of all, even the Anglicans the AWRV apologists who get so mad at me came from had easy access to the Sarum to work with: "The English version is a translation found in The Book of Common Prayer, its History and Interpretation, by R P Blakeney (2nd ed., 1866). It should be noted that Blakeney was not an objective writer; he was decidedly Evangelical, and most emphatically did not think highly of the Sarum Rite. Nevertheless, the translation seems to be fairly accurate (if perhaps overly literal), and he appears to use Maskell as his original source. Another English translation by Charles Howard Walker (1886) is available from the Internet Archive, and also one by John Theodore Dodd (1872) from Google Books."
And it's on the Church of England's own website.
But no, no one has ever told me, "we refuse to use the Sarum officially and that is the position of the AWRV." They didn't have to.