Fair enough, Hermogenes, and with all due respect, we don't need your approval. While it would be nice for our Byzantine brethren to understand where we're coming from, and receive their prayers on our behalf, as we pray for them in our Prayer for the Church, we'll be content with the approval and prayers of our bishops, our Metropolitan, our Patriarch and the Saints who brought this Rite to fruition. To put it simply, I think they know better than you
And quite frankly, until you actually attend a service where the Rite of St. Tikhon is served, most people would do well to ignore what you have to say. You quite obviously have no idea what happens at our services, no idea what we really believe, and no idea what we offer to God through our worship. In your clouded logic all you're able to see is BCP = Anglican, Anglican = Protestant, BCP = Rite of St. Tikhon, Rite of St. Tikhon = Protestant.
At the risk of wasting my time, since you've given up trying to understand where we're coming from, I'll reply anyway. Maybe other readers might find it useful...
This is straining at a gnat and swallowing a camel. If I wanted to attend an Anglican service I'd go to an Anglican church. Many liturgies are beautiful. The Tridentine Mass with music by Vittoria or Palestrina is hard to beat for sure beauty. That is hardly the point.
It isn't "hardly" the point for those of us who believe all beauty and truth belong to God.
This is Article XXVIII frpom the Anglican 39 articles:
You'll note the 39 Articles are not found anywhere in the service book you purchased, and have no bearing on the Rite of St. Tikhon. Anyway...
"The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
So, the Supper of the Lord, as defined by this Article is, a) a Sacrament of our Redemption and, b) the partaking of the Body and Blood of Christ when it is received rightly, worthily and with faith. What exactly is the problem???
"Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
"The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.
"The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped."
Perhaps these portions of the Rite of St. Tikhon might clear things up:
"vouchsafe to send down thy holy Spirit upon these thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of thy most dearly beloved Son. "
"may be partakers of his most blessed Body and Blood."
"humbly beseeching thee, that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ."
"grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen."
"Almighty and ever living God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ."
The Church has also added the same prayers from the Liturgy of St. John Chrysostom for good measure:
"I believe, O Lord, and I confess that thou art truly the Christ, the Son of the living God, who didst come into the world to save sinners, of whom I am chief. And I believe that this is truly thine own immaculate Body, and that this is truly thine own precious Blood. Wherefore I pray thee, have mercy upon me and forgive my transgressions both voluntary and involuntary, of word and of deed, of knowledge and of ignorance; and make me worthy to partake without condemnation of thine immaculate Mysteries, unto remission of my sins and unto life everlasting. Amen.
Of thy Mystic Supper, O Son of God, accept me today as a communicant; for I will not speak of thy Mystery to thine enemies, neither will I give thee a kiss as did Judas; but like the thief will I confess thee: Remember me, O Lord, in thy Kingdom. Not unto judgement nor unto condemnation be my partaking of thy Holy Mysteries, O Lord, but unto the healing of soul and body."
So this explains quite clearly what the Anglicans thought they were doing when they wrote this liturgy. How much of this conforms with Orthodox eucharistic theology? Sincerity and truth are not synonymous.
I'm failing to see what the intent of Anglicans who assembled the original BCP and its Articles has to do with the Antiochian Orthodox Rite of St. Tikhon. Oh, wait, unless you were under the impression that everything that makes up the Byzantine Rite came from non-secular, Christian sources and Orthodox history is completely free of assuming and blessing cultural and linguistic things that came from outside of her boundaries. Surely that isn't true?
I think I'm done with this discussion. Unfortunately, I appear to be nearly in the same place on exiting the discussion as I was on entering it. I would have been happy to see how my original views were mistaken, but the arguments just seem to go around in circles and make no sense to me. Not that you should care what makes sense to me. But maybe you should care that someone who was originally sensitive to your arguments and open to having his mind changed hasn't been able to see any more logic to these "Western Rites" now after six months of discussion that he could see before.
Perhaps you should discuss issues with the bishops and priests who have blessed and live out these "Western Rites" that you inexplicably placed in quotes, instead of relying on lay people who chat in online forums? Or, better yet, swallow your distaste and try attending a service and actually worshipping with your fellow Orthodox brethren before you make up your mind? But, that might require a little effort, and it's much easier slap unwarranted labels on things and draw unwarranted conclusions from things that have no relationship to one another.
In fact, I think I'll once again leave with the quote of another far more wise than you or I; His Grace Bishop BASIL:
MY observations begin with my own experience with Western Rite. Some of you who have known me since I’ve been consecrated have heard this confession before. Before I was thoroughly exposed to the Western Rite by attending services, I was very leery. I knew that philosophically and historically it was legitimate. But I couldn’t believe that it could be authentic. And that was because I hadn’t experienced it. So the confession is that you have a convert here.
Orthodox who are of the Byzantine Rite know that the way one worships is not a proof of anything. We have been in churches, and some of us have relatives who attend these churches that look like ours and they smell like ours, and if you would go to communion it would probably taste like ours. When you eat the holy bread it tastes like ours. The music sounds like our music. The accents that the people have are the same accents that we have, but it’s not the Church.
So for Orthodox people, the fact that something looks the same and smells the same is not a proof of anything. It is in this sense that our Eastern Rite people are coming to a greater appreciation for the Western Rite. It looks different, the vestments are different, the incense smells different, the words and music are different—and it is the Church.
I remember well the first time I attended a Western Rite service. It was not at one of our churches, but at an Episcopal cathedral. On this first visit, I wept. This was not just because it was aesthetically pleasing; I don’t cry at concerts. Rather, I wept because this beautiful and authentic tradition was in danger of dying out.
You are the inheritors of a precious treasure: the authentic and Orthodox rites that nourished thousands now in the Kingdom of Heaven. The Orthodox Church thanks you for preserving this tradition all these years, so that it could be restored to her through Western Rite Orthodox parishes.
The faith that you hold, combined with the rite in which you practice that faith, is more important than anything else.