Another from the Eastern Rite
Jun 20, 2022 10:58:37 GMT -5
Voxxkowalski, RitaMarita, and 1 more like this
Post by Skanderbeg on Jun 20, 2022 10:58:37 GMT -5
Thank you all for having me; I hope I have something to contribute. I found the white paper on Salza and Siscoe via Novus Ordo Watch and thus, here I am.
I'm particularly glad to see there are at least a few other Eastern Rite sedevacantists out there. I assumed that I might be the only one, along with Fr. Valerii and perhaps Fr. Kryssov (I understand he is actually not). It is good to see at least a few other brothers here.
My background is pretty standard, born and raised in the Novus Ordo, 12 years of diocesan parochial school, then a 25 year apostacy. The birth of my children and 2020 brought me back. That and Tom Woods's monograph on the Latin Mass, Gary North recommending Malachi Martin's The Jesuits, and a few providential circumstances contributed. The sedevacantist position came very quickly, perhaps a month; it was intuitive for me.
My family is Eastern Rite traditionally, Italo-Albanian specifically, a fact whose significance I had no real understanding of before perhaps a year or so ago. Fortunately, I have found a home at a Byzantine (Ruthenian) Catholic parish very close by, whose pastor has been very open and welcoming to me, and is knowledgeable about my heritage. I consider myself "bi-lingual" as it were due to my upbringing and attend the Latin Mass on occasion. Despite the local Oratorian community (and a fairly conservative one at that) offering mass and other feasts per the 1962 missal at one of their apostolates churches nearby, the closest valid chapel is administered by the SSPX about 45 minutes away. I am, unfortunately, in sacramental limbo as it were, as my wife is a very liberal Protestant and we were married outside of the Church when I was away from the fold.
So, I read and study (working through the WM Review's syllabus), relearning Latin, some writing, chant the Divine Office at home, attend the Liturgy when I can, and pray my wife comes around.
~~~
I'll conclude with a disclaimer/apology, which I'd feel amiss if I kept silent on.
Regarding the non una cum question, I am personally sympathetic to the position; however, I fall on the side of Bp. Pivarunas elucidated in his letter currently posted on the CMRI website. When Mr. Heiner's articles came out several months ago I found myself regarding it, really I wrote about it, as "the traditionalists' filioque." My view has been colored by attending a handful of diocesan Latin Masses with very devout fellow congregants. There are bigger fish to fry.
I am also firmly in the camp of the material/formalists, because if for no other reason it explains to non-sedevacantists how the current episcopacy can continue administering parishes, dioceses, and sees, but do not hold any real teaching or sacramental authority. Is it perfect? No. Is it a more workable analysis than totalism? In my opinion, yes. It is the answer? No, and that's probably something half way between it and totalism.
I might push back as I'm able to on occasion, but that's really not why I'm here. Being in the community is far more valuable.
Thanks again.
I'm particularly glad to see there are at least a few other Eastern Rite sedevacantists out there. I assumed that I might be the only one, along with Fr. Valerii and perhaps Fr. Kryssov (I understand he is actually not). It is good to see at least a few other brothers here.
My background is pretty standard, born and raised in the Novus Ordo, 12 years of diocesan parochial school, then a 25 year apostacy. The birth of my children and 2020 brought me back. That and Tom Woods's monograph on the Latin Mass, Gary North recommending Malachi Martin's The Jesuits, and a few providential circumstances contributed. The sedevacantist position came very quickly, perhaps a month; it was intuitive for me.
My family is Eastern Rite traditionally, Italo-Albanian specifically, a fact whose significance I had no real understanding of before perhaps a year or so ago. Fortunately, I have found a home at a Byzantine (Ruthenian) Catholic parish very close by, whose pastor has been very open and welcoming to me, and is knowledgeable about my heritage. I consider myself "bi-lingual" as it were due to my upbringing and attend the Latin Mass on occasion. Despite the local Oratorian community (and a fairly conservative one at that) offering mass and other feasts per the 1962 missal at one of their apostolates churches nearby, the closest valid chapel is administered by the SSPX about 45 minutes away. I am, unfortunately, in sacramental limbo as it were, as my wife is a very liberal Protestant and we were married outside of the Church when I was away from the fold.
So, I read and study (working through the WM Review's syllabus), relearning Latin, some writing, chant the Divine Office at home, attend the Liturgy when I can, and pray my wife comes around.
~~~
I'll conclude with a disclaimer/apology, which I'd feel amiss if I kept silent on.
Regarding the non una cum question, I am personally sympathetic to the position; however, I fall on the side of Bp. Pivarunas elucidated in his letter currently posted on the CMRI website. When Mr. Heiner's articles came out several months ago I found myself regarding it, really I wrote about it, as "the traditionalists' filioque." My view has been colored by attending a handful of diocesan Latin Masses with very devout fellow congregants. There are bigger fish to fry.
I am also firmly in the camp of the material/formalists, because if for no other reason it explains to non-sedevacantists how the current episcopacy can continue administering parishes, dioceses, and sees, but do not hold any real teaching or sacramental authority. Is it perfect? No. Is it a more workable analysis than totalism? In my opinion, yes. It is the answer? No, and that's probably something half way between it and totalism.
I might push back as I'm able to on occasion, but that's really not why I'm here. Being in the community is far more valuable.
Thanks again.