MANY TAKE OFFENSE AT THE TERM “NERVOUS DISORDER” TO DESCRIBE THE FABRICATED MASS OF BUGNINI, THE 1969 ROMAN MISSAL, BUT, WHAT WOULD WE SAY OF THE EASTERN RITE IF BUGNINI HAD DONE TO IT WHAT HE DID TO THE 1962 ROMAN MISSAL?

 I copy below what is at Fr. Z’s blog. It makes a great point, because Bishop Bugnini, with St. Pope Paul VI’s promulgation, did to the 1962 Roman Missal what he might have done to the Eastern Rite St. John Chrysostom Divine Liturgy if he had the chance and authority to do so:

Peter Kwasniewski invites a mind experiment.

Let us run with this thought experiment for a moment. Imagine the Divine Liturgy of Saint John Chrysostom as our starting point. Now, take away most of the litanies; substitute a newly-composed anaphora (with only the words of consecration remaining the same); change the troparia, kontakia, prokeimena, and readings; greatly reduce the priestly prayers, incensations, and signs of reverence; and while we’re at it, hand cup and spoon to the laity, so they can tuck in like grown-ups. [By the way, I recently published at NLM two satirical posts that presented, in detail, such a “reform” of the Divine Liturgy of St. John Chrysostom: see here and here.]

Would anyone in his right mind say that this is still the Byzantine Divine Liturgy in any meaningful sense of the term?

Sure, it might be “valid,” but it would be a different rite, a different liturgy.

Just for good measure, let’s say we also remove the iconostasis, turn the priest around, take away some of his vestments and substitute ugly ones, and replace all the common tones of the ordinary chants with new melodies reminiscent of Broadway show tunes and anti-Vietnam folk songs. Now we’d have not only a different rite but a totally different experience. It is not the same phenomenon; it is not the same idea (in Newman’s sense of the word “idea”); it is not the expres­sion of the same worldview; indeed, it is not the same religion, if we take the word in the strict meaning of the virtue by which we give honor to God through external words, actions, and signs.

We are our rites.

Change the rites and, over time, the content of what people who attend those rites will change.

Once their belief changes, their behavior will change.

This is an AI description of the Order of the St. John Chrysostom Divine Liturgy:

 The Divine Liturgy of St. John Chrysostom is the main Eucharistic service in Eastern Orthodox and Byzantine Catholic Churches, divided into the Liturgy of the Word (readings, hymns, sermons) and the Liturgy of the Eucharist (Great Entrance, Anaphora/Eucharistic Prayer, Communion, Dismissal). Key parts include the Great Litany, Antiphons, the Little Entrance with the Gospel, Epistle/Gospel readings, the Trisagion hymn, the Creed, the Eucharistic Prayer over the gifts, the Our Father, Communion, and final prayers and dismissal. 

Structure of the Liturgy

1. Preparation (Off-stage/Prothesis)

• Priest and Deacon prepare the bread and wine (the gifts). 

2. Liturgy of the Word (Liturgy of the Catechumens)

• Opening Blessing: "Blessed is the Kingdom...".
• Great Litany: Series of petitions for the world, Church, and people.
• Antiphons: Psalms sung in response to petitions, often with hymns.
• Little Entrance: Procession with the Gospel Book, often with the hymn "Only-Begotten Son".
• Trisagion Hymn: "Holy God, Holy Mighty, Holy Immortal" (sung before readings).
• Epistle Reading: From the New Testament (Acts, Epistles).
• Gospel Reading: From the Gospels (Matthew, Mark, Luke, John).
• Homily/Sermon: Explanation of the readings. 

3. Liturgy of the Eucharist (Liturgy of the Faithful)

• Great Entrance: Priest and Deacon process with the prepared gifts (bread and wine) to the altar.
• Anaphora (Eucharistic Prayer): The central prayer of consecration, including the Cherubic Hymn, the Sursum Corda, Sanctus, Words of Institution, and Epiclesis.
• Creed (Symbol of Faith): Recitation of the Nicene Creed.
• Our Father: The Lord's Prayer.
• Fraction & Preparation for Communion: Breaking the bread, prayers over the gifts.
• Holy Communion: Distribution of the consecrated bread and wine. 

4. Dismissal

• Post-Communion Prayers: Prayers of thanksgiving.
• Final Blessing & Dismissal: "Let us depart in peace...". 

This liturgy is a central, festive celebration of Christ's sacrifice and resurrection, rich in symbolism, prayer, and scripture, emphasizing unity and participation.