East Syriac Rite

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Eastern Syriac Cross

The East Syriac Rite, or East Syrian Rite (also called the Edessan Rite, Assyrian Rite, Persian Rite, Chaldean Rite, Nestorian Rite, Babylonian Rite or Syro-Oriental Rite), is an

liturgical language. It is one of the two main liturgical rites of Syriac Christianity, along with the West Syriac Rite (Syro-Antiochene Rite).[1][2][3]

The East Syriac Rite originated in

Malabar coast of southwestern India.[5][6][7][8] This account is not yet confirmed, as the earliest-recorded organised Christian presence in India dates to the 4th century, when Persian missionaries of the East Syriac Rite tradition (members of what later became the Church of the East) established themselves in modern-day Kerala.[9][10][11][12]

The East Syriac rite remains in-use within churches descended from the Church of the East, namely the

Maronite liturgy of Third Peter (Sharar). Other influences did spread throughout the Syriac Orthodox Church through the common root in Edessa.[13]
Almost all liturgies have common features, and the liturgy of Mar Addai and Mar Mari is no different. Furthermore, much of the influence of Edessa exerted upon the East Syriac Rite, was also upon the West Syriac Rite, which is why the Syriac Orthodox Church is not very distant (in liturgy) from the Church of the East, as traditions that were there before Nestorian reforms were carried over (St. Philoxenus).

Although Nestorius was condemned in 431 AD through the Council of Ephesus (resulting in a schism with the Catholic Church), the Assyrian Church Patriarch Mar Dinkha IV and Pope John Paul II signed a common declaration at the Vatican in 1994; the Common Christological Declaration (1994) document asserted that the split that occurred due to the Council of Ephesus in 431 AD was "due in large part to misunderstandings," affirmed for both that "Christ is true God and true man," recognized "each other as sister Churches" and vowed to resolve remaining differences. In 2001, the committee, established from the 1994 dialogue, drew-up guidelines for mutual admission to the Eucharist between the Chaldean Catholic Church and the Assyrian Church of the East, overcoming all other issues.[14][15]

Usage

Versions of the East Syriac Rite are currently used by Churches descended from the erstwhile Church of the East:

Eastern Catholic Churches, in full communion with Rome
.

The variety of terms used as designations for the rite reflects its complex history and consequent denominational diversity. The common term East Syriac Rite is based on the liturgical use of

East Syriac
dialect, and other terms reflect particular historical and denominational characteristics.

The Syrian and Mesopotamian (Iraqi) Eastern Catholics are now commonly called

Latin Catholics.[16]

In recent times they have been called, chiefly by the Anglicans, the "Assyrian Church", a name which can be defended on archaeological grounds. Brightman, in his "Liturgies Eastern and Western", includes Chaldean and Malabar Catholics and Assyrians under "Persian Rite".[16]

The catalogue of liturgies in the British Museum has adopted the usual Roman Catholic nomenclature:

Most printed liturgies of those rites are Eastern Rite Catholic.[16]

The language of all three forms of the East Syriac Rite is the Eastern dialect of Syriac, a modern form of which is still spoken by the Assyrian Church of the East,[16] the Ancient Church of the East (which broke away from the Assyrian Church of the East in the 1960s due to a dispute involving changes to the liturgical calendar, but is now in the process of reunification),[17] and the Chaldean Catholic Church.

History

Lineages of the East Syriac Rite

The Chaldean rite originally grew out of the liturgy of the Church in Edessa. The tradition, resting on the

Saint Mari in charge there. The liturgy of the Church of the East is attributed to these two, but it is said to have been revised by the Patriarch Yeshuyab III in about 650. Some, however, consider this liturgy to be a development of the Antiochian.[16]

After the

Patriarch of the East", and up until the 1400s the Church of the East spread throughout Persia, Tartary, Mongolia, China, and India due to the efforts of Missionaries.[16]

However, at the end of the fourteenth century due to the conquests of

Old Catholics
all resulted in more Eastern rite Assyrians separating.

The Eucharistic service

Syrian Church of Saint Thomas Christians of India

There are three

Greek Doctors, both of which occur in Epiphany-tide on the Wednesday of the Rogation of the Ninevites, and on Maundy Thursday. The third is used (except when the second is ordered) from Advent to Palm Sunday. The same pro-anaphoral part serves for all three.[16]

The Eucharistic Liturgy is preceded by a preparation, or "Office of the Prothesis", which includes the solemn kneading and baking of the loaves. These were traditionally leavened, the flour being mixed with a little oil and the

holy leaven (malka), which, according to tradition, "was given and handed down to us by our holy fathers Mar Addai and Mar Mari and Mar Toma", and of which and of the holy oil a very strange story is told. The real leavening, however, is done by means of fermented dough (khmira) from the preparation of the last Eucharistic Liturgy. The Chaldean and Syro-Malabar Catholics now use unleavened bread.[16]

The Liturgy itself is introduced by the first verse of the Gloria in Excelsis and the Lord's prayer, with "farcings" (giyura), consisting of a form of the Sanctus. Then follow:[16]

  • The
    Introit Psalm
    (variable), called Marmitha, with a preliminary prayer, varying for Sundays and greater feasts and for "Memorials" and ferias. In the Malabar Rite, Pss. xiv, cl, and cxvi are said in alternate verses by priests and deacons.
  • The "Antiphon of the Sanctuary" (Unitha d' qanki), variable, with a similarly varying prayer.
  • The Lakhumara, an antiphon beginning "To Thee, Lord", which occurs in other services also preceded by a similarly varying prayer.
  • The Trisagion. Incense is used before this. In the Eastern Rite at low Mass the elements are put on the altar before the incensing.

There are four or five Lections: (a) the Law and (b) the Prophecy, from the Old Testament, (c) the Lection from the Acts, (d) the Epistle, always from St. Paul, (e) the Gospel. Some days have all five lections, some four, some only three. All have an Epistle and a Gospel, but, generally, when there is a Lection from Law there is none from the Acts, and vice versa. Sometimes there is none from either Law or Acts. The first three are called Qiryani (Lections), the third Shlikha (Apostle). Before the Epistle and Gospel, hymns called Turgama (interpretation) are, or should be, said; that before the Epistle is invariable, that of the Gospel varies with the day. They answer to the Greek prokeimena. The Turgama of the Epistle is preceded by proper psalm verses called Shuraya (beginning), and that of the Gospel by other proper psalm verses called Zumara (song). The latter includes Alleluia between the verses.[16]

The Deacon's Litany, or Eklene, called Karazutha (proclamation), resembles the

"Great Synapte" of the Greeks. During it the proper "Antiphon [Unitha] of the Gospel" is sung by the people.[16]

The Offertory

The deacons proclaim the expulsion of the unbaptized, and set the "hearers" to watch the doors. The priest places the bread and wine on the altar, with words (in the Church of the East, but not in the Chaldean Catholic Rite) which seem as if they were already consecrated. He sets aside a "memorial of the Virgin Mary, Mother of Christ" (Chaldean; usual Malabar Rite, "Mother of God"; but according to Raulin's Latin of the Malabar Rite, "Mother of God Himself and of the Lord Jesus Christ"), and of the patron of the Church (in the Malabar Rite, "of St.Thomas"). Then follows the proper "Antiphon of the Mysteries" (Unitha d' razi), answering to the offertory.[16]

The Creed

This is a variant of the

Virgin Mary", may enshrine a Nestorian idea, but the Chaldean Catholics do not seem to have noticed it, their only alteration being the addition of the Filioque. The Malabar Book has an exact translation of Latin. In Neale's translation of the Malabar Rite the Karazutha, the Offertory, and the Expulsion of the Unbaptized come before the Lections and the Creed follows immediately on the Gospel, but in the Propaganda edition of 1774 the Offertory follows the Creed, which follows the Gospel.[16]

The first Lavabo, followed by a Kushapa ("beseeching", i.e., prayer said in kneeling) and a form of the "Orate fratres", with its response. Then the variations of the three Anaphora begin.[16]

The Kiss of Peace, preceded by a G'hantha, i.e., a prayer said with bowed head.[16]

The prayer of Memorial (Dukhrana) of the Living and the Dead, and the Diptychs; the latter is now obsolete in the Church of the East.[16]

Yuan Dynasty
(1271-1368 AD) of medieval China.

The Anaphora

As in all liturgies this begins with a form of a Sursum corda, but the East Syriac form is more elaborate than any other, especially in the Anaphora of Theodore. Then follows the Preface of the usual type ending with the Sanctus.[16]

The Post-Sanctus (to use the Hispanico-Gallican term) is an amplification—similar in idea and often in phraseology to those in all liturgies except

consecration, it was held too sacred to be written down. It does not seem to be quite certain whether Church of the East priests did or did not insert the Words of Institution in old times, but it seems that many of them do not do so now.[16]

The Prayer of the Great Oblation with a second memorial of the Living and the Dead, a Kushapa.[16]

The G'hantha of the

Epiklesis, or Invocation of Holy Spirit. The Epiklesis itself is called Nithi Mar (May He come, O Lord) from its opening words. The Liturgy of the Apostles is so vague as to the purpose of the Invocation that, when the words of Institution are not said, it would be difficult to imagine this formula to be sufficient on any hypothesis, Eastern or Western. The Anaphorae of Nestorius and Theodore, besides having the Words of Institution, have definite Invocations, evidently copied from Antiochean or Byzantine forms. The older Chaldean and the Malabar Catholic books have inserted the Words of Institution with an Elevation, after the Epiklesis. But the 1901 Mosul edition puts the Words of Institution first.[16]

Here follow a Prayer for Peace, a second Lavabo and a censing.[16]

The Fraction, Consignation, Conjunction, and Commixture

The Host is broken in two, and the sign of the Cross is made in the Chalice with one half, after which the other with the half that has been dipped in the chalice. The two halves are then reunited on the Paten. Then a cleft is made in the Host "qua parte intincta est in Sanguine" (Renaudot's tr.), and a particle is put in the chalice, after some intricate arranging on the paten.[16]

Communion

The veil is thrown open, the deacon exhorts the communicants to draw near, the priests breaks up the Host for distribution. Then follows the Lord's Prayer, with Introduction and Embolism, and the Sancta Sanctis, and then the "Antiphon of the Bema" (Communion) is sung. The Communion is in both species separately, the priest giving the Host and the deacon the Chalice. Then follows a variable antiphon of thanksgiving, a post-communion, and a dismissal. Afterwards the Mkaprana, an unconsecrated portion of the holy loaf, is distributed to the communicants, but not, as in the case of the Greek antidoron, and as the name of the latter implies, to non-communicants. The Chaldean Catholics are communicated with the Host dipped in the Chalice. They reserve what is left of the Holy Gifts, while the Church of the East priests consume all before leaving the church.[16]

Properly, and according to their own canons, the Church of the East ought to say Mass on every Sunday and Friday, on every festival, and daily during the first, middle, and last week of Lent and the octave of Easter. In practice it is only said on Sundays and greater festivals, at the best, and in many churches not so often, a sort of "dry Mass" being used instead. The Chaldean Catholic priests say Mass daily, and where there are many priests there will be many Masses in the same Church in one day, which is contrary to the Church of the East canons. The Anglican editions of the liturgies omit the names of the authors and call the Anaphorae of Nestorius and Theodore the "Second Hallowing" and "Third Hallowing". Otherwise there are no alterations except the addition of Words of Institution to the first Anaphorae. The recent Catholic edition has made the same alterations and substituted "Mother of God" for "Mother of Christ". In each edition the added Words of Institution follow the form of the rite of the edition. The prayers of the Mass, like those of the Orthodox Eastern Church, are generally long and diffuse. Frequently they end with a sort of doxology called Qanuna which is said aloud, the rest being recited in a low tone. The Qanuna in form and usage resembles the Greek ekphonesis.[16]

The vestments used by the priest at Mass are the Sudhra, a girded alb with three crosses in red or black on the shoulder, the Urara (orarion) or stole worn crossed by priests, but not by bishops (as in the West), and the Ma'apra, a sort of linen cope. The deacon wears the sudhra, with a urara over the left shoulder.[16]

Divine Office

The nucleus of this is, as it is usual, the recitation of the Psalter. There are only three regular hours of service (Evening, Midnight, and Morning) with a rarely used compline. In practice only Morning and Evening are commonly used, but these are extremely well attended daily by laity as well as clergy. When the Church of the East had monasteries (which is no longer the case) seven hours of prayer were the custom in them, and three hulali of the Psalter were recited at each. This would mean a daily recitation of the whole Psalter. The present arrangement provides for seven hulali at each ferial night service, ten on Sundays, three on "Memorials", and the whole Psalter on feasts of Our Lord.[16]

At the evening service there is a selection of from four to seven psalms, varying with the day of the week, and also a Shuraya, or short psalm, with generally a portion of Ps. cxviii, varying with the day of the fortnight.[16]

At the morning service the invariable psalms are cix, xc, ciii (1–6), cxii, xcii, cxlviii, cl, cxvi. On ferias and "Memorials" Ps. cxlvi is said after Ps. cxlviii, and on ferias Ps. 1, 1–18, comes at the end of the psalms. The rest of the services consist of prayers, antiphons, litanies, and verses (giyura) inserted, like the Greek stichera, but more extensively, between verses of psalms. On Sundays the Gloria in Excelsis and Benedicte are said instead of Ps. cxlvi.[16]

Both morning and evening services end with several prayers, a blessing, (Khuthama, "Sealing" ), the kiss of peace, and the Creed. The variables, besides the psalms, are those of the feast or day, which are very few, and those of the day of the fortnight. These fortnights consist of weeks called "Before" (Qdham) and "After" (Wathar), according to which of the two choirs begins the service. Hence the book of the Divine Office is called Qdham u wathar, or at full length Kthawa daqdham wadhwathar, the "Book of Before and After".[16]

Liturgical calendars

Amen in East Syriac Aramaic

The year is divided into periods of about seven weeks each, called Shawu'i; these are Advent (called Subara, "Annunciation"), Ephiphany, Lent, Easter, the Apostles, Summer, "Elias and the Cross", "Moses", and the "Dedication" (Qudash idta). "Moses" and the "Dedication" have only four weeks each. The Sundays are generally named after the Shawu'a in which they occur, "Fourth Sunday of Epiphany", "Second Sunday of the Annunciation ", etc., though sometimes the name changes in the middle of a Shawu'a. Most of the "Memorials" (dukhrani), or saints' days, which have special lections, occur on the Fridays between Christmas and Lent, and are therefore movable feasts, such as Christmas, Ephiphany, the Assumption, and about thirty smaller days without proper lections are on fixed days. There are four shorter fasting periods besides the Great Fast (Lent); these are:[16]

  • the Fast of Mar Zaya, the three days after the second Sunday of the Nativity;
  • the Fast of the Virgins, after the first Sunday of the Epiphany;
  • the Rogation of the Ninevites, seventy days before Easter;
  • the Fast of Mart Mariam (Our Lady), from the first to the fourteenth of August.

The Fast of the Ninevites commemorates the repentance of Nineveh at the preaching of Jonas, and is carefully kept. Those of Mar Zaya and the Virgins are nearly obsolete. As compared with the Latin and Greek Calendars, that of the Chaldeans, whether Catholic or Assyrian, is very meagre. The Malabar Rite has largely adopted the Roman Calendar, and several Roman days have been added to that of the Chaldean Catholics. The Chaldean Easter coincides with that of the Roman Catholic Church.[16]

Other sacraments and occasional services

Mystery of Crowning at a wedding in the Chaldean Syrian Church
Major Archbishop Mar George Alencherry
crowning a baby after baptism
Syro Malabar Church

The other Sacraments in use in the Church of the East are

Sign of the Cross, but they are now rather vague about the definition or numeration.[19]

The only other rite of any interest is the consecration of churches. Oil, but not chrism, plays a considerable part in these rites, being used in Baptism, possibly in Confirmation, in the reconciliation of apostates, etc., in the consecration of churches, and the making of bread for the Eucharist. It is not used in ordination or for the sick. There are two sorts of oil; the one is ordinary olive oil, blessed or not blessed for the occasion, the other is the oil of the Holy Horn. The last, which, though really only plain oil, represents the chrism (or myron) of other rites, is believed to have been handed down from the Apostles with the Holy Leaven. The legend is that the Baptist caught the water which fell from the body of Christ at His baptism and preserved it. He gave it to St. John the Evangelist, who added to it some of the water which fell from the pierced side. At the Last Supper Jesus gave two loaves to St. John, bidding him keep one for the Holy Leaven. With this St. John mingled some of the Blood from the side of Christ. After Pentecost the Apostles mixed oil with the sacred water, and each took a horn of it, and the loaf they ground to pieces and mixed it with flour and salt to be the Holy Leaven. The Holy Horn is constantly renewed by the addition of oil blessed by a bishop on Maundy Thursday.[16]

The baptismal service is modeled on the Eucharistic. The Mass of the Catechumens is almost identical, with of course appropriate Collects, psalms, Litanies, and Lections. After the introductory Gloria, Lord's Prayer, Marmitha (in this case Psalm 88) and its Collect, follow the imposition of hands and the signing with oil, after which follow an Antiphon of the Sanctuary and Ps. xliv, cix, cxxxi, with giyuri, Litanies, and Collects, then the lakhumara, Trisagion, and Lections (Epistle and Gospel ), and the Karazutha, after which the priest says the prayer of the imposition of hands, and the unbaptized are dismissed. An antiphon answering to that "of the mysteries" follows, and then the Creed is said. The bringing forward of the Holy Horn and the blessing of the oil take the place of the Offertory. The Anaphora is paralleled by Sursum corda, Preface, and Sanctus, a Nithi Mar, or Epiklesis, upon the oil, a commixture of the new oil with that of the Holy Horn, and the Lord's Prayer. Then the font is blessed and signed with the holy oil, and in the place of the Communion comes the Baptism itself. The children are signed with the oil on the breast and then anointed all over, and are dipped thrice in the font. The formula is: "N., be thou baptized in the name of the Father, in the name of the Son, in the name of the Holy Ghost. Amen." Then follows the post-baptismal thanksgiving. Confirmation follows immediately. There are two prayers of Confirmation and a signing between the eyes with the formula: "N., is baptized and perfected in the name, etc." It is not quite clear whether oil should be used with this signing or not. Then any oil that remains over is poured into the Holy Horn, held over the font, and the water in the font is loosed from its former consecration with rather curious ceremonies. The Chaldean Catholics have added the renunciations, profession of faith, and answers of the sponsors from the Roman Ritual, and anoint with chrism.[16]

The marriage service (Burakha, 'Blessing") is very similar to that of the Byzantine Rite, and to some extent the Jewish rite.[16] The Mystery of Crowning, while not viewed as a sacrament in much of East Syriac Christianity, features several rituals, including the crowning of the couple and, within the Assyrian Church of the East, the consumption of hanānā–a mixture made with the dust of a martyr's tomb–by the betrothed.[20]

The orders of the Church of the East are those of reader (

pontifex). Quashisha and Apisqupa only denote the degree. Kahnutha, priesthood, is used of the three degrees of deacon, priest, and bishop. The ordination formula is: "N. has been set apart, consecrated, and perfected to the work of the diaconate [or of the presbyterate] to the Levitical and stephanite Office [or for the office of the Aaronic priesthood], in the Name, etc., In the case of a bishop it is : "to the great work of the episcopate of the city of ..." A similar formula is used for archdeacons and metropolitans.[16]

The Consecration of churches (Siamidha or Qudash Madhbkha) consists largely of unctions. The altar is anointed all over, and there are four

consecration crosses on the four interior walls of the sanctuary, and these and the lintel of the door and various other places are anointed. The oil is not that of the Holy Horn, but fresh olive oil consecrated by the bishop.[16]

Manuscripts and editions

Few of the manuscripts, except some lectionaries in the British Museum, were written before the 15th century, and most, whether Chaldean or Nestorian, are of the 17th and 18th. The books in use are:[16]

  • Rite of Constantinople
    ).
  • Kṯāḇdā da-qḏam waḏ-wāṯar, "Book of the Before and After", contains the Ordinary of the Divine Office except the Psalter, arranged for two weeks.
  • kathismata
    of the Greeks. It includes the collects of the Hūlālē.
  • Qiryānā, Šlīḥā w-Īwangālīyo, lections, epistles, and gospels, sometimes together, sometimes in separate books.
  • Tūrgāmā, explanatory hymns sung before the Epistle and Gospel.
  • Rogation of the Ninevites
    , and other holy days.
  • Kaškūl, a selection from the Ḥūḏrā for weekdays.
  • Gazzā, containing variables for festivals except Sundays.
  • Nisibis
    , and patriarch (1175–99).
  • Saint Ephraem
    , used during the Fast of the Ninevites.
  • Takhsa d'amadha, the office of baptism.
  • Burakha, the marriage service.
  • Kathnita, the burial service for priests.
  • Anidha, the burial service for lay people.
  • Takhsa d'siamidha, the ordination services.
  • Takhsa d'husaya, the "Office of Pardon", or reconciliation of penitents.

These last six are excerpts from the Takhsa.

Of the above the following have been printed in Syriac:[16] For the Church of the East:[16]

For the Chaldean Catholics:[16]

  • 16mo
    , Propaganda Press, Rome, 1865).
  • "Breviarium Chaldaicum", etc., [8vo, Paris (printed at Leipzig, 1886]. Translation of ca. 70% in English available at: www.syriac-treasury.work

For the Syro-Malabar Catholics:[16]

These three, which together form a Takhsa and Lectionary, are commonly found bound together. The Propaganda reprinted the third part in 1845.

The Malabar Rite was revised in a Roman direction by

Syriac Orthodox patriarch of Antioch) in favour of the West Syriac Liturgy, that no copy is known to exist, but it is evident from the revised form that it could not have differed materially from the existing East Syriac Rite.[16]

Persian cross at St Thomas Mount, Chennai, Tamil Nadu, India

See also

References

  1. ^ Encyclopædia Britannica: "Antiochene Rite"
  2. ^ The Rites of Christian Initiation: Their Evolution and Interpretation
  3. – via Google Books.
  4. ^ "Ancient History in depth: Mesopotamia". BBC History. Retrieved 2017-07-21.
  5. ^ Fahlbusch et al. 2008, p. 285.
  6. ^ Slapak 1995, p. 27.
  7. ^ Medlycott 1905.
  8. ^ Puthiakunnel 1973.
  9. ^ Frykenberg, pp. 102–107; 115.
  10. ^ Mihindukulasuriya, Prabo. "Persian Christians in the Anuradhapura Period". Academia.edu. Retrieved 19 December 2018.
  11. ^ "St. Gregorios Malankara (Indian) Orthodox Church of Washington, DC : Indian Orthodox Calendar". Stgregorioschurchdc.org. Archived from the original on 21 January 2020. Retrieved 19 December 2018.
  12. ^ "Mar Aprem Metropolitan Visits Ancient Anuradhapura Cross in Official Trip to Sri Lanka". Assyrian Church News. 6 August 2013. Archived from the original on 26 February 2015. Retrieved 1 March 2015.
  13. ^ "Evolution of Liturgical Traditions".
  14. ^ "Guidelines for admission to the Eucharist between the Chaldean Church and the Assyrian Church of the East". Vatican.va. Archived from the original on 2015-11-03. Retrieved 2010-07-26.
  15. ^ "ASSYRIAN CHURCH FINDS HOME IN THE CITY". Chicagotribune.com. 8 September 1995. Retrieved 2019-10-01.
  16. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap Public Domain Jenner, Henry (1913). "East Syrian Rite". In Herbermann, Charles (ed.). Catholic Encyclopedia. New York: Robert Appleton Company.
  17. ^ "Ancient church of the east moves to change calendar". Archived from the original on July 14, 2012. Retrieved 2013-07-21.
  18. ^ Donald Daniel Leslie (1998). "The Integration of Religious Minorities in China: The Case of Chinese Muslims" (PDF). The Fifty-ninth George Ernest Morrison Lecture in Ethnology. p. 15.
  19. ^ "Sacraments".
  20. ^ Kochuparampil, Jose (2007). "Theology of 'Rāzē: The Mysteries of the Church in the East Syriac Tradition". In Maniyattu, Pauly (ed.). East Syriac Theology: An Introduction (PDF). MP, India: Ephrem's Publications. pp. 264, 267. Retrieved 5 October 2022 – via Malankara Library.

Sources

External links

Media related to East Syriac Rite at Wikimedia Commons

 This article incorporates text from a publication now in the public domainHerbermann, Charles, ed. (1913). "East Syrian Rite". Catholic Encyclopedia. New York: Robert Appleton Company.