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Liturgy
Introduction
1. The liturgy is the living treasure for the
The liturgy was the primary subject that ecumenical councils dealt with. To show how important the liturgy is to the life of the Church, the fathers of Vatican II chose to treat it in a special constitution in the first session. The
2. The liturgical experience of the Church flows out from the Holy Trinity and returns to it. The liturgy is the expression of the Church’s prayerful experience with and toward the Trinity. Through it, the redeemed community thanks and glorifies God the Father, Creator and Savior. Her expression of gratitude is a Eucharist offered with the Only Son who thanked the Father for the salvation realized in him for the sake of the world. The liturgy of the Church is achieved by the Holy Spirit who came down on it at Pentecost and dwells within it during the liturgical celebration. The Holy Spirit completes seals and realizes in it and in the world the fruit of salvation. The Spirit is the one who guides the
The liturgy occupies the most central place in the Church. It is one of the constitutive elements of the Church. It is the pure expression of the prayerful spiritual experience of the Church. For this reason it reaches its climax in the great worshiping service in which the celebrating Church renders glory to the life-giving Trinity.
Hence, the Church becomes the real educator of Christian life and the most complete brief expression of her various aspects. The liturgy is the climax and source of the life of the Church[3]. It is a participation in the mystery of Christ and his Church; it ”actualizes” it for the present time and calls the believers to meditate on it and live it, giving thanks to the Lord for his infinite love.
3. The liturgical experience in general and, more specifically, the Eucharistic experience, constitute the first theological/human ”locus” for the proclamation of the Lord's death and his blessed resurrection. In the liturgy the Church participates effectively and instantaneuously in the paschal mystery. Life is renewed in the pasychal mystery and from it pours the whole liturgical and sacramental life. From the person of Christ, the liturgy assumes its eschatological dimension because he is the alpha and omega, the beginning and the end, the awaited king who will come in glory to judge the living and the dead.
The Maronite liturgy summarizes the Maronite experience and embodies it in most of her dimensions and aspects. Thus, theology, spirituality, Sacred Scriptures and the mission of evangelization are all reflected in the liturgy.
The
Chapter One
The Maronite Liturgy
First: Her foundations and nature
4. The Maronite liturgy originated in
a. The Maronite rite is a branch of the Syro-Antiochene family which embodies to a great extent, the tradition of
b. The Maronite Antiochene rite shares many common characteristics with the Eastern Syrian rite that is the Chaldean-Assyrian rite. The most important of these characteristics are the writings of St. Ephrem and St. Jacob of Serugh. Their writings had a great influence on the development of the Maronite liturgy; and,
c. The Maronite rite preserved its liturgically unique identity in spite of the fact that it was later marginally influenced by the Latin rite. Its liturgical texts bear the marks of an authentic Syro-Antiochene theology, and the structures of its prayers and rituals bear, without doubt, the Antiochene-Jerusalemite character.
5. Therefore, the identity of the Maronite liturgy is Syro-Antiochene. Despite the common points with the Syrian, Chaldean and Coptic rites, the Maronite enjoys a distinct personality and possesses his proper constitutive elements. These characteristics kept the Maronite from disappearing or from being assimilated into another rite.
There are many studies that show the organic interaction between the following rites: Maronite, Syrian and Chaldean. Recent studies have shown that the three Syrian liturgies have a common origin, which is the liturgy of the city of
6. These studies show that the Maronite liturgy though rooted in the Antiochene tradition still bears Edessan traces marked by a special structure and a known order found in the Anaphora "Sharar" and in the ritual of the consecration of myron, blessing of the water and in some liturgical hymns attributed to St. Ephrem the Syrian, St. Jacob of Serugh and other Syrian fathers[5].
Second: Its development
The essential stages of the Maronite liturgy are the following[6]:
7. The first stage spanned from the beginning of the Maronites to the end of the seventh century. This time frame encompasses the six first ecumenical councils and the divisions that followed them in the Antiochene See, particularly the splitting that took place between eastern and western Syrians, another split between western Syrians and Melkites and finally the third division among Chalcedonians themselves. These doctrinal, social, and political divisions did not influence the liturgy. The latter kept her unity inside the one ecclesial community. The Maronites were characterized by their closeness to
8. The second stage stretched from the 8th to the 12th century and was marked by the Syro-Antiochene character which is formed by elements common to Syrian and Melkite liturgies. This is evidenced by the comparison of the manuscripts of that period (
9. The third stage began after the 12th century. This period is marked by the Syro-Antiochene character with traces of a Roman influence, due to the fact of the direct relations of the Maronites with the Roman See. This influence became apparent in the episcopal vestments, ecclesiastical art and vessels and in certain ways that the rituals and the mysteries were celebrated such as the consecration of the myron, and the conferring of the Mystery of Chrismation. The texts and the structures were generally kept intact, however. Foreign influence began increasing in the Maronite liturgy between the 14th and 15th centuries. Some non-Chalcedonian traces appeared through the publication of liturgical manuscripts among the Maronites in
10. Another stage was the
11. The fifth stage was the time of the Patriarch Stephan Douaihy (1670-1704). This period is considered a turning point in the history of the Maronite liturgy. This patriarch was a historian, a theologian, a thinker and an ecclesiastical and liturgical reformer. Patriarch Douaihy spent a life time reforming liturgical books and removing from them Latin and non-Chalcedonian elements. His wide ecclesiastic culture helped him in establishing a profound and accurate comparison between the Maronite rite and other eastern and western rites. He justified every reform with theological explanations that showed what is common to the Churches and what is proper to the Maronite rite.
12. The sixth period stretched from the Lebanese Synod (1736) to Vatican II (1965). It is marked by continuous reform and the printing of liturgical books. It is to be noted, however, that an important movement of liturgical reform followed the Lebanese Synod (1736) and that during this period the projects of reform were conducted by committees headed by their beatitudes the patriarchs. It should be pointed out that in the 18th century the Semaani family played an important role in transcribing manuscripts and assembling them into large Syriac, Arabic and Latin collections. Moreover, the eparchy of
13. The last period includes the time from Vatican II until the present day. The
We ought to mention also the pioneering role played by the League of Priests in
Thus, the last period in the liturgical life of the
14. We can conclude from the historic periods the following:
a. The Maronite liturgy belongs to the
b. The liturgical elements common to the Maronite, Syrian, Melkite and Chaldean rites are confirmed by “the liturgical comparative study” and by a few manuscripts of the 7th and 8th centuries and constitute the basis for the project of liturgical reforms. This study will contribute to the strengthening of the bonds of love and unity between these Churches, which have a common origin. The ecumenical spirit will grow and will draw strength from the prayerful experience of the Church.
c. The history of Maronite liturgy shows the mutual interaction of this liturgy with the rest of the Churches. What was borrowed from the Roman rite is somehow limited to the area of ecclesiastic art and vestments, to some forms of liturgical practices, ritual actions and expressions inspired by a defined theological concept. However, the structures and essential texts of the rites kept their Maronite-Syrian character. The Syrian non-Chalcedonian influence is limited to few texts particularly to the transition from the period of manuscripts to the period of printed books in some villages of
d. This aspect shows how much the Maronites insisted that their rituals would preserve, in its content and essence, the Maronite authenticity. For this reason they attempted, through the periods of the printing of the liturgical books, to emend them from foreign elements that contradict their belief and limit the development of their liturgy and theology.
e. Through their openness to Western culture and sciences, the students of the
f. Patriarch Stephen Douaihy worked on the reform of the rituals and on the return to their Maronite authenticity. He laid out the firm maxims that became the bases for the present liturgical reform.
g. The history of the Maronite Liturgy has known a fluctuation between a return to the roots and the introduction of foreign elements in the Maronite rite until the convocation of Vatican II. It called for a return to the roots and a rediscovery of the theological and liturgical identity proper to each Church, with emphasis on the spirituality of the eastern Churches and fathers in order that they contribute to the enrichment of the Christian spirituality at the level of the universal Church. Thus, all the directives of the
Third: Present situation of the liturgy and outlook for the future: The role of the liturgy in unifying the Maronites within the patriarchate and in the lands of emigration.
15. The present liturgical situation in the
To remedy this situation, an active liturgical movement rose up in a variety of fields, particularly in the field of prayers and hymns. There were numerous reformers and each followed his own inspiration. New liturgical books were put out with a variety of rituals. Some of them were old, other recent or very new. Soon this liturgical movement deteriorated, from a positive initiative, into a chaotic anarchy in certain places, at certain occasions and with certain parish priests. In addition, many promoters of reform began taking the liberty of creating new liturgical rituals not having a Maronite origin[11].
In view of this situation, liturgical reform has become an urgent necessity in order to organize the text and unify the vision within the
16. This reform directly concerns the Maronites around the world because the liturgy is the most important bond that links them to the mother Church and contributes to their unity in their Countries of Expansion. In today’s world, we see an awakening of ethnic consciousness on one hand, and a new world order, on the other. The Maronites feel an urgent need to follow the liturgical, ecclesial and intellectual path traced by the Patriarchal See in Bkerke. Thus, the liturgical commissions in the Countries of Expansion will adapt the central liturgical reform to the Maronites living in these lands. They will, however, preserve the Maronite personality manifested in their identity. A word of praise is appropriate here for the great efforts of the eparchies of the expansion for continuing to be in communication with the mother Church and for continuing to follow her directives. It is worth pointing out that it is necessary to preserve a few common prayers in Syriac such as the “Qadishat aloho” and the “words of the Eucharistic institutions” and other ritual expressions because the external unity of expression will contribute to a unity of heart. Based on the liturgical heritage, the Maronites would be ambassadors of their Church to the world. Through it, they interact with the cultures of the universal Church having their own standing and role.
Fourth: Characteristics of the Maronite Liturgy
The Maronite Liturgy has a rich theological and human dimension. It is truly a school of faith that takes form into the world in order to illuminate its way with the lights of the Kingdom. The following dimensions are among the most important:
A. The Salvation and Trinitarian Economy
17. The traces of this economy are manifest in the Maronite Eucharistic prayer. In the Anaphora, the Church sums up the stages of divine economy by thanking the Father for being the loving creator who wants to save Adam and humankind after the first fall. This intervention of the Father was achieved in the fullness of time when He sent His only Son, the Word. He became a man by taking a human body through the work of the Holy Spirit from the Virgin Mary and accomplished everything, realizing the salvific will of the Father through the offering of Himself on the Cross and his Body and Blood for the life of the world. The Father achieved the divine economy by sending His Holy Spirit who descended on the disciples in the upper Room. The Church asks Him to send His Spirit on the oblations, which she offers that He may perfect them all with His divine seal. This dimension of the salvation economy is found in the major liturgical rituals and prayers and in particular in the “Boouths” (litanies) of the divine office where we find few prayer formulae that draw the attention such as: “The Father sent His Son to the world, the Son accomplished salvation through his death and resurrection, the Holy Spirit achieved and continues to achieve all the mysteries sealing them with His divine stamp”[12].
B. Christological dimension
18. The theological and biblical meanings of this Christological-messianic dimension are manifested through two principal events in the public ministry of Jesus Christ: first, his baptism by John in the Jordan river which began his mission of announcing the Good News, and second, his death on the Cross at
C. Eschatological Dimension
19. The theology of the Maronite liturgy is marked by an accent on the end of time and future life which are manifest in most celebrations. We find these ideas in liturgical texts, in particular in the rich texts related to the Blessed Sacrament (Body of the Lord), the resurrection and new life and in the texts of the Maronite funeral liturgy that bear the dimensions of a life of hope, to be considered as a steadfast foundation of Christian faith. We can understand in this context the Maronite liturgy of Holy Saturday, the theology of the descent to sheol, the waiting for the dawn of resurrection and the expectation of the coming of the heavenly Bridegroom, “Maranata,” who will appear in his second coming to the “ones with straight hearts.” The celebration of the liturgy with all its symbolism reflects the liturgy of heaven of the divine Lamb. Thus, the earthly liturgy is a foretaste of the heavenly liturgy. The liturgy is a celebration of the resurrection of the Lord and the joy of the Church born of the womb of the baptismal font and consequently a simultaneous feast celebration of heaven and earth[14].
D. Marian Dimension
20. The Maronite liturgy is Marian par excellence. The Marian theology is evident in the oldest liturgical texts. They stress the fact that the Virgin Mary “Mother of God” is the only one who best understood the divine economy of the salvation of man. This economy devotes an important, multifaceted and completely coordinated place for the Virgin Mary and for the living of the stages of salvation through many images and symbols. In this economy the Virgin is shown as a new Eve. Through her, salvation is achieved. She is “The Virgin Mother,” announced by the prophets and from whom will be born “Emmanuel,” the “Savior” who will redeem man. Mary will participate in this work of redemption[15].
E. Biblical Theology
21. The Maronite liturgy is rooted in the Sacred Scriptures. It occupies in both the Old and the New Testaments a fundamental place. It is often difficult to distinguish the biblical text from the liturgical text. There is no liturgy without Sacred Scriptures. The liturgical celebration is the best place “for reading the word of God” and announcing “The Good News.” The theology of the Maronite liturgy is basically biblical. The Bible plays a pivotal role in it. The liturgy reflects the Bible in her prayers. She thinks with it, she meditates it, explains it and distributes it to the faithful, making it the source of her inspiration, symbolism and prayer in prose or poetry. The Bible is her ultimate end.
Consequently, the Maronite community is considered to be a biblical community centered, in prayer, on “the meeting with the Word of God,” on explaining it, on announcing the Good News, which the Church carries as a living mission to the whole world[16].
F. Monastic Dimension
22. The disciples of St. Maron gathered around their ascetic father and adopted him as their intercessor. They were of the monastery of St. Maron and from many other Maronite monasteries in
G. Human Dimension
23. The Maronite liturgy reflects a spirituality proper to man and to the experiences he lives in the various states of his life journey of faith. The Liturgy embodies this spirituality in a dynamic and ascendant prayer towards the Father who accepts it and is pleased with the sacrifice of the Son offered by the believer through the power of the Holy Spirit.
The Maronite liturgy is characterized by its human and anthropological dimension. We find these characteristics in the texts and in the architecture of the church building. The encounter of the praying community and the external harmony of the faithful with each other reflect a unity of thinking and a spirituality in which the human and social values interact in all their dimensions, states and conditions. The liturgical texts reflect the various experiences lived by the
H. Theology of repentance
24. The theology of repentance is evident in many liturgical texts. Most of them express their relationship with the reality of the Cross, the passion of the Lord Redemptor and his death. We find, in these same texts, the dimension of fasting and mortification and a link with repentance. This could be because of the direct monastic experience and by the ascetic character that marked the Syrian Fathers and the Maronite people. The theology of penance is expressed in a tangible way in the rituals of “burning of incense.” The gestures of adoration and “the metania” express the bowing of the sinner and his contrition for the sins he has committed and the complete submission to the Almighty.
The state of repentance lived by the faithful is the way that leads to the joy of resurrection, to the hope of a new life and to giving thanks to God for His love and His abundant gifts which He bestowed on mankind[19].
Chapter Two: Renewal of the Maronite Liturgy
First: The Necessity of Renewal
25. The liturgical reform in the Church is a permanent workshop. However, Vatican II, without a doubt, gave it a jump start. The churches have begun reformation initiatives according to the lines established by the Council and according to the determination of the particular law.
The reform is performed for a determined period of time because the liturgy is the living prayer of the Church and it ought to speak to contemporary man. Thus, the community of faithful in a determined place and time is called to understand the meanings and symbols of the liturgy and to participate in it in a conscious, effective and fruitful way.
The Liturgical renewal does not mean the return to the practices of the past, but it is a good understanding of the pastoral reality based on steadfast tradition and on its development within a straight liturgical line. All of this should lead to an effective popular participation that fits the spirit of the liturgy and the good taste.
26. Within the framework of renewal, the
In implementing the recommendations of Vatican II, the
Second: Principles of Renewal: Return to the Antiochene roots and pastoral updating
27. The liturgical renewal is the exclusive ability of the ecclesiastic authority and it is based on the studies and reform projects of the Patriarchal Commission for Liturgical Affairs. This commission is the appropriate authority. It presents its work to the synod of bishops headed by the patriarch for approval according to the ecclesiastic law in force. The liturgical books are distributed by this commission to be used by the different communities as an official ecclesial authority to invigorate their faith. The most important renewal principles are the following:
a. The point of departure of any renewal ought to be the Syro-Antiochene Maronite liturgical authenticity; its identity must be kept pure from any foreign element that contradicts it and changes its features;
b. The development of new liturgical forms ought to follow the principle of "organic development," which means that liturgical rituals ought to be reformed by returning to their proper roots and developing them according to their basic nature and their theological and biblical constants within the framework of the ecclesial tradition. This development is carried out when it is certainly and firmly needed for the good of the Church;[21]
c. The rituals should be made pastoral and popular. The participation of the people in the prayers, symbolic gestures and hymns should be conscious and fruitful[22];
d. The liturgical cycle is the center of liturgical reform because it is focused on the Mystery of Christ with which the rest of the mysteries and Church rituals are bound;
e. It is possible to develop liturgical forms according to the need of the times in order to suit the expectations of the various communities of believers provided that the general liturgical sequence is not altered;
f. The use of a liturgical language should be marked by its easy style, its clarity of meaning and the depth of its theological and biblical spirituality that will help the community enter into the dynamic of the prayer. Therefore, it is required that a liturgical text expresses the faith experience of the community using a language that helps lift up their hearts and minds to God in a form aware of the openness to Syro-Antiochene and Eastern Churches, on the one hand, and to the Arabic and Islamic culture on the other hand[23].
Third: The Role of the Patriarchal Commission for Liturgical Matters
28. In implementation of the decrees of the Lebanese Synod, the Apostolic Exhortation Motu Proprio ("About the rites and Persons of the Eastern Churches"), Vatican II decree on "The constitution on the Liturgy," the decree of its implementation and of its" Decree about the Catholic Eastern Churches" and "the Code of Canons of Eastern Churches" and the "Instruction" about the application of the principles contained in the code, the patriarch, in his capacity of first supervisor of the liturgy in the Church, established a special commission he named "Patriarchal Commission for Liturgical Matters"[24].
29. The objective of this commission is to make the liturgy a means of catechizing, a school of faith and an instrument of sanctification. The commission will accomplish this through studies and through preparation of a reform of the Church rituals, processions and general devotions, the chants and Church music and their renewal. They will present them to the patriarch and the synod of bishops for approval and adoption. The liturgy then becomes attractive to the people so they will participate in it in a mindful and effective way and draw from it the true Christian spirit. The work and the role of this commission cover the Patriarchal Domain and the Countries of Expansion.
30. In order to reach its goal in a better way, this commission may ask for the help of experts from the clergy and the laity chosen from all the eparchies in the Patriarchal Domain and in the Countries of Expansion. The commission will establish an agenda of its topics of studies in which the priorities are organized according to the importance of each and will determine the necessary timetable and plan that it will follow in its programs.
31. The commission will observe in its work the principles established by Vatican II and will review, where it is needed, the rites in their entirety with the necessary reflection correcting the texts, organizing the rituals in a way that will enable the people to understand them. The liturgy comprises a fixed part of divine origin that will not change, and parts that are accidental from human origin. These latter parts may be or even should be, altered with the passing of time in order to awaken a new vitality that fits the circumstances, the persons and the needs of every age[25].
Fourth: The Role of Bishops in Liturgical Life
32. The task of organizing the liturgical rites in the life of the Church, which is dependent on Church authority, is mostly realized through the work of the bishop and his basic function in the eparchy. The bishop is the first and elder priest for his flock; the spiritual life of the faithful flows from him and depends on him because he is the guardian who strengthens and directs liturgical life in her entirety in the eparchy[26].
The role of bishops consists in promoting liturgical life and ordering it according to the norms proper to the
The faithful people are to value the liturgical life of the eparchy gathered around the bishop particularly in the Cathedral, which ought to be the example followed in the eparchy[28].
In order to promote liturgical life in the eparchy the bishop is to encourage the continuous liturgical education of his priests through educational workshops, periodical lectures dealing with the liturgical matters emanating from the authentic Church heritage of the Maronites[29].
The bishop is to lead his flock to fertile pastoral pastures in applying the liturgical rules proper to the
Chapter Three
Liturgical Formation
First: In Seminaries and Religious Institutes
33. The liturgical reform will be carried out in the Church through two actions. The first action consists in providing liturgical formation through scientific knowledge and through research of the historic, theological and pastoral aspects of the liturgy. This means examining manuscripts and printed documents and comparing them with other eastern and western liturgies. The second action involves providing continuing education for priests, seminarians, monks, nuns and laity in order that they acquire a deep understanding of the liturgy and knowledge of the rites covering their theological and pastoral dimensions.
34. For this reason the Church asks the persons responsible for seminaries and institutes of religious men and women to give liturgical formation the necessary attention. This way they will serve the Church and will support the priests, seminarians, monks and nuns in their vocation as witnesses to the love of Jesus and to his effective presence in the Church. This is the mission they are required to accomplish so that the theological teaching and the deep, all encompassing Christian culture they receive, fit the liturgical and pastoral dimensions which they ought to preserve because it is the symbol of their unity and their faithfulness to their authentic Maronite identity[31].
35. The teaching of the liturgy should be placed among the essential and important subjects on the curricula of seminaries, religious institutes and schools of theology. The liturgy should also be taught in its entire theological, historic, spiritual, and theoretical point of view, by studying it. It could also be taught from the practical point of view by participating in it through the celebration of the holy mysteries or the rituals imbued with authentic eastern Christian spirituality[32].
Second: Priests’ Continuing Education
36. Through the reform of the liturgy the
To accomplish this objective, the pastors have to acquire a deep knowledge of the liturgy of her effectiveness and power, to be able to communicate it to others, to teach it and to follow it up through the continuing education of their priests. This makes of the liturgical education an obligation incumbent on the eparchies[34].
–Third: Making the Faithful Aware of the Meanings of the Liturgy
37. The Maronite liturgy was not far from the real life of the faithful. It reflected their life experience in their prayers, Christian life choices and spiritual needs during times of persecution and suffering and in times of joy. The liturgy in this framework was a mirror of the faith of the Church in the triune God and in the incarnation of the only, Son - perfect God and perfect
For this reason the pastors are asked to strive with zeal, patience and sincerity to insure for the faithful, a liturgical education that gives them the necessary understanding that enables them to participate effectively in the ceremonies, a participation that will lift up their hearts to God while they are involved tangibly in the celebration of His salvific mystery[35].
–Fourth: The Role of the Celebrant, Deacons and Animators
38. The liturgy is a communal celebration of the Church with all members playing a special role in it. It removes the narrow understanding of this function for it is the work of the people and a service rendered by the Church which is the mystery of unity of the Body of Christ. Consequently, this celebration belongs to the whole Church, to each member with his special condition, rank and function.
The celebrant of the mystery, along with the concelebrant priests, deacons and animators who participate in it, are to carry out their proper function during the liturgical celebration, each according to the requirement of his ecclesiastic order and his pastoral service, and as required by the nature of the celebration and its liturgical norms. In addition, each one of them should not go beyond the limits of his role but learn how to assist wisely without acting independently of the others. This participation requires from them a wide and profound liturgical education and a spirituality based on the Gospel to be capable of fulfilling their duty in a correct and ordered way[36]. This manner of acting is called “liturgical participation.” This practice originated and developed in its liturgical meaning in the Churches of eastern liturgies and was expanded to include all the other Christian liturgies[37].
–Fifth: The Role of the Choir
39. Singing occupies a central place in the liturgical celebration particularly in the eastern liturgies. It expresses the union of the Church on earth with that of heaven. The Church raises unceasingly hymns of thanksgiving and praise to the heavenly Father for His love realized by the Son and completed in the world by the Spirit. The Church singing is a reflection of the angelic glorification of the liturgy of the Lamb. Hence, liturgies were characterized by a perfect rendering of the singing which required trained choirs for this ministry. The Maronite rite, which was marked by its beautiful popular hymns, did not limit it to the choir. On the contrary, the members of the choir in the Maronite rite were known for helping the whole congregation to sing liturgical songs. This characteristic is one of the most important ones of the
In this context, we should distinguish between the liturgical choir, which carries out their function in the liturgical celebrations, and the religious chorus, which performs ecclesiastic songs outside the liturgical celebration.
The choir and soloists ought to exercise their role with sincere piety in an order fitting God’s house and His salvific mystery, imbued with a liturgical spirit, a spiritual education and a prayerful and humble performance.
–Sixth: The Necessity of Helping the People to Participate in an Effective Manner
40. The liturgy is a celebration, and the celebration belongs to the people. The Maronite liturgy is known for its popular color. The assembly of the faithful should not remain a stranger, watching and listening in silence. The function of the celebrant priest, the deacon, liturgical minister, the choir and soloists consists in helping the people to participate with awareness, piety and effectiveness in the singing, in the prayers and in the processions. The liturgy will then become a true expression of the prayer of the people, of their exhortations and praises of God the creator, thanking Him for all His graces and gifts. This way the faithful will be renewed and sanctified in Christ and finally all of them become all in God Who is all in all.
Chapter Four: General Norms Concerning the Participation in Various Liturgical Rituals
41. The glorification of God and the sanctification of man are the purpose of the liturgy. It is necessary, therefore, that the community of faithful participate in this worshipping act with an awareness and fruitfulness that reflect the majesty of this service and its great dignity. Hence, the
First: The Mysteries of Christian Initiation
42. The purpose of the mysteries is the sanctification of mankind and the building of the body of Christ. Since they are tangible signs, the life of the mysteries takes a teaching dimension. The mysteries do not suppose the existence of faith only, but they also express this faith, strengthen it and properly nourish it. Then the graces abound in the heart of the people. For this reason, the faithful should be prepared to receive these graces[39] properly.
43. The mysteries of Christian Initiation are considered a unit that cannot be divided; through it one enters in the life of Christ and by the same token in the community that lives in him. It is the first call to the faith that ultimately leads to the paschal mystery that is to the death and resurrection of the Lord. In this mystery man is baptized and becomes son of God and temple of the Holy Spirit through the anointing with the myron; he may then participate in the Eucharistic table, the Kingdom’s banquet.
44. Maronite liturgical sources assert through their written and printed documents the steady bond that unites the Christian Initiation mysteries whether through their theological unity or their ritual celebration. The mysteries of Initiation are considered one undivided celebration of the entrance into the life of Christ. According to the Church, understanding and earliest liturgical practice, the Christian faithful used to receive the new baptismal life and the gift of the Holy Spirit which is becoming a member of God’s people through a sublime “Sign,” which is the Kingdom’s banquet. This sacrament cannot be divided and ought to be administered in the best orderly fashion[40].
45. All the books of Maronite rituals recommend the preparation of the baptismal ceremony and stress its importance and necessity. This preparation would express the journey of the candidate toward Christ. On this ancient custom is based the present Church common law requiring that the baptized should have a Godparent who helps him lead a Christian life that fits his baptism and fulfills faithfully the entailed duties without neglecting the role of the parents in the preparation of this great mystery[41].
The administration of this mystery is of the competence of bishops and priests. In the case of necessity not only deacons, but also clerics and faithful Christians may confer it. However, the holy Patriarchal Synod orders that the conferring of the mystery of baptism is of the competence of the pastor of the parish of the candidate. However, another priest may baptize him with the permission of the pastor of the candidate or with the permission of the local Church hierarchy[42].
The mystery of baptism is conferred by plunging three times the candidate in the baptismal water with prudence and piety or by pouring water three times on the head of the candidate. Immediately after, the anointing with holy myron (Chrism) takes place signifying that the candidate has completed his (or her) entrance in the one mystery of Christ[43].
46. Concerning communion after baptism, the norms of particular law enacted by the Synod of Maronite Bishops headed by the Patriarch should be followed until the time that Church authority adopts decisions conforming to the ancient Eastern Churches’ tradition. This consists in conferring the Mysteries of Christian Initiation in one single ceremony. In the meantime the order of the Synod of Bishops should be implemented.
Second: The Divine Liturgy or the Eucharist
47. The celebration of the Divine Liturgy is the center of Christian worship. It is the celebration of the mystery of the salvific economy which our Lord accomplished; it is the mystery of his death and resurrection and the giving of his body and blood to his Church. Christ is present in his Church through his living word and through the Eucharistic table, where his presence reaches its climax. Hence, the celebration of the Divine Liturgy is divided in two parts: God’s word, and the body and blood of the Lord[44].
48. The rite of the Qurbono decreed by the synod of bishops headed by the patriarch and promulgated in an official patriarchal document, is the only one to be used. Also, the books of lectionary (Epistles & Gospel) along with the liturgical hymns and the book of rubrics are to be used upon promulgation by a decree from the patriarch.
49. The Divine Liturgy ought to be celebrated on the main altar of the parish church or monastery. It is recommended that the Mass be concelebrated by a main celebrant with other concelebrants to avoid the multiplicity of individual celebrations on the side altars[45]. These multiple Masses are not recommended because they do not fit the nature of the liturgy, particularly the spirit of eastern rites.
The liturgy is to be celebrated while the priest celebrant wears all priestly vestments as is required by the ancient Maronite tradition. The concelebrants will wear the stole over the Jibbi or the monastic “Abaya” otherwise the stole should not be worn over different attire.
50. At least two candles should be lit in the Divine Liturgy, made out of beeswax, and during a Pontifical Mass four candles should be lit. Mass may be celebrated on feast days, Sundays and on ordinary days with the exception of Good Friday where a presanctified Mass is celebrated and on Holy Saturday. The service of the Divine Liturgy will follow the special instructions published in a special book.
51. It is recommended to receive communion from the Eucharist consecrated in the same
The communion is distributed to the faithful participating in the
The distribution of the Eucharist is the proper function of the bishop, priest and deacon; when there is need, a sub-deacon or a minor order cleric may be allowed to assist the priest in the distribution of the communion. However, in a very urgent case and with special permission from the local bishop, this privilege may be given to committed faithful Christians[47].
Holy Communion is distributed under both species by intinction to the faithful. A sincere, serious and spiritual preparation should precede the reception of the body and blood of Christ[48].
Third: The Priesthood and Holy Orders
52. The priesthood in the Church is one of her holy mysteries and it is an extension of the mission of Christ, the priest who offered himself at the paschal supper and on the Cross-for the redemption of the world. Christ is the pure offering presented to the Father. Christ sent out the apostles to continue the priestly ministry. The bishops in the Church are the successors of the apostles. They continue the three-dimensional mission of Christ, namely: the teaching, the sanctifying and the administering. The priestly order originates in the ministry of the bishop; thus, the presbyterate through holy ordination is distinguished by a hierarchical unity and distinct orders. These orders are bishops, priests and deacons. The one who receives these orders is no longer a layman, but becomes a member of the presbyterate, belonging by law to a definite eparchy where he exerts his ministry[49]. In addition to these, other ministers are established to serve God’s people and exercise special functions in the liturgy. In this context the holy Patriarchal Synod orders that the ancient
In this context the holy Patriarchal Synod orders the return to the tradition of permanent deacons so as to fulfill the liturgical function pertaining to their order and to contribute to the announcing of the Good News and carrying out social and human charitable work. The order of the diaconate can be received ordinarily as a step leading to the priesthood and it can be received also as a permanent state for the sake of assisting bishops and priests in the administration of the Church as St. Ignatius of
Fourth: Penance and the Anointing of the Sick
53. The Church as a merciful father and an affectionate mother hastens to meet human weakness by granting forgiveness after baptism. The faithful who have committed sins and have the firm purpose to repent and live again in the state of grace, obtain from God the grace of repentance in reconciling themselves with Him, with themselves and with the Church through the priest. The individual confession with absolution is the only way that a repentant faithful may obtain the absolution of his sins particularly during the Lenten season[51].
The holy Patriarchal Synod orders that this great mystery be conferred within the framework of a church penance group that will be celebrated liturgically[52], centered on the word of God and on communal prayer.
54. The Mystery of the Anointing of the Sick is an announcement of salvation and a sign of Christ the only physician of souls and bodies. This ritual is the expression of one of the functions of the Church which through the Holy Spirit perfects the salvific work recommended by St. James in his letter (5:14). The anointing of the sick was performed in order to operate the healing of the sick through a rite that expressed the healing of the sick person, soul and body, from all the spiritual, psychological and physical diseases. Consequently, the oil of the sick became the spiritual medicine that God grants to the man of faith who repents to God, unites with Him in order to arrive with Him in the Kingdom[53].
This mystery is administered to the person who is exposed to a dangerous sickness; he does not necessarily have to be at the throes of death. The administration of the Anointing of the Sick belongs only to the priests according to the norms of the particular law[54]. This mystery is administered in the presence of a few members of the faithful particularly in presence of relatives who need to renew the hope in their hearts and receive the consolation that comes from Christ who heals the wounds of men.
Fifth: Marriage
55. This great sacrament reflects the richness of married life which is in the image of the bond that exists between Christ and his Church. For this reason we ought to take care of the faithful who are preparing themselves to contract marriage in order that their preparation fits the mystery of the communion of love and that they understand the meaning of Christian marriage, its unity and its permanence and that they become aware of the obligations of marriage. Therefore, church marriages are those marriages which are contracted with a blessing and a holy rite performed by an ecclesiastic hierarch or a priest delegated by him and attended by at least two witnesses. The blessing of the celebrant means that he is the true minister of the "mystery according to the priestly power of sanctification he holds"[55].
The
Sixth: The Liturgy of the Divine Office.
56. The Christian prayer finds its permanent source in the Holy Spirit and the glorified Christ from whom flow rivers of living waters (John 7:38-39). In replying to this grace, the faithful enters into a listening state to the Word of God and acts on it. The liturgical prayer was established in the Church to keep vivifying the awakening spirit and the return to God in order that it may be sanctified by Him. The liturgical prayer reflects the hymn that the Church on earth raises to the Father through the only priest Jesus Christ. Through this prayer the communion between earth and heaven is achieved and by it the priestly function of Christ is clearly expressed; in it is reflected the intimate communion of the Church community with the Holy Trinity. Thus, the liturgical prayer becomes "a school of prayer and faith"[57].
For this reason the holy Patriarchal Synod enjoins all members of the Church, priests, religious and lay people to celebrate in common the liturgical prayers in the parish church as well as in the church of the monastery according to the norms of the liturgical books in a pious and solemn way. The holy Patriarchal Synod urges also that a measure of perfection be brought to the celebration of these prayers in the cathedral which is the example to be imitated by the other churches of the eparchy. The prayers of the canonical hours will help the faithful to enter in the "state of permanent prayer" and permanent encounter with Christ. In addition they will confirm them in the true worship and nourish their spirituality on their way to the Kingdom.
Seventh: Other rituals and devotions
57. The spiritual leaders are to employ all their efforts to give a mature liturgical and sacramental education to the faithful that will enable them to be nourished spiritually through the understanding of the meaning of the celebration and the effective participation in the liturgical devotional rituals, whether they are communal or individual, and in the various processions[58]. Thus, they will be able to distinguish between what is formally liturgical and what is called popular liturgy which has an effective influence on the ecclesiastic choice.
Therefore, the Church encourages the communal celebrations that manifest clearly the worthiness of the ecclesial prayer conducted according to the liturgical norms. The liturgical committee is to give consideration to traditional prayers that have a pastoral and popular character and to correct them in such a way that will fit the spirituality of the liturgy and the spiritual needs of the faithful.
Chapter Five: Ecclesiastic Art and Feast Days
First: Architecture of the
58. The holy building is a sign that leads us to the Master of the creation, the Holy One, who came and dwelt among us to lead us to the Kingdom, the true promised land in heaven. The church of stone was considered the sign of the heavenly altar and the true temple in the presence of God. This holy building reflects the relationship that exists between the two worlds: the earthly and the heavenly. One reason being that the Church thinks it is necessary to give a margin of liberty for creativity and innovation in the architecture and building of the church while preserving the essential elements of the Church tradition and heritage.
When the space became holy through the Lord’s incarnation, death, and resurrection[59] the whole world became “a Holy House of God” where we worship him in "truth and spirit" (John 4:23). In addition, the Church, mystical body of Christ, will choose a place where she gathers her members to worship and praise God. Where the community of believers meets, there the Church will be. This place will take its name after the community that meets in it. Therefore, the church ought to be the new temple built with stones in the image of the community of believers that built it: a house of God expressing the faith of the people, with a sacred architecture and a special building art that has been inspired by the spirituality of the Maronite Church and her ancient tradition and her Syro-Antiochene liturgy[60].
The altar is the explicit expression of the worship bound to the new sacrifice on top of
Second: The liturgical Vestments
59. The liturgical vestment is an important element of the liturgical celebration. For this reason, the holy Patriarchal Synod recommends that the vestments to be used should be neat, beautiful and of a noble simplicity without any excess, inspired by the authentic liturgical vestment of the Syro-Antiochene rite, and compatible with the ritual function of the liturgical celebration.
Moreover, the Synod orders that the liturgical vestment be unified in such a way that it will be the same used in all rituals and liturgical celebrations. The bishop has his proper vestment, the priest celebrant has his, the assistant priest has his own liturgical vestment, the deacon, sub-deacon, the reader and cantor should wear each one his liturgical vestment proper to him. Consequently, the synod enjoins everyone to observe the directives issued by the patriarchal commission for liturgical matters approved by the Synod of Bishops headed by the Patriarch[62].
Third: Icons
60. The holy icon has a great value because it reminds the believers of the marvels of God and of what he has accomplished through his saints because it “actualizes” the different moments of the salvific economy. The icon makes present and represents at the same time the absolute newness of “what no eye has seen and ear has heard, things beyond the mind of man" (1cor 2:9). It does this through special ways and forms inspired by the special cultural heritage and through methods compatible with the holy images, reflecting the faith of the faithful in the heavenly truths[63].
Therefore, the Holy Synod recommends that this ancient heritage be brought back to our Church, eliminating from our Maronite tradition all the influences which are foreign to it. It also orders that action must be taken to make the faithful aware of the importance of the veneration of the holy icons exhibiting them, in an orderly fashion and in accordance with Maronite Church spirituality, in a special place in the church and in the celebrations in which they should appear, compatible with the liturgical celebration[64].
Fourth: Sacred Vessels and Furnishings
61. From the beginnings our mother Church showed concern for and watched over sacred vessels and the holy furnishings. She asked always that all of them contribute through their dignity, beauty and art to the success of the liturgical celebration for the Glory of God[65].
Therefore, the Holy Synod recommends to keep vigilance over the church furnishings, the sacred vessels, the liturgical vestments and all that relates to old, precious and beautiful objects so that they may be preserved carefully from deterioration and from being sold, because they are the ornament of God's holy house[66]. The Holy Synod enjoins that these may be blessed according to the Maronite liturgical tradition before they are used.
Fifth: The Church Music
62. The music in the church is an ancient heritage and a most precious treasure. Its first source is the Holy Bible and the ecclesiastic and popular traditions. The singing of hymns is in fact the blessed prayer of the church that cannot be separated from liturgical celebration. For this reason the Church recommends that the holy singing be executed to perfection, expressing through the meaning and the music the steadfast faith of the Church in a prayer sung with a beautiful tune that raises in harmony of heart and voice the praises to the Father with majesty and reverence.
Therefore, the Holy Synod orders that the norms of the Maronite musical tradition known in all prayers, celebrations and liturgical rituals, be preserved, provided that the primary aim of church music that is the glorification of God and sanctification of the faithful, be respected. For this reason a special musical commission derived from the Patriarchal Commission for Liturgical Affairs, is put in charge of directing church musical composition according to clear and firm musical and theological criteria. In addition, this commission will watch over the new musical work and give its opinion about it before the appropriate church authority will approve it. Furthermore, the Maronite musical heritage must be collected and renewed in a way that suits the needs of the faithful wherever they may be. In this context, we ought to encourage the choirs of the cathedrals to help the community of the faithful to participate effectively in the liturgical celebration. Also, the synod enjoins the seminaries and monasteries of religious men and women to teach church music and tunes, particularly the psalms which constitute a remarkable musical treasure[67].
Sixth: The Sacred Art
63. The sacred art is considered the most sublime endeavor of the human mind. It aims at expressing the infinite divine beauty, at praising God and directing the faithful to praise and thank Him. Holy art occupied an important place in the
Therefore, the holy Patriarchal Synod recommends that the Commission of the Sacred Art, which is subcommittee of the Patriarchal Commission for Liturgical Affairs, be rendered more effective on the eparchial level, along with other sub-commissions of the liturgical commission. The commission of sacred art is in charge of insuring that the projects of building new churches, cathedrals or basilicas, decorating their interiors and restoring old ones are compatible with the criteria of ancient Maronite liturgical tradition and its meaning. This commission will endeavor to preserve the heritage of Maronite sacred art and develop it through painting icons and creating workshops for this purpose that are tied to the eparchies and monasteries[68].
Seventh: The Liturgical Year, Feast Days of Obligation and Fasting
64. The liturgy builds the faithful into a holy temple for the Lord and a dwelling for God in the Spirit through the dynamic temporal movement that the Lord Jesus sanctified through his incarnation and redemption and consecrated through the years, months, weeks, days and hours. The liturgical year essentially celebrates the mystery of Jesus Christ and all the stages of the economy of his salvation, starting with his paschal mystery: his death and his blessed resurrection. The liturgical year proceeds upward in a spiral movement to express the ascending of the holy community to the kingdom of the Father. Thus, the yearly cycle of these stages is no longer a repetition of empty events that occurred in the past, but will become with Christ a cycle that leads to the fullness of his stature[69].
The feast days are an expression of the faith in which the Church shows her deep attachment to Christ and his salvific economy through stations which she called "feasts" and which she classified as "Lordly" and "Marian" feasts, distinguishing them from the remembrance of the prophets, apostles, martyrs and confessors. She venerates them after they plunged themselves in the love of God, and united themselves with Him becoming examples to be imitated by others and intercessors for the community of the faithful. She established feast days in remembrance of them; thus, the "liturgical calendar", fasting seasons, and feast days of obligation[70] came to be.
The holy Patriarchal Synod orders that the decisions of the Synod of the Bishops concerning the liturgical year, feast days, fasting seasons and feast days of obligation are to be implemented. Therefore, the "Maronite Liturgical Calendar" must be reformed and brought back to the Maronite tradition with pastoral prudence, by eliminating from it all the elements which are not compatible with the Eastern Syro-Maronite Antiochene tradition[71].
Conclusion
65. The Antiochene Syro-Maronite liturgy is a school of faith in which the Church poured her theology, lived her spirituality, embodied her divine and human values, and reflected her long journey with the Sacred Scriptures, her theology, and the Church fathers. The liturgical experience of the Maronites played a central role in the growth and development of the life of the Church and in her pastoral ascetic, missionary, social and human dimensions.
The Maronite liturgy is in truth a “Beit Ghazo,” a “living treasure.” Throughout her history she adorned the Church with saints, heroes in their witnessing and martyrdom. The liturgy is truly a source that quenched the thirst of the faithful along their march towards the heavenly
Today, with the many and urgent needs and challenges that confront us, the liturgy should not lose her spirituality, simplicity and depth. She will remain, thus, for the Maronites and for the universal Church, a source of renewal and a contributing factor in spreading the Christian spirituality in the new world. This world is more and more in need to hear the message announcing the mystery of Christ who became man and descended to Sheol to change death into resurrection and a new life.
TEXT RECOMMENDATIONS AND ACTION MECHANISMS
|
SUBJECT |
RECOMMENDATION |
MECHANISM |
|
1. Participation of the Maronites of the Expansion in the Liturgical Reform Project. |
1. The Synod advises of the necessity of preserving the unity of the Maronite ritual and some of the formulations in the Syriac language in all Maronite eparchies and parishes wherever they may be. |
1. Charging the Patriarchal Commission for Liturgical Affairs with establishing committees composed of experts and people of specialization, whether from the Patriarchal Domain or the Countries of Expansion, to publish liturgical books and instructions and to supervise translation and work on: ·Preserving the unity of the liturgy. ·Preserving some of the formulations of the Syriac language, such as the “Qadeeshat Aloho” and the “Eucharistic Institution” and other liturgical formulae. |
|
2. Studying and Living the Liturgy in Formation Centers. |
2. The Synod charges seminaries, monastic formation centers, schools of theology and religious enculturation institutes to study the liturgy and live it. |
2.a: The Liturgical Commission is to be charged, in coordination with seminaries, monastic formation centers, schools of theology and religious enculturation institutes, to devise a program for the teaching of the Maronite liturgy from the theological, historical, spiritual, pastoral and canonical aspects. 2.b: Seminaries and monastic formation centers are to master rituals and liturgical celebrations, such as studying ecclesial music, the learning of ritual hymns, practicing homiletics and the art of public speaking, communication and fine rendering. |
|
3. Formation of the Faithful in the Parishes, Religiously and Liturgically. |
3. The Synod advises pastors to provide a pastoral and liturgical life where prayers, the mysteries and rituals assume a distinctive standing alongside catechesis to all categories and ages of the faithful using the best of methods that they may attentively and effectively participate in liturgical celebrations. |
3.a: Bishops and parish priests are asked to cooperate with the pastoral councils of every parish, apostolic movements and qualified faithful to devise an integrated program of catechetical formation in their parishes. 3.b: The Patriarchal Commission for Liturgical Affairs is to be charged with preparing a liturgical guide containing the following: Explanations on the liturgy and its symbols in preparation for partaking of the Mysteries and performing the celebrations. Explanations on the liturgical cycle and its feasts to the faithful at every opportunity. |
|
4. Preparing Parents and Godparents for the Mystery of Baptism. |
4. The Synod stresses the importance of preparing for the Mystery of Baptism advising of the necessity of preparing Godparents and parents in aiding the baptized “to live a Christian life befitting of his Baptism and to perform trustworthily the duties it requires.” |
4.a: The Patriarchal Liturgical Committee is to be charged with the preparation of a booklet to aid pastors in preparing Godparents and parent for the Mystery of Baptism. 4.b: Bishops and parish priests are asked not to provide the Mystery of Baptism before meeting with the parents and the Godparents, at least once in preparation for this Mystery. |
|
5. The Mass on Good Friday, and the Great Saturday of the Light. |
5. The pre-sanctified Mass will be celebrated on Good Friday and no Mass is celebrated on the Great Saturday of the Light. |
|
|
6. Liturgical Texts for Specific Occasions. |
6. The Synod recommends the writing of new liturgical texts inspired from our Syriac tradition and that of the Fathers, to be celebrated at specific occasions, to be decreed by the appropriate ecclesiastical authorities. |
6. Patriarchal Commission for Liturgical Affairs is charged, with help from experts, to print and disseminate these texts to benefit from. |
[1]. Second
[2]. Corbon The Liturgy of the Source, Paris, 1980 (in French); The Maronite Missal, according to the Maronite Syriac Antiochene Rite, Bkerke, 1992, pp. 330-331.
[3]. Sacrosanctum Concilium,Op.cit. pp. 45-47; Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 14.
[4]. J. Is-haaq: Al-Qudass al-Kaldani (The Chaldean Liturgy), analytical liturgical studies, Baghdad, 1988; Jammo: Haikaliyat al-Qudass al-Kaldani fi Matla’ihi wa-li-Ghayat an-Nafoor (Structure of the Chaldean Mass, from its Origin to the Anaphora), Historical study OCA 207, Rome 1979 (in French); G. Khoury-Sarkis: The Syriac Liturgy, the Anaphora of 12 Apostles, Paris, 1950, (in French); P. Fahd, Kitab al-Huda (The Guidance Book), Aleppo, 1935; A. Joubeir, The Guidance Book, Jounieh, Lebanon, 1974 (in French); A. Heiss, The School of Edessa, Paris, 1930 (in French); Macomber, The Theory of the Origins of the Syriac and Maronite and Chaldean Rites OCP 39, (1973), pp. 235-236 (In English).
[5]. M. Hayek: Maronite Liturgy, History of the Eucharistic Texts, Tours, 1964, 125 (in French); Bishop Boutros Gemayel, Tajdeed al-Hayat at-Taqsiya fil-Kaneesa al-Marouniya (Renewal of Liturgical Life in the Maronite Church), Kornet Chahwan, Report to the committee preparing the Maronite Synod 1988; Y. Soueif, Rutab ma qabl an-Nafoor wa Nafoor Mar Boutros al-Marouni,ar-Raqm ath Thalith (Rites of the Pre-Anaphora and the Anaphora of Mar Boutros the Maronite, thirdNumber), (Sharar), A Historical and Liturgical Study, Rome (1992) (in French).
[6]. B. Dib: A Maronite Liturgical Study,
[7]. Bishop Boutros Gemayel is the president of the Liturgical Commission. He is assisted in this task by bishops, priests and lay people who have knowledge and expertise in this field, encouraged by His beatitude and Eminence Patriarch Cardinal Mar Nasrallah Boutros Sfeir and the esteemed Synod of Maronite Bishops.
[8]. It was established by Abbot John Tabet with the aid of the late Abbot Emmanuel Khoury.
[9]. The likes of Bishop Francis Zayek, Bishop Hector Doueihy, Chorbishop Michael Ar-Rajji, Chorbishop Youhanna Kawkabani, Msgr. Michel Hayek and Father Youakim Moubarak.
[10]. Moubarak: Al-Khumassiya al-Antakiya – Aba’ad Marouniya (The Antiochene Quintet – Maronite Dimensions), in Antiochene Pentology, Vol. I, p. 195-275; Bidawid: The Letters of the Nestorian Patriarch Timothy I, Rome 1956 (French); Bishop Boutros Gemayel: The Part of the Services in the Maronite Mass, History and Structure, OCA, p. 147, Rome 1965 (French); Bishop Boutros Gemayel, Al-Quddass al-Marouni, Dourous wa Nousous (The Maronite Mass, Studies and Texts), Beirut, 1970, p. 202; Mikhael al-Rajji, Fil-Quddass al-Marouni al-Mashriqi (On the Eastern Maronite Mass), 1935, p. 481-522; Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 3-6.
[11]. Sacrosanctum Concilium Op.cit.pp. 3-16.
[12]. Bouyer. L. The Different Forms of Eucharistic Prayer and their Geneneology SP 8 TU 93 (1996); 156-170; C. Giraudo, Lanne, E. Liturgies eucharistiques en Orient et en Occident 1er et 4eme siècles, DS 9, 884-899; C. Giraudo, Eucaristia per la Chiesa, prospettive teologiche sull’ eucharistia a partire della: “Lex Orandi”, (ALOISIONA 22), Brescia, Rome, 1989, starting with page 452;
The “Baouth” of midday for Thursday of Ordinary Time, Sh-heemi, Kaslik, 1982, p. 254; Y. Soueif, Al-Laah al Aab fil-Liturjia (God the Father in the Liturgy), series of lectures, 26, Kaslik, Lebanon, 2000; Ar-Rooh al-Qudos fil-Liturjia (The Holy Spirit in the Liturgy), Kaslik, Lebanon, series of lectures; 25, Kaslik, Lebanon 1999.
[13]. Al-Beit Ghazo (C 12-13), introduction and translation by Abbot John Tabet, publications of the Liturgical Institute of the University of the Holy Spirit, Kaslik, Lebanon. Series of Maronite Liturgical Sources 4 volumes in 6 books (2000-2004), vol. 3; A. Mouhanna: Formation Orders in the Maronite Church, OCA 212,
[14]. Aj-Jinazaat al-Maseehia (Christian Funerals), a series of lectures, 11, Kaslik, Lebanon, 1990; Corbon, The Liturgy as a Source; Sacrosanctum Concilium Op. cit. p. 1-282.
[15]. Al-Beit Ghazo (C 12-13), introduction and translation by Abbot John Tabet, publications of the Liturgical Institute of the University of the Holy Spirit, Kaslik, Lebanon. Series of Maronite Liturgical Sources 4 volumes in 6 books (2000-2004), vol. 1; Bishop Boutros Gemayel: Mariyam fil-Kaneesa al-Marouniya (Mary in the
[16]. Constitution on the Sacred Liturgy, op.cit.loc.cit
[17]. J. Tabet, The Maronite Divine Office, Kaslik, Liban, 1972 (in French); R. Thaft, The Canonical Hours in the East and the West, Belgium, 1991, 67-126 (in French).
[18]. Al-Beit Ghazo (C 12-13), introduction and translation by Abbot John Tabet, publications of the Liturgical Institute of the University of the Holy Spirit, Kaslik, Lebanon. Series of Maronite Liturgical Sources 4 volumes in 6 books (2000-2004), Vol. 2.
[19]. Al-Beit Ghazo , loc.cit; Maronite Liturgical Sources, loc.sit.
20. Sacrosanctum Concilium No. 22, Instructions concerning the liturgical prescriptions pf the.
[21]. Sacrosanctum Concilium Op.cit.
[22]. Ibid, 213.
[23]. Douaihy: Manarat al-Aqdaas (Lighthouse of the Sacraments), Vol. 1,
[24]. Op. Cit. p. 218-220; A. Rahmani: Eastern and Western Liturgies, a special and comparative Study,
[25]. Sacrosanctum Concilium Op.cit. No. 21
[26]. Op. Cit. 41.
[27] . Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 23.
[28]. Sacrosanctum Concilium Op.cit. no 32
[29]. Op. Cit. no 14-16.
[30]. Op. Cit. 19-42.
[31]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 17.
[32]. Sacrosanctum Concilium no 16; Apostolic Exhortation A New Hope for Lebanon published by the Episcopal Commission for the Media,
[33]. Sacrosanctum Concilium no 17.
[34]. Op. Cit. 14.
[35]. Op. cit. 19.
[36]. Op. cit. 28.
[37]. R. Thaft: The Liturgy of the East and the West, Wahington, 1984.
[38]. H. Danzinger: Eastern Rites, Vol. 1, and 2, Gratz, 1961, (In Latin).
[39]. Rituale, aliaeque piae precationes ad usum Ecclesiae Maroniticae,
[40]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 42; A. Mouhanna: Formation Rites in the
[41]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 44; Kitab Rutbatay Al-Ma’moodiya wal-Mairoun Bihasab Taqss al-Kanisa al-Antakiya al-Marounia (The Rites of Baptism and Myron, According to the Rite of the
[42]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 46.
[43]. Op. cit. 48-49.
[44]. Diaconale Syriacum Juxta ritum Ecclesiae Antiochenae Nationis Maronitarum,
[45]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 57.
[46]. Op. cit. 61.
[47]. Op. cit. 58.
[48]. Op. cit 59.
[49] . Op. cit. 72.
[50]. Liber ministerii juxta ritum Sanctæ Syrorum Maronitarum Ecclesiæ, Kozhayya 1854 and 1896, Op. cit. 76; Y. Merhej: Ma’alem fi Tareekh Kitab as-Siamaat al-Marounia (Milestones in the History of the Book of Maronite Ordinations), (Doctoral thesis at the Catholic Institute, Paris), 1975.
[51]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 88.
[52]. Op. cit. 89.
[53]. Op. cit. 91-93.
[54]. Op. cit. 93-94.
[55]. Op. cit. 79-81-82; The Rites of Engagement and Marriage according to the
[56]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 85; Bishop Youhanna Fouad al-Hage: Engagement, Marriage and Divorce across the Ages and in the
[57]. Horæ Diurnæ et nocturnæ Maronitarum, Montefiaxone, 1699; Sacrosanctum Concilium no 21; Al-Fard al-Ilaahi, a series of lectures, 21, Kaslik –
[58]. Op. cit. 225-226; Az-Ziyaahaat war-Rutab at-Taqsiya, a series of lectures, 21, Kaslik –
[59]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 100.
[60]. Op. cit. 102.
[61]. Lebanese Synod “1736”, 1986, 1-8; Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 102-107; Douaihy: Manarat al-Aqdaas (Lighthouse of the Sacraments), Vol. 1,
[62]. Op. cit. 285-325.
[63]. The importance of iconography began developing in
[64]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 109.
[65]. Sacrosanctum Concilium no 122.
[66]. Op. cit. 126.
[67]. Op. cit 242-246; We bring attention here to the fact that Patriarch Estefan Ad-Douaihy is the one who arranged the Syriac Maronite tunes of those days, and based on that, musical and scientific studies were carried out in this domain, and of the most important of those who delved in them were: Father Paul Ashkar, Youssef El-Khoury and Louis El-Hage.
[68]. Sacrosanctum Concilium no 122-130
[69]. Masaadir As-Sana al-Litourjiya (Reference of the Liturgical Year); Sacrosanctum Concilium no 239-241.
[70]. Lebanese Synod “1736”, Beirut, 1986, 101; H. Matar: The Maronite Calendar (doctoral thesis in the Pontifical Colleges of the Eastern Catholic Churches), Rome, 1987, (in French); Tony Jibran: Good Friday in the Maronite Liturgy, a theological and liturgical study (doctoral thesis in the Pontifical Colleges of the Eastern Catholic Churches ), Rome 2001.
[71]. Tawjeeh li-Tatbeeq al-Mabadi’ al-Liturjia al-Warida fi Majmoo’at Qawaneen al-Kana’is ash-Sharqia (Directive for the Implementation of Liturgical Principles of the Code of Canons of the Eastern Churches), Publications of the Episcopal Commission for the Media, Jal ed-Deeb, Lebanon, 1996, No. 36.