The East Syrian Rite is a Christian liturgy, also known as the Thomasine Rite, Assyro-Chaldean Rite,^[1] Assyrian or Chaldean Rite, and the Persian Rite although it originated in Edessa, Mesopotamia. It was used historically in the Church of the East, and remains in use in churches descended from it; namely the Assyrian Church of the East, the Ancient Church of the East, the Chaldean Catholic Church, and the Syro-Malabar Catholic Church. The latter two churches are Eastern Catholic Churches in full communion with the Holy See.

Scope of usage[link]

Illustration of Mar Elias, a bishop of the Church of the East, from the 18th–19th century

The Syrian and Mesopotamian Catholics are now commonly called Chaldeans (or Assyro-Chaldeans). The term Chaldean, which in Syriac generally meant magician or astrologer, denoted in Latin and other European languages Syrian nationality, and the Syriac or Aramaic language. For Aramaic, it especially refers to that form which is found in certain chapters of Daniel. This usage continued until the Latin missionaries at Mosul in the seventeenth century adopted it to distinguish the Catholics of the East Syrian Rite from those of the West Syrian Rite, whom they call "Syrians". It is also used to distinguish from the Nestorian Christians, some of whom call themselves "Syrians" (Surayi), and even "Christians" only, though they do not repudiate the name "Nestorayi". Modern Nestorians distinguish themselves from the rest of Christendom as the "Church of the East" or "Easterns", as opposed to "Westerns", by which they denote Latin Catholics, Orthodox, Monophysites, and Protestants.

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 Nestorians under "Persian Rite", and Bishop Arthur Maclean of Moray and Ross (Anglican) who is the best living authority on the existing Nestorians, calls them "East Syrians", which is perhaps the most satisfactory term.

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

• Chaldean Rite: that of the East Syrian Catholics and Nestorians
• Malabar Rite: South Indian Syrian Catholics and schismatics
• Syrian Rite: West Syrian Monophysites and Catholics

Most printed liturgies of these rites are Eastern Rite Catholic.

The language of all three forms of the East Syrian Rite is Syriac, a modern form of which is still spoken by the Assyrian Church of the East and some of the Catholics.

History[link]

The origin of the rite is unknown. The tradition — resting on the legend of Abgar and of his correspondence with Christ, which has been shown to be apocryphal — is to the effect that St. Thomas the Apostle, on his way to India, established Christianity in Mesopotamia, Assyria, and Persia, and left Addai (or Thaddeus), "one of the Seventy", and Mari in charge. To these the normal liturgy is attributed, 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 Antiochene.

After the First Council of Ephesus (431), the Church of Seleucia-Ctesiphon, which had hitherto been governed by a catholicos, refused to accept the condemnation of Nestorius. As part of the Nestorian Schism, the Church of Seleucia-Ctesiphon cut itself off from the Catholic Church. In 498 the Catholicos assumed the title of "Patriarch of the East", and for many centuries this most successful missionary church continued to spread throughout Persia, Tartary, Mongolia, China, and India, developing on lines of its own, very little influenced by the rest of Christendom.

At the end of the fourteenth century the conquests of Tamerlane all but destroyed this flourishing Church at one blow, reduced it to a few small communities in Persia, Turkey in Asia, Cyprus, South India, and the Island of Socotra. The Cypriote Nestorians united themselves to Rome in 1445; in the sixteenth century there was a schism in the patriarchate between the rival lines of Mar Shimun and Mar Elia; the Christianity of Socotra, such as it was, died out about the seventeenth century. The Malabarese Church divided into Uniate Catholics and Schismatics in 1599; the former community deserted the pure East Syriac rite for a Latinized East Syriac version, while the latter deserted East Syrian Rite for Miaphysitism and adopting the West Syrian Rite about fifty years later. In 1681 the Chaldean Unia, which had been struggling into existence since 1552, was finally established, and in 1778 received a great accession of strength in the adhesion of the whole Mar Elia patriarchate, and all that was left of the original Nestorian Church consisted of the inhabitants of a district between the Lakes of Van and Urmi and Tigris, and outlying colony in Palestine. These have been further reduced by a great massacre by the Kurds in 1843, and the secession of a large number to the Russian Church within the last few years.

In the late nineteenth century there was an attempt to form an "Independent Catholic Chaldean Church", on the model of the "Old Catholics". This resulted in separating a few from the Eastern Rite Catholics.

The Eucharistic service[link]

A Syro-Malabar Catholic bishop holding the Mar Thoma Cross which symbolizes the heritage and identity of the Syrian Church of Saint Thomas Christians of India

There are three Anaphorae; those of the Holy Apostles (Sts. Addai and Mari), Mar Nestorius, and | Mar Theodore the Interpreter. The first is the most popularly and extensively used. The second was traditionally used on the Epiphany and the feasts of St. John the Baptist and of the 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 Sunday to Palm Sunday. The same pro-anaphoral part serves for all three. Three other Anaphorae are mentioned by Ebedyeshu (metropolitan of Nisibis, 1298) in his catalogue, those of Barsuma, Narses, and Diodore of Tarsus; but they are not known now, unless Dr. Wright is correct in calling the fragment in Brit. Mus. Add. 14669, "Diodore of Tarsus".

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 the legend, "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.

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:

• 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. 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.

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 Nestorian, 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.

The Creed.

This is a variant of the Nicene Creed. It is possible that the order or words "and was incarnate by the Holy Ghost and was made man, and was conceived and born 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.

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.

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

The prayer of Memorial (Dukhrana) of the Living and the Dead, and the Diptychs; the latter is now obsolete among the Nestorians.

The Anaphora.

As in all liturgies this begins with a form of a Sursum corda, but the East Syrian 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.

The Post-Sanctus (to use the Hispanico-Gallican term. This is an amplification (similar in idea and often in phraseology to those in all liturgies except the Roman) of the idea of the Sanctus into a recital of the work of Redemption, extending to some length and ending, in the Anaphorae of Nestorius and Theodore, with the recital of the Institution. In the Anaphora of the Apostles the recital of the Institution is wanting, though it has been supplied in the Anglican edition of the Nestorian book. Hammond (Liturgies Eastern and Western, p. lix) and most other writers hold that the Words of Institution belong to this Liturgy and should be supplied somewhere; Hammond (loc.cit) suggests many arguments for their former presence. The reason of their absence is uncertain. While some hold that this essential passage dropped out in times of ignorance, others say it never was there at all, being unnecessary, since the consecration was held to be effected by the subsequent Epiklesis alone. Another theory, evidently of Western origin and not quite consistent with the general Eastern theory of consecration by an Epiklesis following Christ's words, is that, being the formula of consecration, it was held too sacred to be written down. It does not seem to be quite certain whether Nestorian 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. The Prayer of the Great Oblation with a second memorial of the Living and the Dead, a Kushapa. 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.

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

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.

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 post-communition, 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 Nestorian priests consume all before leaving the church.

Properly, and according to their own canons, the Nestorians 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 Nestorian canons. The Anglican editions of the liturgies omit the names of heretics 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.

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.

Divine Office[link]

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 Nestorian monasteries existed (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.

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.

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.

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".

Liturgical calendar[link]

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, but some, 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:

• 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 Nestorian, 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.

Other sacraments and occasional services[link]

The other Sacraments in use among the Nestorians are Baptism, with which is always associated an anointing, which as in other eastern rites answers to Confirmation, Holy Order and Matrimony, but not Penance or Unction of the sick. The latter appears to be unknown to the Nestorians, though Assemani ("Bibliotheca Orientalis", pt. Ii, p. cclxxii) considers it might be shown from their books that its omission was a modern error. The Chaldean Catholics now have a form not unlike the Byzantine and West Syrian. The nearest approach to Penance among the Nestorians is a form, counted as a sacrament, for the reconciliation of apostates and excommunicated persons, prayers from which are occasionally used in cases of other penitents. Assemani's arguments (ibid., cclxxxvi–viii) for a belief in Penance as a Sacrament among the ancient Nestorians or for the practice of auricular confession among the Malabar Nestorians are not conclusive. The Chaldeans have a similar form to that of the Latin Rite. The Nestorians omit Matrimony from the list, and according to Ebedyeshu make up the number of the mysteries to seven by including the Holy Leaven and the Sign of the Cross, but they are now rather vague about the definition or numeration.

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.

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 whch 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.

The marriage service (Burakha, 'Blessing") has nothing very distinctive about it, and resembles closely the Byzantine, and to some extent the Jewish rite.

The orders of the Nestorians are those of reader (Qaruya), subdeacon (Hiupathiaqna), deacon (Shamasha), priest (Qashisha), archdeacon (Arkidhyaquna) and bishop (Apisqupa). The degree of archdeacon, though has an ordination service of its own, is only counted as a degree of the presbyterate, and is by some held to be the same as that of chorepiscopus (Kurapisqupa), which never involved episcopal ordination among the Nestorians. When a priest is engaged in sacerdotal functions, he is called Kahna (i.e., lereus; sacerdos) and a bishop is similarly Rab kahni (Chief of the Priests, archiereus, 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.

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.

Manuscripts and editions[link]

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:

• Takhsa, a priest's book, containing the Eucharistic service (Qurbana or Qudasha) in its three forms, with the administration of other sacraments, and various occasional prayers and blessings. It is nearly the Euchologion of the Greeks (see Rite of Constantinople).
• Kthawa dhaqdham wadhwathar or Qdhamuwathar, "Before and After", contains the Ordinary of the Divine Office except the Psalter, arranged for two weeks.
• Dawidha (David), the Psalter, divided into hulali, which answer more or less to the kathismata of the Greeks. It includes the collects of the hulali.
• Qiryana, Shlika w'Iwangaliyuna, lections, epistles, and gospels, sometimes together, sometimes in separate books.
• Turgama, explanatory hymns sung before the Epistle and Gospel.
• Khudra, containing the variables for Sundays, Lent and the Fast of the Ninevites, and other holy days.
• Kashkul, a selection from the Khudra for weekdays.
• Geza, containing variables for festivals except Sundays.
• Abukhalima, a collectary, so called from its compiler, Elias III, Abu Khalim ibn alKhaditha, Metropolitan of Nisibis, and patriarch (1175–99).
• Ba'utha d'Ninwayi, rhythmical prayers attributed to Saint Ephraem, used during the Fast of the Ninevites.
• Takhsa d'amadha, the office 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'khusaya, 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:

For the Nestorians:

• The Takhsa, in two parts, by Archbishop of Canterbury's Assyrian Mission (Urmi, 1890–92) The Society for Promoting Christian Knowledge has published an English translation of the first part of the Takhsa, both parts "unmodified except by the omission of the heretical names" (Brightman);
• Dhaqdham wadhwathar, by the same (Urmi, 1894); Dawidha, by the same (Urmi, 1891).
• Khudra, in three volumes, by Mar Narsai Press (Trichur, 1960; reprint 1993).

For the Chaldean Catholics:

• Missale Chaldaicum, containing the Liturgy of the Apostles in Syriac and Epistles and Gospels in Syriac with an Arabic translation, in Garshuni (Propaganda Press fol., Rome, 1767). A new and revised edition, containing the three liturgies and the lections, epistles, and gospels was published by the Dominicans at Mosul in 1901. The Order of the Church Services of Common Days, etc., from Kthawa dhaqdham wadhwathar (octavo, Mosul, 1866). *"Breviarium Chaldaicum in usum Nationis Chaldaicae a Josepho Guriel secundo editum" (16mo, Propaganda Press, Rome, 1865).
• "Breviarium Chaldaicum", etc., [8vo, Paris (printed at Leipzig, 1886].

For the Malabar Catholics:

• "Ordo Chaldaicus Missae Beatorum Apostolorum, juxta ritum Ecclesiae Malabaricae" (fol., Propaganda Press, Rome, 1774).
• "Ordo Chaldaicus Rituum et Lectionum", etc., (fol., Rome, 1775).
• "Ordo Chaldaicus ministerii Sacramentorum Sanctorum", etc., (fol., Rome, 1775).

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

• "Ordo Baptismi adultorum juxta ritum Ecclesiae Malabaricae Chaldaeorum" (octavo, Propaganda Press, Rome, 1859), a Syriac translation of the Roman Order.

The Malabar Rite was revised in a Roman direction by Aleixo de Menezes, Archbishop of Goa, and the revision was authorized by the controversial Synod of Diamper in 1599. So effectively was the original Malabar Rite abolished by the Synod in favour of this revision, and by the schismatics (when in 1649, being cut off from their own patriarch by the Spaniards and Portuguese, they put themselves under the Jacobite patriarch) in favour of the West Syrian 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 Nestorian Rite.

See also[link]

• West Syrian Rite

Notes[link]

References[link]

• "East Syrian Rite". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. http://www.newadvent.org/cathen/14413a.htm. 

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 This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company. 

The West Syrian Rite, also known as the Syrian Rite or the Syro-Antiochene Rite, is a Christian liturgical rite chiefly practiced in the Syriac Orthodox Church and churches related to or descended from it. It is part of the liturgical family known as the Antiochene Rite, which originated in the ancient Patriarchate of Antioch. The rite was largely an adaptation of the old Greek liturgy of Antioch into Syriac, the language more common in the Syrian countryside. Into this framework a great number of other anaphoras have been adapted, so that the West Syrian Rite has more variant forms than any other.

The rite is practiced in the Syriac Orthodox Church, an Oriental Orthodox body; the Syriac Catholic Church, an Eastern Catholic Church in full communion with the Holy See; and to a great extent in the Maronite Church, another Eastern Catholic body. A regional variant, the Malankara Rite, developed in the Malankara Church of India, and is still practiced in its descendant churches.

Usage[link]

Versions of the West Syrian Rite are currently used by (the Indian churches use the Malankara Rite)

• Some Oriental Orthodox bodies including:
  • Syriac Orthodox Church
    • Jacobite Syrian Orthodox Church
  • Malankara Orthodox Syrian Church
  • Malabar Independent Syrian Church
• Some Eastern Catholic bodies including:
  • Syriac Catholic Church
  • Maronite Church
  • Syro-Malankara Catholic Church
• Some other Christian bodies:
  • Malankara Mar Thoma Syrian Church (in communion with Anglican Church & Malabar Independent Syrian Church)
  • Antiochian Catholic Church in America, an Independent Catholic Church in the Syriac Orthodox tradition.

History[link]

The oldest known form of the Antiochene Rite is in Greek which is apparently its original language. The many Greek terms that remain in the Syriac form show that this is derived from Greek. The version must have been made very early, evidently before the schism occasioned by the Council of Chalcedon, before the influence of Constantinople had begun. No doubt as soon as Christian communities arose in the rural areas of Roman Syria, the prayers which in the cities (Antioch, Jerusalem, etc.) were said in Greek, were, as a matter of course, translated into the peasants' language (Syriac) for their use.

Early sources, such as Peregrinatio Silviae describe the services at Jerusalem as being in Greek; but the lessons, first read in Greek, are then translated into Syriac. As long as all Western Syria was one communion, the country dioceses followed the rite of the patriarch at Antioch, only changing the language. Modifications adopted at Antioch in Greek were copied in Syriac by those who said their prayers in the national tongue. This point is important because the Syriac Liturgy (in its fundamental form) already contains all the changes brought to Antioch from Jerusalem. It is not the older pure Antiochene Rite, but the later Rite of Jerusalem-Antioch. The Liturgy of St. James, for example, prays first not for the Church of Antioch, but "for the holy Sion, the mother of all churches", that is, Jerusalem. (Brightman, pp. 89–90). The fact that both the Syriac and Byzantine Orthodox Churches both have the Jerusalem-Antiochene Liturgy is the chief proof that this had supplanted the older Antiochene use before the schism of the 5th century.

The earliest extant Syriac documents come from about the end of the 5th century.^[1] They contain valuable information about local forms of the Rite of Antioch-Jerusalem. The Syriac Orthodox Church kept a version of this rite which is obviously a local variant. Its scheme and most of its prayers correspond to those of the Greek St. James; but it has amplifications and omissions such as is found in all local forms of early rites. It seems too that the Syriac Church made some modifications after the schism. This is certainly the case at one point, that of the Trisagion.

One Syriac writer is James of Edessa (d. 708), who wrote a letter to a priest Thomas comparing the Syrian Liturgy with that of Egypt. This letter is an exceedingly valuable and really critical discussion of the rite. A number of later Syriac writers followed James of Edessa. On the whole this church produced the first scientific students of liturgy. Benjamin of Edessa (period unknown), Lazarus bar Sabhetha of Bagdad (ninth century), Moses bar Kephas of Mosul (d. 903), Dionysuis bar Salibhi of Amida (d. 1171) wrote valuable commentaries on this Rite. In the eighth and ninth centuries a controversy concerning the prayer at the Fraction produced much liturgical literature. The chronicle of a Syriac prelate, Patriarch Michael the Great, (d. 1199) discusses the question and supplies valuable contemporary documents.

The oldest West Syriac liturgy extant is the one ascribed, as in its Greek form, to Saint James, "the brother of the Lord". It is in the dialect of Edessa. The pro-anaphoral part of this is the Ordo communis to which the other later Anaphoras are joined. It is printed in Latin by Renaudot (II, 1–44) and in English by Brightman (pp. 69–110).

This follows the Greek St. James with these differences:

• All the vesting prayers and preparation of the offering (Proskomide) are considerably expanded, and the prayers differ. This part of the Liturgy is most subject to modification; it began as private prayer only.
• The Monogenes comes later;
• the litany before the lessons is missing;
• the incensing is expanded into a more elaborate rite.
• The Trisagion comes after the lessons from the Old Testament; it contains the addition: "who wast crucified for us". This is the most famous characteristic of the Oriental Orthodox iteration of the rite. The clause was added by Peter the Dyer (Fullo), Miaphysite Patriarch of Antioch (d. 488), was believed to imply miaphysitism and caused much controversy during these times, eventually becoming a kind of watchword to the Syrian Oriental Orthodox.^[2]
• The litany between the lessons is represented by the phrase Kyrie eleison said thrice.
• There is no chant at the Great Entrance (a Byzantine addition in the Greek Rite).
• The long Offertory prayers of the Greek Rite do not occur.
• The Epiklesis and Intercession are much the same as in Greek.
• The Lord's Prayer follows the Fraction.
• At the Communion-litany the answer is Halleluiah instead of Kyrie eleison.

In this Syriac Liturgy many Greek forms remain, e.g. Stomen kalos, Kyrie eleison, Sophia, Proschomen. Renaudot gives also a second form of the Ordo communis (II, 12–28) with many variants.

To the Ordo communis, the Syriac Church has added a very great number of alternative Anaphoras, many of which have not been published. These Anaphoras are ascribed to all manner of people; they were composed at very different periods. One explanation of their attribution to various saints is that they were originally used on their feasts.

Renaudot translated and published 39 of these. After that, the Liturgy of St. of St. James follows (in his work) a shortened form of the same. This is the one commonly used today. Then:

• Xystus, which is placed first in the Maronite books;
• of St. Peter;
• another of St. Peter;
• of St. John;
• of the Twelve Apostles;
• of St. Mark;
• of St. Clement of Rome;
• of St. Dionysius;
• of St. Ignatius;
• of St. Julius of Rome;
• of St. Eustathius;
• of St. John Chrysostom;
• of St. Chrysostom (from Chaldaean sources);
• of St. Maruta;
• of St. Cyril;
• of Dioscoros;
• of Philoxenus of Hierapolis;
• a second Liturgy also ascribed to him;
• of Serverus of Antioch;
• of James Baradaeus;
• of Mathew the Shepherd;
• of St. James of Botnan and Serug;
• of James of Edessa, the Interpreter;
• of Thomas of Heraclea;
• of Moses bar Kephas;
• of Philoxenus of Bagdad;
• of the Doctors, arranged by John the Great, Patriarch;
• of John of Basora;
• of Michael of Antioch;
• of Dionysius Bar-Salibhi;
• of Gregory Bar-Hebraeus;
• of St. John the Patriarch, called Acoemetus (Akoimetos);
• of St. Dioscor of Kardu;
• John, Patriarch of Antioch;
• of Ignatius of Antioch (Joseph Ibn Wahib);
• of St. Basil (another version, by Masius).

Brightman (pp. lviii–lix) mentions 64 Liturgies as known, at least by name. Notes of this bewildering number of Anaphoras will be found after each in Renaudot. In most cases all he can say is that he knows nothing of the real author; often the names affixed are otherwise unknown. Many Anaphoras are obviously quite late, inflated with long prayers and rhetorical, expressions, many contain miaphysite ideas, some are insufficient at the consecration so as to be invalid. Baumstark (Die Messe im Morgenland, 44–46) thinks the Anaphora of St. Ignatius most important, as containing parts of the old pure Antiochene Rite. He considers that many attributions to later miaphysite authors may be correct, that the Liturgy of Ignatius of Antioch (Joseph Ibn Wahib; d. 1304) is the latest. Most of these Anaphoras have now fallen into disuse.

There is an Armenian version (shortened) of the Syriac St. James. The Liturgy is said in Syriac with (since the 15th century) many Arabic substitutions in the lessons and proanaphoral prayers. The Lectionary and Diaconicum have not been published and are badly known. The vestments correspond almost exactly to those of the Byzantine Orthodox, except that the bishop wears a Latinized mitre. The Calendar has few feasts. It follows in its main lines the older form of Antioch, observed also by the Nestorians, which is the basis of the Byzantine Calendar. Feasts are divided into three classes of dignity. Wednesday and Friday are fast-days. The Divine Office consists of Vespers, Compline, Nocturns, Lauds, Terce, Sext, and None, or rather of hours that correspond to these among Latins. Vespers always belongs to the following day. The great part of this consists of long poems composed for the purpose, like the Byzantine odes. Baptism is performed by immersion; the priest confirms at once with chrism blessed by the patriarch. Communion is administered under both kinds; the sick are anointed with oil blessed by a priest — the ideal is to have seven priests to administer it. The orders are bishop, priest, deacon, subdeacon, lector, and singer. There are many chorepiscopi, not ordained bishop. It will be seen, then, that the relatively small Syriac Church has followed much the same line of development in its rites as its Byzantine neighbours.

The Syrian Catholics, that is, those in communion with Rome, use the same rite as the Syriac Orthodox, but perhaps in a more organized manner. There is not much that can be called Romanizing in their books; but they have the advantage of well-arranged, well-edited, and well-printed books. The most prominent early modern and modern students of the West Syrian Rite (the Assemani, Renaudot, etc.) have been Catholic. Their knowledge and Western standards of scholarship in general are advantages from which the Syrian Catholics profit. Of the manifold Syrian Anaphoras, the Catholics use seven only — those of St. James, St.John, St. Peter, St. Chrysostom, St. Xystus, St. Mathew, and St. Basil. That of St. Xystus is attached to the Ordo communis in their official book; that of St. John is said on the chief feasts. The lessons only are in Arabic. It was inevitable that the Syrian Liturgies, coming from miaphysite sources, should be examined at Rome before they are allowed to Syrian Catholics, but the revisers made very few changes. Out of the mass of anaphoras they chose those believed to be the oldest and purest, leaving out the long series of later ones that they regarded as unorthodox, or even invalid. In the seven kept for Syrian Catholic use what alterations have been made are chiefly the omission of redundant prayers, and the simplication of confused parts in which the Diaconicum and the Euchologion had become mixed together. The only substantive change is the omission of the clause: "Who was crucified for us" in the Trisagion. There is no suspicion of modifying in the direction of the Roman Rite. The other books of the Catholics — Diaconicum, officebook, and ritual — are edited at Rome, Beirut, and the Patriarchal press Sharfé; they are considerably the most accessible, the best-arranged books in which to study this rite.

Notes[link]

References[link]

 This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "West Syrian Rite". Catholic Encyclopedia. Robert Appleton Company.  (Adrian Fortescue)

See also[link]

• East Syrian Rite
• Monophysitism
• Miaphysitism

David East QPM is a retired British police officer who served as Chief Constable of South Wales Police, and was also Secretary of the Welsh Rugby Union.

Pre-South Wales[link]

Born in Llanelli, Wales, East made his way through the police force, becoming Deputy Chief Constable of Devon and Cornwall Police, where in 1979 he co-founded the force rugby club.^[1]

South Wales Police[link]

East was appointed Chief Constable of South Wales Police in 1983.^[2] During the UK miners' strike (1984–1985), East was Chief Constable of South Wales Police. Much as though the area was a key coal production area, East's careful policing meant that the area suffered few of the industrial relations problems associated with others areas of the British Isles. One of the key decisions East made was to address the problem of transporting coal from Llanwern to Port Talbot as a transport issue, running daily convoy's of 140 trucks escorted by police cars and motorcycle outriders - none were stopped, and because East refused to use riot gear clothed police, none were attacked.

East was also the Chief Constable in charge of investigation of the most serious incident during the Miners Strike. On November 30, 1984, a concrete block was dropped on the car of taxi driver and father of four David Wilkie, killing him instantly. Political leaders united in condemning the killing - Labour's Neil Kinnock called it an "atrocity" and Prime Minister Margaret Thatcher said it was "an utterly despicable deed". A court in Cardiff convicted 21 year old miners Dean Hancock and Russell Shanklin of Wilkie's murder, later reduced on appeal to manslaughter. After a fierce campaign for their release led by the NUM's Arthur Scargill and Labour MP Tony Benn, the men were released on 30 November 1989 - the fifth anniversary of David Wilkie's death.^[3]

Welsh Rugby Union[link]

East became Secretary to the Welsh Rugby Union in the early 1990s, but only survived in the post for six months, resigning after the boards decision to let an invitational Wales team tour South Africa.^[4]

East would later pit himself forward for a number of committee and managing roles within the WRU, laterly beaten to the role of President of the WRU by Keith Rowlands to succeed Sir Tasker Watkins in August 2004, after which he resigned from all positions he held with the WRU.^[5]

Other activities[link]

East and his wife Gloria live at Ogmore-by-Sea.^[6] East is involved with both the Bridgend Male Voice Choir, and the Llantwit Major Rugby Club.^[7]

References[link]