WEST SYRIAC LITURGY : ONE
HUNDRED YEARS OF RESEARCH
(B.Varghese, Kottayam,
India)
In most of the theological
disciplines, a decade is a rather long period, because several hundreds of
studies are published every year. This is true for the studies on Western
liturgy as well. However, in the case of the non-byzantine Eastern liturgies,
this is not the case. This explains the reason for selecting a rather long
period of time in the case of the West Syriac Liturgy. If we go through the
standard bibliographies on West Syriac
liturgy, we can note that during the last one hundred years only a few dozens
of original studies have been published[1]. In his Review L’Orient Syrien (1956-1967),
Mgr. Gabriel Khouri-Sarkis had reviewed about 150 books. But there are only two
entries on the West Syriac liturgy. Even the number of doctoral dissertations
is not very large[2]. Unlike several non-byzantine Eastern
Liturgies, West Syrian tradition does not lack source materials. A considerable
amount of source materials, especially those related to baptism and Eucharist
have been published in the 20th century.
1. Sources of
West Syriac Liturgy published before 1900
The first West Syriac
liturgical text to be printed was the Syriac Orthodox baptismal ordo
(attributed to Severus of Antioch: +536) and parts of the OrdoCommunis. The text was
published in Antwerp in 1572 by Guido Fabricius Boderianus (Guy Lefevre de la
Boderie) under the somewhat misleading title D.Severi Alexandrinui quondam
patriarchae de ritibus baptismi et sacrae synaxis apud syros Christianos
receptis liber[3]. The text (in Serto characters and rubrics in Estrangelo) is printed in
parallel with a Latin translation. For those who were not familiar with the
Syriac script, the text is repeated at the bottom of the page in Hebrew
characters. The first edition of the Anaphoras for the Maronites [Missale
Chaldaicum juxta ritum Ecclesiae Nationis Maronitarum, Rome, 1592/94 :
containing 14 anaphoras] served to introduce the rich collection of Syriac anaphoras in the West[4]. Sixty
years later in 1655, Jean Morin published the Syriac Orthodox Ordination
liturgy with an introduction, Latin translation and notes[5]. In the 18th century J.A.Assemani
published several West Syriac liturgical texts of baptism and Eucharist with
Latin translation[6]. E.Renaudot’s publication of the Latin
translation of more than forty West Syriac anaphoras introduced the richness of
the Syriac liturgy to the European scholars[7]. P.Lebrun’s French translation of the anaphora
of Saint James and passages from the commentary of Jacob Edessa, served to
introduce the West Syriac tradition to the French speaking world[8]. The name of H.Denzinger also needs to be
mentioned among those who incited European academic interest in West Syriac
liturgy[9]. The Roman edition of the West Syriac
anaphoras was widely known in Europe[10]. Similarly the English translation of the
Anaphoras by G.B.Howard[11] and F.E.Brightmann[12] helped the English-speaking world to discover
the West Syriac Liturgy. J.S.Assemani’s Bibliotheca Orientalis[13] still
serves as one of the most important tools for research. In 1886, the Malankara
Orthodox Church (India) published five anaphoras with ordo communis,
which was almost unknown in the West[14].
2. Beginnings of
the Researches on the West Syriac Liturgy:
The credit of publishing the
major study on the West Syriac Liturgy goes to Anton Baumstark whose work on
the Festal Breviary and the Liturgical Year still remains unmatched[15]. His Geschichte der syrischen Literatur[16] is one of the main sources of information
regarding the documents as well as the manuscripts of West Syriac liturgy.
Baumstark’s researches on the Lectionary[17] were carried on by several scholars such as
F.C.Burkitt[18], Odilo Heiming[19], A.Vööbus[20], G.Rouwhorst[21] and K.Jenner[22].
The publication of the
commentary of Dionysius Bar Salibi (+1172) on the Eucharist by H.Labourt[23] and
that of Moses Bar Kepha (+903) by
R.H.Connolly and H.W.Codrington[24] was a landmark in the study of the West Syriac
Anaphora. Thus two important documents
on the Syriac Version of the anaphora of
St James were made available to the liturgists. Dr.Sebastian Brock’s edition
of “An early Syriac Commentary on the
Liturgy”[25] and
Jean Sader’s edition of John Dara’s Commentary[26]
are important contributions to the history of the anaphoras.
3. Researches on
the Anaphoras:
We have already
mentioned the important editions of the West Syriac anaphoras that were
available in the beginning of the twentieth century. The first major study on
the anaphora was undertaken by A.Rücker who published a critical edition of the
anaphora of St James with an introduction[27]. Rücker
had studied the manuscript tradition and consulted 57 manuscripts (of which
five are of Maronite origin), belonging to a period extending from 8th to 19th
century.
The
Patriarch I.E.Rahmani’s manual[28] is a
useful reference book, as it contains numerous quotations from manuscript
sources (often without giving the references). It contains useful information
regarding the historical development of the Syriac version of the anaphora of
Saint James (pp.140-252), as well as a description of different anaphoras
(pp.273-313).
A.Baumstark and
H.Engberding, two pioneers of the modern liturgical scholarship published some
of the important West Syrian Anaphoras, or pointed out the striking
characteristics of some of them[ Baumstark: Anaphora of the Athanasius of
Alexandria and Engberding: Anaphora of the twelve apostles][29]. Oriens
Christianus was one of the earliest
journals to publish articles on West Syrian Liturgy. As we have noted the
important articles of Baumstark and Engberding appeared in that prestigious
journal. The only printed text of the Syrian Orthodox Anaphora of Kyriakos
of Antioch appeared in OC in
1905[30].
One of the
oldest Syrian Orthodox anaphoras, attributed to John I, Patriarch of Antioch
(+648), was published by H.Fuchs[31].
The most significant
publication in this field is undoubtedly the Anaphorae Syriacae, critical edition of
the West Syriac Anaphoras, thanks to the initiative of Alphons Raes
(1896-1983). Between 1939 and 1981, 22 anaphoras were published (of which 9
bear his name). This series now moribund needs to be continued. In his
introduction ( AS. I-I, pp.v-xlix), Fr.Raes gives a list of 70 anaphoras
and a description of the important manuscripts. Fr.Raes’ Latin translation of
the anaphoras is available in the famous Prex Eucharistica edited by
A.Hänggi and I.Pahl[32].
G.Khouri-Sarkis published a
series of articles in L’Orient Syrien
(1956-1967) on the historical
development of the West Syriac Pre-anaphora, Ordo Comunis and the Syriac
Version of Saint James. André Tarby’s La Prière eucharistique de l’Eglise de Jérusalem,[33]
is the first major study on the anaphora of Saint James, taking both Greek and
Syriac versions into consideration. Tarby has given special attention to the
theological contents of the anaphora (pp.89-181). A decade ago John Fenwick’s
study put forward an interesting theory according to which, the Jerusalem
redaction of the Greek version of Saint James is in fact a conflation of
Palestinian sources with an early form of the anaphora of Saint Basil[34].
Recently I have tried to trace the history of the Syriac version of Saint James[35].
I have published in Malayalam a historical and theological study on the Syriac
Saint James, pre-anaphora, Ordo Communis and Post Communion[36].(I
hope to publish an English version soon).
In the case of the
Pre-anaphora, the studies of P.E.Gamael and G.Khouri-Sarkis need to be
mentioned[37]. (These
two studies were made at the same time and apparently the authors were not
mutually aware of the work of the other). I have also published an article on
this subject[38]. A document published by Rahmani and translated
into French by G.Khouri-Sarkis is a unique witness to the history of the
pre-anaphora, as it was celebrated in sixth century churches where both Greek
and Syriac were used[39]. The
studies of Fr.R.F.Taft on the Byzantine Liturgy cover a good number of Syriac
documents. J.Sader’s study is also important for the history of the Syrian
Orthodox Eucharistic Liturgy[40].
Among the general
introductions, the names of H.W.Codrington, J.M.Hanssens and J.Godard need to
be mentioned[41]. There
are not many studies on the particular themes of the anaphora[42]. The studies of J. Mateos[43]
and R.F.Taft[44] on the
Byzantine liturgy provide precious information on the early History of Syro-Antiochene
liturgy. However the influence of the Byzantine
Liturgy on the Syrian Orthodox Liturgy has not yet been the subject of any
major study. The influence of Saint James on the redaction of the later West
Syrian anaphoras was never the subject of a detailed study[45].
4. Studies on
Individual elements of the Anaphora
Among a few studies on the
individual elements, the study of A.Raes on the ‘words of institution’ needs
particular attention[46]. M.Arranz’s
study on the Post-Sanctus focuses on the theology of the ‘economy of salvation’[47]. Gabriele
Winkler has studied the central part of the anaphora from ‘comparative
liturgical’ perspective[48]. As
we have noted above, P.Gamael, Khouri-Sarkis, B.Varghese have studied the
pre-anaphora. The studies of V.S.Janeras[49],
E.Klum-Böhmer[50] and S.
Brock[51] on
the Trisagion provide a comprehensive survey of the researches on the hymn. Brock’s studies on the Epiklesis provide very
important insights both from historical
and theological perspectives[52].
On the history of the Sedre,
J.Mateos’ studies are invaluable[53].
The contributions of Khouri-Sarkis[54]
and Jacob Thekkeparambil[55]
also merit attention.
5. Baptismal
Liturgy:
The Syrian Orthodox
Baptismal Liturgy, attributed to Severus of Antioch (+536) was published by
Boderianus in 1572 (see above). This text was later reprinted in a
curtailed form by J.A.Assemani (Codex Liturgicus… Vol. I-III), along with
five other versions of the Baptismal Ordo attributed to Severus[56]. Assemani had published the texts in an
awkward way dividing the ordines into three different parts, each part being
given in a separate volume. [ Volume One contains the introductory part of the service with
exorcism and the signing of the forehead. Vol.II: Consecration of the water and
the pre-baptismal anointing; Vol.III: immersion and the post-baptismal
anointing]. The Latin translation of the ordines published by Assemani have
been given in their complete form by H.Denzinger in his Ritus Orientalium
(Vol.I, 1863)[57]. The texts published by Assemani and Denzinger
were the main source used by the Western scholars until recently.
Most of the Western scholars
turned to the West Syriac baptismal ordines in their discussions on the
question of the relation between baptism and confirmation. Before the fifth
century a post-baptismal anointing was absent in the Syriac tradition. The
order of the baptismal rites was anointing – immersion and communion. In an
early tradition, attested by the Syriac Acts of Thomas (third century), oil was
poured over the head of the candidate with a glorification/invocation. Later
the anointing of the head followed by that of the body became the normal
custom. The oil was consecrated with an invocation of the Holy Spirit and the
pre-baptismal anointing was regarded as the anointing of the Holy Spirit. A Post baptismal chrismation became a common
practice only by the sixth century. The absence of a post-baptismal anointing
puzzled many of the Western Scholars. Some of them concluded that Confirmation
preceded baptism in early Syriac tradition. Other bluntly stated that
Confirmation was absent in early Syriac baptism.
Until the 1970s no major study on West
Syrian baptismal liturgy was undertaken. In 1972, Dr.Sebastian Brock published
an important study on the Syrian Orthodox Ordines : Studies in the Early
History of the Syrian Orthodox Baptismal Liturgy[58],
followed by a series of articles on the hitherto unknown or ignored baptismal
ordines which were widely received among the scholars.[59]
Dr.Brock’s studies were completed by B.Varghese, tracing the history of the
baptismal liturgy and of the Consecration of the Myron down to the thirteenth
century[60].
An English translation with a commentary of the Baptismal Ordo abridged by Bar
Hebraeus (+1280) has been published by Mathew Elenjickal[61].
From the Maronite tradition, A.Mouhanna’s work needs to be mentioned, for the
Maronites and the West Syrians share a common liturgical tradition, before the
latter was latinised.[62].
6. Liturgy of
Ordination
The ordination rites of the
West Syrians also remain an unexplored area. In 1655 the ordination liturgy was published by J.Morin
with a Latin translation and notes.[63]
The text of the ordination
of priests has been published by R.Graffin[64]. The complete text has been published by
Cardinal Tappoouni for the use of the Syrian Catholics[65]. A French translation of the consecration of
the bishops and patriarchs (from the Charfeh edition) has been published by
Dom.B.De Smet along with the notes by G.Khouri-Sarkis[66].The first and the only study of the subject
was done by René Mouret.[67]
Fr.Mouret has pointed out the characteristics of the “Tagrit rite” used under
the Maphrianate of Tagrit (The Syrian Orthodox primate in the Persian
territory).
7. Mgr.G.Khouri-Sarkis
and L’Orient Syrien
The publication of the
review L’Orient Syrien (1956-1967: 12 volumes in 48 numbers) undoubtedly
contributed greatly to the progress of the research on West Syriac liturgy. In
fact the main goal for launching a new review was to promote the study of the
liturgy[68]. About
one hundred articles were published on Syriac liturgy, of which a great
majority was on the West Syriac tradition. With a dream to reform the West
Syriac Liturgy[69] (which
was unfortunately never materialized), Mgr Khouri-Sarkis published more than a
dozen of important articles on the historical evolution of the Syriac Version
of the Anaphora of Saint James. As we have already noted, Mgr.Khouri-Sarkis
reviewed two books on the West Syriac liturgy. The first one was: Archidale
A.King, Liturgies d’Antioche.Rite Syrien et rite chaldéen(Paris, 1966, 288pp).
In his very long review he was very critical of Fr.King’s work and had pointed
out a series of “errors” that the book contained[70].
Thanks to his book review with a summary, the commentary on the Eucharist by
Fr.I. Saka ( Fushoq Qurobo published in Arabic) was made known to the
non-Arabic world[71].
8. Parole de
l’Orient:
Following the demise of
Mgr.G.Khouri Sarkis (1898-1968), in 1970 the reviews Melto:Recherches
Orientales (Jounieh – Lebanon) and the L’Orient Syrien were fusioned
together under the new name Parole de l’Orient. The editorial
responsibility of the new publication was entrusted to the professors of the
University of Holy Spirit, Kaslik, Jounieh-Labanon. Even though it published a
few articles of S.Brock (notably the edition of the sources of the West Syriac liturgy)[72]
and of J.Thomajean[73], Parole
de l’Orient did not contribute much to the promotion of the study of
West Syriac liturgy. (Between 1991 and 1995, not even a single article on the
subject was published).
The colloques Patromione
syriaque organized by the Centre d”Etudes et de recherches Pastorales
[CERO], Antelias Lebanon also need to be mentioned here. The themes of three of the colloques were
on liturgy: Colloque II: Le génie de la Messe Syriaque (1994);Colloque
III: Le sacrement de l’initiation. Origines et prospective
(1996); Colloque IV : Péché et Réconciliation hier et
aujourd’hui (1997).
9. Liturgical
Architecture
One of the earliest
commentaries on the church architecture is available in Syriac. It is a
description of a church built in Edessa in the middle of the sixth century by
Bishop Amazonius and dedicated to the Holy Wisdom[74].
However, the evolution of the liturgical architecture has not yet been studied.
On the early history of the Syrian architecture, we have the studies by
J.Lassus[75] and
more recently by E.Renhart. [Several illustrations of the early monuments are
found in Hans Hollerweger, Living Cultural Heritage: Tur Abdin, Linz,
2000].
10. Liturgical
Music and hymnography
The first study on the West
Syriac Music was done by Dom J. Jeannin and Dom J.Puyade[76],
published in Oriens Christianus in 1913 in two parts. The first part is
dedicated to a historical study and the second to musical study. The historical
study has rightly pointed out the influence of Byzantine octoechos on the West
Syrian Music.
The most important
contribution in this field was made by H.Husmann[77].
A useful review of the literature has been given by A.Cody[78].
However, in the West Syrian octoechos, (which was adopted from the
Byzantine tradition in the 10th/11th centuries), there
exists local variations. The western musical notations are not always helpful
to translate the subtleties of the local traditions, which are handed over
orally. A joint study by the Syriac and western scholars is very important to
preserve a tradition which is at the verge of disappearance.
11. Liturgical
Year
Baumstark’s study on the West
Syrian Liturgical year (published in 1910) still remains as the only major work
on the subject[79].
Between 1910 and 1960 about 13 studies were published on the Syrian Orthodox
Liturgical Year and most of them are mere descriptions destined for the beginners.
However, the study of B.Botte merits scholarly attention[80].
The Mosul edition of the Penqitho
in seven volumes by the Dominicans is a major contribution (1886-96). Though
edited by the Catholics, it is an invaluable source for the study of the
liturgical year. The Penqitho of Pampakuda in 3 volumes (1962-1963) was
published thanks to the initiative taken by the late Fr.Konat Abraham Malpan[81]. Francis Acharya of the Kurishumala Ashram has
published an adapted translation of the Mosul Penqitho and made its rich
content known to the students of Syriac liturgy[82]. Fr.Stephen Planthottathil, a former student
of SEERI has done a theological study of the Mosul Penqitho for his doctoral
studies in Rome[83]. This is
the major study by an alumnus of SEERI. In recent years several of our students
have translated the portions of Pampakuda Penqitho as part of their Master’s
dissertation.
12. Canonical Hours
As in the case of other
areas, most of the studies on canonical hours are descriptions for the
beginners. The canonical hours do not lack source materials. We need a study
similar to that of J.Mateos’ Lelya Sapra[84].
Fr.Mateos has pointed out several common elements that the Syrian Orthodox
Community of Tikrit share with the East Syrians.
The studies of
J.Puyade and A.Raes published in l’Orient Syrien need to be mentioned[85].
J.Tabet’s study is also important for the students of canonical hours[86].
13. Theological
Studies/Liturgical Theology
Often the theological studies
on the West Syrian liturgical texts were done by European (mainly French and
Germans) Catholic orientalists, who were not always very sympathetic towards
the Eastern Churches and often used the liturgical texts as “proof texts” to
support some of their hypothesis. The best example is J.Jungmann’s famous book The
Place of Christ in Liturgical Prayer[87].
However, the most sympathetic approach was taken by Fr.I.H.Dalmais who
published several articles on the theology of West Syrian liturgy (often his
studies cover the East Syrian Liturgy as well). In fact in the liturgical
Conferences organized by the St Sergius Orthodox Institute in Paris (popularly
known as Conférences S.Serge), Fr.Dalmais was often the only person to
present a paper on the Syriac liturgy. The first major original theological
study based on the liturgical texts was done by E.P.Siman, a Syrian Catholic
priest of the Dominican order[88].
Fr Siman translated a large number of Syriac texts from the Mosul edition of
the Penqitho as well as other Syriac texts for the first time in to a modern
language. Though his work was very well appreciated in the French speaking
world, he did not continue his studies in Syriac liturgy. Recently I have
published West Syrian Liturgical Theology¸ which was very well
reviewed by my colleagues in Europe[89].
15. Sacraments
and sacramental theology
Most of the Western scholars
know the Syrian Orthodox sacramental theology through the highly biased and
unsympathetic study by Wilhem de Vries, who understood the roze of the
Syriac Church in terms of the Latin scholastic theology. However, we should be
thankful to W.de Vries for pointing out several sources which will be certainly
useful for the students in the future[90].
P.Hindo also had collected several sources related to the sacraments[91].For
the marriage, J.M. Sauget has given an introduction with a French translation
of the liturgy[92]. On the
structure of the sacramental celebrations, I have made a modest contribution[93].
16. Comparative
Liturgy
Students of West Syriac
liturgy should be thankful to the ‘School of Comparative liturgiology’ for its
contributions in the advance of researches. After the death of Anton Baumstark
(d.1948), who developed the methods of ‘Comparative liturgiology’, very few
have followed his paths in the study of the Syrian Orthodox Liturgy.
Baumstark’s method was carried on by H.Engberding, especially in studies on
the Byzantine ‘anaphora of St John Chrysostom’
and the Syriac ‘anaphora of the twelve apostles’[94].
In their studies on the anaphora of St James, A.Tarby and J.R.Fenwick have
followed this method[95].
In the 1960s, Juan Mateos
and his disciples popularized the methods of Comparative liturgiology.
Fr.Mateos’ brilliant students, especially Miguel Arranz and Robert Taft were
rather interested in Byzantine Liturgy. However Gabriele Winkler, a leading
member of the Mateos School of Comparative liturgiology, has demonstrated the
importance of the Syriac liturgy for the study on the Armenian liturgical
tradition[96].
Conclusion
Our survey is far from being
complete. This is an essay, a first attempt, which needs to be completed. In recent years Syriac studies have advanced
considerably. Several scholarly seminars and colloquia are organized every
year. But there are very few studies on the West Syriac liturgical heritage.
Apart from the liturgies of baptism, Eucharist and the consecration of Myron,
we have very little knowledge of the historical development of the Syrian Orthodox liturgy, namely the
ordination, funeral, monastic tonsure, marriage, anointing of the sick,
consecration of the Church,, daily offices and the liturgical year. Even in the
case of the Anaphora, its early history, especially before the time of Jacob of
Edessa, still remains obscure. The music and hymnody need to be studied from a
historical and theological perspective. To promote studies and researches, and
providing opportunities for young Indian scholars, SEERI has been organizing conference
once in every fourth year since 1985. Since 2008, the Syrian Orthodox arch
diocese of Aleppo has been organizing a similar conference (“Aleppo Syriac Conference”)
once
in every two years. The results of these conferences are published and made available
for the members of the Churches belonging to the Syriac tradition. But the
response from the theological students and young clergy has not yet gained much
momentum.
[1] See the nearly complete bibliography by : S.P.Brock, Syriac Studies.
A Classified Bibliography (1960-1990), Parole de l’Orient, Kaslik, 1996,
pp. 184-208 ; ID., « Syriac Studies. A Classified Bibliography
(1991-1995), pp.241-350 (on liturgy : pp.309-317); J.M.Sauget, Bibliographie des liturgies orientales
(1900-1960), Rome, 1962 (On West Syriac Liturgy : pp.110-129). (Far
from being complete). For a survey : A.Raes, „ L’étude de la liturgie
syrienne; son état actuel“, Miscellanea liturgia L.C.Mohlberg I, (Rome,
1948), 333-346; S.Brock, „Syriac studies in the Last three deacdes: Some
Reflection“, VI Symposium Syriacum OCA 247 (Rome, 1994), 13-29;
K.Samir, „ Les études syriaques au
Liban », V Symposium Syriacum OCA 236 (Rome, 1990), 423-430. see
also S.Brock, „ Two recent editions of the Syrian Orthodox Anaphoras“, EL
102 (1988), 436-445. (gives information on the published anaphoras).
[2] A list of unpublished dissertations on the
West Syriac Liturgy is to be prepared.
[3] Latin translation was reprinted in Paris in
1610 and 1654 in M.de la Bigne (ed), Bibliotheca patrum et veterum auctorum
ecclesiasticorum, Vol.VI.
[4] In fact the Maronite and West Syriac liturgies have a common history
until the 13th/14th century.
[5] Jean Morin, Commentarius de sacris Ecclesiae ordinationibus,
Paris, 1655 and 1686 (pp.474-503) ; Antwerp, 1695 and 1709 (pp.402-439).
[6] J.A.Assemani, Codex liturgicus Ecclesiae universae, 7 vols.,
Rome, 1752 ; Paris-Leipzig, 1902 ; Farnborough, 1968.
[7] E.Renaudot, Liturgiarum orientalium collectio, 2 Vols., Paris,
1716; Frankfurt-am-Main (2nd ed.),1847.
[8] P.Lebrun, Explication de la messe, Paris, 1779, Vol.IV,
581-625.
[9] H.Denzinger, Ritus
Orientalium […], Würzburg, 1864, Graz, 1961.
[10] Missale Syriacum iuxta ritum ecclesiae antiochenae syrorum,
Rome, 1843
[11] George Broadley Howard, The Christians of St Thomas and their Liturgies:
comprising the Anaphora of St James (Minor), St Peter, The Twelve
Apostles, Mar Dionysius (Bar Salibi), Mar Xystus and Mar Evannis, together
with the Ordo Communis, Translated from Syriac manuscripts obtained in
Travancore by George Broadley Howard, London, 1864.
[12] F.E.Brightman, Liturgies Eastern and Western, t.I, Eastern
Liturgies, Oxford, 1896.
[13] J.S.Assemani Bibliotheca Orientalis, 2 Vols. Rome, 1719-1721
(Contains several extracts of the Syriac documents).
[14] Pampakuda, 1886. It contains the Syriac text of the following
anaphoras: St James Minor, Dionysius Bar Salibi, Mathai Royo, Eusthaios of
Antioch and Julius of Rome.
[15] A.Baumstark, Festbrevier und
Kirchenjahr der syrischen Jakobiten, Studien zur Geschichte und Kultur des
Altertums, Bd.3, Heft 3-5, Paderborn, 1910, XII, 309p. Also, ID. „Das
Kirchenjahr in Antiocheia zwischen 512 und 518“, Römische Quartelschrift
XI(1897), 31-66; XIII (1899), 305-323; ID., „ Zwei syriache Weicnachtslieder“,
Oriens Christianus (NS), I (1911), 193-203; ID., „ Karwoche und Ostern im
Kirchengesangbuch des Severus von Antiocheia“, Cäcilenvereinsorgan XLVI
(1911), 63-66.
[16] Bonn, 1922; Berlin, 1968.
[17] A.Baumstark, Nichtevangelische
syrische Perikopenordenungen des ersten Jahrtausends in Sinne vergelichender
Liturgiegeschichte untersucht, LQF 3, Münster, 1921, XII, 196p. [2nd
ed. 1972].
[18] F.C.Burkitt, “ The early Syriac Lectionary
System”, in The proceedings of the Museum Academy XI (1921-23), 301-339.
[19] O.Heiming, “ Ein jacobitisches Doppellektioar des Jahres 824 aus Haran
in den Handschriften British Museum Add. 14485 bis 14487 „ , Patrick Granfield
and Josef A.Jungman
(ed), Kyriakon. Festschrift Johannes Quasten Vol.II (Münster, 1970),
768-799.
[20] A.Vööbus, The Lectionary of the Monastery of ‘Aziza’el in Tur
‘Abdin, Mesopotamia, CSCO 466 Subsidia 73, Louvain, 1985. ID., A Syriac Lectionary from the Church of the
forty Martyrs in Mardin, Tur “Abdin, Mesopotamia, CSCO 485, Subsidia 76,
Louvain, 1986.
[21] G.Rouwhorst, “ Les lectionnaires syriaques”, in Christain-Bernard Amphoux
& Jean-Paul Bouhot (ed), La lecture liturgique des Epîtres catholiques
dans l’Eglise ancienne, Histoire du
texte Biblique: I, (Lausanne, 1996), 105-140. [For the West Syriac tradition,
pp.118-136: with complete bibliography and summary of important studies].
[22] K.D.Jenner, De
Perikopentitels van de geillustreerde Syrische kanselbijbel van Parijis (ms
Paris, Bibliothèque Nationale, syriaque 341).
Een vergelijkend onderzoek naar de oudste Syrische perikopenstelsels,
(Diss. Leiden, 1993).
[23] H.Labourt, Dionysius Bar
Salibi, Expositio Liturgicae, CSCO 13-14,
Paris, 1903 (Syriac text and Latin translation. English translation by
B.Varghese, Dionysius Bar Salibi: Commentary on the Eucharist, Môrân
‘Eth’ô –10, SEERI, Kottayam, 1998.
[24] R.H.Connolly & H.W.Codrington (ed), Two Commentaries on the
Jacobite Liturgy by George Bishop of the Arab Tribes and Moses Bar Kepha,
together with the Syriac Anaphora of Saint James and a Document entitled the
Book of Life, Oxford, 1913. [Syriac text and English translation]. [A new
English translation with introduction notes is to be published in Môrân
‘Eth’ô, Kottayam]. In fact Bar Kepha’s commentary on the Eucharist was
partly published by Konat Mathen Malpan in Simat Haye, a Syriac Journal
he edited from Pampakuda (1907-8). [Contains the commentary up to the lifting
up of the anaphora]. Connolly was unaware of this edition. Theis Syriac journal published the complete text of Bar Kepha’s
Commentary on Baptism. Most of the Western scholars are still unaware of this
Syriac Journal. (There exists an English Translation by K.A.Aytoun: see
below). I have re-published the
Syriac text with an English translation: B.Varghese, “Moses Bar Kepha:
Commentary on Baptism”, THE HARP XXIV (2009), 55-82.
[25] S.Brock, „ An early Syriac Commentary on the
Liturgy“, JTS 37 (1986), 387-403.
[26] Jean Sader (ed), Le ‚De Oblatione’ de
Jean de Dara, CSCO 308-309 ;
SS. 132-133, Louvain, 1970 [Syriac text with French trans]. Eng. Tr. B.Varghese, John of Dara. Commentary on the Eucharist,
Moran ‘Eth’o 12, SEERI. Kottayam, 1999.
[27] A.Rücker, Die syrische Jakobusanaphora nach der Rezension des
Jaquob(h) von Edessa, LF-4, Muenster-Westfalen, 1913.
[28] I.E.Rahmani, Les liturgies
orientales et occidentales. Etudiées séparement et comparées entre elles,
Beyrouth 1929.
[29] A.Abaumstark „Eine syrische Liturgia
sancti Athanasii“, OC II (1902), 90-129; ID. “Die syrische Anaphora des
Severus von Antiochien” JLW II (1922), 92-98.
H.Engberding, “ Die syrische Anaphora
der zwölf Apostel und ihre Parallel texte“ OC 3s XII (1937), 213-247; ID. „Die westsyriache Anaphora des heiligen
Johannes Chrysostomus und ihre Probleme“ OC 4s (1955), 33-47.
[30] K.Kaiser, „Die syrische Liturgie der Kyriakos von Antiocheia“ , OC
V (1905), 174-197.
[31] H.Fuchs, Die Anaphora des
monophysitischen Patriarchen Johannan I, Münster in West., 1926.
[34] John R.K.Fenwick, The Anaphora of Saint Basil and Saint James,
OCA 240, Rome, 1992.; ID., Fourth Century Anaphoral Construction
Techniques, Grove Liturgical Studies 45, 1986.
[35] Baby Varghese, The Syriac Version of Saint
James. A Brief history for Students,Alcuin/GROW Joint Liturgical Studies
49, Cambridge,2001.
ID., “The
Anaphora of Saint James and Jacob of Edessa”, in Bas ter Haar Romeny (ed), Jacob
of Edessa and The Syriac Culture of His Day, (Leiden, 2008), 239-264.
ID., “ The
Anaphoras other than That of St James and their theological Importance”, in
Johns Berchmans and James Puthuparampil (ed), The Liturgy of St James: Its
Impact on Theologizing in India, (Pune, 2009), 32-56.
[36] B.Varghese, Yakobinte anaphora suriani sabhayil, Madrosho
4, SEERI, Kottayam, 2002 (pp.232).
[37] P.E.Gamael, Avant-Messe Maronite, OCA 174, Rome,
1965; G.Khouri-Sarkis, “ La réforme
liturgique dans les Eglises de langue syriaque”, OS 9 (1964), 323-382.
[38] B.Varghese, “ Early History of the Preparation
Rites in the Syrian Orthodox Anaphora”, Symposium Syriacum (ed. R.Lavenant), OCA 256 (Rome, 1998),
127-138.
[39] G.Khouri-Sarkis, « Cérémonial pour
la réception d’un évêque syrien au Vie siècle et les liturgies des
catéchumènes », OS II (1957), 137-184. Taft gives an English translation in Great Entrance :
pp.r40-41
[40] J.Sader, Le lieu de culte et la messe
syro-occidentale selon le ‘De Oblatione’de Jean Dara, OCA 223, Rome, 983.
[41] H.W.Codrington, Studies of the Syrian liturgies London,
1952.
J.M.Hanssens,
Institutiones liturgicae de ritibus orientalibus, t.III, de missa ritum Orientalium ( pars altera),
(Rome, 1932), pp.598-622; J.Godard, “
Traditions anciennes de la grande prière eucharistique, I. La tradition syriennes orientale”, Les Questions Liturgiques et Paroissiales
47 (1966), pp.247-278.
[42] Among those studies which deserve special
attention: A.Raes, “ Les paroles de la consecration dans les anaphoras
syriennes” OCP 3 (1937), pp.486-504.
[44] R.F.Taft, Great Entrance. A History of the Transfer of Gifts and
other Pre-Anaphoral Rites of the Liturgy of saint John Chrysostom, OCA 200,
2nd ed. Rome,
1978. ID., A History of the Liturgy
of St John Chrysostom. Vol.IV. The Diptychs, OCA 238, Rome, 1991.
[45] Tarby has made a few remarks on this
subject. La prière eucharistisque…,
p,34, n.33.
[46] A.Raes, “ Les paroles de la consécration
dans les anaphores syriennes”, OCP III (1937), 486-504.
[47] M.Arranz, “L’économie du salut dans la
prière du Post-sanctus des anaphores de type antiochien” , LMD 106
(1971), 46-75.
[48] Especialy, G.Winkler, « Zur Erforschung orientalischer Anaphoren
in liturgievergleichender Sicht I : Anmerkungen zur oratio Post-sanctus
und Ananesis bis Epiklese“ OCP 63
(1997), 363-420.
[49] V.S.Janeras, “ Les byzantins et le
trisagion christologique” I Miscellanea Liturgica in onore de Cardinale
Giacomo Lercaro .t.II (Rome, 1967), 469-499 .
[50] E.Klum-Böhmer, Das Trisaghion als Versöhungformel der Christenheit,
München-Wien, 1979.
[52] S.BROCK, « Towards a typology of the
Epicleses in the West Syrian Anaphoras » , in H.J.Feulner,
E.Velskovska und R. Taft (eds),Crossroad of Cultures: Studies in Liturgy in
Honor of Gabriele Winkler, (OCA, 260; Rome, 2000), pp.173-192; ID., “The background of some
terms in the Syriac Eucharistic Epicleses”, THE HARP 13 (2000), 1-12.
[53] J.Matéos, “ Sedré et prières connexes dans quelques anciennes collections” OCP
28 (1962), 239-287.
ID., « Trois recueils anciens de
Prooemia syriens », OCP 33
(1967), 457-482.
[54] G.Khouri-Sarkis, “ Le sêdrô dans l’Eglise
syrienne d’Antioche”, OS I
(1956), 88-96.
[55] Jacob Thekkeparampil, Sedre and Rite of incense the West Syrian Liturgy, Unpublished
doctoral dissertation, Institute Catholique de Paris, 1977.
[56] For the details: S.Brock, “ Studies in the Early History of the Syrian
Orthodox Baptismal Liturgy”, JTS ns.23 (1972), 16-64; (here p. 17-18). Also J.M. Sauget, “Le ‘Codex Liturgicus’
de J.L.Assemani et ses sources manuscrites pour les ‘ordines’ de l’initiation
selon la tradition syro-occidentale », Gregorianum 54 (1973),
339-352.
[59] S.Brock, “ A New Syriac Baptismal Ordo attributed to Timothy of
Alexandria, Le Muséon 83 (1970),
367-431.
ID., “ The consecration of the
water in the oldest Manuscripts of the Syrian Orthodox baptismal liturgy”,
OCP 37 (1971),
317-332.
ID., “ A remarkable Syriac baptismal ordo
in Add.14518”, Pd’O 2 (1971), 365-75.
ID., “ A Short Melkite baptismal service in
Syriac”, Pd’O 3 (1972), 119-130.
ID.,
“ The Anonymous Syriac Baptismal Ordo in Add.14518” , Pd’O 8
(1977-78), 311-346
ID., “ A baptismal address attributed to Athanasius “, OrC 61
(1977), 92-102.
ID., “Some early Baptismal Commentaries”, OCP 46 (1980), 20-61.
ID., “Baptismal themes in the Writings of Jacob of Serugh”, OCA
205 (Rome, 1978), 325-347.
ID., “ Epiklesis in the Antiochene Baptismal Ordines”, OCA 197, (Rome,
1974), 183-218.
ID., Holy Spirit in the Syrian Baptismal Ordines, Kottayam, 1979.
[60]
B.Varghese, Les onctions baptismales dans la tradition syrienne,
CSCO 512; Sub.82, Louvain, 1989.
[61] Mathew Elenjickal, Baptism in
the Malankara Church. A Study on the Ritual of the Malankara Church,
Bangalore, 1974.
[62] A. Mouhanna, Les rites de l’initiation dans l’Eglise
Maronite, Rome, 1978.
[63] Jean Morin, Commentarius de sacris
Ecclesiae ordinatioibus, Paris, 1955 & 1686; Anvers 1695 & 1709
[64] R.Graffin, “ Ordination du prêtre dans le
rite syrien jacobite”, Revue de l’Orient Chrétien I-2 (189), 1-36.
[65] Ktôbô d-tekso
kumroyo d-meshtamshin b’îdtô kadishtô antiokoyo d-surohé, 2 Vols. Charfé, 1950-52. It should be
used with caution, because the text is often amended
[66] B.De Smet, „ Le rituel du sacré des
évêques et des patriarches dans l’Eglise syrienne d’Antioche”, OS VIII
(1963), 164-212 ( = Charfeh text. Vol.II, pp.159-223); Introduction by
Khouri-Sarkis, ID., pp.137-164.
[67] René Mouret, Le ritual syrien d’Ordination de Jean Morin
(1655). Unpublished doctoral
dissertation; University of Paris-Sorbonne, 1990. For the summary of this
important study:
R.Mouret, “
Un ritual d’ordination de Tagrit”, in Paul de Clerck & Eric Palazzo (ed), Rituels.
Mélanges offerts au Père Gy
O.P. , (Paris, 1990),
170-180); ID., “ Studies on the ordination liturgy of the ‘Holy Church of the
Syrians of Antioch”, THE HARP 2 (1989), 65-69.
[68] See the Prospectus published in 1955, quoted by F.Graffin, “Les
étapes de l’Orient Syrien”, in Memorial Mgr.Gabriel Khouri-Sarkis,
(Louvain, 1969), 275-285 (here p.277).
[69] G.Khouri Sarkis, “ Projet de restauration
de la liturgie syrienne d’Antioche”, OS IX (1964), 409-442;
ID., “ Projet de restauration de la liturgie de
Jérusalem-Antioche”, OS X (1965), 3-40;
ID’, “La réforme liturgique dans les Eglises de
langue syriaque” OS IX (1964), 323-382 (on the pre-anaphora). See also, L.Cataix, “ Commentaire au projet
de restauration de la messe syrienne”, OS XI (1966), 51-90.
[70] OS XII (1967), 241-255; XII (1967),
560-569.
[71] I.Saka, Fushoq Qurobo Liban, 1963;
OS XI (19666), 380-387.
[72] S.Brock, “ A Calendar attributed to Jacob of Edessa” Pd’O 2 (1971), 379-388; cfr. Supra
note.41.
[73] J.Thomajean, “ La semaine liturgique dans
le rite syrien”, Melto 2 (1966), 95-114.
ID.,“ Les
trois vendredis consécutifs pour la commémoration des défunts et le culte des
morts dans la liturgie syrienne”, Pd’0 2 (1971, 379-388.
[74] Syriac text and French translation:
Basile Aggoula, “ Une description de la cathédrale justinienne d’Edesse dans un
poème syriaque”, in Ayoub Chehwan and Antoine Kassis (eds), Etudes Bibliques
et Proche-Orient ancient. Mélanges
offerts au Père Paul Feghali
(Beyrouth and Jounieh, 2001), 309-322.
Eng.tr.
A.N.Palmer, “The inauguration anthem of Hagia Sophia in Edessa”, Byzantine and Modern Greek Studies 12
(1988), 117-167.
[75] Jean Lassus, Sanctuaires chrétiens de Syrie:
Essai sur la genèse, la forme et l’usage liturgiques des édifices du culte
chrétien en Syrie du IVe siecle à la conquête musulmane, Paris, 1944.
[76] „ L’octoechos syrien“, OC ns III
(1913), 82; 277-298.
[77] H.Husmann, Die qale gaoanaie
des Beit Gaza, in Sitzungsberichte der österreichischen Akademie der
Wissenschaften, 273,4, Wien, 1971. [For
other works by Husmann; S.Brock, Syriac Studies (1996), p.202.
[78] A.Cody, “ The early history of the Octoechos in Syria”, in N.Garsoian,
T.Mathews and R.W.Thomson (edd.), East of Byzantium, Syria and
Armenia in the Formative Period, (Washington, DC, 1982), pp.89-114. The
following works also to be noted: O.Heiming, Syrische ‘Eniane und
griechische Kanones. Die Hs.Sachau 349 der
Stastsbibliothek zu Berlin, LQF 26, Münster, 1922,
VIII+126 pp.
ID. „Die ‚Enajane der Berliner
Handschrift Sachau 349“ OC 3s. V (1930), 19-55.
S.Brock, „
Syriac and Greek Hymnography: Problems of origins“, Studia Patriatica 16
(TU) 129 (1985), 77-81. Reprint in S.P.Brock, Studies in Syriac Christianity,
Variorum Reprints, 1992 (ch.VI).
[79] A.Baumstark, Festbrevier und Kirchenjahr der syrischen Jakobiten,
[Studien zur Geschichte und Kultur des Altertums, Bd. 3,, Hweft 3-5],
Paderborn, 1910; XII, 308 p. Aslo
ID. „Zwei syrische Weihnachtsleider“ OC
ns.I (1911), 193-203;
ID. ‚Das Kirchenjahr in Antiocheia
zwishen 512 und 518:, Römische Quartelschrift XI (1897), 31-66; XIII
(1899), 305-323.
ID. „Karwoche und Osternacht im
Kirchengesagbuch des Severus von Antiochein“, Cäcilienvereinsorgan XLVI (1911), 63-66.
The study by
G.J.Cuming also merits attention: “The Liturgy of Antioch in the Time of
Severus (513-518), in Festschrift T.J.Talley (Washington, 1990), 83-103.
[80] B.Botte, “ Les dimanches de la Dédicaces
dans les Eglises syriennes” OS II (1957), 65-70.
[81] On this edition: S.Brock, “ Some hidden Treasures of the Pampakuda
Fenqitho”, THE HARP XX-2 (2006), 59-73.
[83] Themes of Incarnation in the Sedre for the Period of Suboro- Yaldo,
according to the Mosul Fenqitho,
Moran ‘Eth’o 30, SEERI, Kottayam, 2009.
[84] J.Matéos, Lelya-Sapra. Essai d’interprétation des Matines Chaldéennes ,
OCA 156, Rome, 1959 (510 p).
ID.,
« Les Matines chaldéennes, maronites et syriens », OCP 26
(1960), 51-73 ; ID., « L’invitatoire du nocturne chez les Syriens et
chez les maronites », OS XI (1966), 353-66 ; ID.,
« Prières initiales fixes des offices syrien, maronite et
byzantine », OS XI (1966), 489-98 ; ID., « Les strophes
de la nuit dans l’invitatoire syrien », F.Graffin (ed), Memorial Mgr
Gabriel Khouri-Sarkis (1898-1968), (Louvain, 1969), pp.71-81.
[85] J.Puyade, “Composition interne de
l’office syrien”, OS II (1957), 77-92 ; III (1958), 25-62 ;
ID. « Les heures canonilaes syriennes et leur composition », OS
III (1958), 401-428. A. Raes, « Les deux composantes de l’office divin
syrien », OS I (1956), 66-75.
[86] J.Tabet, L’office commun Maronite. Etude
du Lilyo et du Sapro, Bibliothèque de l’Université Saint Esprit, 5, 1972.
[87] Originally published in German in
1925; Revised German edition in 1962. English translation published by Geoffrey
Chapman, 1965 ; 1989.
[88] E.P.Siman, L’expérience de l’Esprit
par l”Eglise d’après la tradition syrienne d’Antioche, Théologie
Historique-15, Parié, 1971. ID., « La dimension pneumatique de
l’Eucharistie d’après la tradition syrienne d’Antioche », In Expérience
de l’Esprit : Mélanges Schilleebeeckx, Le Point Théologique 18
(1976), 97-114.
[89] Ashgate, Aldershot, 2004. Also my
article: “Prayers addressed to Christ in the West Syrian Tradition”, in
B.D.Spinks (ed), The Place of Christ in Liturgical Prayer. Trinity,
Christology and Liturgical Theology, (Liturgical Press, Collegeville,
2008), 88-111.
[90] W.de Vrie, Sakramententheologie bei
den syrischen Monophysiten, OCA 125, Rome, 1940; ID. , « La théologie
des sacrements chez les Syriens monophysites », OS VIII (1963),
261-288.
[91] P.Hindo, Disciplina Antiochena antica,
Siri III, Textes concernant les sacrements, Sacra Congregazione per la
Chiesa Orientale, Fonti, Serie II, fasc. XXVI, Vatican, 1941.
[92] J.M.Sauget, “ Le marriage dans le rite
syrien occidentale”, OS II (1957), 3-37.
[93] B.Varghese, „ La structure des liturgies sacramentelles“ in
F.Cassengina-Trévedy et I .Jurasz (ed), Les Liturgies syriaques,
Paris, 2007, pp.145-172. ID,. « Structure
of Sacramental celebrations- Syriac Tradition », THE HARP XXV (2010), pp.201-228.
[94] H.Engberding, “ Die syrische Anaphora der zwölf Apostel und ihre
Paralleltexte” , OC 3.s. XII (1937), 213-247; ID. „ Die westsyrische
Anaphora des heiligen Johannes Chrysostomus und ihre Probleme“, OC 4.s
III (1955), 33-47; ID. „ Das Verhältnis der syrischen Timotheusanaphora zur
koptioschen Cyrillusliturgie“, OC 4.s VI )1958=, 55-67.
[96] Gabriele Winkler, das armenische Initiationsrituale, OCA 217,
Rome, 1982; ID., „Zur frühchristlichen Tauftradition in Syrien und Armenuen
unter Eibezung der taufe Christi“, OKS 27 (1978), 281-306.
ID., „The
history of the Syriac pre-baptismal anointing in the light of the early
Armenian sources”, OCA 205 (1978), 317-324; ID., “ Die Tauf-Hymnen der
Armenier. Inhre Affinität mit syriachen Gedankengut”, in
H.BECKER and R.KACZYNSKI (ed), Liturgie und Dichtung (St Ottilien,
1983), 381-419.
ID., Das Sanctus: Über der Ursprung
und die Anfänge des Sanctus und sein Formwirken, OCA 267, Rome, 2002; ID.,
„Beobachtungen zu den im ‚ante Sanctus’ angeführten Englen und ihre Bedeutung“,
Theologische Quartalschrift 183 (2003), 213-238.
No comments:
Post a Comment