Patriarch Yacub III- Kalpana No.203/70 Translation

Syrian Patriarchate                                                                    Patriarchate of Antioch

Of Antioch and All the East                                                      and All the East

Damasus, Syria                              [Emblem]

No.203/70

To His Excellency our brother Baselius Augen I, Catholicos of the East. My respectful (greetings).

After the respectful and brotherly kisses and the enquiry about your well-being we say:

1. In your letter that we have received a few days ago, I was very much surprised to read the words: “The Throne of Saint Thomas, the Apostle.

Firstly, since the establishment of the Catholicate in the fourth century, none of the Catholicoi or the Maphrians ever used this title.

Secondly, Saint Thomas the Apostle had never founded any throne to be called ‘Throne of Saint Thomas the Apostle’, for he was not a priest as it is evident from the Gospel of Saint John 20:21-24. As he was not a priest, how did he become a high priest? As he was not a high priest, how could he found a throne? Therefore none of the early writers mention that he had founded the Catholicate throne. As Your Excellency have acknowledged in the confession of faith that you had made in 1932, the Synod of Nicea had confirmed the Catholicate of the East (page 4).

Thirdly, even the Nestorians who had usurped the Catholicate of the East in the fifth century do not relate it to Saint Thomas the Apostle, or to the ‘Throne of Saint Thomas’. But they had related it to Mar Mari, disciple of the Evangelist Addai and they spoke of the ‘Throne of Mar Mari’.

Bar Hebraeus writes: “ Until the time of this Timothy (Nestorian Catholicos of the 9^th century), bishops of the Country of Persia (that is Rewardshir) used to be dressed in white as the secular priests and to eat meat and to take wives, and not to be submitted to the Catholicos of Seleucia. They used to say: ‘ We are the disciples of the Apostle Thomas; we have nothing to do with the throne of Mari”.

Fourthly, in the beginning of the second part of the Ecclesiastical History, Bar Hebraeus speaks of Saint Thomas the Apostle; not as the one who had founded the Catholicate of the East, but only as the first one who evangelized the region of the East. Similarly, the names that follow him do not belong to his ordination, but from the “ fabric” of the Nestorians, as all the historians of our day witness.

Fifthly, we have ordained you not for the Throne of Saint Thomas the Apostle, but for the Catholicate of the East. Therefore you have no authority to change this title, lest you will fall into heresy.

2. It has been informed that at the time of the ordination of priests and deacons, our beloved Metropolitans do not instruct them in the promise of the ordination to be obedient also to the Patriarchate of Antioch, the general head of the Church, as it is written in the true amalogia that was used in the days of Bar Hebraeus.

Therefore our good will persuades us to ask your brotherhood to warn the Eminent Metropolitans about this great error that they were following during the division in the Church. In order to see this truth, read the amalogia written by Mar Ivanios, who was in Malabar with the Catholicos Eldo, which will be found in the Library of the Marthomites in Thiruvalla.

Therefore the Catholicos of the East is not outside the jurisdiction of the Apostolic See of Antioch, but rather he is its Tahlupa in the regions of the East, as the Patriarch Mar Athanasius Gamollo has demonstrated when he ordained Mar Marutha of Tagrit.

He says in his letter to the monks of Mar Mathai: “ There shall be a head for the bishops of Assyria, Arabia and the various regions of Persia for the ordering of the Church. (Therefore) we ordain Mar Marutha of Tagrit, Metropolitan from the Arabs, as the head and the general ruler of all the bishops who have been named and of their regions and eparchies, in order to represent our person and office, according to our tupartito , that is instruction”. (Read the Chronicle of Michel the Great, which will be found in the house of late Mr K.K.Lukose, page 413).

That is why you have said in the first ‘canon’ of your (constitution): ‘The Church of Malabar is a part of the Syrian Orthodox Church, submitted to the authority of the See of Antioch’. By all means you remember what you have written in your confession of faith in 1932. Regarding this subject you have written: ‘ I think that those who have created and follow the Catholicos, do not seek to be separated from the communion of the Patriarch. But they have simply created a Catholicos. By all means this is under the Patriarch’ (page 4).

Again you have said: ‘ The Antiochian See is truly ancient and glorious that all others, and it is the head of this people. Even if the Church of Malabar receives a Catholicos, it will never be separated from the See, but it will accept for ever the Patriarch as the supreme head of this people (page 10).

3. Sometimes we have read in the News Papers and the publications about the name of the Church. But they speak simply of ‘the Orthodox Church’, without (the word) ‘Syrian’, which is the true name of the Church.

4. Your brotherhood knows very well the decision that you have made in the Synod (met) before your consecration as Catholicos, regarding the churches in Kuwait and in other places. We are sorry to say that the priests are appointed to these (churches) and the Metropolitans visit them without our knowledge. This is against that decision.

Therefore we inform your beloved brotherhood that these issues disturb the functioning of the Church as   before. With your knowledge these should be corrected. Henceforth we cannot tolerate such things. If these perversities are not corrected, the Church will be again divided. Therefore it will not be because of the Semites – as it was formerly said- but because of the Malabarians who perverted peace and by the unpleasant contention in the Church.

We greet our apostolic blessings to our beloved and esteemed Metropolitans and clergy and the people who are with you. The inhabitants of the Patriarchal house kiss your hands and ask for your prayers. We remain.

The grace of the Lord be with you.

Our Father who art in heaven etc.

Ignatius Yakub III                                                                                    Damascus

Patriarch of Antioch and all the East                                                        27-6-70.

                  WEST SYRIAN LITURGY

                  West Syrian Liturgy belongs to the Antiochene family of liturgies of which East Syrian (Edessa), Byzantine, Maronite and the Armenian liturgies are the other members. The Syrian Orthodox (Antioch), Malankara Orthodox (India), Syrian Catholic, Syro-Malankara and the Independent Syrian Church of Malabar are the churches that follow this rite. The Mar Thoma Syrian Church and the Saint Thomas Evangelical Church use a reformed version of the west syrian Liturgy.

                 The West Syrian Church, known as Jacobite (after Jacob Baradeus, the sixth century organizer of it) and as “Monophysites” or ‘Non-chalcedonians” (as they were opposed to the diophysite Council of Chalcedon-451 AD), inherited the antiochene liturgy in its fifth century form. Following the expulsion by the Emperor Justin I (518-27), the Non-chalcedonians took refuge in the Syriac speaking areas of Mesopotamia and organized their own liturgical tradition, maintaining early antiochene features (eg.litanies) and incorporating several Mesopotamian elements (eg.hymnody).

 ANAPHORA:

             In the first half of the fifth century, the Antiochene Church seems to have adopted Saint James Liturgy of Jerusalem, incorporating a few local features, such as long christological thanksgiving prayer and anamnesis. The anti-chalcedonians of Mesopotamia translated the anaphora of Saint James into Syriac, probably in the second half of the sixth century. Later Jacob of Edessa (+708) made a more ‘accurate’ Syriac version on the basis of existing Greek texts. Jacob of Edessa is also credited with the Syriac translation of the West Syrian Baptismal ordo, of which the Greek original has been attributed to Severus of Antioch (+538). Jacob is believed to be the author or compiler of most of the West Syrian Liturgical texts.

                 The Eucharistic liturgy has the following structure: 1. Preparation rites;

2.Pre-anaphora (Entrance, Liturgy of the Word, censing, Creed and the lavabo);

3. Kiss of Peace; 4.Trinitarian blessing and the dialogue; 5.Sanctus; 6.Institution;

7.Anamnesis; 8.Epiclesis; 9.Commemorations; 10.Fraction; 11.Lord’s Prayer;

12.Sancta Sanctis; 13.Communion; 14.Dismissal; 15.Post-Communion. The structure of the anaphora (nos.3-13) was fixed in the seventh century, while the preparation rites and the post-communion as well as the ordo communis and the Diaconale were added later. The present form of the Eucharistic celebration belongs to the 16^th century.

                West Syrians have the largest number of anaphoras. More than seventy are known and about a dozen are still in use. They have been attributed to the apostles, early    church fathers and the West Syrian doctors, patriarchs or famous prelates. All the anaphoras follow the structure of Saint James and retain the main themes of the prayers, though the wording varies considerably. The anaphora attributed to Thomas of Harkel (+616) has a curious formula which combines the words of institution and anamnesis.

‘ When he duly united with the form of a servant, as the one who has to accomplish the preparations of our salvation, he took bread and wine and blessed, sanctified, broke and gave to his disciples, saying: Take, share (it) and do likewise, and when you receive it, believe and be convinced that you eat my body and drink my blood for the memory of my death until I come’. Similar formula is found in the Anaphora of John Bar Shusan.

               The Liturgy is now celebrated mostly in the vernacular (Malayalam in Kerala). The Syrian Orthodox Church of Antioch continues to use Syriac, which is not always understood by the congregation. In the course of evolution, litanies have been replaced with hymns to assure the participation of the community.

                 Baptismal rite has about a dozen of liturgies, and most of them are not in use. Almost all the liturgical celebrations, including the daily offices and the lectionary have several versions. Most of them still exist in manuscripts. It was in fact the printing that contributed to the fixation of the liturgical texts and the disuse of different versions.

TWO TRADITIONS:

                 In the Syrian Orthodox Church, there existed two liturgical  centers: Turabdin (SE Turkey) in the Patriarchate of Antioch and Mosul (N.Iraq), the former seat of the ‘Maphrian’ (the Syrian Orthodox counter part of the Nestorian Patriarch). Both the centers produced liturgical texts with considerable diversity, in spite of the basic unity in the structure of the celebration. The Mosul tradition shared several original Mesopotamian features with the East Syrians, which gradually disappeared under the influence of Turabdin.

BREVIARY: 

               The Breviary exists mainly in two versions: the Common Prayer (Shhimo) for the weekly cycle and ‘the Festal Breviary’ (Penkito or Hudro) for the annual cycle.

Daily offices are divided into seven canonical hours, beginning with Ramso (Vespers), followed by Sutoro (Compline), Lilyo (Night in four nocturnes), Sapro (Morning), Third, Sixth and the Ninth hours. Each day and hour has fixed or main themes. The ninth hour and the office of Saturday have ‘the departed’ for theme. The theme of Sunday is always the resurrection, and that of Wednesday is ‘the Mother of God’ and of Friday is ‘the cross and the martyrs’. The offices, especially those of the Great Lent and the Holy Week include a series of genuflection, symbolizing repentance.

                 The Psalms take comparatively a small place in W.S.Liturgy and are replaced by songs in the form of antiphons, known as Qolo (hymn) and Bo’utho (Petition), whose origin is traced back to the poet-theologians like Saint Ephrem (fourth century) and Jacob of Serugh (fifth century). Shorter antiphons known as eqbo and eniyono also have their place in the offices.

                 The most characteristic west syrian prayer is Sedro (= a row; order or series), a long prayer in the form of a series of expositions or meditations, usually preceded by a Promiun (=introduction). Often Sedro provides a summary of the West Syrian theology. Thus the sedre of the office of the Pentecost is an excellent summary of the pneumatology.

LITURGICAL COMMENTARIES:

                     Several liturgical commentaries exist on the Eucharist, Baptism and the consecration of Myron, which include those by Jacob of Edessa (+708), George, bishop of the Arab tribes (+724), John of Dara (9^th cent.), Moses Bar Kepha (+903), Dionysius Bar Salibi (+1171) and Bar Hebraeus (+1286). Most of them have been published. The most influential model for the Syriac commentators was The Ecclesiastical Hierarchy  of Pseudo-Dionysius the Areopagite, which was known to them in a sixth century Syriac translation. However their mystagogy was rather a blend of alexandrine theoria  (a word which occurs in most of the commentaries), the antiochene historia and the original mesopotamian exegesis, which was largely indebted to the targumic tradition. In their commentaries, the west syrians had used literary genres such as mystagogical homilies, metrical homilies (memre), epistles, letters and treatises. Metrical homilies, the most original contribution of the Syrian tradition in this domain, were originally destined to be sung during liturgical or sacramental celebrations.

LITURGICAL YEAR:

                The liturgical year of the West Syrians begin with the ‘Sunday of the Consecration of the Church’ (First Sunday of November or 30/31^st October if fall on a Sunday), followed by the ‘Sunday of the Renewal of the Church’ and the Sundays of Advent. The liturgical year could be divided into a cycle of seven periods (each consisting approximately of seven weeks), centered on the Nativity, Epiphany, the Great Lent, Easter, Pentecost, Feast of the Apostles Peter and Paul (June 29) and the Feast of the Cross (Sept.14).

LITURGICAL MUSIC:

               In liturgical music, the West Syrians follow the Octoechos, a modal system in eight modes or tunes (attributed to Severus of Antioch), analogous to the Byzantine Octoechos and the eight-mode Gregorian system. The chants are organized in an eight-weekly modal cycle in the following order: 1-5; 2-6; 3-7; 4-8; 5-1; 6-2; 7-3; 8-4.

BIBLIOGRAPHY:

S.Brock, Syriac Studies. A Classified Bibliography (1960-1990), Parole de l’Orient,

Kaslik, 1996.

J.M.Sauget, Bibliographie des liturgies orientales (1900-1960), Rome, 1962.

Liturgical Texts:

Anaphorae Syriacae,A.Raes and others(eds), Rome, 1939.(Syriac & latin).

Ma’de’dono: The book of the Church Festivals, ed.Athanasius Yeshue Samuel     (Metropolitan), 1984. (Syriac text & English translation).

The Book of Common Prayer of the Syrian Church, Trans. Bede Griffiths, Vagamon,

Kerala (n.d.).

Liturgical Commentaries:

R.A.Aytoun, ‘ The Mystery of Baptism by Moses Bar Kepha compared with the odes of Solomon’, The Expositor, Ser.VIII-ii, 1911, 338-358. Reproduced by J.Vellian (ed), Studies on Syrian Baptismal Rites, Kottayam, 1973, 1-15.

S.Brock, ‘ Jacob of Edessa’s Discourse on the Myron’,Oriens Christianus 63, 1979,

 20-36

R.H.Connolly & H.W.Codrington (ed.tr.),  Two Commentaries on the Jacobite Liturgy by George, Bishop of the Arab Tribes and Moses Bar Kepha…. London, 1913.

B.Varghese (tr), Dionysius Bar Salibi: Commentary on the Eucharist, Kottayam, 1998.

B.Varghese (tr), John of Dara: De Oblatione, Kottayam, 1999.

Studies and General Introductions

A.Baumstark, Festbreviar und Kirchenjahr der syrischen Jakobiten, Paderborn, 1910.

S.Brock, ‘Studies in the Early History of the Syrian Orthodox Baptismal Liturgy’, JTS (ns) 23, 1972, 16-64

_____, ‘Two Recent Editions of Syrian Orthodox anaphoras’, Ephemerides Liturgicae 102, 1988, 436-445 (gives information on all published anaphoras)

H.W.Codrington,  Studies of the Syrian Liturgies, London 1952.

Christine Chaillot, The Syrian Orthodox Church of Antioch and all the East, Geneva, 1998.

Archdale A.King,  Rites of Eastern Christendom, Vol.I, Rome, 1947, 61-208.

B.Varghese, Les onctions baptiamales dans la tradition syrienne, CSCO.512, Subsidia 82, Louvain, 1989

_____, ‘Canonical Fasts in the West Syrian Tradition’, The Harp 7, Kottayam, 1994, 89-108.

____, ‘Holy Week celebrations in the West Syrian Tradition’, A.G.Kollamparampil (ed), Hebdomadae Sanctae Celebratio, Rome, 1997, 167-186.

____, ‘Early History of the Preparation Rites in the Syrian Orthodox Anaphora’, R.Lavenant (ed), Symposium Syriacum VII , OCA-256, Rome, 1998, 127-138.

WEST SYRIAC LITURGY : ONE HUNDRED YEARS OF RESEARCH

          

 

        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 20^th 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 18^th 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 10^th/11^th 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.   

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[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 13^th/14^th 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 (2^nd 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. [2^nd 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.

[32] Specilegium Friburgense 12 (1968), 101-415.

[33] Théologie Historique 17, Paris, 1972

[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.

[43] J.Matéos, La célébration de la Parole dans la liturgie Byzantine, OCA 191 (Rome, 1971).

[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, 2^nd 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.

[51] S.Brock, “The Thrice-holy hymn in the liturgy”, Sobornost/ECR 7:2 (1985), 24-34.

[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.

[57] For the details: Brock, Ibid., p.18; On the other printed texts, p.18-19.

[58] JTS ns.23 (1972), 16-64.

[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.

[82] Prayer of the Harp of The Spirit , 4 Vols. Vagamon, 1980; 1982; 1985 and 1986.

[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.

[95] Op.cit.

[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.