East Syriac Rite

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Eastern Syriac Cross Eastern Syriac Cross.svg
Eastern Syriac Cross

The East Syriac Rite or East Syrian Rite, also called the Edessan Rite, Assyrian Rite, Persian Rite, Chaldean Rite, Nestorian Rite, Babylonian Rite or Syro-Oriental Rite, is an Eastern Christian liturgical rite that employs the Divine Liturgy of Saints Addai and Mari and the East Syriac dialect as its liturgical language. It is one of two main liturgical rites of Syriac Christianity, the other being the West Syriac Rite (Syro-Antiochene Rite). [1] [2] [3]


The East Syriac Rite originated in Edessa, Mesopotamia, and was historically used in the Church of the East, the largest branch of Christianity which operated primarily east of the Roman Empire, with pockets of adherents as far as South India, Central and Inner Asia and strongest in the Sasanian (Persian) Empire. The Church of the East traces its origins to the 1st century when Saint Thomas the Apostle and his disciples, Saint Addai and Saint Mari, brought the faith to ancient Mesopotamia, now modern Iraq, the eastern parts of Syria, southeastern Turkey, and regions along the Turkish–Syrian and Iran–Iraq borders. [4] According to traditional accounts, Thomas the Apostle is believed to have traveled as far as the Malabar coast, the south-western coast of India. [5] [6] [7] [8] This account is not yet confirmed, and the earliest recorded organised Christian presence in India dates to the 4th century, when Persian missionaries of the East Syriac Rite tradition, members of what later became the Church of the East, established themselves in modern-day Kerala. [9] [10] [11] [12]

The East Syriac rite remains in use in churches descended from the Church of the East, namely the Assyrian Church of the East of Iraq (including its archdiocese the Chaldean Syrian Church of India) and the Ancient Church of the East, as well as in two Eastern Catholic churches, the Chaldean Catholic Church of Iraq and the Syro-Malabar Church of India, which are both now in full communion with the See of Rome. The words of Institution are missing in the original version of the Liturgy of Saints Addai and Mari. However, the Eastern Catholic churches have added in the words of Institution in their version of the liturgy.

Although the ancient Church of the East and the Catholic Church split in 431 AD through the Council of Ephesus, in 1994 the Assyrian Church Patriarch Mar Dinkha IV and Pope John Paul II signed a common declaration in the Vatican. The Common Christological Declaration (1994) document asserted that the split that occurred due to the Council of Ephesus in 431 was "due in large part to misunderstandings," affirmed for both that "Christ is true God and true man," recognized "each other as sister Churches" and vowed to resolve remaining differences. In 2001, the committee established from the 1994 dialogue drew up guidelines for mutual admission to the Eucharist between the Chaldean Catholic Church and the Assyrian Church of the East, overcoming all other issues. [13] [14]


Persian cross at St Thomas Mount, Chennai, Tamil Nadu, India Persian cross 1.png
Persian cross at St Thomas Mount, Chennai, Tamil Nadu, India

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

Scope of usage

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

Variety of terms used as designations for this rite reflects its complex history and consequent denominational diversity. Common term East Syriac Rite is based on the liturgical use of East Syriac dialect, while other terms reflect particular historical and denominational characteristics.

The Syrian and Mesopotamian (Iraqi) Eastern Catholics are now commonly called Chaldeans (or Assyro-Chaldeans). The term Chaldean, which in Syriac generally meant magician or astrologer, denoted in Latin and other European languages (Greater) Syrian nationality, and the Syriac or Aramaic language. For Aramaic, it especially refers to that form which is found in certain chapters of Daniel. This usage continued until the Latin missionaries at Mosul in the seventeenth century adopted it to distinguish the Catholics of the East Syriac Rite from those of the West Syriac Rite, which they call "Syrians". It is also used to distinguish from the Assyrian Church of the East, some of whom call themselves Assyrians or Surayi, and even "Christians" only, though they do not repudiate the theological name "Nestorian". Modern members of the Assyrian Church of the East and the Ancient Church of the East distinguish themselves from the rest of Christendom as the "Church of the East" or "Easterns" as opposed to "Westerns", by which they denote Greek Orthodox, Syriac Orthodox or Latin Catholics. [15]

In recent times they have been called, chiefly by the Anglicans, the "Assyrian Church", a name which can be defended on archaeological grounds. Brightman, in his "Liturgies Eastern and Western", includes Chaldean and Malabar Catholics and Assyrians under "Persian Rite". [15]

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

Most printed liturgies of these rites are Eastern Rite Catholic. [15]

The language of all three forms of the East Syriac Rite is the Eastern dialect of Syriac, a modern form of which is still spoken by the Assyrian Church of the East, [15] the Ancient Church of the East (which broke away from the Assyrian Church of the East in the 1960s due to a dispute involving changes to the liturgical calendar, but is now in the process of reunification), [16] and the Chaldean Catholic Church.


Chinese stone inscription of a Church of the East Christian Cross from a monastery of Fangshan District in Beijing (then called Dadu, or Khanbaliq), dated to the Yuan Dynasty (1271-1368 AD) of medieval China. Yuan dynasty stone with cross and Syriac inscription from Church of the East site in Fangshan District near Beijing (then called Khanbaliq or Dadu).jpg
Chinese stone inscription of a Church of the East Christian Cross from a monastery of Fangshan District in Beijing (then called Dadu, or Khanbaliq), dated to the Yuan Dynasty (1271-1368 AD) of medieval China.

The Chaldean rite originally grew out of the liturgy of the Church in Edessa. The tradition, resting on the legend of Abgar and of his correspondence with Christ, which has been shown to be apocryphal — is to the effect that St. Thomas the Apostle, on his way to India, established Christianity in Mesopotamia, Assyria, and Persia, and left Thaddeus of Edessa (or Addai), "one of the Seventy", and Saint Mari in charge there. The liturgy of the Church of the East is attributed to these two, but it is said to have been revised by the Patriarch Yeshuyab III in about 650. Some, however, consider this liturgy to be a development of the Antiochian. [15]

After the First Council of Ephesus (431) -- the third Ecumenical Council—the Church of Seleucia-Ctesiphon, which had hitherto been governed by a catholicos, refused to condemn Nestorius. Therefore, as part of the Nestorian Schism, the Church of Seleucia-Ctesiphon cut itself off from Western Christianity. In 498 the Catholicos assumed the title of "Patriarch of the East", and up until the 1400s the Church of the East spread throughout Persia, Tartary, Mongolia, China, and India due to the efforts of Missionaries. [15]

However, at the end of the fourteenth century due to the conquests of Tamerlane and his destruction of Christian settlements across Asia, in addition to other factors such as anti-Christian and Buddhist oppression during the Ming Dynasty, [17] the large Church of the East structure was all but destroyed- reducing it to a few small communities in Persia, their homeland in Mesopotamia, Cyprus, the Malabar Coast of India, and the Island of Socotra. These remaining communities were later whittled away at in other events. The Church of the East in Cyprus united themselves to Rome in 1445, there was a Schism in 1552 between Mar Shimun and Mar Elia which weakened the Church, and the Christians of Socotra were Islamized in the 16th century. The Church in India was divided and cut off from their hierarchy due to the Portuguese support for Synod of Diamper in 1599. Due to these events, the diaspora of the Church of the East diminished. The Elia line eventually developed into the Chaldean Catholic Church and the Assyrian Church of the East was turned into a small community of around 50,000 people in the Hakkari Mountains under the headship of the Shimun line. A small group of Indians eventually rejoined the Assyrian Church of the East, forming the Chaldean Syrian Church in the 1900s, although the main body of the Malabar Christians remained as the Syro-Malabar Church. A large group joined the Oriental Orthodox West Syriac rite churches in their own set of schisms. Additionally, the secession of a large number to the Russian Church due to the Russian Ecclesiastical Mission in Urmia, a Kurdish massacre in 1843, and an attempt to form an Independent Catholic Chaldean Church on the model of the Old Catholics all resulted in more Eastern rite Assyrians separating.

The Eucharistic service

A Syro-Malabar Catholic bishop holding the Mar Thoma Christian Cross which symbolizes the heritage and identity of the Syrian Church of Saint Thomas Christians of India Kanjirappally Bishop Mar Mathew Arackal at Tomb of Mar Varghese Payyappilly Palakkappilly.jpg
A Syro-Malabar Catholic bishop holding the Mar Thoma Christian Cross which symbolizes the heritage and identity of the Syrian Church of Saint Thomas Christians of India

There are three Anaphorae; those of the Holy Apostles (Saints Addai and Mari), Mar Nestorius, and Mar Theodore the Interpreter. The first is the most popularly and extensively used. The second was traditionally used on the Epiphany and the feasts of St. John the Baptist and of the Greek Doctors, both of which occur in Epiphany-tide on the Wednesday of the Rogation of the Ninevites, and on Maundy Thursday. The third is used (except when the second is ordered) from Advent to Palm Sunday. The same pro-anaphoral part serves for all three. [15]

The Eucharistic Liturgy is preceded by a preparation, or "Office of the Prothesis", which includes the solemn kneading and baking of the loaves. These were traditionally leavened, the flour being mixed with a little oil and the holy leaven (malka), which, according to tradition, "was given and handed down to us by our holy fathers Mar Addai and Mar Mari and Mar Toma", and of which and of the holy oil a very strange story is told. The real leavening, however, is done by means of fermented dough (khmira) from the preparation of the last Eucharistic Liturgy. The Chaldean and Syro-Malabar Catholics now use unleavened bread. [15]

The Liturgy itself is introduced by the first verse of the Gloria in Excelsis and the Lord's prayer, with "farcings" (giyura), consisting of a form of the Sanctus. Then follow: [15]

There are four or five Lections: (a) the Law and (b) the Prophecy, from the Old Testament, (c) the Lection from the Acts, (d) the Epistle, always from St. Paul, (e) the Gospel. Some days have all five lections, some four, some only three. All have an Epistle and a Gospel, but, generally, when there is a Lection from Law there is none from the Acts, and vice versa. Sometimes there is none from either Law or Acts. The first three are called Qiryani (Lections), the third Shlikha (Apostle). Before the Epistle and Gospel, hymns called Turgama (interpretation) are, or should be, said; that before the Epistle is invariable, that of the Gospel varies with the day. They answer to the Greek prokeimena. The Turgama of the Epistle is preceded by proper psalm verses called Shuraya (beginning), and that of the Gospel by other proper psalm verses called Zumara (song). The latter includes Alleluia between the verses. [15]

The Deacon's Litany, or Eklene, called Karazutha (proclamation), resembles the "Great Synapte" of the Greeks. During it the proper "Antiphon [Unitha] of the Gospel" is sung by the people. [15]

The Offertory

The deacons proclaim the expulsion of the unbaptized, and set the "hearers" to watch the doors. The priest places the bread and wine on the altar, with words (in the Church of the East, but not in the Chaldean Catholic Rite) which seem as if they were already consecrated. He sets aside a "memorial of the Virgin Mary, Mother of Christ" (Chaldean; usual Malabar Rite, "Mother of God"; but according to Raulin's Latin of the Malabar Rite, "Mother of God Himself and of the Lord Jesus Christ"), and of the patron of the Church (in the Malabar Rite, "of St.Thomas"). Then follows the proper "Antiphon of the Mysteries" (Unitha d' razi), answering to the offertory. [15]

The Creed

This is a variant of the Nicene Creed. It is possible that the order or words "and was incarnate by the Holy Ghost and was made man, and was conceived and born of the Virgin Mary", may enshrine a Nestorian idea, but the Chaldean Catholics do not seem to have noticed it, their only alteration being the addition of the Filioque. The Malabar Book has an exact translation of Latin. In Neale's translation of the Malabar Rite the Karazutha, the Offertory, and the Expulsion of the Unbaptized come before the Lections and the Creed follows immediately on the Gospel, but in the Propaganda edition of 1774 the Offertory follows the Creed, which follows the Gospel. [15]

The first Lavabo, followed by a Kushapa ("beseeching", i.e., prayer said in kneeling) and a form of the "Orate fratres", with its response. Then the variations of the three Anaphora begin. [15]

The Kiss of Peace, preceded by a G'hantha, i.e., a prayer said with bowed head. [15]

The prayer of Memorial (Dukhrana) of the Living and the Dead, and the Diptychs; the latter is now obsolete in the Church of the East. [15]

The Anaphora

As in all liturgies this begins with a form of a Sursum corda, but the East Syriac form is more elaborate than any other, especially in the Anaphora of Theodore. Then follows the Preface of the usual type ending with the Sanctus. [15]

The Post-Sanctus (to use the Hispanico-Gallican term) is an amplification—similar in idea and often in phraseology to those in all liturgies except the Roman—of the idea of the Sanctus into a recital of the work of Redemption, extending to some length and ending, in the Anaphorae of Nestorius and Theodore, with the recital of the Institution. In the Anaphora of the Apostles the recital of the Institution is wanting, though it has been supplied in the Anglican edition of the Church of the East book. Hammond (Liturgies Eastern and Western, p. lix) and most other writers hold that the Words of Institution belong to this Liturgy and should be supplied somewhere; Hammond (loc.cit) suggests many arguments for their former presence. The reason of their absence is uncertain. While some hold that this essential passage dropped out in times of ignorance, others say it never was there at all, being unnecessary, since the consecration was held to be effected by the subsequent Epiklesis alone. Another theory, evidently of Western origin and not quite consistent with the general Eastern theory of consecration by an Epiklesis following Christ's words, is that, being the formula of consecration, it was held too sacred to be written down. It does not seem to be quite certain whether Church of the East priests did or did not insert the Words of Institution in old times, but it seems that many of them do not do so now. [15]

The Prayer of the Great Oblation with a second memorial of the Living and the Dead, a Kushapa. [15]

The G'hantha of the Epiklesis, or Invocation of Holy Spirit. The Epiklesis itself is called Nithi Mar (May He come, O Lord) from its opening words. The Liturgy of the Apostles is so vague as to the purpose of the Invocation that, when the words of Institution are not said, it would be difficult to imagine this formula to be sufficient on any hypothesis, Eastern or Western. The Anaphorae of Nestorius and Theodore, besides having the Words of Institution, have definite Invocations, evidently copied from Antiochean or Byzantine forms. The older Chaldean and the Malabar Catholic books have inserted the Words of Institution with an Elevation, after the Epiklesis. But the 1901 Mosul edition puts the Words of Institution first. [15]

Here follow a Prayer for Peace, a second Lavabo and a censing. [15]

The Fraction, Consignation, Conjunction, and Commixture

The Host is broken in two, and the sign of the Cross is made in the Chalice with one half, after which the other with the half that has been dipped in the chalice. The two halves are then reunited on the Paten. Then a cleft is made in the Host "qua parte intincta est in Sanguine" (Renaudot's tr.), and a particle is put in the chalice, after some intricate arranging on the paten. [15]


The veil is thrown open, the deacon exhorts the communicants to draw near, the priests breaks up the Host for distribution. Then follows the Lord's Prayer, with Introduction and Embolism, and the Sancta Sanctis, and then the "Antiphon of the Bema" (Communion) is sung. The Communion is in both species separately, the priest giving the Host and the deacon the Chalice. Then follows a variable antiphon of thanksgiving, a post-communion, and a dismissal. Afterwards the Mkaprana, an unconsecrated portion of the holy loaf, is distributed to the communicants, but not, as in the case of the Greek antidoron, and as the name of the latter implies, to non-communicants. The Chaldean Catholics are communicated with the Host dipped in the Chalice. They reserve what is left of the Holy Gifts, while the Church of the East priests consume all before leaving the church. [15]

Properly, and according to their own canons, the Church of the East ought to say Mass on every Sunday and Friday, on every festival, and daily during the first, middle, and last week of Lent and the octave of Easter. In practice it is only said on Sundays and greater festivals, at the best, and in many churches not so often, a sort of "dry Mass" being used instead. The Chaldean Catholic priests say Mass daily, and where there are many priests there will be many Masses in the same Church in one day, which is contrary to the Church of the East canons. The Anglican editions of the liturgies omit the names of heretics and call the Anaphorae of Nestorius and Theodore the "Second Hallowing" and "Third Hallowing". Otherwise there are no alterations except the addition of Words of Institution to the first Anaphorae. The recent Catholic edition has made the same alterations and substituted "Mother of God" for "Mother of Christ". In each edition the added Words of Institution follow the form of the rite of the edition. The prayers of the Mass, like those of the Orthodox Eastern Church, are generally long and diffuse. Frequently they end with a sort of doxology called Qanuna which is said aloud, the rest being recited in a low tone. The Qanuna in form and usage resembles the Greek ekphonesis. [15]

The vestments used by the priest at Mass are the Sudhra, a girded alb with three crosses in red or black on the shoulder, the Urara (orarion) or stole worn crossed by priests, but not by bishops (as in the West), and the Ma'apra, a sort of linen cope. The deacon wears the sudhra, with a urara over the left shoulder. [15]

Divine Office

The nucleus of this is, as it is usual, the recitation of the Psalter. There are only three regular hours of service (Evening, Midnight, and Morning) with a rarely used compline. In practice only Morning and Evening are commonly used, but these are extremely well attended daily by laity as well as clergy. When the Church of the East had monasteries (which is no longer the case) seven hours of prayer were the custom in them, and three hulali of the Psalter were recited at each. This would mean a daily recitation of the whole Psalter. The present arrangement provides for seven hulali at each ferial night service, ten on Sundays, three on "Memorials", and the whole Psalter on feasts of Our Lord. [15]

At the evening service there is a selection of from four to seven psalms, varying with the day of the week, and also a Shuraya, or short psalm, with generally a portion of Ps. cxviii, varying with the day of the fortnight. [15]

At the morning service the invariable psalms are cix, xc, ciii (1–6), cxii, xcii, cxlviii, cl, cxvi. On ferias and "Memorials" Ps. cxlvi is said after Ps. cxlviii, and on ferias Ps. 1, 1–18, comes at the end of the psalms. The rest of the services consist of prayers, antiphons, litanies, and verses (giyura) inserted, like the Greek stichera, but more extensively, between verses of psalms. On Sundays the Gloria in Excelsis and Benedicte are said instead of Ps. cxlvi. [15]

Both morning and evening services end with several prayers, a blessing, (Khuthama, "Sealing" ), the kiss of peace, and the Creed. The variables, besides the psalms, are those of the feast or day, which are very few, and those of the day of the fortnight. These fortnights consist of weeks called "Before" (Qdham) and "After" (Wathar), according to which of the two choirs begins the service. Hence the book of the Divine Office is called Qdham u wathar, or at full length Kthawa daqdham wadhwathar, the "Book of Before and After". [15]

Liturgical calendars

Amen in East Syriac Aramaic Amen in East Syriac Aramaic.jpg
Amen in East Syriac Aramaic

The year is divided into periods of about seven weeks each, called Shawu'i; these are Advent (called Subara, "Annunciation"), Ephiphany, Lent, Easter, the Apostles, Summer, "Elias and the Cross", "Moses", and the "Dedication" (Qudash idta). "Moses" and the "Dedication" have only four weeks each. The Sundays are generally named after the Shawu'a in which they occur, "Fourth Sunday of Epiphany", "Second Sunday of the Annunciation ", etc., though sometimes the name changes in the middle of a Shawu'a. Most of the "Memorials" (dukhrani), or saints' days, which have special lections, occur on the Fridays between Christmas and Lent, and are therefore movable feasts, such as Christmas, Ephiphany, the Assumption, and about thirty smaller days without proper lections are on fixed days. There are four shorter fasting periods besides the Great Fast (Lent); these are: [15]

The Fast of the Ninevites commemorates the repentance of Nineveh at the preaching of Jonas, and is carefully kept. Those of Mar Zaya and the Virgins are nearly obsolete. As compared with the Latin and Greek Calendars, that of the Chaldeans, whether Catholic or Assyrian, is very meagre. The Malabar Rite has largely adopted the Roman Calendar, and several Roman days have been added to that of the Chaldean Catholics. The Chaldean Easter coincides with that of the Roman Catholic Church. [15]

Other sacraments and occasional services

Mystery of Crowning at a wedding in the Chaldean Syrian Church Crowning ceremony in Chaldean Syrian Church.jpg
Mystery of Crowning at a wedding in the Chaldean Syrian Church
Syro-Malabar Major Archbishop Mar George Alencherry crowning a baby after baptism Crowning by Syro-Malabar Major Archbishop Mar George Alencherry.jpg
Syro-Malabar Major Archbishop Mar George Alencherry crowning a baby after baptism
Rite of Renewal of Holy Leaven (Malka) in Syro Malabar Church Syro-Malabar Rite of Renewal of Holy Malka.jpg
Rite of Renewal of Holy Leaven (Malka) in Syro Malabar Church

The other Sacraments in use in the Church of the East are Baptism, with which is always associated an anointing, which as in other eastern rites answers to Confirmation, Holy Order and Matrimony, but not Penance or Unction of the sick. The Chaldean Catholics now have a form not unlike the Byzantine and West Syriac. The nearest approach to Penance among the Nestorians is a form, counted as a sacrament, for the reconciliation of apostates and excommunicated persons, prayers from which are occasionally used in cases of other penitents. Assemani's arguments (ibid., cclxxxvi–viii) for a belief in Penance as a Sacrament among the ancient Nestorians or for the practice of auricular confession among the Malabar Nestorians are not conclusive. The Chaldeans have a similar form to that of the Roman Rite. The Assyrian Church of the East omits Matrimony from the list, and make up the number of the mysteries to seven by including the Holy Leaven and the Sign of the Cross, but they are now rather vague about the definition or numeration. [18]

The only other rite of any interest is the consecration of churches. Oil, but not chrism, plays a considerable part in these rites, being used in Baptism, possibly in Confirmation, in the reconciliation of apostates, etc., in the consecration of churches, and the making of bread for the Eucharist. It is not used in ordination or for the sick. There are two sorts of oil; the one is ordinary olive oil, blessed or not blessed for the occasion, the other is the oil of the Holy Horn. The last, which, though really only plain oil, represents the chrism (or myron) of other rites, is believed to have been handed down from the Apostles with the Holy Leaven. The legend is that the Baptist caught the water which fell from the body of Christ at His baptism and preserved it. He gave it to St. John the Evangelist, who added to it some of the water which fell from the pierced side. At the Last Supper Jesus gave two loaves to St. John, bidding him keep one for the Holy Leaven. With this St. John mingled some of the Blood from the side of Christ. After Pentecost the Apostles mixed oil with the sacred water, and each took a horn of it, and the loaf they ground to pieces and mixed it with flour and salt to be the Holy Leaven. The Holy Horn is constantly renewed by the addition of oil blessed by a bishop on Maundy Thursday. [15]

The baptismal service is modeled on the Eucharistic. The Mass of the Catechumens is almost identical, with of course appropriate Collects, psalms, Litanies, and Lections. After the introductory Gloria, Lord's Prayer, Marmitha (in this case Psalm 88) and its Collect, follow the imposition of hands and the signing with oil, after which follow an Antiphon of the Sanctuary and Ps. xliv, cix, cxxxi, with giyuri, Litanies, and Collects, then the lakhumara, Trisagion, and Lections (Epistle and Gospel ), and the Karazutha, after which the priest says the prayer of the imposition of hands, and the unbaptized are dismissed. An antiphon answering to that "of the mysteries" follows, and then the Creed is said. The bringing forward of the Holy Horn and the blessing of the oil take the place of the Offertory. The Anaphora is paralleled by Sursum corda, Preface, and Sanctus, a Nithi Mar, or Epiklesis, upon the oil, a commixture of the new oil with that of the Holy Horn, and the Lord's Prayer. Then the font is blessed and signed with the holy oil, and in the place of the Communion comes the Baptism itself. The children are signed with the oil on the breast and then anointed all over, and are dipped thrice in the font. The formula is: "N., be thou baptized in the name of the Father, in the name of the Son, in the name of the Holy Ghost. Amen." Then follows the post-baptismal thanksgiving. Confirmation follows immediately. There are two prayers of Confirmation and a signing between the eyes with the formula: "N., is baptized and perfected in the name, etc." It is not quite clear whether oil should be used with this signing or not. Then any oil that remains over is poured into the Holy Horn, held over the font, and the water in the font is loosed from its former consecration with rather curious ceremonies. The Chaldean Catholics have added the renunciations, profession of faith, and answers of the sponsors from the Roman Ritual, and anoint with chrism. [15]

The marriage service (Burakha, 'Blessing") is very similar to that of the Byzantine Rite, and to some extent the Jewish rite. [15] The Mystery of Crowning, while not viewed as a sacrament in much of East Syriac Christianity, features several rituals, including the crowning of the couple and, within the Assyrian Church of the East, the consumption of hanānā –a mixture made with the dust of a martyr's tomb–by the betrothed. [19]

The orders of the Church of the East are those of reader (Qaruya), subdeacon (Hiupathiaqna), deacon (Mshamshana), presbyter (Qashisha), archdeacon (Arkidhyaquna) and bishop (Apisqupa). The degree of archdeacon, though has an ordination service of its own, is only counted as a degree of the presbyterate, and is by some held to be the same as that of chorepiscopus (Kurapisqupa), which never involved episcopal ordination in the Church of the East. When a priest is engaged in sacerdotal functions, he is called Kahna (i.e., lereus; sacerdos) and a bishop is similarly Rab kahni (Chief of the Priests, archiereus , pontifex ). Quashisha and Apisqupa only denote the degree. Kahnutha, priesthood, is used of the three degrees of deacon, priest, and bishop. The ordination formula is: "N. has been set apart, consecrated, and perfected to the work of the diaconate [or of the presbyterate] to the Levitical and stephanite Office [or for the office of the Aaronic priesthood], in the Name, etc., In the case of a bishop it is : "to the great work of the episcopate of the city of ..." A similar formula is used for archdeacons and metropolitans. [15]

The Consecration of churches (Siamidha or Qudash Madhbkha) consists largely of unctions. The altar is anointed all over, and there are four consecration crosses on the four interior walls of the sanctuary, and these and the lintel of the door and various other places are anointed. The oil is not that of the Holy Horn, but fresh olive oil consecrated by the bishop. [15]

Manuscripts and editions

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

These last six are excerpts from the Takhsa.

Of the above the following have been printed in Syriac: [15] For the Church of the East: [15]

For the Chaldean Catholics: [15]

For the Syro-Malabar Catholics: [15]

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

The Malabar Rite was revised in a Roman direction by Aleixo de Menezes, Archbishop of Goa, and the revision was authorized by the controversial Synod of Diamper in 1599. So effectively was the original Malabar Rite abolished by the Synod in favour of this revision, and by the schismatics (when in 1649, being cut off from their own patriarch by the Spaniards and Portuguese, they put themselves under the Syriac Orthodox patriarch of Antioch) in favour of the West Syriac Liturgy, that no copy is known to exist, but it is evident from the revised form that it could not have differed materially from the existing East Syriac Rite. [15]

See also

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Nestorius was the Archbishop of Constantinople from 10 April 428 to August 431. A Christian theologian, several of his teachings in the fields of Christology and Mariology were seen as controversial and caused major disputes. He was condemned and deposed from his see by the Council of Ephesus, the third Ecumenical Council, in 431.

<span class="mw-page-title-main">Divine Liturgy</span> Rite practiced in Eastern Christian traditions

Divine Liturgy or Holy Liturgy is the Eucharistic service of the Byzantine Rite, developed from the Antiochene Rite of Christian liturgy which is that of the Ecumenical Patriarchate of Constantinople. As such, it is used in the Eastern Orthodox, the Greek Catholic Churches, and the Ukrainian Lutheran Church. Although the same term is sometimes applied in English to the Eucharistic service of Armenian Christians, both of the Armenian Apostolic Church and of the Armenian Catholic Church, they use in their own language a term meaning "holy offering" or "holy sacrifice". Other churches also treat "Divine Liturgy" simply as one of many names that can be used, but it is not their normal term.

<span class="mw-page-title-main">Syro-Malabar Church</span> Eastern Catholic Major Archiepiscopal Church

The Syro-Malabar Catholic Church is an Eastern Catholic church based in Kerala, India. The Syro-Malabar Church is an autonomous particular church in full communion with the pope and the worldwide Catholic Church, including the Latin Church and the 22 other Eastern Catholic churches, with self-governance under the Code of Canons of the Eastern Churches (CCEO). The Church is headed by the Major Archbishop of the Syro-Malabar, currently George Alencherry. The Syro-Malabar Synod of Bishops canonically convoked and presided over by the Major Archbishop constitutes the supreme authority of the Church. The Major Archiepiscopal Curia of the Church is based in Kakkanad, Kochi. Syro-Malabar is a prefix reflecting the church's use of the East Syriac Rite liturgy and origins in Malabar. The name has been in usage in official Vatican documents since the nineteenth century.

<span class="mw-page-title-main">Syriac Christianity</span> Branch of Eastern Christianity

Syriac Christianity is a distinctive branch of Eastern Christianity, whose formative theological writings and traditional liturgies are expressed in the Classical Syriac language, a variation of the Aramaic language. In a wider sense, the term can also refer to Aramaic Christianity in general, thus encompassing all Christian traditions that are based on liturgical uses of Aramaic language and its variations, both historical and modern.

<span class="mw-page-title-main">Holy Qurbana</span> Eucharist in East Syriac Christianity

The Holy Qurbana, refers to the Eucharistic liturgy as celebrated in East Syriac Christianity and the liturgical books containing the rubrics for its celebration. Churches that celebrate this liturgy include various descendants of the Church of the East. East Syriac Christianity consists of an Edessan liturgical rite called the East Syriac Rite. The major anaphora of the East Syriac tradition is the Holy Qurbana of Saints Addai and Mari; Addai being a disciple of Thomas the Apostle and Mari being Addai's disciple. These churches are primarily based in the Middle East and India, with diasporic communities settled in the western world.

<span class="mw-page-title-main">Anaphora (liturgy)</span> Part of liturgy

The Anaphora is the most solemn part of the Divine Liturgy, or the Holy Sacrifice of the Mass, a thanksgiving prayer by virtue of which the offerings of bread and wine are believed to be consecrated as the body and blood of Christ. This is the usual name for this part of the Liturgy in Greek-speaking Eastern Christianity. In the Eastern Syriac tradition Qudaša is its equivalent. The corresponding part in western Christian liturgy is nowadays most often called the Eucharistic Prayer. The Roman Rite from the 4th century until after Vatican II had a single such prayer, called the Canon of the Mass.

<span class="mw-page-title-main">Index of Eastern Christianity–related articles</span>

Alphabetical list of Eastern Christianity-related articles on English Wikipedia

<span class="mw-page-title-main">Chaldean Syrian Church</span> Eastern Christian Church based in Thrissur, India

The Chaldean Syrian Church of India is an Eastern Christian denomination, based in Thrissur, in India. It is organized as a metropolitan province of the Assyrian Church of the East, and represents traditional Christian communities of the East Syriac Rite along the Malabar Coast of India. It is headed by Mar Aprem Mooken, Metropolitan of India, who is in full communion with Patriarch Mar Awa III, head of the Assyrian Church of the East. Metropolitan is assisted by two Bishops, Mar Yohannan Yoseph, and Mar Awgin Kuriakose.

<span class="mw-page-title-main">Syro-Malabar Catholic Eparchy of Irinjalakuda</span>

The Syro-Malabar Catholic Eparchy of Irinjalakuda-Kodungallur is a suffragan eparchy in the ecclesiastical province of the Metropolitan Syro-Malabar Catholic Archeparchy of Thrissur in Kerala state's Thrissur District, southern India.It is part of the Syro-Malabar Catholic Church (which follows the Syro-Malabar Rite, the Indian variant of the Syro-Oriental Rite.

Holy See of the East is an honorary name of the sees of a number of Christian churches in the Middle East and India.

<span class="mw-page-title-main">Hallowing of Theodore of Mopsuestia</span> Anaphora in the East Syriac Rite

The Hallowing of Theodore of Mopsuestia is one of three Eucharistic liturgies used in the East Syriac Rite. It is currently employed by Assyrian Church of the East, Ancient Church of the East, the Syro-Malabar Church and to a lesser extend in the Chaldean Catholic Church, which are descendants of the erstwhile Church of the East. It is attributed to Theodore of Mopsuestia and is used from Advent until the Sunday of the Oshana.

<span class="mw-page-title-main">Hallowing of Nestorius</span> Anaphora in the East Syriac Rite

The Hallowing of Nestorius is one of the Eucharistic liturgies used in the Church of the East. It is currently employed in the Holy Qurbana of the Chaldean Catholic Church, Assyrian Church of the East, Ancient Church of the East, and the Syro-Malabar Church, which are descendants of the Church of the East. It is a part of the East Syriac Rite, formally attributed to Nestorius, Patriarch of Constantinople and is traditionally celebrated for the Feast of the Epiphany, Commemoration of St. John the Baptist, Commemoration of the Greek Teachers: Mar Diodore, Mar Theodore the interpreter and Mar Nestorius, and also for the Wednesday liturgy of the Rogation of the Ninevites, and the Feast of the Passover.

The Malankara Rite is the form of the West Syriac liturgical rite practiced by several churches of the Saint Thomas Christian community in Kerala, India. West Syriac liturgy was brought to India by the Syriac Orthodox Bishop of Jerusalem, Gregorios Abdal Jaleel, in 1665; in the following decades the Malankara Rite emerged as the liturgy of the Malankara Church, one of the two churches that evolved from the split in the Saint Thomas Christian community in the 17th century. Today it is practiced by the various churches that descend from the Malankara Church, namely the Malankara Mar Thoma Syrian Church, Malankara Orthodox Syrian Church, the Jacobite Syrian Christian Church, the Syro-Malankara Catholic Church and the Malabar Independent Syrian Church

<span class="mw-page-title-main">Liturgy of Addai and Mari</span> Eucharist liturgy in East Syriac Rite

The Liturgy of Addai and Mari is the Eucharistic liturgy belonging to the East Syriac Rite and was historically used in the Church of the East of the Sasanian (Persian) Empire. This liturgy is traditionally attributed to Saint Addai and Saint Mari. It is currently in regular use in the Assyrian Church of the East of Iraq, the Ancient Church of the East of Iraq, the Syro-Malabar Church of India, and the Chaldean Catholic Church of Iraq. The latter two are Eastern Catholic churches in full communion with the Holy See of Rome.

<span class="mw-page-title-main">Malankara–Persian ecclesiastical relations</span> Overview of the Malankara–Persian ecclesiastical relationship

Several historical evidences shed light on a significant Malankara–Persian ecclesiastical relationship that spanned centuries. While an ecclesiastical relationship existed between the Saint Thomas Christians of India and the Church in Sassanid Empire in the earlier centuries, closer ecclesiastical ties developed as early as seventh century, when India became an ecclesiastical province of the Church of the East, albeit restricted to matters of purely ecclesiastical nature such as ordination of priests, and not involved in matters of temporal administration. This relationship endured until the Portuguese protectorate of Cochin of Malabar came to be in 16th century, and the Portuguese discovery of a sea route to India. The Christians who came under the two ancient yet distinct lineages of Malankara and Persia had one factor in common: their Saint Thomas heritage. The Church of the East shared communion with the Great Church until the Council of Ephesus in the 5th century, separating primarily over differences in Christology.

<span class="mw-page-title-main">Ramsha</span>

Ramsha is the Aramaic and East Syriac Rite term for the evening Christian liturgy followed as a part of the seven canonical hours or Divine Office, roughly equivalent to Vespers in Western Christianity. It's also called Ramsho in the West Syriac Rite. It is used in the Syriac churches of the East Syriac tradition, including the Assyrian Church of the East of Iraq, the Ancient Church of the East of Iraq, the East Syriac Saint Thomas Christians of the Malabar coast, Kerala, India, and the Chaldean Catholic Church of Iraq. The Chaldean Catholic and Syro-Malabar Churches are all Eastern Catholic churches in full communion with the Catholic Church.

Holy Leaven, also known as Malka, is a powder added to the sacramental bread used in the Eucharist of both the Ancient Church of the East and the Assyrian Church of the East and historically in the Church of the East. Both churches hold the Holy Leaven to be one of their seven sacraments. The Syro-Malabar Church in India, which was historically a part of the Church of the East, also uses Holy Leaven to prepare sacramental bread in several churches whereas unleavened bread is also in use. There are two rituals associated with the Holy Leaven: its addition to sacramental bread before it is baked, and the annual renewal of the Holy Leaven itself.

The Eastern Catholic Churches of the Catholic Church utilize liturgies originating in Eastern Christianity, distinguishing them from the majority of Catholic liturgies which are celebrated according to the Latin liturgical rites of the Latin Church. While some of these sui iuris churches are of the same liturgical ritual families as other Eastern Catholic churches and Eastern churches not in full communion with Rome, each church retains the right to institute its own canonical norms, liturgical books, and practices for the ritual celebration of the Eucharist, other sacraments, and canonical hours.

<span class="mw-page-title-main">Mystery of Crowning</span> Eastern Christian wedding ritual

The Mystery of Crowning is a ritual component of the sacrament of marriage in Eastern Christianity. Variations of the crowning ceremony exist in the Byzantine, Coptic, West Syriac, and East Syriac Rites of the Eastern Orthodox, Oriental Orthodox, and Eastern Catholic Churches. The crowning ceremony typically features a crown being placed upon the head of both the bride and bridegroom, crowning them as the queen and king of a new family.


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