Select a topic below to learn more about the Maronite Church, her Holy Mysteries, the saints, liturgy, and the Maronite art tradition.
The Holy Mysteries
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A Commentary on the Holy Mysteries By Chorbishop Seely Beggiani
The Eastern churches use the term mysteries to describe the sacred rites by which the Church perpetuates the saving action of Christ on earth. The Western church uses the term sacrament. Each term has a history and is filled with meaning. In the Eastern churches, mystery generally refers to the realm of the holy and to God’s plan of salvation. The Syriac/Maronite world, observed by the senses, was only the surface of the real. With the eyes of faith we are able to appreciate the real presence of God in creation.
The Syriac world believed that creation, revelation, incarnation and salvation were all part of one process. God created the universe in His “image and likeness”. Therefore, all of creation is holy since God is somehow immanent in creation itself. The presence of God is there in creation to be experienced by those who seek Him, and God is to be seen in contemplating any of His creatures. The Book of Genesis declares that the Holy Spirit hovered over the waters at creation, and so the Spirit of God breathes through all of reality.
Syriac writers also taught that the incarnate Christ was intended from the beginning of creation; that indeed the universe was created in the image of Christ; and that the world and human history had to mature over a period of many eras before Christ could be manifested in the “fullness of time”. Saint Ephrem and the other Syriac writers observe that nature itself and the events and personages of the Old Testament pre-figure and foreshadow Christ. The implication of this teaching is that all of reality is sacred because all of reality has a part in the coming to birth of Christ.
The historical events of the birth of Christ and His “epiphany” in the Jordan River represent the visible manifestation and the climax of the “Word made Flesh” among us. His life on earth was spent in preaching the fullness of revelation and in the “works” and “signs” of divine power.
Christ’s presence in creation did not end with His death. His resurrection confirms His presence among us in power. Christ is present in His disciples and all those who form His Mystical Body. By being united to Christ, the “image of God” which each one of us possesses by our creation reaches fulfillment.
The process of being united to Christ is achieved through the “mysteries”. In other words, Christ not only performed acts of divine power during His public life, but He continues His divinizing power in the mysteries that He instituted. Just as Christ used earthly things and gestures as instruments of divine power, so He provided that through the invoking of the Holy Spirit by the Church on water and oil and bread and wine we would have the means of sanctification.
Therefore, Baptism, Chrismation, Eucharist and the other sacred rites are called mysteries because they introduce us to the world of the holy which is incarnated in our visible world. They enable us with the eyes of faith to realize that “God is with us” and that His Spirit is available to us.
Our Divine Liturgy teaches us that during the service of the Eucharist, our earthly celebration mirrors the angelic liturgy in heaven. In other words, during the course of the Anaphora, we are brought into sacred time and sacred space, the realm of mysteries. In the same way, when we celebrate baptism, chrismation, and the other mysteries, we also enter the world of sacred time and space and partake of holy things.
(reprinted with permission. Eparchy of Saint Maron – 109 Remsen Street – Brooklyn, NY 11201)
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A Commentary on the Holy Mysteries – Baptism and Chrismation the Service of the Word by Chorbishop Seely Beggiani
In the early Church, whenever the holy mysteries were celebrated, catechumens were permitted to attend the Serviof the Word. Since the Service of the Word celebrated the proclaiming of the Word of God among us, catechumens, as well as baptized Christians, sought to be nourished by divine instruction. Thus, the Service of the Word in the baptismal ceremony is a culmination of all those times during the catechumenate that prospective converts were taught the Scriptures.
In the Syriac and Maronite tradition, the announcing of the Sacred Scriptures was preceded by a service of preparation and purification which included the chanting of a hymn and the hoosoyoor prayer of purification. The hoosoyo is a great example of the principle that the “law of faith is the law of prayer”, since while offering worship it reflects on the meaning of the event being celebrated.
In the Maronite Service of the Word, the opening hymn is Psalm 51, which begins with the verse, “Have mercy on me, O God, in Your goodness; in the greatness of Your compassion wipe out my offense.” It is one of the oldest elements in the Maronite liturgy. It is a psalm of repentance and a fitting way to purify ourselves in mind and body to be worthy hearers of the Word. In the context of baptism, Psalm 51 takes on the added meaning of the total conversion that the prospective convert is undergoing in order to be born again in Christ.
The proemion, or prayer of salutation to Christ in the hoosoyo, offers several insights. Christ is referred to as “the Holy One, who gives holiness to the sanctifying mysteries”, thus declaring that the mysteries are an extension of the sanctifying power of Christ. Christ is called “the HighPriest, who showed us the way of purification by first purifying Himself in the waters of the Jordan”. This theme teaches us that among the various acts of redemption, Christ redeems by example. It also teaches us that water has been endowed with spiritual power to purify us.
The proemion continues by declaring that Christ has “led us on the path of life to redeem us from our sins”. Both the Scriptures and the early Church speak of two paths: the path of life and the path of death; the way of light and the way of darkness. Sin being death is incompatible with life. Every human must, ultimately, choose which path to take. The light of the teaching of Christ and the vivifying power of the Holy Spirit are able to sustain us on the “path to life”.
The sedro, or main body of the hoosoyo, begins by developing the theme that the unbegotten Word of God underwent a second human birth, so that we, who have been born humanly, would undergo a second “godly” birth “through water and the spirit”.
As mentioned in our previous article, for the Syriac and Maronite Church, the emphasis in baptism is on new birth. While seeking a new beginning involves dying to the old self and rising to a new way of life, and while baptism of Christ was a prophetic symbol of His future death and resurrection, the Syriac Church in its baptismal rite does not emphasize this theme. It rather chooses to focus on a recovery of the innocent state that humans once possessed in the garden of Eden.
Thus, the sedro teaches that Christ came to “renew the image of Adam, aged and corrupted by sin”. This idea of humans being in the image and likeness of God is rich in meaning. It means that humans, by their very nature, reflect God himself. Sin distorts and corrupts the image but can not annihilates it. While God is free in His choices, being in God’s image means that we,humans, are never completely abandoned, no matter how grave our moral betrayals. In His compassion, God will not turn His back on His own image. On the other hand, being in the image of God also means that we have unlimited potential in our pursuit for holiness.
The hoosoyo declares that humans are renewed “by the holy and spiritual fire of the baptismal furnace”. In biblical times, fire was considered to be the most pure substance since it purified all other substances. The angels were considered to be beings of fire and God the most intense fire imaginable. In fact, Syriac writers and the Rabbula Gospels, which represent the earliest Maronite art, depict the Jordan River as turning into a fiery furnace because of the presence and action of God’s Spirit. Certainly, the Scriptures themselves speak of the need to be baptized in fire. The hoosoyo therefore, petitions God to purify, cleanse and forgive the candidate.
Baptism clothes us in the “robe of glory”. Saint Ephrem teaches that Adam and Eve, before their sin, were clothed in a robe of glory, a symbol of their divinization. By sinning, they lost their ability to reflect God in the mirror of their souls and became aware of their nakedness. Baptism enables us to transcend ourselves again and seek the higher things.
According to the hoosoyo, baptism also declares that we are sealed with the Holy Spirit. The idea of a “seal” is rich in meaning. In the context of baptism, it could refer to the fact that we now belong to the flock of Christ and bear a divine imprint. We are God’s possession, and as our shepherd, he will protect us, especially from the enemy. This idea is reflected in the mazmooroor antiphonal verse which declares: “Your flock, O Jesus, stands at Your door to receive Your seal. Shield the children who are sealed by You from all harm”.
The first Scriptural reading from Paul’s Epistle to Titus reinforces the idea that baptism is a new birth. The Gospel reading from John presents the discussion between Christ and Nicodemus.Christ declares that to be saved one must be born a second time from above. For “flesh begets flesh; spirt begets spirit” (John 2:6).
The Service of the Word for Baptism presents a profound catechesis on the meaning of this sacred action. From the beginning of time, God has called us to friendship and union with Him. Being made of flesh and spirit, we are called to transcend ourselves so as to put on the mind of Christ. This new birth and way of life can be engendered only through a divine action. Christ is our exemplar and shows us the way. The waters of the baptismal font on fire with the power of the Spirit transform us into new beings.
The Rite for the Catechumens
The Service of the Word celebrates the fact that faith comes through hearing and the response to the Word of God among us. The process of faith and conversion also involves renouncing the old
self and all evil ways. Therefore, the second stage in the baptismal ceremony consists in the rite for the catechumens, which incorporates exorcisms, renouncing of Satan and professions of faith. This rite begins with a diaconal proclamation which again emphasizes the principal Syriac understanding of baptism, namely, that baptism is like a “mother who brings forth spiritual children unto life eternal”. The deacon further declares another belief of the Syriac tradition thatChrist, in sanctifying the waters of the Jordan River, enables all waters of the world to be vehicles of sanctification. This, as we have noted in our previous articles, through the intercessory prayer of the Church, the waters of baptism embody divine power. The diaconal proclamation concludes by declaring that in the baptism of Christ, the Church was betrothed to Christ who is her spouse. Therefore, this marriage imagery teaches us that the gift of baptism is an offer of love by Christ, and that through baptism into the community of believers, we form an intimate bond with Christ, our divine spouse.
The Exorcisms
When we hear the word exorcism today, we tend to think of extraordinary and dramatic stories of people who are diabolically possessed being cured by an exorcist. We consider such events as rare and often bizarre. We hardly think of ourselves, as living under the influence of Satan. However, the Gospels describe the world as being divided between the kingdom of God and the kingdom of Satan. Christ came to inaugurate the kingdom of God and declared that His kingdom is not only at war with the kingdom of Satan, but that it will ultimately be victorious. Just as those who do the will of God are members of His kingdom, so those who actively or passively do the will of Satan are outside His kingdom. As Christ Himself declared, we cannot belong to both worlds at the same time. Converts to Christ realize that they must renounce the old thinking and the old way of life. They must forever reject the possibility of doing the will of Satan, or of allowing themselves with those aspects of the world that are contrary to God’s law. It is for these reasons, that the ceremony of baptism incorporates a rite of exorcism.
During the rite of exorcism the celebrant faces west, which represents the region of darkness. The language of the exorcism is very solemn, and stresses the absolute power of God the Father,the Lord of the heavenly armies. The celebrant invokes the Divine name of “I am who am”(Yahweh), the name that no Jew dared utter and which only the Jewish high priest mentioned on the Day of Atonement. The celebrant then invokes the name of God the Son who became man and vanquished Satan’s dominion. He demands that Satan depart “from this creature betrothed to the Living God”, who is going to become a dwelling place of the Holy Spirit. The celebrant signs the candidate on the forehead, declaring that he is a sheep now branded with the sign of the cross, and therefore protected by the Good Shepherd from the ravening wolves. Rather than being an occasion of fear, the Church’s exorcism offers the baptismal candidate the comfort and security of the divine seal.
Renunciation of Satan
The candidates and their sponsors then face west to renounce Satan, his worldly manifestations and his teachings. The sinful aspects of the world are due to the accumulation of human moral failures throughout time. Each sin injures the human community. Our human history of sin, in which all of us have had a part, has helped to build the sinful world in which we find ourselves. The candidates are now called to reject these distorted values and ways of living, to turn away from the “old man”.
Profession of Faith
Having renounced Satan, the candidates and their sponsors face east, which symbolizes the Light of the World which is Christ, to make their profession of faith in the Trinity, in God’s angels and powers, and in the Church. Faith is a fundamental decision on how to live one’s life, which is ultimately expressed in worship, words and actions. By approaching the celebrant, renouncing the life of darkness, and affirming the path of light, the candidates are expressing their full commitment to walk with Christ. By reciting the Creed they express in words the content and ramifications of their decision of faith. The celebrant concludes the rite for the catechumens by recalling that Christ, by humbling himself in our human flesh, stepped into the waters of the Jordan, so that the same waters now sanctified would become the means of our exaltation.
Anaphora for the Consecration of the Baptismal Water
As we have noted previously, we believe that God is not only to be found in material creation, but that the seven Christian Mysteries represent the continuation of Christ’s presence and power on earth. Just as we affirm that through the words of institution and the epiclesis (invocation) of the Holy Spirit, Christ is present in the bread and wine of the Eucharist, so through word and epiclesis the power of Christ is present in the baptismal water. This is why our baptismal ritual speaks of the “Anaphora for the Consecration of the Baptismal Water”.
The Anaphora opens with a diaconal proclamation which reviews the meaning of the baptismal event. It recalls that through Christ’s purifying hyssop we put aside the “old man” and are clothed in the “new man”. Therefore, baptism brings about the forgiveness of sins. Similar to the eucharistic Anaphora, there is a recalling of God’s plan of salvation and a hymn of praise and thanksgiving followed by “Holy, Holy, Holy”.
Consecration of the Baptismal Waters
In the prayer of consecration of the baptismal waters, the celebrant recalls the mysterious truth that, while God by his very being is necessarily hidden and beyond us, He becomes manifest in His works. The celebrant petitions that God works His wonders on those approaching baptism and that He renew life within them. The celebrant goes on to meditate on the mystery of the incarnation, where God’s Son remains always with the divinity and yet is born in human flesh. Echoing a favorite Syriac theme, the celebrant concludes that Christ dwelt in three places to bring about our salvation: the womb of Mary, the womb of baptism, and the depths of Sheol (the region of death). He petitions God that we be raised from the earthly abyss to the dwelling place of the Trinity.
Invocation of the Holy Spirit
Just as Christ breathed on the Apostles to signify the coming of the Spirit, the celebrant breathes on the baptismal water. In calling down the Holy Spirit on the water, the celebrant first exorcises the water praying that God will drive away all evil and will implant the power of the Holy Spirit.
The epiclesis gives us a beautiful catechesis on baptism. It contrasts the mortal bodies we have received from our mother Eve with the heavenly and incorruptible bodies that are engendered from the baptismal font. It expands on the work of the Holy Spirit. At the beginning of creation, the Spirit hovered over the waters and gave birth to a heavenly Adam.
The prayer goes on to teach that the baptized are permanently changed, that they receive, in actuality, a second, spiritual nature instead of their bodily nature. They now participate in spiritual realities, and their human spirit is energized by the Holy Spirit.
The celebrant concludes the epiclesis prayer by calling on the Holy Spirit to enkindle the waters with an invincible strength. He prays that the waters become like the waters which flowed from the side of Christ on the Cross. The Syriac Fathers see in the blood and water that flowed from the side of Christ, symbols of the Eucharist and baptism. Since these two Mysteries are directed to the forming of the Church, the Fathers believed that the Church was born from the side of Christ, the second Adam, just as Eve was born from the side of the first Adam. The Syriac writers also taught that Adam before his sin was vested in a robe of glory. Our prayer declares that those purified by baptism are clothed in the robe of justice, and that this robe becomes a shield against the attacks of the evil one.
Mixing with Myron
Catholics believe that Myron (or Chrism) oil, consecrated by the Patriarch or Bishop on HolyThursday, signifies Christ and the presence of the Spirit. The name Christ means “Anointed One”. In the ceremony, Myron is mixed with water to signify the mingling of the Spirit causing divine power to reside in the water. As in the Eucharistic Anaphora, this stage of the Baptismal service concludes with the Lord’s Prayer. Having renounced Satan and professed the faith, the catechumen now approaches the rite of Baptism itself. It opens with a blessing on the candidate. The candidate is portrayed as a lamb being gathered into the flock of Christ. This theme reminds us that we are called to seek our salvation in communion with other Christians. Salvation is not a private affair, but is achieved through our being responsible for our brothers and sisters. Being signed with the cross, the candidate is described as branded with the seal of Christ. As mentioned in previous articles, in this context the cross is seen as an instrument of protection from evil. The blessing also recalls that baptism brings about a second birth.
Anointing with the Oil of Catechumens
Oil has always been seen as a sign of strength and even used for healing. As we also have noted,the name Christ means “anointed one”. The candidate is anointed with the oil of catechumens to strengthen and protect him in his or her lifelong battle against the powers of evil.
Baptism with Water
Water is a powerful and multifaceted symbol. Water is the basis of life in our universe. All of creation is born, lives and grows because of water. Water is a universal solvent. Many things in nature dissolve and lose their original identity when combined with water. Water is also used to cleanse. Such phenomena as Niagara Falls and giant hydroelectric plants remind us of the awesome power contained in water. We Christians believe that Christ our God has incarnated His divine power into these characteristics of water through the action of the Spirit.
Therefore, by being baptized in water, the candidate dissolves the “old man”. Our former selves are left behind. Our old ways and old thinking are no longer relevant. In moving away from our past, we trust that the power of baptism will cleanse us of our sins, so that we indeed receive a fresh start.
The waters of baptism, being a source of divine life, bring about a new birth. Our human spirits are now divinized in a new way. the world and ourselves in a new way. According to the Syriac spiritual writers, we are inaugurated into divine wisdom and knowledge and are called to a life of contemplation of God’s presence and providence in creation. We live in hope of the world to come. Our faith and hope should be translated into acts of charity. Through the power of the baptismal waters we are able to achieve godly things.
Vesting with the White Garment
Ancient Syriac writers believed that Adam and Eve in the garden of Eden were called to a special friendship and relationship with God. This relationship was grace-filled and is symbolized by the image of a “robe of glory” that Adam and Eve possessed. When Adam and eve sinned, this robe of glory was lost and they became aware of their nakedness. Rather than communicating with heavenly realities, they became absorbed with earthly things.
The Syriac writers see in the robe that Christ brought with Him to the Jordan River the return ofthe “robe of glory” to all who are baptized. In a deeper sense, the robe of glory is the very mystical Body of Christ to which we are “grafted” in Baptism.
In the baptismal ceremony, this teaching is symbolized in the clothing of the newly baptized in a white robe. This vestment is a challenge to us to “unite our humanity with the divinity of Christ” and to “unite our mortality with the immortal life”.
The prayer of vesting calls upon the candidate to live a life of innocence and purity, indicating anew birth and a new way of acting. Being born again from God, he or she now calls God “Our Father”. As part of the divine family, they are truly brothers and sisters of Christ.
The implication of this teaching is that through baptism we embark on a new vocation. We must live by new values and be directed by new priorities and goals. We must be living examples befitting those who are part of the household of Christ.
The Mystery of Chrismation
At His baptism, Christ was confirmed in the mission of salvation by God the Father and through the indwelling of the Spirit. The Antiochene writer Theodore of Mopsuestia relates the anointing with Myron to the anointing of Christ by the Spirit in the waters of the Jordan. In his fourteenth homily, he states: “When Jesus came out of the water He received the grace of the Holy Spirit who descended like a dove and lighted on Him, and this is the reason why He is said to have been anointed: The Spirit of the Lord is upon me’ (Lk. 4:18) and Jesus of Nazareth, whom God has anointed with the Holy Spirit and with power’ (Acts 10: 38), texts which show that the HolySpirit is never separated from Him, like the anointment with oil which has a durable effect on men who are anointed, and is not separated from them. It is right, therefore, that you also should receive the signing on your forehead.” The Scriptures also tell us that through baptism we are called to be a priestly people. Therefore, Chrismation symbolizes our commission and call to discipleship. Through the anointing with Myron, we receive the fullness of the Spirit. Just as the apostles were told to “go and make disciples of all nations”, so under the direction of our bishops and pastors we are called to fulfill our roles of priest and prophet.
The Procession
In the early church, Baptism and Chrismation took place outside the church proper. This was because the catechumens were not yet fully members of the Christian community. While these mysteries were being conferred, the Christian community was in church praying for the candidates. Having received these mysteries, the new Christians would process into the church to the great joy of the members and were embraced into the community. The climax of their Christian initiation was celebrating and receiving the Eucharist, thereby sharing in the divine life and solidifying their unity.
The Baptizing of Infants
The spiritual father now known as Pseudo-Dionysus the Areopagite (c. 500 A.D.) provides some valuable insights into why infants should be baptized. He teaches ” Children raised up in accordance with holy precepts will acquire the habits of holiness. They will avoid all the errors and all the temptations of an unholy life…. When the bishop admits the child to a share in the sacred mysteries it is so that he may derive nourishment from this, so that he may spend his entire life in the unceasing contemplation of divine things, may progress in his communion with them, may therefore acquire a holy and enduring way of life and maybe brought up in sanctity by the guidance of a holy sponsor who himself lives in conformity with God”.
(reprinted with permission. Eparchy of Saint Maron – 109 Remsen Street – Brooklyn, NY 11201)
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The Eucharist in the Syriac Tradition By Chorbishop Seely Beggiani
It was the divine will of Christ that he would be with us always, and that we are called to be part of his Mystical Body. After His Ascension, Christ continues His work of sanctification and salvation through the mysteries [sacraments]. In the Syriac tradition and in other traditions, the Eucharist is seen as the central mystery toward which all other mysteries are drawn. It is the climax of the process of Christian initiation by which we become disciples of Christ. Baptism and Chrismation prepare believers for participation in the Eucharist. It is the Eucharist that forms Church and unites us to one another in the love of Christ. Through the sacramental body of Christ we grow as members of the Mystical Body of Christ.
Baptism, Eucharist, and the Community of Faith
The Syriac writers presume a direct relationship between baptism and the Eucharist. If Baptism incorporates the candidate into the Church, it also enables him to have access to the Holy Eucharist which is the cause and manifestation of that incorporation. Aphraat teaches in his Demonstration No. 12 — On the Passover: “When his heart has been circumcised from evilworks, one then proceeds to Baptism, the consummation of the true circumcision; he is joined to the people of God and participates in the Body and Blood of Christ.” St. Ephrem sees a direct link between Baptism and the Eucharist when he declares: “Once this womb [the baptismal font] has given birth, the altar suckles and nurtures them: her children eat straight away, not milk, but perfect Bread!” (Hymn on Virginity, No. 7).
Ephrem summarizes his teaching in his Hymn on the Epiphany, No. 3: “The figure has passed [that is, the Old Testament types], the truth is realized, with oil you have been signed, by baptism you have been rendered perfect, you have been mingled in the flock, you have been nourished with His Body.”
Old Testament Types of the Eucharist
The Syriac writers sought to learn the meaning of the Eucharist by meditating on the Scriptures where they found a dazzling variety of types foreshadowing the Eucharist. James of Saroug draws a parallel between the “deadly fruit” eaten by Adam in the garden, and the “Fruit of Life” that brought Adam and his descendants back to life. The manna which came down from the heavens and fed the Jews in the desert prefigures the “Food of Life” who would give of Himself to feed the world. The bread of the Last Supper meal becomes the Body of Christ to be eaten by human beings.
James of Saroug recalls the practice described in the Book of Numbers (cf. Numbers 19) where God orders that a red heifer be slaughtered as a sin-offering and its blood sprinkled on the meeting tent. James sees the red heifer as a type of the future Christ who, through his death, would achieve forgiveness of sins. The Mosaic law s prescribing the weekly offering of shewbread (cf. Leviticus 24: 5-9) foreshadows the unbloody sacrifice of the Eucharist.
Other types of the Eucharist include: the jug of oil of the widow which was never exhausted in giving nourishment to the widow, her son, and Elijah (cf. I kings 17:8ff); and the body of Eliseus which was God s instrument to restore life to the dead boy, and thus is a type pre-figuring the life-giving body of Christ (cf. II Kings 4: 32ff). Finally, there is the type of the offering of bread and wine by Melchizedek which foreshadows the end of bloody sacrifices (cf. Gen 14:18).
Symbols of the Eucharist
The Syriac writer James of Saroug also speaks about symbols of the Eucharist. For example, in the story of the good Samaritan, we are told that the Samaritan uses oil and wine to treat the wounds of the Jew who had been attacked by robbers. For James, the oil is a symbol of the baptismal seal and the wine symbolizes the cup of wine, which becomes the Blood of Christ given to heal the wounds of sinners.
The “burning coal” by which the seraph purified the lips of Isaiah represents the power of the body of Christ to purify us of our sins. It also represents the fact that Christ immolated himself for us through his sacrifice on the altar of the cross.
Syriac writers often see the pearl’s qualities of fire, light, and purity as a representation of Christ.(There was also the ancient legend that pearls were formed virginally through the action of lightning on the oyster.) However, James of Saroug, reflecting on the biblical parable of the pearl of great price, considered the pearl as signifying a precious possession. It therefore symbolizesthe Eucharist, the “life–giving pearl”, for which we should sacrifice all that we have.
The Divine Presence
For the Syriac writers the Incarnation is the climax of God’s plan of creation. God in Hisbenevolent love for us became one of us in order to save us. St. Ephrem views the humanity of Christ as the instrument of salvation. For him, that same body in which Christ healed humans and rose again, He gave us in sacramental form to heal us, to incorporate us in Him in the Church, and to give us a pledge of His resurrection.
St. Ephrem often meditates on the presence of the divine in the bread and wine. In his Hymn onthe Faith. No. 6, he declares: “For in the Bread is eaten a strength not to be eaten and in the Wine is drunk a might not to be drunk…”
In fact, St. Ephrem draws a parallel between the divine action at the Incarnation and at the Eucharist. He declares in the Hymn on the Faith. No. 10:
In the womb that bore you are Fire and the Spirit,
Fire and Spirit are in the river where you were baptized, Fire and Spirit are in our Baptism too,
And in the Bread and the Cup are Fire and Spirit.The Syriac fathers were aware that in the Eucharist we are dealing with a great mystery, one that could be grasped only by faith. St. Ephrem believes that the spiritual eyes of faith are able to pierce through shadows and forms and arrive at reality. Using his poetic talents he sometimes tries to express his theological views through the use of narrative such as a meditation by Mary on Christ that he constructs in his Hymn on the Nativity, No. 11:
For [when] I see that outward form of Yours before my eyes, the hidden Form is shadowed forth in my mind, O holy One.
In your visible form I see Adam, and in your hidden form I see Your Father, who is joined with you.Have you then shown me alone Your Beauty in two Forms?
Let Bread shadow forth you, and also the mind; dwell also in Bread and in the eaters thereof. In secret, and openly too, may your Church see You, as well as Your Mother.
Lo! Your Image is shadowed forth in the blood of the grapes on the Bread [the intinction during the Divine Liturgy]; and it is shadowed forth on the heart with the finger of love, with the colors of faith.The Eucharist as Sacrifice
The Eucharist is the sacrifice by which Christ offered himself for our redemption. Foreshadowed by the Passover Lamb of the Old Testament which liberated the Jews, Christ is the “Lamb of God who takes away the sins of the world” through the shedding of his blood on the cross. ForJames of Saroug, Christ has immolated Himself in the presence of the Father. The bloodshed on Golgotha is the “medicine of life” for the world.
The Doctrine of the Eucharist
The Syriac world often sought to express its theological beliefs in its worship. It truly exemplifies the ancient adage that the “law of faith is the law of prayer; and the law of prayer is the law of faith.” While the Syriac world in its history had to deal with many major and difficult doctrinal issues, its belief in the Eucharist and the real divine presence in the Eucharist were never questioned.
The Church in the west had to deal with a number of controversies regarding the Eucharist,especially the teaching of the Protestant reformers. The Council of Trent declared the Church’s official teaching on the Eucharist, and used the formula of official teaching on the Eucharist, and used the formula of transubstantiation to express this teaching. The Maronite Church, of course, believes and accepts all the teachings of Councils and of the Church.
The Eucharist as Nourishment
The Syriac writers view the Eucharist as divine nourishment for our spiritual journey. In his homily on Our Lord, St. Ephrem explains that our deficiency is filled by the “leaven” from the Body of Christ. Christ who possesses fullness and life in His body supplies for our deficiency and gives life to our mortality.
James of Saroug teaches that just as we have received the gift of immortal life freely, we should give freely to those most in need. Those who receive the Body and Blood of Christ ought to give bread to the hungry and drink to the thirsty.
The Eucharist as Pledge of Immortality
In his Hymn on the Faith, No. 10, St. Ephrem declares in poetic form that the power of the Eucharist overcomes the power of death: “Your Bread kills the Devourer [Death] who had made us his bread, Your Cup destroys death which was swallowing us up. We have eaten you, Lord, we have drunk you, not to exhaust you, but to live by you.”
The Eucharist Forgives Sins
As noted above, the Eucharist is the fruit of the redeeming sacrifice of Christ on the cross. The one sacrifice of Christ merits forgiveness for all people for all time. In the Syriac tradition, as well as that of other Churches, the Eucharist is seen as forgiving sin. This is the theme repeated in all the Anaphoras of the Syriac tradition. James of Saroug refers to the place of worship as the
“house of forgiveness”.
An ancient Syriac homily on the sinner woman in the Gospel attributed to a Bishop John teaches the following: “Behold, it is written of the sinner that she kissed only the feet of Christ, but it is not written that she received his body. And if the kisses of a sinner, given with faith, shook and overthrew the fortress of her debts, how much more we ourselves who embrace Him with love and receive Him with faith, shall we be purified of our faults and sins, and He will answer our requests.”
(reprinted with permission. Eparchy of Saint Maron – 109 Remsen Street – Brooklyn, NY 11201)
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A Commentary on the Holy Mysteries The Mystery of Holy Orders
The Order of Priesthood
By Chorbishop Seely BeggianiEvery human being has a vocation from God, since each of us plays an essential part in God’s plan. Christ’s call to discipleship is extended to each baptized person, since each of us has a role in bringing about the Kingdom of God. Through baptism and confirmation we become a“priestly people”, a “royal priesthood”. The laity in the Church belong to the world of the sacred, not the secular, and have a priestly mission to perform. However, it is part of the plan of salvation that certain members of the Church be ordained to a special ministry of leadership, of sanctifying and of teaching. Thus Christ established the Mystery of Holy Orders which includes the offices of bishop, priest and deacon. In the Maronite tradition we also have the ministries of subdeacon, reader and cantor. In this article we shall speak about the Order of Priesthood.
The Maronite tradition attributes many characteristics and roles to the Order of Priesthood. Two of the more prominent ones are the roles of mediator and steward. The priest has been given the keys to the treasure of the Kingdom so that he might distribute its riches to those who have need of it. Through offering the Holy Sacrifice, he opens the door of repentance, and thus obtains forgiveness for himself and for his flock. As the mediator between God and humanity, he is given the hidden mysteries and proclaims God’s revelation.
The priest is also the steward of the Divine Mysteries. The idea of steward impresses on us that the priest does not act in his own name but in the name of Christ. He has been given talents by his Master and instructed to make them fruitful. His main goal is to be a good and faithful servant.
The Service of the Word
The Rite of Ordination begins with the Service of the Word. An opening qolo (hymn) prays that the candidate for priesthood receive God’s forgiveness, that God the Father sanctify him, that God the Son instruct him in wisdom as He did the disciples, and that God the Holy Spirit illuminate him as He did the apostles through tongues of fire. It also reflects on the fact that in the earthly priesthood, the infinite God is held within consecrated hands.
Another qolo recalls the priesthood of the old covenant from Moses to Aaron to John the Baptizer and petitions that the same Spirit who spoke through the prophets and came to rest on the Apostles will now descend on the candidate.
In the Hoosoyo (prayer of forgiveness) we are taught that God desired that human beings join in the angelic act of divine praise. The Hoosoyo prays that the candidate for the priesthood be a steward of the Divine Mysteries, a trustworthy leader, a teacher wise in virtue, a minister who has the keys to the doors of repentance, a devout priest diligent in good deeds and increasing the talents given to him.
The Rite of Ordination Presentation and Election of the Candidate
Following the Scripture readings, and the celebration of the Eucharistic service, the proper Rite of Ordination begins after the communion of the Bishop and the concelebrants, and before the communion of the laity. A priest-sponsor presents the candidate to the Bishop and the congregation responds by praying to the Lord for him. This action signifies that the priest is called from among the people in order to offer sacrifice to God on behalf of the people, although he is aware of his own unworthiness. The affirmation of the congregation reflects the ancient practice where the laity had a role in helping to choose a suitable candidate to serve in the priesthood.
The Bishop, representing the Church, recites the prayer of election declaring that God has called the candidate to priestly ministry. He recites an ancient prayer which celebrates God’s ever– abiding care for the needs of His people. “The divine grace and heavenly gift of our Lord Jesus Christ, which at all times satisfies our needs, cures our infirmity, heals our wounds, forgives our sins and attends to the children of the Holy Church, is calling and electing, by God’s choice and His divine will, and by ecclesiastical authority, this servant of God here present. . . .”
The prayer of election then describes the new priest as being betrothed to the altar. It concludes by petitioning that the divine grace may dwell on him and the Holy Spirit overshadow him.
Imposition of Hand and Prayer of Consecration
In the Maronite Rite of Ordination the Bishop imposes his hand twice on the candidate, each time accompanied by a prayer of consecration. The first prayer, after recognizing the awesomeness of God, notes that in the divine plan priests and bishops were established to serve God and to shepherd His flock. The Bishop prays that the candidate receive the Holy Spirit so that he may carry out the angelic ministry, serve the divine teaching and confirm and upbuild the Church. We see in this prayer a reaffirmation that the priest is called to unite the divine praise of the Liturgy on earth with the angelic choir in heaven. He must preach and live the Gospel and strengthen and nourish the Church of Christ. The second prayer of consecration stresses that the priest is called to offer sacrifices and spiritual offerings.
An alternate prayer of consecration accompanies both the fluttering and imposing of theBishop’s hands on the head of the candidate as a sign of the coming of the Holy Spirit. The candidate’s face is covered with the Bishop’s phaino (outer vestment). The prayer asks that the priest be enabled to preach the Gospel, and through the new birth of Baptism offer sacrifices and spiritual gifts for the renewal of the people. The priest should be a lamp giving prophetic witness and should strive to spread the good news through the whole universe.
The Anointing of Hand
Because the priest is called to handle the Holy Mysteries throughout his ministry, his hands are consecrated by being anointed with myron (oil of chrism). The prayer accompanying this rite recalls the transmission of the priesthood beginning with Adam and extending to the present day. Adam was created in the image and likeness of God, and called to chant the glory of God and give thanks like the angels. Being clothed with glory, he was constituted high priest. By sinning he lost his ministry, but was subsequently redeemed through the mercy of Jesus Christ whotasted death on Adam’s behalf. On the Mount of Olives at the Ascension, Christ transmitted the priesthood to the blessed disciples. Having received the Holy Spirit, they went out to make disciples of all nations. They spread the priesthood to the far corners of the earth. The Bishop then declares that, while unworthy, he has received the priesthood from the disciples and prays that it be passed on to the candidate through the imposition of his hands.
Vesting of the New Priest
After formally announcing the ordination, the Bishop vests the new priest with his robes ofoffice. The amice (hood) is referred to as the “helmet of salvation”. The stole is called the stole of priesthood. The prayer accompanying the giving of the belt petitions that the servant of the Lord be bound as a priest. In vesting the newly ordained with the phaino (outer vestment), the Bishop again declares that the priesthood is for the peace and upbuilding of the Holy Church.
Transmitting of the Functions of the Priesthood and Accompanying Processions
A major element in the Rite of Ordination is the handing on of the functions of the priesthood. These consist of the censer, the Book of Gospels, and the Eucharist. In a sense, these three elements summarize the ministry of the priesthood. As we have noted, a major role of the priest is to mediate God’s forgiveness to the people who are seeking reconciliation. The priest offers incense in the divine liturgy as a sign of purification and to petition divine mercy. Secondly, the priest is called to carry out the prophetic role of preaching and living the Gospel. Thirdly, the mystery of priesthood, as all the mysteries established by Christ, are directed to the Eucharist.
As the newly ordained receives each function of office, he is led in procession among the people because the priesthood is for the service of others. He is accompanied by two priests who symbolize the continuity of the priesthood through time.
The Bishop burns incense in the censer and hands it on to the new priest. Then he places two stoles around his neck. With these stoles, two priest-sponsors lead the new priest around the church while he is incensing the congregation. The qolo (hymn) which accompanies the procession with the censer recalls that Christ established the Church and founded it on the apostles. It teaches that the Church of the new covenant was already prefigured in Moses. On Mount Sinai, Moses saw the splendor of the House of God, and the ark of the covenant in which God came to dwell was a type of the future church.
The new priest receives the Book of Gospels from the Bishop and is led in a second procession. The accompanying qolo recalls that Christ betrothed Himself to the Church, redeemed His Bride by His death and freed her from error. The children of the Church receive a pardon from their sins through the sacrifice of the Body and Blood of Christ.
Upon returning to the sanctuary, the newly ordained reads the Gospel passage from John 21:15-19. In this text Christ asks Peter three times: “Do you love me?” To Peter’s affirmative reply, Christ responds: “Feed my sheep.” This passage highlights the fact that the ministry of the priesthood is based on the love of Christ. As Christ is the good shepherd who was willing to lay down His life for His sheep, so the essence of the priesthood is to minister to the flock of Christ with love and self-sacrifice. The English word Pastor’ is really the Latin term for shepherd’ and perhaps using the title shepherd for parish priests would be more meaningful, as is the custom in Arabic.
The Bishop gives the new priest the Eucharist to carry in a third procession. The accompanying qolo recalls that Christ nourishes us with His Body and Blood for the forgiveness of our sins. The Church is invited to eat “fire in the bread and drink spirit in the wine”. (Fire in the Scriptures is used to denote divine presence.)
At the conclusion of the three processions, the Bishop places the hand cross on the head of the new priest and offers a prayer which recalls again that God has established the priesthood in the midst of the Church for service at His holy altar. He prays that through the descent of the Holy Spirit the priest will minister in God’s service and present offerings and pleasing incense. the bishop petitions that God will give the new priest the gift of the Word and open his mouth in knowledge, that the priest intercede and implore God for the faithful, that he visit orphans, support widows, convert the erring and help strangers.
The communion of the faithful follows. The service of ordination concludes with a final exhortation by the Bishop to the new priest.
(reprinted with permission. Eparchy of Saint Maron – 109 Remsen Street – Brooklyn, NY 11201)
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A Commentary on the Holy Mysteries The Mystery of Anointing of the Sick By Chorbishop Seely Beggiani
The Church is a mother to all who have been redeemed by Christ. As a mother, she seeks to guide, nourish and protect her children in all the aspects of their lives. We, Christians, find our identity as a community, the Mystical Body of Christ. As a community, we celebrate together our joys and sorrows, our successes and failures. And so, when serious illness strikes one of us, the Church as a mother seeks to pray for healing and comfort, and fellow Christians rush to offer their concern and support.
In the Epistle of St. James, the apostle writes: “Is there anyone sick among you? He should ask for the presbyters of the church. They, in turn, are to pray over him with oil in the name of the Lord. This prayer uttered in faith will reclaim the one who is ill, and the Lord will restore him to health. If he has committed any sins, forgiveness will be his. Hence, declare sins to one another,and pray for one another, that you may find healing.”
Christ has provided his Church with the Mystery of the Anointing of the Sick to aid those who are ill. In the tradition of the Maronite Church, the Mystery of Anointing is preceded by a service known as the Service of the Lamp. The latter consisted of seven stations or watches, each with its own Hoosoyo, incensing and Scripture reading and concluding with the lighting of one of seven candles. The usual practice in the United States at this time is to perform only the Mystery of Anointing.
It should be noted that the anointing ceremony is a communal act presided over by the priest, with the relatives and friends of the one who is ill participating. Also, the Mystery is directed to those who are ill, not only to those who are in danger of death. In former times, the practice in many areas was to confer this mystery as the last rite. As a result, people were sometimes reluctant to call the priest until the last minute (because one is really going to die), or from a misguided idea that the rite would frighten the one who was ill. However, as the prayers of the Maronite service indicate, the presumption is that the one who is ill will be restored to health, and this echoes the witness of the Epistle of St. James cited above.
The Opening Prayers
The first prayer of the rite of anointing recalls that one of the purposes of the earthly mission of Christ was to be a divine healer. While Christ healed out of compassion, His ministry of healing announces the fact that the Kingdom of God is now present in the world in power and that the power of God is determined to be victorious over all manifestations of evil, whether they be physical or spiritual. This reality of divine healing activity in the world is part of the “good news” that is the Gospel of Christ.
The opening prayer also notes that Christ gave this healing power to His apostles when He said to them: “in My name, you shall cast out devils, heal the infirm and comfort the burdened.” Thus the Church and her ministers are commissioned to continue the work of divine healing through the centuries.
The central theme of the first two prayers is the petition that God remove sins from the soul of the one who is ill and sickness from the body. The connection between illness of the body and sickness of the soul can be understood in various ways. While very often our illnesses are not due to any fault of our own, the existence of disease and suffering is a reminder that the condition of the world is not what God had originally intended. God created a good world and desired that humans enjoy the goods of creation and fellowship with the Creator. However, due to the abuse of freedom and human selfishness, sin entered into the world. Humans in succeeding generations have imitated the sins of their predecessors, and thus sin has accumulated and permeated all facets of world existence. It could very well be that if the world were not so greedy and selfish in its use of the resources of creation, many of our present illnesses or diseases would not exist. Therefore, there is a relationship between the presence of illness and moral failure.
Another connection between sin and bodily illness is seen in the fact that when experiencing sickness we are reminded that we also have sinned, and our physical condition symbolizes often our moral state. The Mystery of Anointing reminds us that while we may be absorbed with the illness at hand, we should always seek first to remedy the condition of our soul.
The opening prayers conclude by giving as the purpose of healing, the recovery of strength of spirit, faith and health so as to be able to give glory to God. Here, again, we are reminded that the highest priority of having a healthy mind and body is to give praise to God. Creation chants continuously of its Creator, and human beings are the representatives of the rest of creation in offering worship. We are most fulfilled as human bings when our minds are directed to our Creator.
The Imposition of Hand
The priest then places his hand on the head of the sick person and offers a prayer similar in theme to the first two. The gesture of the imposition of hand symbolizes the calling down of the Holy Spirit. The Holy Spirit represents the creative and liberating power of God. While extending his hand, the priest recalls some of the miracles performed by Christ and asks that Christ himself extend His hand in mercy to free this servant from his or her diseases and afflictions.
The Anointing of the Senses
In the prayer within which the anointing takes place, the priest addresses God the Father as Divine Physician who sent His Son to heal all sickness and to deliver from death and evil. The priest then anoints the face of the one who is ill in the form of a cross, making sure to anoint the eyes, ears, nose and lips. The use of oil for this Mystery is fitting for many reasons. The name Chris means “anointed one”, and so the oil represents Christ. Since the Holy Oil was consecrated y calling down the Holy Spirit, it becomes the vehicle of the Spirit and His creative and liberating power. Traditionally, bodies have been anointed with oil to give them strength and for medicinal purposes. It is, therefore, fitting that Christ would choose oil as the material element by which His divine graces of sanctifying, healing and strengthening would be granted. The prayer of anointing continues by petitioning that healing be extended to both soul and body.
The five senses are anointed because they are the points of entry of knowledge into the mind and soul. The senses can be bases for acts of virtues or sources of temptation to sin. They are anointed so that they might serve a sacred purpose.
This prayer of anointing is followed by a hymn where Christ is referred to as the Good Shepherd who comes seeking the lost sheep. The hymn prays that Christ consider His servant as a sheep in His flock. Being the God of goodness whose door is open to sinners, the hymn asks that the servant enter the door of mercies and be brought into the presence of Christ.
The hymn makes special reference to the bodily senses. It prays that Christ protect by His cross the members of the body from evil, and that the eyes be pure in their regards, the ears attentive to His commandments, the mouth chant hymns of praise and thanksgiving, the nostrils breath the perfume of life and not the odor of corruption, the hands knock faithfully at His door and the feet follow the route to His sacred temple. The hymn concludes by praying that the soul with all its senses give glory to the divine holiness, and that it receive forgiveness for all the sins it has committed by the senses of the soul and of the body.
A beautiful aspect of this Mystery is that it seeks to sanctify the whole person body and soul and every aspect of the person, whether it be the faculties and internal senses of the mind and spirit, or the external senses and members of the body. It is not so much an anointing for death but an anointing for a renewed life in Christ.
Concluding Prayers
Following the anointing, the priest again places his hand on the head of the one who is ill. He addresses Christ as the true physician of souls and bodies, and calls upon Him to heal the sick by His grace and the mercy of the One who sent Him. He invokes the name of the Trinity, the prayers of the prophets and the apostles vested in the divine priesthood, the martyrs, confessors, holy fathers and all who have pleased God from the beginning. We can see that this prayer portrays the whole Church in heaven and on earth, the Communion of Saints, interceding for the health of one of its members.
The Mystery of Anointing concludes with a prayer calling upon Christ to visit the one who is sick with an angel of mercy. It prays that the one who is ill be delivered from sickness and evil spirits. It petitions that just as God has healed the mother-in-law of Simon and the hemorrhaging woman, had compassion on the widow who had lost her son, raised Lazarus from the tomb, healed the servant of the centurion by His Word, extinguished the flames of the furnace from the children of Ananias and closed the mouths of the lions in the den with Daniel, so now rich in mercy He will extend His hand and rescue His servant.
This concluding prayer summarizes our Christian faith. It proclaims that God is a God of power, of goodness and of mercy. It recognizes that everything is in His hands. It recalls that He is constantly acting on behalf of His faithful ones. It expresses hope and reliance on the Divine Mercy and Will that all who turn to God in prayer and repentance will be saved.
(reprinted with permission. Eparchy of Saint Maron – 109 Remsen Street – Brooklyn, NY 11201)
The Divine Liturgy
A Commentary on the Holy Mysteries The Holy Mystery of Offering (Qorbono)
By Chorbishop Seely Beggiani
Qurbono Book of Offering (Divine Liturgy)
Patriarchal Liturgical Commission
Saint Maron
St. Maroun also known as Saint Maron, was a 5th century Syriac Christian monk who after his death was followed by a religious movement that became known as the Maronites. The Church that grew from this movement is the Maronite Church. St. Maroun was known for his missionary work, healing and miracles, and teachings of a monastic devotion to God. St. Maroun, born in the middle of the 4th century in Syria, was a priest who later became …
Saint Charbel
Youssef Antoun Makhlouf was born in 1828, in Bekaa Kafra (North Lebanon). He had a true Christian upbringing, which had given him a passion for prayer. Then he followed his two hermit uncles in the hermitage of the St Antonious Kozhaya monastery and was converted to monastic and hermetical life. In 1851, he left his family village and headed for the Our Lady of Maifouk monastery to spend his first monastic year …
Saint Rafka
Born about the year 1832, Blessed Rafka was first known by her baptismal name Boutrossieh (Pierrette or Petronila in French). Before dying, Blessed Rafka told of her life to Sister Ursula, superior of the monastery in which she died, “There is nothing important in my life that is worthy of being recorded … my mother died when I was seven years old. After her death my father married for a second time.” …
Saint Nimatullah
Over 18,000 Maronite Catholics made their pilgrimage to Rome to join thousands of Catholics of other churches for the canonizations of several men and women whose lives exemplified the life of Jesus Christ. It was a memorable, sunny Sunday on May 16, 2004 when three Patriarchs, forty-five bishops, several abbots and superior generals, over 1,000 priests and numerous religious with thousands of …
Maronite Spirituality
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The Syriac Maronite Church is an integration of three traditions:
Antioch: A center of commerce and communication in West Syria of Greek and Syriac influence. It gave the Maronite Church its biblical theology and use of the literal sense of scripture.
Edessa: A prominent city, where St. Ephrem lived, in ancient Mesopotamia of semitic culture and Syriac poetry. Both influenced the prayer and hymnody of the Maronite Church.
Mount Lebanon: A region in the Middle East of Lebanese culture and tradition. It provided a haven for the Maronite monastic life, worship and traditions begun by Maron.
The Maronites living in the countryside near Antioch resisted extensive Greek influence and retained the Syriac culture and language of Edessa. Thus the theology, spirituality and liturgy developed according to biblical themes rather than philosophical thought.
Maron (350-410 AD)
Maron, a priest and hermit, known to John Chrysostom, walked the land once traveled by Peter and Paul. On the banks of the Orontes River, Father Maron converted an old pagan temple into a church. He spent his life teaching about the faith and ministering to many people with the gift of healing and counsel. Over 800 monks later followed in his footsteps. These early followers of the lifestyle and way of Maron were known as MARONITES.
Their history reveals great sacrifices of their lives and possessions for their religious convictions and freedom. They defended the Council of Chalcedon (taught Christ is God and man, and Mary is Mother of God). Maronites came to Mount Lebanon and later elected John Maron as their first patriarch in 687. By this, the Maronite Community became established as an organized church and Lebanon became the third geographical center of influence for Maron’s family of faith.
From its monastic origins to today the Maronite Community of faith includes several religious orders of monks and sisters whose important ministries to the Church provide continued nourishment, growth and maturity. Maronites are Catholics of many nations and diverse cultures. Presently, the Mother Church is in Lebanon and daughter communities exist in ever nation of the world. Often the sons and daughters of Maron are referred to as Beit Maroun, (the house of Maron).
A View of God
God is Mystery: The Maronite mind has always been in awe of this mysteriousness of God and presumes a great distance between Creator and creation. However, the distance is bridged by God’s self-revelation.
“We are able only to say God is, but to research how he is, the door is closed.” Narsai
The reason is the inner life of God is a divine mystery beyond limited human knowledge and understanding. Two things account for this: 1)the Jewish Christian origins of the Maronite Church, and 2) its familiarity with the scriptures.
Yet, the process leads to mystical union with God- for the more one loves God, the more one encounters God. The search for God then leads to wonder, communion and prayer. “When one tries to describe the mystery of God in words, e can only stammer.” Ephrem
An Approach to Prayer
Prayer is the process of “being” in the presence of God Who is always present to all creation. To encounter creation and humankind is to meet and embrace God.
The early Syriac writers drew upon the semitic biblical idea of HEART as the center of spiritual life. The Greek writers relied upon a more philosophical idea of HEART as the center of intellectual life.
The Maronite tradition sees the HEART as the focal point for all life. The heart is the place for the deepest communication with and presence of God. To live is to pray, and to pray is to live in the awareness and experience of all creation as made in the image of God.
Prayer of the heart means light, clarity and inner vision. The heart becomes the altar for prayer-offering. The Spirit overshadows, accepts and transforms the prayer. Note well the link between the overshadowing of the Spirit at the altar of prayer and the altar of Eucharist. To pray from the heart (center) is to be continuously filled with a remembrance of God, here and now, by the Spirit’s infusion.
Thus prayer is the state of lovingly remembering God so that the person experiences His presence and communion. It is the gift of inner vision which sees all created things as transparent- God-touched, transformed and divinized.
A Biblical Spirituality
While one is unable to know God himself, he can know God who manifests himself through nature, humanity and scripture. St. Paul Writes: “Since the creation of the world, invisible realities have become visible, recognized through the things God has made” (Rom 1:20).
Genesis indicates that the hidden God revealed Himself through His creating word. Since God spoke it into being, creation is a great symbol of the Creator.
God said: “Let there be light, and there was light.” Then Jesus proclaimed: “I am the Light of the world.”
Creation: Everything bears the imprint of the hidden God. Man/Woman is the image of God who gradually reveals Himself in the world he creates.
Humanity: God inspired rulers to act on His behalf; chose prophets to interpret the meaning of His deeds and guided authors to record His words.
Scripture: God’s progressive revealing of Himself sets the stage for His fullest self-communication in Jesus Christ, the Word made flesh.
God imprints upon nature and in scripture symbols and figures which manifest His son. Thus the purpose of the created universe is to reveal Christ and to prepare humankind for His coming in the flesh and in glory.
This spirituality teaches that the “image of Adam” was not destroyed but deformed by sin and is recreated in a new splendor by Jesus the Savior.
Antioch’s school of theology stressed the humanity of Christ. This is best seen in the Maronite liturgical texts which focus on the humanity of the Son of God who experienced the human condition – even death.
“In the beginning, You formed us from the earth in Your image and gave us the joy of paradise. When we transgressed Your command, You did not reject us, but called us back by the law, as a merciful Father. You guided us by the prophets. When the time was fulfilled You sent Your son into the world that He might renew Your image. He became man by the Holy Spirit and the Virgin Mary. He accomplished all things for the salvation of the human race” (Anaphora of James, the Apostle).
A Life-Journey From Earth to Heaven
The world is improving with time and it moves from incompleteness to completeness. The interaction between God and humans in Christ is to prepare and teach them for their divine vocation- the kingdom.
Jesus, in His birth, death and resurrection transforms, divinizes and completes humanity.
“You have united Your divinity with our humanity. You have joined Your Imortality with our mortality. You have taken what is ours and given us what is Yours for our life and salvation” (Maronite Liturgy).
A Maronite Approach to Scripture
The Maronite liturgical texts paraphrase and explain the scriptures through the scriptures. The Old Testament is read and interpreted in light of the New Testament. Old Testament images offer types (patterns) of the promised Messiah such as:
- Adam and New Adam
- Tree of knowledge and tree of life
- Side of Adam and side of Jesus
- Manna and the Divine manna
Ephrem taught: “When you look, the symbol of Christ is present. Where you read, you find His types”
A Monastic Spirit
The monastic spirit of the Maronite Church opens the door to a life of simplicity a vision of hope and an attitude of readiness. The human vocation is to become like God, but sin interrupts this call. Conversion and purification invite a person to renewal, new life and intimacy with God. Thus, human beings become what God intends for them-Children and heirs of the kingdom.
For a Maronite Christian the spiritual journey to the kingdom is described in terms of Birth from three wombs which the Holy Spirit energizes with Life.
Life: birth from mother’s womb
Baptism: Spiritual birth from womb of baptism
Death: life’s passage through tomb
The Maronite Liturgy
The Maronite Liturgy is called Service of the Holy Mysteries and derives from the Syriac :.ministering at the altar”. Liturgy, Qourbono and other words are used.
The entire liturgy (prayers, gestures, music, art, and architecture) reflects from beginning to end, glory to God for His loving mercy and the call of the worshipper to forgiveness and rebirth.
The attitude of the Maronite worshiper is unworthiness of and readiness for the second coming of the Lord Jesus. “Blessed is he who has come and will come in the name of the Lord” (Maronite Liturgy).
The believer is likened to a ship opening its sails to the Holy Spirit and making its maiden voyage home to the harbor of safety.
The Holy Spirit is the principal minister in the liturgy. He is the beginning, the end and the perfection of all things.
The Service of the Holy Mysteries develops three themes: 1) humanity’s creation in God’s image; 2)deep awareness of God’s mercy toward sinful people; 3) joyful praise of the Trinity.
The tone of the service is simple and direct in the monastic spirit of its founder, St. Maron. A balance is achieved between the hiddenness and the presence of God in Jesus.
The worshiper becomes involves in a human-divine drama which unfolds before and within him and makes once a sharer in the Kingdom. The Mysteries/Sacraments become the meeting point for the believer and God.
The communal aspect of worship is emphasized by the fact that the community is absorbed in a continuous dialogue with the celebrant who mediates on behalf of Christ the High Priest, and the deacon who serves an instructing and coordinating role.
(reprinted with permission from “Being A Maronite Catholic” by Msgr. Ronald Beshara)
The Syriac Maronite Art Tradition
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The Maronite Church of Antioch-Edessa has always looked upon creation as a foreshadowing of Christ’s coming, as fingerprints of God’s own divine beauty and presence. Since all creatures are made in the image of God, they are icons of the Divine Artist. Dionysus, a Syriac mentor, described creation as “act of divine ecstacy”. St. Paul in his letter to the Romans says: “Since the creation of the world, invisible realities, i.e. God’s eternal power and divinity, have become visible, recognized through the things He made” (Rom 1:20).
In a sense all spiritual realities need to be expressed in symbols, and human beings need symbols to come in contact with spiritual realities. The search for beauty is in fact, the search for the Hidden God who reveals himself to us through symbols in creation, words, and most perfectly, Jesus Christ.
For the Eastern Churches icons are not only forms of art; they are prayer and contemplation transformed into art. An icon manifests to us Mystery-Presence – the God who breaks through all symbols. In Jesus, perfect Icon of the Father, human beings are transformed into living icons of God. It is this divinization of humanity which underlies the significance of an icon.
The Rabbula Gospel Book Icons
In the Syriac-Maronite Church a magnificent legacy of icons is found in the Rabbula Gospel Book, written and illustrated in 586 A.D. at the monastery of Saint John, in northern Syria. By 1361 this ancient manuscript passed to Kanubin, Lebanon, and in early 1500 the manuscript was gifted by the Maronite Patriarch to the Pope, and was placed in the Medici Library in Florence, Italy.
Rabbula is the scribe of the text; the icons were painted by different monks. The Gospel Book consists of 14 pages (13.5″ x 10.5″) and 28 icons, most of which are miniatures of the scripture references.
The Rabbula Gospel Book is divided into 3 parts:
- Icons of the election of Apostle Matthias and on the reverse side Mary, Mother of the Light.
- Gospel Harmonizing Tables arranged inside of Syriac arches and Greek columns. Outside the arches the artists painted in the upper corners 2 Old Testament figures; in the middle events from the life of Christ, and in the lower corners flowers, leaves or animals. Fruit baskets, floral arrangements and plush gardens convey the sense of paradise.
- Icons of the death-resurrection, ascension, Pentecost.
Characteristic of Eastern art is the use of animals and birds:
- Dove a well-known symbol of the Spirit.
- Rooster refers to the awakening of the human heart to Christ.
- peacock conveys themes of renewal and incorruptibility.
