ANTIOCHENE
.573
ANTIOCHENE
the way to become the coinpHcated service of the
Byzantine Prothesis. There are continual invoca-
tions of saints; but the essential outline of the Rite is
the same. Besides the reference to the Holy Cross,
one allusion makes it clear that it was originally
drawn up for the Church of Jerusalem. The first
supplication after the Kpiklesis is: "WeotTer to thee,
O Lord, for Thy holy jjlaccs which Thou hast glorified
by the divine appearance of Thy Christ and by the
coming of Thy holy Spirit . especially for the holy and
illustrious Sion, mother of all churches and for Thy
holy, Catholic and apostolic Church throughout the
world." This liturgy was used throughout Syria
and Palestine, that is throughout the Antiochene
Patriarchate (Jerusalem was not made a jjatri-
archal see till the Council of Ephesus, 431) before the
Nestorian and Monophysite schisms. It is possible
to reconstruct a great part of the use of the city of
Antioch while St. John Chrysostom was preaching
there (370-397) from the allusions and (luotations in
his homilies (Probst, 1/iturgie des IV. Jahrh., II,
i, V, 156, 198). It is then seen to be practically that
of St. Jame-s; indeed whole passages arc quoted word
for word as they stand in St. James or in the Apostolic
Constitutions.
The Catechisms of St. Cyril of Jerusalem were held in 3tS; the first eighteen are addressed to the Corn- petenlcx (^MTifi/iewi) during Lent, the last six to the neophytes in Master week. In these he explains, besides Baptism and Confirmation, the holy liturgy. The allusions to the liturgy are carefully veiled in the earlier ones because of the (iisciitlinri arrnni; they become much plainer when he speaks to people just baptized, although even then he avoids quoting the baptism form or the words of consecration. From the.se Catechisms we learn the ortler of the liturgy at Jerusalem in the middle of the fourth century. Except for one or two unimportant varia- tions, it is that of St. James (Prolist, op. cit., II. i, ii, 77-106). This liturgj' appears to have been used in either language, Greek at Antioch, Jerusalem, and the chief cities where Greek was commonly spoken, Syriac in the country. The oldest form of it now extant is the Greek version. Is it possible to find a relationship between it and other parent-uses? There arc a number of very remarkable parallel passages between the Anaphora of this liturgj' and the Canon of the Roman Ma-ss. The order of the prayers is dilTerent, but when the Greek or Syriac is translated into Latin there appear a large number of phrases and clauses that are identical with ours. It has been suggested that Rome and Syria originally used the same liturgy and that the much-disputed question of the order of our Canon may be solved by reconstructing it according to the Syrian use (Drews, Zur Entstehungsgeschichte des Kanons). Mgr. Du- chesne and most authors, on the other hand, are disposed to connect the Galilean Liturgy with that of Syria and the Roman Mass with the Alexandrine use (Duchesne, Origines du culte ehr^tien, 54).
III. The S;/riac Liturgies. — After the Monophysite schism and the Council of Chalcedon (451) Loth Melchites and Jacobites continued using the same rites. But gradually the two languages became characteristic of the two sides. The Jacobites used only Syriac (their whole movement being a national revolt against the Emperor), and the Melchites, who were nearly all Greeks in the chief towns, generally used Greek. The Syriac Liturgy of St. James now extant is not the original one used before the schism, but a modified form derived from it by the Jacobites for their own use. The preparation of the oblation has become a still more clal>orate rite. The kiss of peace comes at the beginning of the Anaphora and after it this Syriac liturgy follows the Greek one al- most word for word, including the reference to Sion, the mother of all churches, liut the list of saints is
modified; the deacon commemorates the saints "who
have kept undefiled the faith of Nica;a, Constantinople
and Ephesus"; he names "James the brother of Our
Lord" alone of the Apostles and "most chiefly Cyril
who was a tower of the truth, who expounded the
incarnation of the Word of God, and .Mar James and
Mar Ephraim, elo<iuent moutlis and pillars of our
holy (Church." Mar James Ls Baradai, through whom
they have their orders and from whom their name
(543). Is Ephraim the Patriarch of Antioch who
reigned from .539-545, but who was certainly not a
Mononhysitc? The list of saints, however, varies
considiMahly; sometimes they introduce a long list
of their patrons (Renaudot, Lit. Orient. Col., II, 101-
103). This liturgy still contains a famous clause.
Just before the lessons the Trisagion is sung. That
of the Greek rite is: " Holy God, holy Strong one, holy
Immortal one, have mercy on us. The Syriac rite
adds after "holy Immortal one" the words: "who
wast crucified for us." This Ls the addition made by
Peter the Dyer {yvaipcii!, Julio), Monophysite Patriarch
of Antioch (4.5.S-47I;, winch seemed to the Orthodox
to conceal Monophysite heresy and which was adopted
by the Jacobites as a kind of proclamation of their
faith. In the Syriac use a number of Greek words
have remained. The deacon says oru/wc koXus in
Greek and the people continually cry out " Kurilli-
son", just as they say "Amen" and "Alleluia" in
Hebrew. Short liturgical forms constantly become
fossilized in one language and count almost as
inarticulate exclamations. The Greek ones in the
Syriac liturgy show that the Greek language is the
original. Besides the Syriac Liturgy of St. James,
the Jacobites have a large number of other Anaphoras,
which they join to the common Preparation and
Catechumen's Mass. The names of sixty-four of
these Anaphoras are known. They are attributed
to various saints and Monophysite bishops; thus,
there are the Anaphoras of St. Basil, St. Cyril of
Alexandria, St. Peter, St. Clement, Dioscurus of
Alexandria, John Maro, James of Edessa (died 708),
Severus of Antioch (died 518), and so on. There is
also a shortened Anaphora of St. James of Jenisalem.
Renaudot prints the texts of forty-two of these
liturgies in a Latin translation. 1 hey consLst of
different prayers, but the order is practically always
that of the Syriac St. James Liturgy, and they are
really local modifications of it. A letter written by
James of Edes.sa (c. 624) to a certain priest named
Timothy describes and explains the Monophysite
Liturgy of his time (Assemani, Bibl. Orient., I, 479-
486). It is the Syrian St. James. The Liturgy of
the Presanctified of St. James (used on the week
days of Lent except Saturdays) follows the other one
very closely. There is the Mass of the Catechumens
with the little Entrance, the Lessons, Mass of the
Faithful and great Entrance, litanies, Our Father,
breaking of the Host, Communion, thanksgiving, and
dismissal. Of course the whole Eucharistic prayer
is left out — the oblations are already consecrated
as they lie on the Prothesis before the great En-
trance (Brightman, op. cit., 494-501).
IV. The Present Time. — The Jacobites in Syria and Palestine still use the Syriac Liturgy of St. James, as do also the Syrian Uniates. The Orthodox of the two Patriarchates, Antioch and Jerusalem, have forsaken their own use for many centuries. Like all the Christians in communion with Constantinople, they have adopted the Byzantine Rite. This is one result of the extreme centralization towards Con- stantinople that followed the Arab conquests of Egypt, Palestine, and SjTia. The Melchitc Patri- ardis of those countries, who had already lost nearly all their flocks through the Monophysite heresy, became the merest shadows and eventually even left their sees to be ornaments of the court at Constanti- nople. It was during that time, before the rise of
