the Intercession in a long prayer, called Ḳathulīki, for all sorts and conditions of men. This is closed by the Lord's Prayer said by all (in Arabic),[1] the celebrant saying a rather longer introduction than usual and a short embolism (in Syriac). The Inclination follows (Deacon: "Let us bow our heads to the Lord." R.: "Before thee, O Lord our God"),[2] and the Elevation (Celebrant: "The holies to the holy."[3] R.: "The one Father is holy, the one Son is holy, the one Spirit is holy." Meanwhile he elevates first the paten then the chalice). Here the celebrant marks the holy bread with the consecrated wine and then dips it into the chalice. The particle received in Communion is called the "coal" (gmurthâ), in allusion to Isa. vi. 6, or the "pearl" (marganītha, cf. Matt. vii. 6). The celebrant himself receives such a fragment (intincted), then drinks of the chalice. Lay people receive a fragment intincted only (with a spoon). There seems some uncertainty (or variety of practice) as to the way the deacon or assisting clergy make their Communion.[4] I believe they now usually receive an intincted particle only, and do not drink directly of the chalice. The Communion formula is: "The propitiatory coal of the body and blood of Christ our God is given to N.N. for the pardon of his offences and the remission of his sins. His prayers be with us. Amen." After Communion follow a thanksgiving prayer, a blessing, and the dismissal.[5] After the liturgy the celebrant consumes what is left of the Blessed Sacrament (they do not reserve), and there is a distribution of blessed bread (burkthâ). This liturgy is one of the most beautiful in Christendom. Strange that an insignificant little sect should possess so splendid a liturgical tradition. But the modern Jacobites are not worthy of their inheritance. Their once brilliant school of liturgical scholars came to an end long ago. Now
- ↑ I believe the Jacobites always say the Our Father in Arabic (I have always heard it so). The Uniate Syrians certainly do. It is in Arabic in: Ktâbâ dteshmeshtâ dkurâbâ (Mosul, 1881, p. 32).
- ↑ In noticing the many resemblances and identical forms in this rite and that of Byzantium, we must always remember that this is the parent from which the Byzantine rite is derived.
- ↑ Ḳudshe lḳaddīshe.
- ↑ Renaudot: op. cit. ii. 120-123.
- ↑ Brightman: Eastern Liturgies, 69-100. Cf. Renaudot: Lit. Orient. Coll. ii. 1-44 (there are differences between the forms).
