Post by Mystic Rose on Jul 16, 2005 10:37:01 GMT -5
The center and focus of all the Holy Mysteries is participation in the Eucharist. Baptism and Chrismation initiate us into the community of believers, but it is the Eucharist which is the source and cause of community. While Baptism "grafts" us as members into the Body of Christ, the Eucharist nourishes us with the Body of Christ. We have become adopted children of God the Father, and therefore brothers and sisters of Christ, it is the Eucharsit which enables us to grow in the likeness of Christ. Thus the Eucharist is the Holy Mystery which completes the process of Christian initiation.
The Eucharist, like the other Mysteries, is a communal celebration. Salvation is not an individualistic matter. We are saved through and with others. The community of Christ is mutually supportive of its members. At each celebration of the Eucharist, the joys and sorrows, successes and failures, sufferings and triumphs of our brothers and sisters in Christ are experienced in togetherness. The strong come to assist the weak; the rich seek to help the poor; the joyful strive to comfort the sorrowing. All are impelled by the Word of the Gospel, and all of our sacrifices are united with the sacrifice of the Eucharist. Therefore, attending Sunday Liturgy is not merely a question of obligation, but is the very life and heart of the Christian community.
Influences on the Maronite Liturgy
The Maronite Church in its liturgy is fortunate in being the heir of at least two rich traditions, those of Edessa and Antioch. The Church of Edessa traces its origins to the preaching of the liturgical contributors included St. Ephrem and James of Saroug. The first Christian converts to the Church of Edessa included the earliest Jewish-Christians. Therefore, its liturgy is strongly influenced by the world-view of the Bible. As one of the oldest established churches, it developed its prayer forms before being influenced by Greek thought. Our Maronite liturgy today still has many hymns and prayers from St. Ephrem and James of Saroug. The Anaphora of the Apostles (also known as III Peter and by the Syriac word Sharrar), which the Maronite Church shares in common with the Church of Edessa, is the oldest Anaphora in the Catholic Church, and is still found in adapted form as the Anaphora of the Signing of the Chalice on Good Friday.
The Church of Antioch was the ancient See of Peter and developed its liturgy with influences from the Church of Jerusalem. The Maronite Anaphora of the Twelve Apostles represents the oldest tradition of the Church of Antioch. St. John Chrysostom took this Anaphora with him to Constantinople and became the basis of the Byzantine liturgy. As heir to the Patriarchate of Antioch, the Maronite Church represents the Antiochene liturgy in its fullness. Thus, the Maronite Church, in its prayer life, preserves the way of worship of the Apostles and their earliest disciples.
Qorbono (Quddas)
It is fitting that the Maronite name for the divine liturgy is Qorbono in Syriac and Quddas in Arabic. The Syriac term refers to the idea of "offering" and focuses on the sacrificial acts of Christ offering himself, and on our own willingness to render our lives as an oblation. The Arabic term refers to the idea of "making holy" and refers to the fact that in the liturgy the gifts, and by analogy the participants, are divinized by the action of the Holy Spirit.
Preparation of the Gifts
The Preparation of the Gifts reminds us that the liturgy is an act of offering by the whole community. It is the people that bring their time, treasures, and talents to the Eucharistic celebration. The bread and wine selected from among the gifts are chosen to become the Body and Blood of Christ. Similarly, our gifts and dedication to be of service to Christ are consecrated through the action of the divine liturgy.
Lighting of the Church
Light is taken for granted by most people in the twentieth century. Our modern science has demystified the sun, the cycle of the seasons and the solar year. The invention of electricity has given ordinary human creatures power over light and darkness. Earlier generations were in awe of the sun and light. When day came to a close and pitch darkness covered the earth, they prayed that the sun would rise again and that warmth and life would again deliver them from the seemingly endless cold and a dying earth. Our ancestors had a deep awareness of their total dependence on light.
However, modern science can also make us aware of the absolute necessity of light in our lives. Photosynthesis is critical to any life at all on earth. If humans were deprived absolutely of light for even a short time, they would go mad and ultimately die. It is no accident that according to Albert Einstein the speed of light is the absolute for our universe.
Our faith tradition teaches us that primordial light was the first creation of God and thus the very stuff of the universe. God is portrayed as the "Father of Lights" and Christ is the Light of the world. The Bible often teaches us that we ultimately choose to live our lives either according to the Way of Light or the Way of Darkness; and that light leads to life while darkness leads to death. The true nature of Christ was revealed as uncreated light at the transfiguration, and it was the light of Christ at his death that destroyed the darkness of Sheol (the region of the dead). Our immortal destiny is presented as the eighth day of creation where the sun will never set, where we are called to view the shining face of Christ.
It is for all these reasons that the lighting of the Church in preparation for the divine liturgy has such a great significance. In participating in this act we are proclaiming our readiness to be children of the light and to allow our deeds to be judged in the open light of day. The lighting of the candles announces the presence of Christ, the light of the world, whom we welcome among us. In the fully lighted church which represents the universe in miniature, we give thanks for the light and warmth of God's creation.
Rite of Preparation
While the Divine Liturgy consists of two parts, the service of the Word and the service of the Eucharist, each part can be further subdivided. The service of the Word begins with a period of preparation, purification and catechizing as a fitting introduction to the reading of Scripture.
The Eucharist, like the other Mysteries, is a communal celebration. Salvation is not an individualistic matter. We are saved through and with others. The community of Christ is mutually supportive of its members. At each celebration of the Eucharist, the joys and sorrows, successes and failures, sufferings and triumphs of our brothers and sisters in Christ are experienced in togetherness. The strong come to assist the weak; the rich seek to help the poor; the joyful strive to comfort the sorrowing. All are impelled by the Word of the Gospel, and all of our sacrifices are united with the sacrifice of the Eucharist. Therefore, attending Sunday Liturgy is not merely a question of obligation, but is the very life and heart of the Christian community.
Influences on the Maronite Liturgy
The Maronite Church in its liturgy is fortunate in being the heir of at least two rich traditions, those of Edessa and Antioch. The Church of Edessa traces its origins to the preaching of the liturgical contributors included St. Ephrem and James of Saroug. The first Christian converts to the Church of Edessa included the earliest Jewish-Christians. Therefore, its liturgy is strongly influenced by the world-view of the Bible. As one of the oldest established churches, it developed its prayer forms before being influenced by Greek thought. Our Maronite liturgy today still has many hymns and prayers from St. Ephrem and James of Saroug. The Anaphora of the Apostles (also known as III Peter and by the Syriac word Sharrar), which the Maronite Church shares in common with the Church of Edessa, is the oldest Anaphora in the Catholic Church, and is still found in adapted form as the Anaphora of the Signing of the Chalice on Good Friday.
The Church of Antioch was the ancient See of Peter and developed its liturgy with influences from the Church of Jerusalem. The Maronite Anaphora of the Twelve Apostles represents the oldest tradition of the Church of Antioch. St. John Chrysostom took this Anaphora with him to Constantinople and became the basis of the Byzantine liturgy. As heir to the Patriarchate of Antioch, the Maronite Church represents the Antiochene liturgy in its fullness. Thus, the Maronite Church, in its prayer life, preserves the way of worship of the Apostles and their earliest disciples.
Qorbono (Quddas)
It is fitting that the Maronite name for the divine liturgy is Qorbono in Syriac and Quddas in Arabic. The Syriac term refers to the idea of "offering" and focuses on the sacrificial acts of Christ offering himself, and on our own willingness to render our lives as an oblation. The Arabic term refers to the idea of "making holy" and refers to the fact that in the liturgy the gifts, and by analogy the participants, are divinized by the action of the Holy Spirit.
Preparation of the Gifts
The Preparation of the Gifts reminds us that the liturgy is an act of offering by the whole community. It is the people that bring their time, treasures, and talents to the Eucharistic celebration. The bread and wine selected from among the gifts are chosen to become the Body and Blood of Christ. Similarly, our gifts and dedication to be of service to Christ are consecrated through the action of the divine liturgy.
Lighting of the Church
Light is taken for granted by most people in the twentieth century. Our modern science has demystified the sun, the cycle of the seasons and the solar year. The invention of electricity has given ordinary human creatures power over light and darkness. Earlier generations were in awe of the sun and light. When day came to a close and pitch darkness covered the earth, they prayed that the sun would rise again and that warmth and life would again deliver them from the seemingly endless cold and a dying earth. Our ancestors had a deep awareness of their total dependence on light.
However, modern science can also make us aware of the absolute necessity of light in our lives. Photosynthesis is critical to any life at all on earth. If humans were deprived absolutely of light for even a short time, they would go mad and ultimately die. It is no accident that according to Albert Einstein the speed of light is the absolute for our universe.
Our faith tradition teaches us that primordial light was the first creation of God and thus the very stuff of the universe. God is portrayed as the "Father of Lights" and Christ is the Light of the world. The Bible often teaches us that we ultimately choose to live our lives either according to the Way of Light or the Way of Darkness; and that light leads to life while darkness leads to death. The true nature of Christ was revealed as uncreated light at the transfiguration, and it was the light of Christ at his death that destroyed the darkness of Sheol (the region of the dead). Our immortal destiny is presented as the eighth day of creation where the sun will never set, where we are called to view the shining face of Christ.
It is for all these reasons that the lighting of the Church in preparation for the divine liturgy has such a great significance. In participating in this act we are proclaiming our readiness to be children of the light and to allow our deeds to be judged in the open light of day. The lighting of the candles announces the presence of Christ, the light of the world, whom we welcome among us. In the fully lighted church which represents the universe in miniature, we give thanks for the light and warmth of God's creation.
Rite of Preparation
While the Divine Liturgy consists of two parts, the service of the Word and the service of the Eucharist, each part can be further subdivided. The service of the Word begins with a period of preparation, purification and catechizing as a fitting introduction to the reading of Scripture.