Well, I just got back from the Liturgy. It was a very nice experience, though I showed up a little late just as the Gospel reading was finishing (I thought the Liturgy started at 9:30, when in fact it started at 9:00). It was the Liturgy of Addai and Mari, and my first time experiencing it.
To be honest it reminded me a lot of the Maronite Liturgy which I’ve experienced a few times. I don’t remember too much of the specifics of the Maronite Liturgy, but the general pace and feel was very similar, along with a few traditions such as the “passing” of the blessing of Peace from the priest to the congregation. It’s a “simple” Liturgy, in a very good sense, lacking the pomp that I’m used to in the Melkite Divine Liturgy (which is not to say the Melkite Liturgy is bad for this, I also think the pomp has its place, and is very nice in its context). The Liturgy was entirely in English.
The church itself was very simple, as I expected, with a wall and curtain used to delineate the sanctuary from the congregation. No icons in the main part of the Church, which again was no surprise, though there were some in the after-liturgy gathering area downstairs.
It was nice to experience the Anaphora of Addai and Mari being used, though I must admit it was a bit unusual to not hear the “words of institution”. It was obvious that the Liturgy preserves the full meaning of the words, however, constantly referring to the Body and Blood of Christ being on the altar, and being distributed and received, ect. In fact, this emphasis seemed to occur slightly more frequently in the prayers than what you’d hear in the Byzantine or Latin traditions, so it’s clear that the lack of “words of institution” has no effect on the intention and belief in the Real Presence and the Sacrifice of the Liturgy. Having now experienced it first hand, I can totally understand why it was determined by the Catholic Church to be completely valid, and that the “words of institution” are implicit; the priest is obviously performing the same Sacrament of the Eucharist, without doubt. Only an insistence on a “magical formula” could lead one to believe otherwise, IMO.
After the Liturgy I had a wonderful discussion with Fr. Michael Birnie about his Church, and about Mar Bawai’s efforts. It was clear to me that this group has considered itself “Catholic” for some time, and that recent events were in many ways a formality for them (they had a little screen that displayed a slide-show of the ceremony with Mar Bawai during the recent Pentecost). They even had pictures of Pope John Paul II in their gathering area for after the Liturgy. Fr. Michael said that he hasn’t modified their Liturgical text to commemorate the Pope or their new Chaldean Bishop yet, but that’s in the works (old habits die hard, after all; I think we can all remember how long it took to adjust to the name Benedict being used). There is still some question over precisely what role Mar Bawai will play in the Chaldean diocese, and apparently he’s still got some paperwork going through the Church to get all the Canonical technicalities settled.
We discussed the history of their Church, which also reminded me a lot of the Maronites. Very similar histories and experiences, it seems, though in slightly different locations. I could have stayed and talked all morning, but Father is recovering from a recent stroke and his wife gently reminded him that they had to get going. Everyone was very friendly and welcoming, and they all greeted me after the Liturgy and thanked me for coming.
I definitely look forward to going back again, and hopefully encouraging some cooperation between our two communities.
Peace and God bless!
