Maronite Signing Of the Chalice experince

[malphono]

Anyway, I don’t see much resemblance of the signing of the chalice to the Melkite presancitifed. The presancs I’ve been to with Melkites have been vespers with basically some transfer prayers and then communion.

I’ve mentioned this before, but there is an Anaphora of Rshom Koso by Mor Sevarus. According to Bar Ebroyo (in the Houdoyo), Rshom Koso was done in the evening, following Vespers. But it was, as I alluded to in my [post=11489216]earlier post[/post], not used on Great Friday. That part, (i.e, a “Liturgy of the Presanctified”) among the Maronites and SCC on Great Friday, is strictly a latinization. Note, too, that Sevarus’ Rshom Koso was also an “Anaphora” and included an Epiklesis, etc.

 

[SyroMalankara]

Where is this Maronite parish located? I’ve got to add it to my “places to visit”!

 

[SyroMalankara]

Well I just find it entertaining - we simply take the Institution Narrative out of an Anaphora and call it a “pre-sanctified Anaphora” - luckily we’re not Latins because that would be all types of invalid.

This on the surface seems to be the Anaphoro of Mor Dionysius Bar Saliba, aka Mor Yacoub Bar-Salibi. Can you post the Maronite anaphoro, just so I can compare?

 

[malphono]

This on the surface seems to be the Anaphoro of Mor Dionysius Bar Saliba, aka Mor Yacoub Bar-Salibi. Can you post the Maronite anaphoro, just so I can compare?

It’s not Mor Dionysius. It’s a version of the uniquely Maronite Peter III. A PDF of the 1992 translation can be found here - Qourbono 03 (see p 167).

 

[MorEphrem]

It’s not Mor Dionysius. It’s a version of the uniquely Maronite Peter III. A PDF of the 1992 translation can be found here - Qourbono 03 (see p 167).

This is not the currently “mandated” version - it was revised in 2013 (I think).

 

[malphono]

This is not the currently “mandated” version - it was revised in 2013 (I think).

No version is mandated any longer: after some argument in Synod, it was left in, but only as an “option” in the back of the book. In any case, the 1992 version was bad enough, but was at least a (relatively) reasonable translation. If any “revision” has taken place since, such would have only been to the further detriment of the integrity of the service.

 

[Lomoyooto]

The Arabic version currently at use in our parish is issued in 1997 from the Goose farm, and is quite different from the US translation. I personally like what I saw in the English translation because it held a lot of elements from our liturgical tradition.

MorEphraim have you seen the 2013 version?

 

[malphono]

The Arabic version currently at use in our parish is issued in 1997 from the Goose farm, and is quite different from the US translation. I personally like what I saw in the English translation because it held a lot of elements from our liturgical tradition.

MorEphraim have you seen the 2013 version?

Any change would have been a matter of translation. The Arabic version you’ve seen is from the 1992, replete with its neo-maronite Arabic-language oddities, the “goose farm” notwithstanding. The 1992 English-language version was also taken from the 1992, but where the Syriac and Arabic texts differed, the Syriac was used. The English isn’t the best, but it is FAR better than any translation from the 2005 (or later) mess.

 

[Lomoyooto]

Malphono have you seen the 2013?

 

[bpgeorgemichael]

I once attended the consecration of a new Maronite church as a friend of the parish. It was attended by Latin and Maronite bishops. I, of course, only attended in choir dress and was expecting to be “in attendance” and nothing more. Out of the blue, I was approached by the Master of Ceremonies and asked, “Are you not going to vest and join us at the altar?” I said, “But, father, I am Orthodox.” His reply, “You are welcome at our altar.”

I later learned that, as someone stated earlier, this was common place in the middle east. Ever since then, I have been welcomed in Maronite churches and either co-celebrated and or been invited to receive communion from the altar when I presided. It was always made clear that I was Orthodox and I was always welcomed in the parish.

This actually also happened when I attended a Polish Roman parish.

 

[SyroMalankara]

Are you part of a Canonical church or an independent episcopa vagante? My priest would never allow someone to receive or con-celebrate, not knowing them personally, or who and what they represent.