Presanctified in the East Syriac Tradition

[malphono]

This thread is perhaps best directed to our Chaldean and ACoE members.

I’m very curious to see a text (in Syriac, or English or French) of the Presanctified, along with instructions on its use. I’d also be curious to know if there are any differences between the Chaldean and ACoE uses of the Presanctified. If there are any links available, they would be greatly appreciated.

While the Syro-Malabar usage of same is not of primary interest at the present time, any links to that (again in Syriac or English) would be welcome too.

 

[Deacon_Lance]

I am pretty sure The Chaldeans/Assyrians do not have Presanctified. The Syrians once had it but no longer use it. Only the Byzantines and the Maronites (on Good Friday only) have it.

 

[malphono]

I am pretty sure The Chaldeans/Assyrians do not have Presanctified.

The question about the East Syriacs arises for a variety of reasons, one being a reference by Mar Sarhad himself:

…since the previous one was taken from the Liturgy of the Presanctified …

That reference strongly implies that there is (or at least was) a Presanctified in the East Syriac Tradition.

The Syrians once had it but no longer use it. Only the Byzantines and the Maronites (on Good Friday only) have it.

True for the Syriac OC, but unless they have recently abandoned it, the Syriac CC revived a version of same which is used in a way similar to the Maronites version. I’ve no clue if anything of the like is used by the Alexandrenes or Armenians.

 

[malphono]

Looks like it’s time for a “bump”

 

[Diak]

I believe that in the Alexandrian tradition (Coptic and Ethiopian) there is no Presancitified, but only epicletic Eucharistic Anaphorae. There are actually more daily Divine Liturgies during Lent in Coptic and Ethiopian churches.

The basis of Presanctified is at least partly in the practice of self-communion, which in the Alexandrian Church was largely only a monastic practice and never extended into parochial use.

As Uspensky has noted the development of the Presanctified in the Byzantine churches came largely from Sabbaitic and Studite practices. The Sabbaitic influence would also have extended to the Syrian Churches. I believe Malphono is correct that the Syriac (Catholic or Orthodox) Church has a Presanctified but it largely fell into disuse in both. I am happy to hear that there is a restoration or at least continued use in the Syriac Catholic Church.

I am less familiar with the Latin practice of Good Friday and its origins, but St. Gregory (the Presanctified Liturgy in Byzantine usage is sometimes called “The Divine Liturgy of St. Gregory Dialogos” or something similar) was the legate to Constantinople, and it is likely he picked up that practice there from whence it spread back to the Latins.

 

[bpbasilphx]

\I am less familiar with the Latin practice of Good Friday and its origins, but St. Gregory (the Presanctified Liturgy in Byzantine usage is sometimes called “The Divine Liturgy of St. Gregory Dialogos” or something similar) was the legate to Constantinople, and it is likely he picked up that practice there from whence it spread back to the Latins\

**Liturgy was more varied in the West in those days–more so than many traditionalists want to believe.

My instincts tell me that somehow, St. Gregory might have said something to the effect that, “In my home monastery, if there is no Liturgy on a fast day, the Abbot distributes Communion from the Reserved Sacrament after the Psalms and Lesson of Vespers.”

And this sounded like a cool idea to the Byzantines.

Makes sense, doesn’t it?**

 

[malphono]

I believe that in the Alexandrian tradition (Coptic and Ethiopian) there is no Presancitified, but only epicletic Eucharistic Anaphorae. There are actually more daily Divine Liturgies during Lent in Coptic and Ethiopian churches.

While it’s a bit afield of what I was looking for, this is actually of interest to me. I think I know what you mean by “epicletic” but would you mind elaborating just a bit? Also, if you have a link to an Alexandrine text, (in English or French – I don’t read Coptic or Ge’ez) that would be great.

The basis of Presanctified is at least partly in the practice of self-communion, which in the Alexandrian Church was largely only a monastic practice and never extended into parochial use.

The same is true in the Syriac Churches. At least it is in the West Syriac Tradition. Still waiting for some (name removed by moderator)ut from the Chaldeans and ACoE.

 

[Diak]

By “epicletic” I mean an Anaphora that includes the Epiclesis, or to put it a different way, a “consecratory anaphora”. The Presanctified (obviously) has no Epiclesis since the Gifts are consecrated at a previous Divine Liturgy.
A link to the Coptic Liturgy: copticchurch.net/topics/liturgy/liturgy_of_st_basil.pdf
Ethiopian:
ethiopianorthodox.org/biography/englishethiopianliturgy.pdf
The Alexandrian tradition has many Anaphorae (14 alone in use amongst the Ethiopians).

 

[malphono]

By “epicletic” I mean an Anaphora that includes the Epiclesis, or to put it a different way, a “consecratory anaphora”. The Presanctified (obviously) has no Epiclesis since the Gifts are consecrated at a previous Divine Liturgy.

Thanks for the clarification. To put it another way, then, It seems you mean “normal” Anaphorae (i.e. having both Institution Narrative and Epiklesis). Correct me, please, if I’m wrong.

 

[Diak]

Every Eastern Anaphora has at least an Epiclesis. Some versions of the Anaphora of Mari and Addai have an Epiclesis but no formal institution narrative. “Epicletic” covers them all.

 

[malphono]

Every Eastern Anaphora has at least an Epiclesis. Some versions of the Anaphora of Mari and Addai have an Epiclesis but no formal institution narrative. “Epicletic” covers them all.

Yes, I know. The expression “epicletic anaphora” is not commonly employed (in this forum, or elsewhere that I’m familiar with) and I simply wanted to be sure what was meant by its use. To my knowledge it’s only the non-Chaldean (read: original) usage of Addai and Mari that lacks an Institution Narrative.

I don’t mean the above to sound dismissive, and I do appreciate the clarification. Thanks again.

 

[bpbasilphx]

A Melkite priest I know, whose opinions I trust, told me that Typica is the original Palestinian-Sabaite Presanctified, to be done with distribution of Communion, when there is no Divine Liturgy.

 

[malphono]

Well, I guess I’ll do another “bump” but in doing so I’m going to expand my question to our Chaldean/ACoE members, and also add our Alexandrene (and, if we have any) Armenian members.

(1) are there any special liturgical practices on weekdays in Lent, or is it the normal Mass (or qourbana, (or, if one prefers) raza)? If there’s something different, a description (along with a link ) would be welcome.

(2) a brief outline of the Great Friday observances would also be welcome. Along with that comes the question of whether or not there is a communion service on that day.

I know I sound like a broken record (anyone besides me remember those? … ) and I apologize for the repetition, but I have a particular reason in looking for at least a lead.

 

[Diak]

A Melkite priest I know, whose opinions I trust, told me that Typica is the original Palestinian-Sabaite Presanctified, to be done with distribution of Communion, when there is no Divine Liturgy.

Not quite. The Horologion of St. Sabbas gives the oldest known order for monastic self-communion with Typika. As I recall it does not state when it is to be prayed, but is placed between the Sixth and Ninth Hours. As we know from the older life of St. Mary of Egypt, the order can be much simpler - in her case she recited the Creed and Our Father before Communion.

Communion outside of the Divine Liturgy can already be seen during the time of St. Justin Martyr, when he describes the deacons being tasked with taking the Holy Mysteries to those unable to attend the Eucharistic synaxis. St. Basil the Great recommended it, and he attributed its use to the Roman persecutions when frequent visits to the church or presbyters was not practicable.

In the Constantinopolitan tradition (and if, as is plausible, St. Gregory took this practice back to Rome, by extension then its use in the Latin tradition) it is a very complex intersection of the development of cathedral vs. monastic Vespers and the particular usages of these during Lent, a codification of various practices of self-Communion or Communion outside of the Divine Liturgy, and the development of Lenten ascetic practices.

 

[antgaria]

Malphono, I will try to give a more detailed answer soon, but in the meantime, I just wanted to make one quick reply.

The concept of pre-sanctified is most likely tied to the topic of the hymn/anthem of the Mysteries. From what I understand… our patriarch {I believe it was 'Ysho’yahb III from the mid 7th century} reorganized our liturgy. Part of the changes had to do regarding putting the hymns used from pre-sanctified liturgies in with other hymns and eventually this being the cause of some confusion.

Like I said, I will form a better reply. It’ll take some research and translation, but at issue here is why the Church was singing “the Body of Christ and His precious Blood” before sanctification, and H.G. Mar Sarhad’s research shows that it was due to the pre-sanctified liturgical usage of that hymn. Since they were already sanctified they were refered to accordingly during the procession.

Interestingly, in at least one of his talks and sermons, I recall hearing that the pre-sanctified was common among the monastics. From what I understand anyways, 'Ysho’yahb III was a patriarch who was in love with the monastic practices and sought to bring the normal parish/cathedral practices closer to the monastic ones.

Hopefully, Rony or someone else more knowledgeable bails me out with more info, saving me some research and time… but if nothing comes, I am working on a reply… and will bump this when I get a chance.

 

[malphono]

Malphono, I will try to give a more detailed answer soon, but in the meantime, I just wanted to make one quick reply.

Thank you … I was rather hoping that you or Rony would pick up on my question.

Like I said, I will form a better reply. It’ll take some research and translation, but at issue here is why the Church was singing “the Body of Christ and His precious Blood” before sanctification, and H.G. Mar Sarhad’s research shows that it was due to the pre-sanctified liturgical usage of that hymn. Since they were already sanctified they were refered to accordingly during the procession.

Interestingly, in at least one of his talks and sermons, I recall hearing that the pre-sanctified was common among the monastics. From what I understand anyways, 'Ysho’yahb III was a patriarch who was in love with the monastic practices and sought to bring the normal parish/cathedral practices closer to the monastic ones.

Just to clarify one thing: in addition to the influence of the “presanctified” liturgy on the qourbana and v.v., what I am really looking for is threefold:

(1) regarding the praxis of “presanctified” liturgy. Is it in use today? if so, when is it used? Is there a text available? Does it have a specific name in Syriac (e.g. rshom koso)? etc
(2) elucidation on the history of the “presanctified” liturgy. You mentioned that it apparently existed in the 7th century, and as with the West Syriacs and Greeks seems to have been originally confined to solitaries. But when was the practice originally introduced? What was the practice before that time? How was it structured? Was there one or more version in use? Did it pass out of use? etc
(3) what is the liturgical practice of Great Friday? Does the “presanctified” figure in to it? If so, how and from when?

Hopefully, Rony or someone else more knowledgeable bails me out with more info, saving me some research and time… but if nothing comes, I am working on a reply… and will bump this when I get a chance.

Again, thank you very much. I am very grateful for your help and am looking forward to reading and (hopefully) digesting anything that you can provide. If you prefer, you (or Rony) are welcome to PM.

 

[malphono]

It’s been a while now, and for the sake of tradition, I’m going to give this thread its 3rd (and last) bump.

 

[antgaria]

Dear Malphono,

Christ is Risen!

Sorry for the late response. I had to ask people, and try to get some help understanding some of this. Thank you to our priests and bishop who were patient with me and let me know these details.

One thing of interest is that this practice of presanctified service is still in use in San Diego at the St. Peter Cathedral. I was informed that they would be doing it last week in fact… although I was unfortunately not able to witness it myself. The services done in such a way are called “D-Razana’yth”.

The clues as to when a service is to use presanctified vs having a quddasha {hallowing in English?} is found in our Hudra… which is like the Liturgy of the Hours of our church. There are hymns of the Mysteries, and hymns of the Bem{a} in the days that communion is received. I believe that on days where there was only Bema hymns listed, they are to be using presanctified.

There are two places within our Rite where the celebrant turns to the people and proclaims:

May the grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with us all, now, at all times, and forever and ever.

Once he sings it right before the prayers leading to the Institution Narrative {I know about the history of the Narrative within the Church of the East but for simplicity sake…} and the Epiclesis. The other time that it is proclaimed is when we are preparing for communion, followed immediately by the teaching by the deacon of the history of the mercies of our Lord followed by supplication for forgiveness of sins… etc.

So when the priest cries that out to the people, it marks the two sections. In a case where you did not do a hallowing as the gifts were presanctified, you would skip most of the section from the first to the second as it was not necessary.

There are certain hymns that were sung on the days using presanctified which were transplanted and used at all times {long story}. The most famous of these is the responsory:

The Body of Christ and his precious Blood are upon the holy altar. Let us all approach him with awe and love, and with the angels let us sing to him: holy, holy, holy is the Lord God.

In the reformed missal, this has been moved back to the end before communion. A great source of information is Reform Essay. You can see that in that link they have a reference to this:

The borrowing of some parts from of the ancient text of the Pre-Sanctified D-Razana’yth Liturgy – I would rather call it the Rite of Communion – in order to arrange a ritual for the daily Eucharistic celebration. This arrangement became needed as a devotional and pastoral alignment with Catholic piety. The initial prayer and the introductory Psalm of the ferial ritual, in fact, were borrowed from the Liturgy of D-Razana’yth, as well as the ‘Onytha D-Raze “Paghreh daMshyha,” that was allocated also for the Presentation (unfittingly, because this ‘onytha speaks of the gifts as already consecrated). The current Reform maintained the prayer and the Psalm for the ferial Mass but replaced the ‘Onytha.

I hope that helps and sorry for the long delay.

In Him,

 

[malphono]

Dear Malphono,

Christ is Risen!

Truly risen!

Thank you, Anthony, for the lovely essay. I’ll read it in more detail over the next day or so, but on first impression I see lots of interesting stuff there. It all kind of makes me want to hop over to San Diego and spend a week closeted with Mar Sarhad!

BTW, yes, quddasha is well rendered by “hallowing” in English, (at least it’s exactly how I would render it ), although I’m sure the “spirit of Vatican II” people would criticize the word.

One quick question: could you give me the Syriac spelling of D-Razana’yth? (letter-by-letter in transliteration would be fine. But if you have a serta or estrangela type-font go for it! ) Maybe I’m just confused about it because of the dialect.

Thanks again. If anything else pops up, feel free to send me a PM.

 

[antgaria]

The word dakhsa d-razana-yth literally means “the order mystically”.

ܛܟܣܐ ܕܪܐܙܢܐܝܬ

I am not at my own computer and so I couldn’t really type in stuff and couldn’t get the vowel marks in, but hopefully the above should suffice.