What would an Easternization look like?

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According to a Maronite priest I know, that is the count translated to English.

Most of the time they only use a handful or less of those, but they’re there.

hawk
 
We Maronites do have a large number of Anaphorae, but I don’t think 99 of them have been translated into English… at least not for liturgical use. I’m looking at my copy of our Qurbono book right now and only see 8. I suppose there is a 9th if you include the Anaphora of Addai and Mari that is only used once a year on Good Friday.

As Hawk pointed out, though, we only use a handful of them.
 
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My Melkite freind disagree: The Novus Ordo is not a Byzantinization process of Roman mass but a protestanto-orientalo-catholic meal
 
babochka said:
In what way? The procession in the Byzantine Rite brings the gospel out among the people and through the nave. It is not confined to the sanctuary. So while a procession exists in both liturgies, they are used in different ways.
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Not only that but in the Roman E.F. there’s a processing of the Gospel out of the chancel and into the nave whence the deacon chants it during the Solemn High Mass. If this is a Byzantinization then it occurred over a thousand years ago.
 
Yall are looking at this like it would be some type of conquest. In reality a true “Easternization” would look more like the Latin Rite saying: well we really got carried away, let’s work in sonne Eastern practices and liturgy so we can get back to the Tradition of the One Church.
There’s no place for “West is Best” or “East is Right” nonsense in the One True Church. These expressions can all learn from each other and make each other better while remaining true to their particular traditions Apostolic Faith.
Where one strays too far up it’s own butt, the other can can pull it back out.
 
Phillip_Rolfes said:
We Maronites do have a large number of Anaphorae, but I don’t think 99 of them have been translated into English… at least not for liturgical use. I’m looking at my copy of our Qurbono book right now and only see 8. I suppose there is a 9th if you include the Anaphora of Addai and Mari that is only used once a year on Good Friday.
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I thought a truncated version of Sharrar was used for the signing of the chalice on Great Friday?
 
Mmmmm… Perhaps I’m wrong on this account. I will have to look into it again. Thanks.
 
XXI_4 said:
I thought a truncated version of Sharrar was used for the signing of the chalice on Great Friday?
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Indeed it is. Peter III (aka “sharrar”) is the basis of rshom koso, and while it is similar in structure to Addai and Mari they are not the same anaphora.

To the best of my recollection, the West Syriac Churches have a total of 70+ anaphorae, all of which (with the exception of Peter III) are common. That’s not to say all are actually used by all of the West Syriac Churches, just that they are of the same structure and could, in theory, be put to use.

Over the various printing of the Maronite Missal (starting in 1596), various anaphorae have been included. I have not the patience to go through the lists, but IIRC the total is something like 12-15, including Peter III which appeared at the end of the first editio typica. In practice, the first anaphora printed is normally the one that gets the most use.
 
Malphono!!! Good to see you back! I’ve alway appreciated your knowledge and insight.
 
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