Maronite Rite

In Brief

The Maronite rite is the liturgy of the Maronite Church, whose head is the Patriarch of Antioch for Maronites. The Church is at home in Lebanon, has eparchies across the world, and is in full communion with Rome.^1,2,3,4 It belongs to the Antiochene tradition, one of the five Eastern traditions the Code of Canons of the Eastern Churches names, and it is prayed in Syriac and Arabic.^5,6 Its Mass is the Qurbono, the Offering, which Arabic calls the Quddas.⁷ Its law requires three of its chants to be sung in Syriac in every Maronite church in the world. At the invocation of the Holy Spirit the priest kneels.^6,8 Its books took in Latin usages after the first missal was printed at Rome in 1592/94, and the Patriarchate's reformed books of 1992 and 2005 set out to take them out again.^8,9

Where to Experience It

Lebanon is its home, but most Maronites lived outside it in 2017. In CNEWA's table for that year, drawn from the Annuario Pontificio, the ten jurisdictions in Lebanon held 1,559,906 of the Church's 3,498,707 faithful.⁴ Smaller ones serve Syria, Cyprus, Jordan, the Holy Land and Egypt.⁴ The rest are abroad. The 2017 table records exarchates for West and Central Africa and for Colombia, and eparchies in Argentina, Brazil, Mexico, Australia, Canada, France and the United States, which has two.^4,17,18

Find a parish

• Eparchy of Saint Maron of Brooklyn
• Eparchy of Our Lady of Lebanon of Los Angeles (based in St Louis, Missouri)

Your First Visit

What follows is for a Catholic of the Roman Rite at a first Maronite Qurbono. The postures are those the Patriarchate's book of 2005 prints.⁶

The Shape of the Liturgy

The Qurbono has the two parts of every Mass, the Service of the Word and the Eucharist, with a pre-anaphora between them for the Creed and the gifts.⁸ Some parts stand where a Roman Catholic would not look for them. The peace comes before the Eucharistic Prayer. The fraction and the elevation come before the Lord's Prayer.⁶ Gemayel's introduction to the book of 1992 bound the entrance dialogue, the Qadishat Aloho and the words of institution to Syriac, so that "Maronites, wherever they may be, will then be able to hear the same hymn, with the same melody, and in the same language".⁸

The order below follows the structure Gemayel set out for the 1992 book, with the rubrics of the Bkerke edition of 2005.^6,8 Its Syriac is printed without vowel points, as it stands in the 2005 book's appendix of texts to be sung in Syriac, and its transliterations are those of the Music Commission of the English-speaking eparchies.^6,13 The line under the title opens the people's reply at the entrance, "May God accept your offering", in which the Syriac word for the Mass stands.^6,13

The order of the Qurbono

1. Preparation of the offerings
   Before the service the bread and wine are made ready on a small altar to the right of the main altar, or at the main altar on weekdays, while the people sit. The 1992 book gave this to the deacon; the 2005 book gives it to the celebrant or one he deputes.^6,8
2. Entrance
   ܠܒܝܬܟ ܐܠܗܐ ܥܠܬ ܘܩܕܡ ܒܐܡ ܕܝܠܟ ܣܓܕܬ lbai-tokh a-lo-ho 'eh-let waq-dom beem dee-lokh segh-det
   Cross, candles and incense lead the ministers in. Standing before the altar, the celebrant sings in Syriac, "I have entered your house, O God, and before your throne I have bowed", and asks the heavenly King's forgiveness, as the people then do. When he asks their prayers, they answer, "May God accept your offering and have mercy on us through your prayer".^6,8,13
3. Opening prayer and the Hymn of the Angels
   Facing the people from the Gospel lectern, the celebrant greets them, "Peace to the Church and to her children". The Hymn of the Angels, "Glory to God in the highest", follows.^6,8
4. Prayer of Forgiveness (Hoosoyo)
   With incense, a proemion, a sedro, a hymn and a closing prayer of incense. It changes with the day, from a cycle of almost fifty services.⁸
5. Qadishat Aloho (Trisagion)
   ܩܕܝܫܬ ܐܠܗܐ qa-dee-shat a-lo-ho
   "Holy are you, O God", sung in Syriac by two choirs and addressed to Christ, with verses for the seasons.^6,8,13
6. Readings and homily
   A psalm, an epistle, usually St Paul's, and the Gospel, incensed three times three. Until the twentieth century the Gospel was chanted in Syriac and then read in Arabic.^6,8
7. Creed and transfer of the offerings
   The Creed opens the pre-anaphora. The celebrant goes up to the altar with a dialogue in Syriac, the gifts are brought in procession, set on the altar and incensed, and the celebrant commemorates the saints and the intentions of the day.^6,8
8. Rite of peace
   Before the Eucharistic Prayer the peace goes out from the altar, passed with joined hands while a hymn of peace is sung. The people sit.^6,12
9. Eucharistic Prayer
   The people stand from the opening dialogue and the Sanctus through the prayer that follows.^6,8
10. Words of institution
    ܢܣܒ ܠܠܚܡܐ ܒܐܝܕܘܗܝ ܩܕܝܫܬܐ ensa-bel laH-mo bee-daow qa-dee-sho-to
    "He took bread in his holy hands": sung in Syriac, with the people's Amen, and one text for every anaphora since 1992. The celebrant bows deeply after each of the Lord's words.^6,8,13
11. Invocation of the Holy Spirit
    The deacon bids all stand in prayer. The celebrant kneels on both knees and prays three times, "Answer us, O Lord", and the people answer Kyrie eleison.^6,12
12. Commemorations
    The living and the departed are remembered, with the saints, chiefly the Virgin Mary and the Apostles. The people sit.^6,8
13. Fraction, signing and elevation
    The celebrant breaks the Bread, signs it with the Blood and unites the two. All stand at the elevation and say its prayer with him.^6,8
14. Lord's Prayer and rite of penance
    All say the Lord's Prayer with hands extended. At the deacon's call they bow their heads for a blessing, which Gemayel calls a rite of communal penance.^6,8
15. Holy things for the holy, and Communion
    The people answer, "One Holy Father, one Holy Son, one Holy Spirit". Each communicant bows and signs himself and receives the Body dipped in the Blood, "for the forgiveness of your sins and for eternal life".^6,8
16. Thanksgiving, blessing and farewell
    After the thanksgiving and the blessing the people are dismissed. The celebrant kisses the altar and takes leave of it: "Remain in peace, O altar of God".⁸

The shape of its anaphoras

• Opening dialogue
• Preface / thanksgiving
• Pre-Sanctus
• Sanctus
• Post-Sanctus
• Institution narrative
• Anamnesis
• Offering
• Epiclesis (after anamnesis)
• Intercessions
• Commemorations / diptychs
• Doxology

Each colour is one part of the eucharistic prayer, in the order the prayer says it. Compare every anaphora.

What makes it distinctive

• Syriac everywhere at three points: the entrance dialogue with the access to the altar, the Qadishat Aloho and the words of institution, required in every Maronite church in the world.^6,8
• One text of the words of institution for all the anaphoras, since 1992.⁸
• The Trisagion addressed to Christ, with verses for the seasons.⁸
• The peace before the anaphora, passed from the altar with joined hands.⁶
• The celebrant kneels to call down the Holy Spirit.^6,12
• Communion by intinction, the Body dipped in the Blood, in present practice.^6,8,12

History

Origins

The Church is named for St Maro. It grew from the monastery that bore his name. Labourt, writing in the Catholic Encyclopedia in 1910, calls the existence "since the sixth century of a convent of St. Maro, or of Beit-Marun", on the Orontes between Apamea and Emesa, "an established fact". In 517 its monks complained to the metropolitan of Apamea and to Pope Hormisdas of their persecutors, who, Labourt writes, "had massacred 350 monks for siding with the Council of Chalcedon".¹⁵ How its monks' following became a Church with a patriarch of its own is disputed, and the Disputed Questions below set out the positions.^15,16 The Patriarchate grants that political conditions hindered the tie with Rome "especially between the seventh and the twelfth centuries".¹⁶ William of Tyre, as Labourt reports him, tells of the conversion of 40,000 Maronites in 1182.¹⁵ In 1215 Patriarch Jeremias al-Amshiti, the first Maronite patriarch to visit Rome in CNEWA's account, attended the Fourth Lateran Council.^1,16

The printed books

Gregory XIII founded a Maronite College at Rome by the bull Humana sic ferunt of 27 June 1584, and let its church hold Mass in Arabic or Syriac.²² Its students edited the first printed missal, the Missale Chaldaicum, whose Syriac title page is dated 1592 and its Latin one 1594.²³ It held fourteen anaphoras.⁶ The editors worked from a manuscript of 1566, but, in Gemayel's words, "translated the words of consecration from Latin to Syriac". The patriarch rejected the book, and only under pressure from the papal delegate Dandini accepted it for a time in 1596.⁸

The second edition, of 1716, "proved to be more Latinized than the first one", Gemayel writes, since "the anaphora of the Latin Mass, translated into Syriac and Arabic, was inserted here, while the Anaphora of Sharar was removed".⁸ Sharar, an anaphora of the East Syriac type, lived on only as the Good Friday rite of the Signing of the Chalice.^6,8 Twenty years later the Synod of Mount Lebanon met, from 30 September to 2 October 1736, with Joseph Simon Assemani as the Pope's ablegate, and Benedict XIV confirmed its statutes and canons in 1741.²⁴ By Labourt's account it brought the Filioque into the Creed.¹⁵ In 1763 the anaphoras fell to eight. In the Beirut editions of 1888 and 1908 Bishop Youssef Dibs set the Roman anaphora before all the rest.⁸ Adrian Fortescue, writing in 1912, found in the Maronite books the Syrian rite "with considerable modifications of a Romanizing tendency".²⁵

The reforms of 1992 and 2005

Reform came slowly. A "Simple Rite" with one anaphora was tried for a year from 1973.^6,8 In Patriarch Sfeir's account, circumstances, above all from 1975, when wars broke out in Lebanon that lasted sixteen years, kept the Liturgical Commission from working regularly.⁶ Gemayel records that its project still went before the Patriarchal Synod in 1980 and again in 1982, and that the Synod and the Congregation for the Eastern Churches then accepted it "definitively, and in all its details".⁸ The book of 1992 came out, in his words, "with an official decree attested to by the signature of the Patriarch and with his imprimatur". Of the earlier books only the Simple Rite of 1973 had carried the patriarch's seal.^6,8 The book's six anaphoras all belonged, Gemayel wrote, to the Maronite tradition "prior to the tenth century", and the Roman anaphora was not among them.⁸ Every anaphora now took one text of the words of institution, the Twelve Apostles', with "those slight touch-ups deemed necessary".⁸

A second edition followed in 2005. Patriarch Sfeir decreed it on 29 June, with the consent of the Synod of Bishops and the approval of the Congregation for the Eastern Churches, and ordered its use from the first Sunday of November in Lebanon and the diaspora alike. From Christmas no other book might be used for the Maronite Mass.⁶ It kept the six anaphoras of 1992 and added two of the West Syriac pattern, St John Chrysostom's and St John Maron's, for their bond with the Maronite Church and "for the great esteem of these two names".⁶ Of St John Maron's the same introduction says "we find no trace" in any of the old manuscripts. It was first printed in 1716.⁶ Sharar is not among the eight.⁶ In 1992 Gemayel had judged that "as it stands now, it cannot be used", and promised it a new order.⁸ Beggiani, in an essay the Brooklyn eparchy publishes, writes that it "is still found in adapted form as the Anaphora of the Signing of the Chalice on Good Friday".²⁶

For the English-speaking eparchies of Australia, Canada and the United States, an English Book of Offering "According to the Bkerke Edition 2005" appeared in 2012. Their bishops approved it and Patriarch Raï promulgated it.^10,14

Milestones

1. 1584Gregory XIII founds the Maronite College in Rome, Humana sic ferunt (27 June)²²
2. 1592/94The first printed missal, the Missale Chaldaicum, comes from Rome with fourteen anaphoras, its words of consecration taken from the Latin^6,8,23
3. 1716A second Rome edition adds the Latin anaphora and turns Sharar into the Good Friday rite of the Signing of the Chalice^6,8
4. 1736The Synod of Mount Lebanon meets (30 September to 2 October); Benedict XIV confirms it in 1741²⁴
5. 1763The third edition cuts the anaphoras to eight⁸
6. 1888Bishop Youssef Dibs's Beirut edition, reprinted in 1908, sets the Roman anaphora first⁸
7. 1973The "Simple Rite", with one anaphora, is tried for a year (decree of 13 April)^6,8
8. 1992The Bkerke Book of Offering, with six anaphoras, published under a patriarchal decree⁸
9. 2005The second Bkerke edition, with eight anaphoras, is decreed on 29 June, in use from the first Sunday of November and the only book allowed from 25 December⁶
10. 2012The English Book of Offering, after the Bkerke edition of 2005, is promulgated by Patriarch Raï^10,14

Texts & Books

The Bkerke book of 2005 holds the Mass in Arabic, with the Syriac that every church must sing printed apart.⁶ Its people's volume alone runs past 1,100 pages.⁶ Its rules leave the anaphora to the celebrant, who chooses one of the eight and says it in Syriac or in Arabic, and the number he chooses from has changed with nearly every edition, from fourteen in 1592/94 and again in 1716 to eight from 1763, one in the trial of 1973, six in 1992 and eight in 2005.^6,8 Gemayel's introduction of 1992 is the Church's own history of its missals.⁸

Theology & Spirit

Gemayel's introduction takes up the consecration directly. He grants that "the words of the Lord Jesus in the Last Supper, according to the theology of the Church, are sufficient to consecrate the Qurbono", and that this is the meaning of "the profound bowing of the celebrant after each of the Lord's words". Yet "we consider the eucharistic prayer as one", he goes on, and "it is perfected only by the invocation of the Holy Spirit".⁸ The Council of Florence named Christ's words, spoken by the priest in his person, as the form of the sacrament. Pius X rejected as an error the opinion that among the Greeks those words take effect only once the epiclesis has been said.^28,29 The Catechism teaches that "in the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's body and blood".³⁰ Read with his first sentence, Gemayel's "perfected" speaks of the prayer as a whole, not of the moment the gifts are changed. On that reading he stays within what Florence and Pius X taught.

The Trisagion, the Qadishat Aloho, is sung "to the Lord Jesus alone", as in the other Syriac Churches. Gemayel notes that "the Latin Church, theologically speaking, considers this hymn as Trinitarian".⁸ Before Communion the people answer "Holy things for the holy" with a confession of the Trinity, "One Holy Father, one Holy Son, one Holy Spirit".⁸

Family & Relations

The Maronite rite shares the Antiochene tradition, and most of its anaphoras, with the West Syriac rite. Brightman in 1896 counted the Maronites among the Churches of the Syrian rite, which, he wrote, "observe the same rite with slight variations in detail".^5,8,31 Gemayel adds that the Maronites also kept one anaphora of the East Syriac kind, Sharar.⁸ The Maronite Church has no Orthodox counterpart.¹

Compare with

• West Syriac Rite: the rite of the Syriac Orthodox and Syriac Catholics, whose anaphoras the Maronite books share; Fortescue saw the Maronite form as a Romanized one^25,31
• Roman Rite: the rite most visitors know, and the source of the Latin usages the reforms of 1992 and 2005 took out; here the peace comes before the anaphora^6,8

The Rite Today

By the same table the Church grew from 3,290,539 faithful in 2010 to 3,498,707 in 2017.⁴ Béchara Boutros Raï was elected on 15 March 2011 as "the 77th successor of St. Maron", and Benedict XVI created him a cardinal on 24 November 2012.³ The patriarchs have lived at Bkerke since 1790.¹

Paul VI set up an apostolic exarchate for the United States in 1966 and raised it to an eparchy, at Detroit, in 1971. It moved to Brooklyn in 1977.³² In 1994 John Paul II divided it.³² Under Bishop Gregory John Mansour the Eparchy of Saint Maron of Brooklyn counts forty-five parishes and missions, and the Eparchy of Our Lady of Lebanon of Los Angeles, under Bishop A. Elias Zaidan, is based in St Louis, Missouri, and serves Maronites from California to Ohio.^17,18 CNEWA's table gives them 33,000 and 46,000 faithful in 2017.⁴

As of 18 September 2026.

Disputed Questions

Go Deeper

Gemayel's introduction of 1992 and Labourt's article of 1910 are free to read, and the Music Commission publishes the Syriac chants of the Qurbono with transliterations.^8,13,15 Translations from Arabic, Syriac and Latin are the Index's own. The English of Gemayel is the Brooklyn eparchy's, and that of the Council and the Holy See is official.

On Domus Dei

• The Byzantine RiteThe reference entry for the Eastern rites
• The Coptic RiteAnother Eastern rite, with its own story of Latinization
• The Eastern Liturgies: Byzantine, Maronite, Coptic, and BeyondOur essay on the Eastern rites
• The 24 Catholic ChurchesEvery Church sui iuris on one board

Official resources

• The Maronite Patriarchate
• Gemayel's introduction to the Book of Offering (1992)
• Syriac chants of the Qurbono (Music Commission)

Recommended reading

• Gemayel, Boutros (Archbishop), trans. Stephen Hector Doueihi, “Qurbono: The Book of Offering. General Introduction and Explanation (Bkerke, 31 July 1992)”, Eparchy of Saint Maron of Brooklyn (reprinted with permission), 1992.The Church's own account of its missals and of the 1992 reform, by the reform's chairman; free online Read online
• Labourt, Jérôme, “Maronites”, The Catholic Encyclopedia, vol. 9 (New York: Robert Appleton, 1910), 1910.The classic Catholic article, which reports the Maronite case and then argues against it; free online (it uses the older terms) Read online
• Moosa, Matti, The Maronites in History, Syracuse: Syracuse University Press, 1986, Gorgias Press facsimile, 2005, same pagination.The fullest modern case against the Maronite account of its origins
• Beggiani, Seely (Chorbishop), “A Guide to the Maronite Divine Liturgy”, Eparchy of Saint Maron of Brooklyn.A short commentary on the Qurbono from the Brooklyn eparchy Read online

Sources

1. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Maronite Catholic Church, 2024. LinkVerified 2026-09-18 · read in the Wayback Machine capture of 23 May 2026 (page 'Last Modified: 25 October 2024'), filed under 'Churches With No Orthodox Counterpart': 'In 1182 the entire Maronite nation formally confirmed its union with Rome'; 'There is a strong tradition among the Maronites that their church never lacked communion with the Holy See'; Patriarch Jeremias II al-Amshitti attended the Fourth Lateran Council in 1215; 'The Maronite Patriarchs have resided at Bkerke… since 1790'; 'Residence: Bkerke, Lebanon'. Its membership line is the Annuario figure for 2010 and is not used
2. Magisterial / canonicalBenedict XVI, Letter to His Beatitude Béchara Boutros Raï, Patriarch of Antioch of the Maronites, accepting his request for ecclesiastical communion (24 March 2011), 2011. LinkVerified 2026-09-18 · read on vatican.va: the Pope grants ecclesiastical communion, and writes, 'Being united with the Successor of Peter from the beginning is a cause of pride for your Church'
3. Magisterial / canonicalHoly See Press Office, Raï, Card. Béchara Boutros, O.M.M.: biographical notes, 2026. LinkVerified 2026-09-18 · read: born 25 February 1940 at Himlaya; elected on 15 March 2011 'the 77th successor of St. Maron' at the Extraordinary Synod in Bkerke; granted ecclesiastical communion by Benedict XVI on 24 March 2011; 'Created and proclaimed Cardinal by Benedict XVI in the consistory of 24 November 2012'; styled 'Patriarch of Antioch for Maronites (Lebanon)'
4. ReferenceRoberson, Ronald G. (comp.), Catholic Near East Welfare Association, The Eastern Catholic Churches 2017 (from the Annuario Pontificio), 2017, The Maronite Catholic Church (Patriarchate); The Maronite Catholic Church (Patriarchate), total. LinkVerified 2026-09-18 · PDF table read in a browser (automated requests are blocked), headed 'The Eastern Catholic Churches 2017. Source: Annuario Pontificio': the Coptic Catholic Church (Patriarchate), seven eparchies (Alexandria, Assiut, Guizeh, Ismayliah, Luqsor and Thebes, Minya, Sohag), total faithful 152,584 (1990), 197,878 (2000), 163,630 (2010), 174,902 (2016) and 187,320 (2017), with 7 bishops and 169 parishes. The same table: Ethiopian Catholic Church (Metropolitanate), four eparchies, total faithful 70,832 (2017); Eritrean Catholic Church (Metropolitanate), four eparchies, total faithful 167,722 (2017)
5. Magisterial / canonicalCode of Canons of the Eastern Churches, Vatican City: Libreria Editrice Vaticana, 1990, can. 28 §2; can. 40 §1. LinkVerified 2026-09-12 · URL repointed 18 Sep 2026 to the Latin text on vatican.va (part 1; cann. 656–657 are in part 2, codex-can-eccl-orient-2), because the caedm.ca English extract (616A) carries cc. 27–38 only; cann. 28, 40 §1, 656, 657 read there in the Latin, 18 Sep 2026. English translation: cann. 27–28 read in the caedm.ca PDF; cann. 671, 697, 707, 710, 713 read in the IntraText English edition; can. 881 §1 in IntraText, 2026-09-14
6. Primary textMaronite Patriarchate, Patriarchal Commission for Liturgical Affairs, Kitāb al-Quddās bi-ḥasab ṭaqs al-Kanīsa al-Anṭākiyya al-Suryāniyya al-Mārūniyya. Kitāb al-muʾminīn (the Book of the Mass according to the rite of the Antiochene Syriac Maronite Church: the people's volume), Bkerke: Maronite Patriarchate, 2005, p. 48; pp. 733–734, 924–926; title page; pp. 48, 924–926; pp. 34, 48, 1116; pp. 35, 743–744; pp. 4–5; p. 744; pp. 53, 728, 730, 733–735, 739; pp. 728–729; pp. 733–734, 740; pp. 46–47 (rule 39); pp. 728–729, 739–740; pp. 924–926; p. 924; pp. 48, 53; pp. 57, 924; p. 48 (rule 47); p. 32; p. 925; p. 730; p. 926; pp. 733–734; p. 735; pp. 35, 739; pp. 740–741; pp. 743–744; p. 35; p. 33; p. 8; pp. 33–34; p. 34; p. 1116; pp. 4–5, 34; pp. 8, 33–34, 48 (rule 48); pp. 48, 728, 1116; pp. 751, 1116; pp. 773, 1116; pp. 798, 1116; pp. 821, 1116; pp. 846, 1116; pp. 33–34, 867, 1116; pp. 34, 892, 1116; pp. 4–5, 924–926, 1116; p. 5; p. 54.Verified 2026-09-18 · read on the page images of the people's volume, cited by printed page. Title page: title, 'Kitab al-mu'minin', 'Bkerke 2005'. pp. 4-5, the patriarchal decree (register of delegations no. 1512 of 2005), given at Bkerke on the feast of Sts Peter and Paul, 29 June 2005, signed and sealed by Cardinal Nasrallah Boutros Sfeir: it cites CCEO cann. 656 and 657, the letter of Cardinal Ignace Moussa Daoud, head of the Congregation for the Eastern Churches, no. 381/2003 of 17 April 2005, approving the use of the book, and the consent of the Synod of Bishops to the new edition prepared by the Patriarchal Commission for Liturgical Affairs; it orders its use in all Maronite churches within the Patriarchate and in the countries of the diaspora from the first Sunday of November 2005, the start of the liturgical year, and forbids the use of any other book for the Maronite Quddas (Mass) from Christmas, 25 December 2005. pp. 8-9, Sfeir's preface: the 'Simple Rite' approved by Patriarch Meouchi with the Synod and put in force by decree no. 43 of 13 April 1973, for one year, experimentally; p. 8, 'circumstances', especially from 1975, when the wars broke out that 'lasted sixteen years', kept the Liturgical Commission from continuing its work 'in a regular manner' (bi-sura muntazama; re-read on the image 18 Sep 2026); the renewed rite 'in a second edition'. p. 32: the Gospel chanted in Syriac and then read in Arabic until the twentieth century. pp. 33-34, the introduction of Archbishop Boutros Gemayel: the first edition, 1594, had 14 anaphoras; that of 1716 also 14, turning Sharar into the rite of the Signing of the Cup; the 1992 edition had 6; two anaphoras of the West Syriac pattern were added, attributed to St John Chrysostom and St John Maron, 'for their relation to the Antiochene Syriac Maronite Church and for the great esteem of these two names', so that the collection 'now consists of eight anaphoras'; of the John Maron anaphora 'we find no trace in any of the old manuscripts'; Duwaihy's collection has 34 anaphoras. p. 35: all stand at the elevation and say its prayer with the priest; the Commission insists on Communion under both kinds, the priest dipping the Body in the chalice, 'but the final decision belongs to the Holy Synod'. pp. 46-48, the rules: St Maron on 9 February only (rule 39); the offerings prepared on Sundays and feasts on a small altar to the right of the main altar, on weekdays at the main altar (rule 46); the celebrant chooses one of the eight anaphoras and says it in Syriac or in Arabic (rule 48). p. 53: the celebrant, or whoever he deputes, prepares the offerings; the people sit. p. 54: under 'The vesting' the celebrant vests in the sacristy or at the church door and says quietly (sirran) the psalm 'Have mercy on me, O God' (Ps 50/51), named by its opening words, or one of three other prayers (to p. 55). p. 57: the entrance, standing. The anaphora of the Twelve Apostles, pp. 728-744: the rite of peace, sitting (p. 728), the peace passed with joined hands during a hymn of peace (p. 729); the Eucharistic Prayer, standing (p. 730); at the epiclesis the deacon bids all stand in prayer and the celebrant kneels on both knees, 'Answer us, O Lord' three times, the people answering Kyrie eleison (pp. 733-734); the commemorations, sitting (p. 735); the elevation, standing (p. 739); the Lord's Prayer with hands extended (p. 740); the bowing of heads and the blessing (p. 741); Communion, the communicant bowing and signing himself, with the words 'The Body of our Lord Jesus Christ and his Blood are given to you for the forgiveness of your sins and for eternal life' (pp. 743-744). pp. 924-926, the obligatory Syriac texts: the entrance, the Trisagion, the pre-anaphora and the Institution narrative. p. 1116, the contents: the anaphoras of the Twelve Apostles, St Peter Head of the Apostles, St James Brother of the Lord, St John the Apostle, St Mark the Evangelist, St Xystus Pope of Rome, St John Chrysostom and St John Maron
7. ReferenceEparchy of Saint Maron of Brooklyn, Welcome to the Maronite Church. LinkVerified 2026-09-18 · read (undated page): the Eucharist 'is known by several names: Qurbono (Syriac), Quddas (Arabic), Sacrifice of the Mass, Divine Liturgy, and the Service of the Holy Mysteries'; 'The Liturgical Year begins the first Sunday of November with a consecration and rededication of the Church'; 'the faithful who receive the Body and Blood of Christ on the tongue by intinction'; the priest's farewell to the altar
8. Primary textGemayel, Boutros (Archbishop), trans. Stephen Hector Doueihi, “Qurbono: The Book of Offering. General Introduction and Explanation (Bkerke, 31 July 1992)”, Eparchy of Saint Maron of Brooklyn (reprinted with permission), 1992. LinkVerified 2026-09-18 · read in full: the first edition, 'published in Rome between 1592 and 1594' from a manuscript written in 1566, whose publishers 'translated the words of consecration from Latin to Syriac'; the patriarch rejected it, then under the papal delegate Dandini accepted it temporarily (1596); the second edition (1716) 'proved to be more Latinized than the first one', 'the anaphora of the Latin Mass, translated into Syriac and Arabic, was inserted here, while the Anaphora of Sharar was removed'; the third (1763) 'included eight anaphoras instead of the fourteen'; Qozhaya 1816, 1838, 1855, 1872; Beirut 1888 and 1908, where Bishop Youssef Dibs 'placed the Roman anaphora before the other anaphoras'; Jounieh 1959; the 'Simple Rite' of 1973, 'used experimentally for only one year'; all save 1973 published 'without the seal or the signature of the patriarch'; the new text presented to the Patriarchal Synod in 1980 and 1982, 'accepted, definitively, and in all its details' by the Synod and the Congregation for the Oriental Churches; the order of the Service of the Word, with the Prayer of Forgiveness with the Incense (Hoosoyo), the Qadeeshat (Trisagion), 'addressed to the Lord Jesus alone' in the Maronite and other Syriac Churches, while 'The Latin Church, theologically speaking, considers this hymn as Trinitarian', and 'almost fifty services, having the same number as the weeks of the year'; the preparation of the offerings assigned 'to the deacon according to earlier tradition'; the liturgical year 'begins with the first Sunday of November and concludes with the last Sunday of October'; the words of the Lord 'are sufficient to consecrate the Qurbono', the meaning of 'the profound bowing of the celebrant after each of the Lord's words', and yet 'we consider the eucharistic prayer as one… it is perfected only by the invocation of the Holy Spirit'; the Lord's Prayer and 'a rite of communal penance'; 'Holy things for the holy', answered 'One Holy Father, one Holy Son, one Holy Spirit'; the farewell, 'Remain in peace, O altar of God'; the Maronites 'preserved the Eastern Syriac anaphora known as the Anaphora of the Apostles or Sharar'; 'six anaphoras only', all 'prior to the tenth century': Twelve Apostles, St Peter Head of the Apostles, St James, St John, St Mark, Sixtus; 'one single text for the words of consecration', the Twelve Apostles' with 'slight touch-ups'; the entrance hymn 'must be sung in Syriac in the Maronite churches all over the world', so that 'Maronites, wherever they may be, will then be able to hear the same hymn, with the same melody, and in the same language', with the Qadishat and the Institution narrative; Sharar 'as it stands now, it cannot be used', surviving as 'a rite of communion for Great Friday'; on 6 June 1992 the Synod allowed celebration facing the people or facing east, the ruling left to the local hierarch; Communion by dipping the Body into the cup and giving it 'directly in the mouth'
9. Magisterial / canonicalMaronite Patriarchal Synod (2003-2006), “al-Naṣṣ al-thānī ʿashar: al-Līturjiyyā (Text 12: The Liturgy)”, bkerki.org; the Synod's texts promulgated at Bkerke, 10 May 2006, 2006. LinkVerified 2026-09-18 · read in Arabic on the Patriarchate's website: the Maronite rite kept its own personality 'despite its later and marginal influence from the Latin rite'; students of the Maronite school in Rome 'contributed to introducing some of these customs', the Western devotions, 'which grew and took root with the arrival of the missions in the East', and in that period the Maronites began to pray the anaphora of 'the Roman Church' (translations the Index's own); Patriarch Duwaihy (1670-1704) worked to purify the books of Latin and non-Chalcedonian elements, after whom the Latin element grew, 'especially in the books of the sacraments… and in popular processions'; reform is to start from the Antiochene Syriac Maronite sources and proceed by 'organic development'; the Qadishat and the words of institution are to be kept in Syriac everywhere
10. ReferenceAbdallah, Geoffrey (Fr); Maronite Inter-Eparchial Music Commission, Book of Offering: Music Book, Introduction (November 2012), 2012. LinkVerified 2026-09-18 · PDF read: the Commission was established in March 2008 by the Maronite bishops of the English-speaking eparchies; 'The new English translation of the Book of Offering (Mass Book) has been approved by the Maronite Bishops of the English speaking eparchies and has been promulgated by the Maronite Patriarch, His Beatitude, Bechara Peter Rai'
11. ReferenceEparchy of Our Lady of Lebanon of Los Angeles, Order for the Divine Office for use in the Eparchy of Our Lady of Lebanon of Los Angeles, 2025-2026, 2025. LinkVerified 2026-09-18 · PDF read: 'Structure of the Liturgical Calendar | 2025-2026': the Sundays of the Church (Consecration, Renewal); the Season of the Announcement and Birth; Epiphany; Great Lent; Passion Week; the Season of the Glorious Resurrection, to Pentecost; the Season after Pentecost; the Season of the Holy Cross. Dated entries: Consecration of the Church, Sunday 2 November 2025; St Maron, Monday 9 February 2026; Ash Monday, 16 February 2026; the Glorious Resurrection, Sunday 5 April 2026; the Exaltation of the Holy Cross, 14 September 2026
12. ReferenceBeggiani, Seely (Chorbishop), “A Guide to the Maronite Divine Liturgy”, Eparchy of Saint Maron of Brooklyn. LinkVerified 2026-09-18 · read in full (undated page): the sign of peace 'is handed on to the priestly celebrants and to the faithful', 'the present custom is to offer folded hands'; 'The Maronite practice is for the celebrant to kneel in invoking the Holy Spirit'; 'The present practice is for holy communion to be distributed by intinction so that the recipient partakes of both the consecrated bread and wine'
13. ReferenceMaronite Inter-Eparchial Music Commission, Syriac Chants during Liturgy, 2012, no. 2; no. 11. LinkVerified 2026-09-18 · PDF read (9 pp.), the Syriac sung in the English-speaking eparchies, in the Commission's Latin transliteration: no. 2, 'Lbaitokh Aloho 'Ehlet (I Have Entered Your House, O God)' (2012), 'lbai-tokh a-lo-ho 'eh-let waq-dom beem dee-lokh segh-det', with the people's 'a-lo-ho nqa-bel qoor-bo-nokh oo-ne-tra-Ham a'-lain bas-loo-tokh'; no. 11, Qadeeshat Aloho (2011), 'qa-dee-shat a-lo-ho. qa-dee-shat Ha-yel-to-no. qa-dee-shat lo-mo-yoo-to'; the Words of Consecration, 'ensa-bel laH-mo bee-daow qa-dee-sho-to'
14. Primary textMaronite Patriarchate of Antioch; Maronite Bishops of the English Speaking Eparchies of Australia, Canada and the United States of America, Book of Offering: According to the Rite of the Antiochene Syriac Maronite Church. According to the Bkerke Edition 2005, 2012, 1,862 pp.. LinkVerified 2026-09-18 · catalogue record read (Google Books): title, 'According to the Bkerke Edition 2005', publisher the Maronite bishops of the English-speaking eparchies of Australia, Canada and the USA, 2012, 1,862 pp. The book itself was not read
15. ReferenceLabourt, Jérôme, “Maronites”, The Catholic Encyclopedia, vol. 9 (New York: Robert Appleton, 1910), 1910. LinkVerified 2026-09-18 · read in full on newadvent: the Maronites 'assert at once the high antiquity and the perpetual orthodoxy of their nation'; 'we can here only set forth the arguments advanced on either side, without drawing any conclusion'; William of Tyre (De Bello Sacro, XX, viii) 'relates the conversion of 40,000 Maronites in the year 1182'; the section 'The Maronite position' ends 'Such is the case frequently presented by Maronites, and in the last place by Mgr. Debs'; under 'Criticism of the Maronite position': 'The existence since the sixth century of a convent of St. Maro, or of Beit-Marun, between Apamea and Elmesa, on the right bank of the Orontes, is an established fact'; 'all the documents suggest that the monks of Beit-Marun embraced Monothelitism', 'it is certain that in this defection the Maronite Church and nation had its origin', an orthodoxy 'constant since 1182… cannot be asserted', and 'Since James of Hadat (1439-48) all their patriarchs have been strictly orthodox'; the synod of 1736 brought the Filioque into the Creed; 'Adaptation, often useless and servile, to Roman usages is the distinguishing characteristic of the Maronite among Oriental Rites'. The article uses older terms, which this Index quotes only as history. Re-read 18 Sep 2026: 'The whole discussion gravitates around a text of the twelfth century'; the Maronite reply to William of Tyre inside 'The Maronite position', 'either this is an error of information, due to William's having copied, without critically examining, the Annals of Eutychius… or else these 40,000 were only a very small part of the nation who had, through ignorance, allowed themselves to be led astray'; and in the Criticism, the address of the monks 'to the Metropolitan of Apamea in 517, and to Pope Hormisdas, complaining of the Monophysites, who had massacred 350 monks for siding with the Council of Chalcedon'
16. ReferenceMaronite Patriarchate, “ʿAlāqat al-Mawārina bi-Rūmā (The relation of the Maronites with Rome)”, bkerki.org, the history of the Maronite Church, 2025. LinkVerified 2026-09-18 · read in Arabic on the Patriarchate's website (posted 12 June 2025): the Maronite Church 'defended the perpetuity of its orthodoxy and its indissoluble union with the Catholic Church', though political conditions hindered the relationship, 'especially between the seventh and the twelfth centuries'; Patriarch Jeremias al-Amshiti attended the Fourth Lateran Council in 1215
17. ReferenceEparchy of Saint Maron of Brooklyn, Home page, 2026. LinkVerified 2026-09-18 · read 18 Sep 2026: the eparchy, 'whose shepherd is Bishop Gregory John Mansour, STL, comprises forty-five parishes and missions'
18. ReferenceEparchy of Our Lady of Lebanon of Los Angeles, Home page, 2026. LinkVerified 2026-09-18 · read 18 Sep 2026: the eparchy 'is an Eastern-Catholic Maronite Diocese that is based in St. Louis, Missouri, and serves Maronite Catholics from California to Ohio'; 'The bishop of the Eparchy is Most Reverend A. Elias Zaidan'
19. Magisterial / canonicalCode of Canon Law, Vatican City: Libreria Editrice Vaticana, 1983, cann. 916, 919 §1, 923; can. 1248 §1. LinkVerified 2026-09-12 · cann. 844, 919, 923 read on vatican.va; cann. 913–914 read 2026-09-12; can. 1248 §1 read on vatican.va 2026-09-14; cann. 6 §1, 912, 924 §§1–2 and 926 read on vatican.va 2026-09-15; can. 916 read 2026-09-16: 'A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess'
20. ReferenceSt George Maronite Catholic Church, San Antonio, Texas (Eparchy of Our Lady of Lebanon), FAQ. LinkVerified 2026-09-18 · a parish page, read in a browser (undated): 'Maronites do not genuflect but like all Eastern Christians, bow profoundly to the Tabernacle when entering or leaving the church'; 'Every Sunday incense is used extensively'; the sign of peace 'prior to the start of the Anaphora'; at the words of institution 'we do not kneel, but stand'; 'We kneel only on Pentecost Sunday during the Kneeling Ritual, and at the Great Matany on Great Friday'; Communion by intinction, 'given to the communicant on the tongue, never on the hand'; 'All Catholics may attend services at any Catholic Church'
21. Primary textSt Anthony Maronite Parish, Lawrence, MA, Sundays of Pentecost – Anaphora of the Twelve Apostles, 2021, PDF ll. 461-661. LinkVerified 2026-09-20 · read in full the anaphora section (PDF lines 461-661): the dialogue ('The love of God the Father…', 'Let us lift up our thoughts, our minds, and our hearts', 'It is right and just'); the praise and thanksgiving ('Truly it is right and just to glorify and praise you, O God the Father…'); the Sanctus with Benedictus; the post-Sanctus ('Holy, holy, holy are you, God the Father, full of mercy…'); the institution narrative in transliterated Syriac ('Wabyowmo how daqdom hashodeeleh…') with English; the anamnesis ('We remember your death, O Lord…'); the epiclesis ('Have mercy on us, O Lord… Send us your lifegiving Spirit…', the Syriac chant ''aneen moryo… ooneethe mor roohokh hayo ooqadeesho. oonagen 'alain oo-'al qoorbono hono.' with English); the intercessions ('We offer you, O Lord, this divine sacrifice for your Church… Francis, the Pope of Rome, Bechara Peter, our Patriarch of Antioch, Gregory, our Bishop…'; 'Remember, O Lord, the faithful departed…'); the closing doxology ('Grant us pardon, O God… As it was, is now, and shall be forever. Amen'). English only except the institution and epiclesis chant, which carry transliteration. A current parish booklet in the 1992/2012 Book of Offering order; names in the intercessions date it (as_of 2021).
22. Magisterial / canonicalGregory XIII, “Humana sic ferunt (institution of the Maronite College in Rome, 27 June 1584)”, Bullarum, diplomatum et privilegiorum sanctorum Romanorum pontificum Taurinensis editio, vol. 8, Const. CLXVII, 1584, pp. 475-480, pp. 475–480.Verified 2026-09-18 · archive.org full text of the Turin Bullarium, vol. 8, read: 'Institutio collegii ad scholares nationis Maronitarum'; the Maronites 'a multis saeculis sub S. R. E. obedientia et devotione fidem catholicam… retinent'; Mass permitted 'Arabico vel Chaldaico idiomate'; dated 'quinto kalendas iulii' 1584, the thirteenth year of the pontificate, 27 June 1584
23. Primary textMaronite College, Rome (eds), Missale Chaldaicum iuxta ritum Ecclesiae nationis Maronitarum, Rome: Typographia Medicea, 1594, Syriac title page dated 1592, Latin title page 1594. LinkVerified 2026-09-18 · page images of the Biblioteca Nazionale Centrale di Roma copy read: the Latin title page, 'MISSALE CHALDAICVM Iuxta ritum Ecclesiae nationis Maronitarum. ROMAE. IN TYPOGRAPHIA MEDICEA. M.D.XCIV.'; the Syriac title page, 'ROMAE. In Typographia Medicea. M.D.XCII.'; the dedication to Clement VIII signed by the students of the Maronite College, dated 1594
24. Magisterial / canonicalBenedict XIV, “Singularis Romanorum Pontificum: Confirmatio Synodi Nationalis Maronitarum, habitae in Monte Libano Anno Domini MDCCXXXVI (1 September 1741)”, Benedicti Papae XIV Bullarium, vol. 1 (Rome, 1746), Const. XXXI, 1741, pp. 74-78, pp. 75–78; pp. 76–78; p. 74, §2. LinkVerified 2026-09-18 · page images read, pp. 74-78. p. 74, section 2, the concessive sentence 'Etsi autem…' on the Maronite nation, 'quae ab ipsa sua origine Orthodoxam Romanam Fidem professa semper intactam ab Infidelibus, Haereticis, Schismaticis undique circumsedentibus custodire, atque Apostolicae huic Sanctae Sedi arctissime adhaerere, debitaque obedientia obsequi studuit, ac pergit', whose point is that the nation had never held a national synod; p. 75, the synod at the monastery 'de Loaisa', with the ablegate Joseph Simon Assemani; p. 76, section 5, the sessions of 30 September and 1-2 October 1736; p. 77, section 9, the synod's 'Statuta, Decreta, Ordinationes, & Canones… confirmamus, & approbamus'; p. 78, dated at St Mary Major on 1 September 1741, the second year of the pontificate
25. ScholarshipFortescue, Adrian, The Mass: A Study of the Roman Liturgy, London: Longmans, Green, 1912, p. 84. LinkVerified 2026-09-13 · archive.org full text, pages fixed from the running heads: p. 100, the older theory that the Gallican family came from Asia Minor, 'brought to Lyons by the disciples of St John', and 'This theory is now abandoned'; p. 106, 'That it is related to the Gallican liturgies and not to that of Rome (as the Roman rite is now) seems obvious'; p. 184 (the medieval additions 'take nothing from its dignity') and p. 394 (Pius V's Missal of 1570 'for the first time admits it as part of the Mass'), each between its running heads
26. ReferenceBeggiani, Seely (Chorbishop), “The Holy Mystery of Offering (Qorbono), Part One”, Eparchy of Saint Maron of Brooklyn (reprinted with permission). LinkVerified 2026-09-18 · read in full (undated page): '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 Syriac term 'refers to the idea of offering', the Arabic to 'making holy'
27. Primary textQurbono: The Book of Offering. The Service of the Holy Mysteries according to the Antiochene Syriac Maronite Church, Saint Maron Publications, 1993, ISBN 0-9628727-6-8. LinkVerified 2026-09-18 · catalogue record read (Open Library OL8521019M): title, subtitle, Saint Maron Publications, 1993, ISBN. The book itself was not read
28. Magisterial / canonicalCouncil of Florence, “Decrees (Laetentur caeli, 1439; Exsultate Deo, 1439)”, Decrees of the Ecumenical Councils, ed. Norman Tanner, 1990, DS 1321. LinkVerified 2026-09-12 · Exsultate Deo (DS 1321) and Laetentur caeli (DS 1303) read in Tanner's translation; DS numbers and Latin checked in Denzinger
29. Magisterial / canonicalPius X, “Ex quo nono (letter to the Apostolic Delegates in the East, 26 December 1910)”, Acta Apostolicae Sedis 3, 1911, 117–121, p. 119 (DS 3556). LinkVerified 2026-09-12 · Latin text read in the AAS scan at p. 119 (= DS 3556); no official English exists
30. Magisterial / canonicalCatholic Church, Catechism of the Catholic Church, 2nd ed., Vatican City: Libreria Editrice Vaticana, 1997, §1353. LinkVerified 2026-09-12 · §§460, 1105–1106, 1353, 1375, 1377 read on vatican.va; §1125 read on vatican.va; §1203 (ENG0015 __P3C) and §1367 (__P41) read on vatican.va 2026-09-15
31. Primary textBrightman, F. E., Liturgies Eastern and Western, vol. 1: Eastern Liturgies, Oxford: Clarendon Press, 1896, p. lv. LinkVerified 2026-09-12 · archive.org full text; pp. lxxxiii, lxxxv, lxxxviii–lxxxix checked; order locators spot-checked 13 Sep 2026 (pp. 362, 377–378, 393, 394; glossary s.v. Zeon, Cancelli, Ektene). Checked 19 Sep 2026 for the Ge'ez entry: Preface p. xiii, the Ethiopic translations are the Rev. C. J. Ball's ('the Rev. C. J. Ball for the Ethiopic (including the collation of the British Museum manuscripts)'); p. lxiii, the Egyptian rite; pp. lxxii-lxxiii, the Rome printing of 1548 ('Testamentum novum.. Missale') and the Lord's anaphora there; pp. 194-244, the Ethiopic Liturgy of the Apostles from BM Or. 545 (1670-75); p. 232, 'THIS bread… IS MY BODY' (a rubric between) and 'DRINK… THIS CUP'
32. ReferenceEparchy of Saint Maron of Brooklyn, History of the Eparchy. LinkVerified 2026-09-18 · read: 'On January 10, 1966, with the Apostolic Constitution Cum supremi, Pope Paul VI established the Maronite Apostolic Exarchate in the United States'; on 29 November 1971, with Quae spes, the exarchate became the Diocese of Saint Maron of Detroit; 'In 1977 the decision was made to move the Diocese from Detroit to Brooklyn'; 'On March 1, 1994, Pope John Paul II announced the formation of two eparchies'
33. ScholarshipMoosa, Matti, The Maronites in History, Syracuse: Syracuse University Press, 1986, Gorgias Press facsimile, 2005, same pagination, pp. 1, 194, 219; p. 267.Verified 2026-09-18 · read in the Gorgias facsimile of 2005 (same pagination as 1986). Preface, p. 1: 'By faith, liturgy, rite, religious books, and heritage, the Maronites were of Syrian Orthodox (Jacobite) origin until the very end of the sixteenth century'; p. 194, his reading of the chronicle of Dionysius of Tel Mahre: 'Tal Mahri's account… indicates that the Maronites were originally monks who became Monothelites in the seventh century and a distinct religious sect in the eighth century'; p. 219, for 1182, 'we have no evidence, no document in the form of a letter or papal bull, to support the idea of the Maronites' submission to the See of Rome'; p. 228, the Church 'retained its original faith of Monothelitism'; p. 267, the missions of Eliano and Dandini achieved 'the complete Latinization of the Maronite Church'; p. 276, Sharar 'is most likely a Maronite plagiarism of the liturgy of Addai and Mari'. The book uses older terms, which this Index quotes only as history
34. ReferenceKwasniewski, Peter, “The Maronite Liturgy's Corruption under Modern Western Influence”, New Liturgical Movement (blog), 2021. LinkVerified 2026-09-18 · blog post read in full (27 September 2021). Kwasniewski introduces an unnamed Maronite correspondent to show 'how one kind of Latinization, which had had its positive aspects, had simply given way to another kind'; the correspondent writes that the older Latinizations 'often were manifested in externals (e.g., vestments)', that in 1992 Gemayel 'finally enacted his Bugninian vision', and that the Missal of 2005 'does things incredible and incomprehensible to the ordo for any Eastern'. Re-read on the saved copy 18 Sep 2026, letter for letter: Kwasniewski in his own voice, 'Western-educated liturgists within Eastern Catholicism have too often shown themselves eager to follow the path of false antiquarianism and modernization, usually in the form of dramatic abbreviations and simplifications, as well as the abolition of traditional features', and of the Maronites, 'their liturgy has evolved into the Novus Ordo of the East'; the correspondent's charges against the Missal of 2005, 'Psalm 50 [51], whose inclusion in the Syriac liturgy is attested to from at least the 6th century, has been removed', 'no secret prayers remain', 'Versus populum is essentially mandated'
35. Magisterial / canonicalLeo XIII, Orientalium Dignitas, 1894, introduction. LinkVerified 2026-09-12 · English translation read (introduction and first provision); Latin text not seen
36. Magisterial / canonicalSecond Vatican Council, Orientalium Ecclesiarum, 1964, §6. LinkVerified 2026-09-12 · §6 read in full on vatican.va; §3 read. §6 re-read in Latin on vatican.va by review round 7 (14 Sep 2026, _audit/byzantine-2026-09-14-r7.md)
37. Magisterial / canonicalCongregation for the Eastern Churches, Instruction for Applying the Liturgical Prescriptions of the Code of Canons of the Eastern Churches, Vatican City: Libreria Editrice Vaticana, 1996, §39. LinkVerified 2026-09-12 · full text read; §§12, 39, 51, 59, 67, 104, 107, 108 checked
38. ScholarshipBishop, Edmund, Liturgica Historica: Papers on the Liturgy and Religious Life of the Western Church, Oxford: Clarendon Press, 1918, p. 6. LinkVerified 2026-09-15 · archive.org full text, pages pinned by running heads: 'The Genius of the Roman Rite', p. 2 ('really Roman at bottom'); p. 6 ('genuinely Roman'; 'considerably modified by Gallican hands'; 'altogether in the dark'; 'Rome only adopted it ready made'); p. 19 ('soberness and sense'); p. 41
39. Magisterial / canonicalPaul VI, Missale Romanum: Apostolic Constitution on the New Roman Missal, 1969. LinkVerified 2026-09-14 · read on vatican.va (given at Rome, Holy Thursday, 3 April 1969): promulgation of the new Missal, effective the First Sunday of Advent (30 Nov 1969); SC as the basis of the revision. Re-read 14 Sep 2026 in English and Latin for the Eucharistic Prayer: 'The major innovation concerns the Eucharistic Prayer … we have decided to add three new Canons to this Prayer' ('tres novi Canones adderentur statuimus'; vatican.va's Latin prints the typo 'stauiimus')
40. ScholarshipHazell, Matthew P., “"All the Elements of the Roman Rite"? Mythbusting, Part II”, New Liturgical Movement, 2021, October 2021. LinkVerified 2026-09-15 · the article and its PDF tables, read: 1,273 orations (prefaces, hymns and sequences excluded); 165 (13.0%) identical; 307 (24.1%) edited; 669 (52.6%) not used; 463 (36.4%) identical or edited, nine prayers being in both lists; 206 (16.2%) centonised; the base is the Missal of 1951 (1,191) with the 82 orations added by 1962, 'not exactly representative of the 1962 Missal' (n. 4); 'more often than not, the changes made by the Consilium are entirely novel, with no basis in the manuscript tradition'