The Antiochene Tradition

In Brief

The Antiochene tradition is one of the five liturgical traditions named in the Code of Canons of the Eastern Churches, alongside the Alexandrian, Armenian, Chaldean, and Constantinopolitan¹. In its living form it is the West Syriac family: the Syriac-language rite that grew from the Church of Antioch, prayed today by the Maronite, Syriac, and Malankara churches. The Syriac Orthodox Patriarchate traces its roots to Antioch itself, "where the disciples were first called Christians" (Acts 11:26)².

At the heart of the family stands the Anaphora of St James, "the brother of the Lord" and first bishop of Jerusalem. Its core goes back to the fourth or early fifth century, and the Greek original was translated into Syriac before the end of the sixth³. The anaphora's intercession for "holy Sion, the mother of all churches" betrays its Jerusalem origin⁴. It is the oldest and most-used of the family's many anaphoras: Brightman counted St James and sixty-four more known at least by name, and the Malankara Orthodox count about seventy traceable today^4,5.

The Qurbono (the "offering," the West Syriac name for the Eucharistic liturgy) is sung in Syriac, an Eastern Aramaic dialect, with the vernacular alongside: "Arabic in the Middle East, English in America, Malayalam in India," in the Malankara Orthodox account of West Syriac practice⁵. The people answer Amen to each half of the institution narrative and of the epiclesis, and the Trisagion keeps the ancient address to Christ "who was crucified for us"⁴. The liturgical year opens in autumn, with Qudosh 'Idto in the West Syriac books and the first Sunday of November in the Maronite^6,7.

Three Churches sui iuris pray this tradition in communion with Rome: the Maronite Church, the Syriac Catholic Church, and the Syro-Malankara Catholic Church. The Syriac Orthodox Church of Antioch and the two Malankara churches of India share the same West Syriac rite outside that communion⁸: a family divided by the Christological controversies of the fifth century, still praying the same anaphora.

Member Rites & Uses

• West Syriac RiteRite
• Maronite RiteRite
• Malankara recensionRecension of the West Syriac Rite
• Rite of JerusalemRite

Churches

The three Churches sui iuris of the Antiochene tradition in communion with Rome: the Maronite and Syriac Catholic patriarchal Churches, and the Syro-Malankara major archiepiscopal Church.¹

Catholic Churches sui iuris

• Maronite ChurchPatriarchal Church⁹
• Syriac Catholic ChurchPatriarchal Church¹⁰
• Syro-Malankara Catholic ChurchMajor archiepiscopal Church¹²

The Syriac Orthodox Church of Antioch and the two Malankara bodies share the same West Syriac rite — the Malankara churches in its Indian recension — while remaining outside communion with Rome.^5,8

Other Churches sharing the tradition

• Syriac Orthodox Church of AntiochOriental Orthodox patriarchate²
• Malankara Orthodox Syrian ChurchOriental Orthodox autocephalous Church¹¹
• Malankara (Jacobite) Syrian Orthodox ChurchOriental Orthodox Church under the Syriac Orthodox Patriarch of Antioch²

Signature

Calendar

The liturgical year opens in autumn: Qudosh 'Idto — the first Sunday between 30 October and 5 November — in the West Syriac books; the first Sunday of November in the Maronite books.^6,7

Bread

A stamped loaf, 'the seal', set on the paten with Isaiah 53:7; the chalice mixed with wine and water.⁴

Languages

Syriac, an Eastern Aramaic dialect, with the vernacular alongside — 'Arabic in the Middle East, English in America, Malayalam in India', in the Malankara Orthodox account of West Syriac practice.⁵

Typical anaphora shape

The St James pattern: dialogue and preface, Sanctus, institution narrative, anamnesis and offering in one movement, then the epiclesis, intercessions, commemorations and doxology.^3,4

The Shape of the Liturgy

In the Syriac St James the anamnesis and offering form a single movement addressed to the Son, and the invocation of the Spirit follows the anamnesis and precedes the commemorations.^3,4

• Opening dialogue
• Preface / thanksgiving
• Pre-Sanctus
• Sanctus
• Post-Sanctus
• Epiclesis (before institution)
• 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.

History

The tradition's root is the apostolic Church of Antioch. From that soil grew the Anaphora of St James, drawn up for Jerusalem, as its intercession for "holy Sion, the mother of all churches" shows⁴. Its core belongs to the fourth or early fifth century; translated from Greek into Syriac before the sixth century was out, it became the mother-anaphora of the whole West Syriac family³.

The Council of Chalcedon (451) divided the churches of the East over the language of Christ's natures. The Syriac version of St James already existed before the parting, and the non-Chalcedonian Syriac churches, the ancestors of today's Syriac Orthodox, carried the West Syriac rite with them³. The division endures: in 1984 John Paul II and Patriarch Ignatius Zakka I reaffirmed the 1971 Christological agreement, yet ruled that the Eucharist "cannot yet be concelebrated," since concelebration "supposes a complete identity of faith such as does not yet exist between us"⁸.

The Maronites trace themselves to St Maron, a Syrian hermit of the fifth century whose life Theodoret recorded¹³. Their tradition holds that they never broke communion with Rome, and in 1182 the Maronite nation formally confirmed its union⁹. Maronite and West Syriac practice share a common history until the thirteenth or fourteenth century, in Varghese's judgement¹⁴; the Maronite books then went their own way. The renewed Book of Offering of 1992 carries six anaphoras, St James among them; the Bkerke edition of 2005 carries eight^7,15.

The Syriac Catholic Church grew from a seventeenth-century movement toward Rome within the Syriac Orthodox Church: Andrew Akhijan's patriarchate (1662–1677), a lapse in 1702, then Michael Jarweh of Aleppo, elected Patriarch of Antioch of the Syrians in 1781 or 1782, declaring himself Catholic and founding the unbroken Catholic line from his refuge at Sharfeh¹⁰. The see passed through Aleppo and Mardin to Beirut, where it remains.

In India the St Thomas Christians, brought under Portuguese rule after the Synod of Diamper (1599), rose in the Coonan Cross oath at Mattancherry on 3 January 1653^11,16. From 1665 Syriac Orthodox bishops reached Malankara, and the churches there gradually took up the West Syriac rite in its Indian recension¹⁶. A Catholic line emerged in 1930, when Archbishop Ivanios and his companions entered communion with Rome; Pius XI's Magnum Nobis of 11 February 1932 erected the Syro-Malankara hierarchy, today a major archiepiscopal Church¹⁷.

Today the tradition is prayed across the Middle East, India, and the diaspora, in Syriac and in the vernaculars of the churches that keep it. And the old division is still being tended: where the faithful have no access to a priest of their own Church, the 1984 declaration authorizes them to ask for Penance, Eucharist, and Anointing from lawful priests of either sister Church: a limited pastoral provision for necessity, not intercommunion⁸.

Milestones

1. Apostolic ageThe Church of Antioch — where, the Syriac Orthodox Patriarchate recalls, 'the disciples were first called Christians' (Acts 11:26) — the root of the West Syriac family.²
2. 5th c.St Maron, the Syrian hermit whose disciples became the Maronites, dies; Theodoret records his life (Religiosa Historia 16).¹³
3. 451The Council of Chalcedon. The Christological division parts the Chalcedonian and non-Chalcedonian churches; the Syriac version of the Anaphora of St James already exists by this point.³
4. 1182The Maronite nation formally confirms its union with Rome; CNEWA notes 'a strong tradition among the Maronites that their church never lacked communion with the Holy See.'⁹
5. 1653The Coonan Cross oath at Mattancherry (3 January): the St Thomas Christians reject Portuguese Jesuit rule, opening the divisions from which the Malankara churches emerge.¹¹
6. 1781-82Michael Jarweh of Aleppo, elected Patriarch of Antioch of the Syrians, declares himself Catholic — the start of the unbroken Syriac Catholic patriarchal line (the election year is given as 1781 or 1782).¹⁰
7. 1930Archbishop Ivanios and companions enter communion with Rome; the Syro-Malankara Catholic Church is born, its hierarchy erected by Magnum Nobis (11 February 1932).¹⁷
8. 1992The renewed Maronite Book of Offering (Qurbono) is approved, with six anaphoras — including St James, Brother of the Lord.⁷

Sources

1. Magisterial / canonicalCode of Canons of the Eastern Churches, Vatican City: Libreria Editrice Vaticana, 1990, can. 28 §2. 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
2. Primary textSyriac Orthodox Patriarchate of Antioch and All the East, “History”, syriacpatriarchate.org, History. LinkVerified 2026-09-19 · page read (19 Sep 2026; copy kept with the research files): the liturgy uses 'the Syriac language, an Aramaic dialect akin to the Aramaic spoken by Christ and the Apostles'; 'The Syriac Orthodox Church followers today are around four million; the majority of them reside in India' (the Church's own figure, includes the Malankara Jacobite faithful); the Holy Synod of 2000 approved 'Syriac Orthodox Church of Antioch' as the English name.
3. ScholarshipVarghese, Baby, “The Anaphora of Saint James and Jacob of Edessa”, Jacob of Edessa and the Syriac Culture of His Day (Monographs of the Peshitta Institute, Brill, 2008), pp. 239-264, 2008, pp. 240-242; pp. 262-263; pp. 240-241. LinkVerified 2026-09-20 · read in full (browser text of the PDF, pp. 239-264): Greek accepted as the original language; the core back to the 4th/early 5th c. (Tardy); Fenwick's conflation hypothesis (Jerusalem redaction from Palestinian sources + early Basil) with Winkler's critical review noted; the Antiochene version before the Chalcedonian/non-Chalcedonian split, earliest possible date first half of the 5th c.; Syriac translation before the end of the 6th c. (Khouri-Sarkis on literal Greek renderings); the three Syriac manuscript groups (OSV, NCR, textus receptus); the oldest OSV witness BL Add. 14615 (8th-c. palimpsest); Rucker's 57 manuscripts (5 Maronite); Heiming's edition (Anaphorae Syriacae 2.2, Rome 1953, 30 mss., 109-179) 'the most reliable'; the NCR attribution to Jacob of Edessa challenged by Rucker and Heiming (an evolution over one or two centuries, not one man's work); Jacob's commentaries (GS, Th) reflecting OSV not NCR; the sixfold commemoration division (18 prayers in 6 groups) introduced before NCR and widespread by the 10th c.; the Syriac anamnesis addressed to the Son (unlike Greek), long in OSV and abridged in NCR; Bar Kepa's 9th-c. directive to address the prayers to the Father; Jacob of Edessa's biography (En Deba, Eusebona, 'who hated Greeks'); Michael the Syrian's silence on any liturgical revision; the 12th-c. growth of Jacob's authority; the general practice of attributing anaphoras to apostles and Fathers 'to get wider acceptance'; Raes on the Twelve Apostles (II) and Jacob of Edessa institution narratives (Anaphorae Syriacae 1.2, 1940 and 3.1, 1981)
4. Primary textBrightman, F. E., Liturgies Eastern and Western, vol. 1: Eastern Liturgies, Oxford: Clarendon Press, 1896, p. 90; p. lvii; pp. 77, 87-89; p. 71; pp. 85-96; pp. 88-89. 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'
5. Primary textMalankara Orthodox Syrian Church, “West Syrian Worship”, malankaraorthodoxchurch.in, 2026, West Syrian Worship.Verified 2026-09-19 · page read (19 Sep 2026; copy kept with the research files): a page in an individual author's voice. St James 'may be used on all occasions' with the same obligatory occasions; 'only about 70 [anaphoras] can be traced by the present writer'; 'about a dozen are used in India' (St James, Bar Salibi, St John Chrysostom, St John the Evangelist named as most common); the liturgy 'now-a-days celebrated mostly in the vernacular'; communion 'in both kinds, usually by intinction for the laity'; confession and midnight fast.
6. ReferenceJoseph, T.; Skaria, S., “Calendar”, syriacorthodoxresources.org, 2014, Calendar.Verified 2026-09-19 · page read (19 Sep 2026; page last updated 2 Jan 2014): an UNOFFICIAL site, the calendar text credited to T. Joseph and S. Skaria (IVth Syriac Computing Forum, Princeton, 2003). Reported, not the Church's own statement: the year's start (Qudosh 'idto/Hudoth 'idto), the great feasts, the five fasts, the 1955 Gregorian move for immovable feasts (Holy Land excepted) and the 1953 Malankara move.
7. 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, General Introduction. 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'
8. Magisterial / canonicalJohn Paul II; Ignatius Zakka I Iwas, Common Declaration (23 June 1984), 1984, §8; §§4, 8; §9. LinkVerified 2026-09-19 · read on vatican.va (canon copy jp2-zakka-1984.txt): §8, the Eucharist 'cannot yet be concelebrated by us'; §9, the provision for the faithful who find access to a priest of their own Church materially or morally impossible (Penance, Eucharist, Anointing of the Sick from lawful priests of either sister Church). A limited provision in necessity, not general intercommunion.
9. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Maronite Catholic Church, 2024, The Maronite Catholic Church. 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
10. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Syrian Catholic Church, 2021, The Syrian Catholic Church. LinkVerified 2026-09-20 · read: 'Head: Ignatius Joseph III Younan (born 1944, elected 2009)'; 'Title: Patriarch of Antioch of the Syrians'; 'Residence: Beirut, Lebanon'; 'Membership: 208,000'; 'Last Modified: 26 October 2021'.
11. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Malankara Orthodox Syrian Church, 2021, The Malankara Orthodox Syrian Church. LinkVerified 2026-09-20 · read: 'Head: Baselius Mar Thoma Paulose II (born 1946, enthroned 2010)' (he died in 2021: the page is out of date on the head); 'Membership: 2,500,000'; 'Last Modified: 26 October 2021'. The current Catholicos, Baselios Marthoma Mathews III, is confirmed by the NCR report of his 11 Sep 2023 Vatican audience.
12. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Syro-Malankara Catholic Church, 2024. LinkVerified 2026-09-20 · read: 'Head: Major Archbishop Baselios Cleemis Cardinal Thottunkal (born 1959, elected 2007, cardinal 2012)'; 'Title: Major Archbishop of Trivandrum of the Syro-Malankars'; 'Residence: Trivandrum, Kerala State, India'; 'Membership: 445,000'; 'Last Modified: 24 October 2024'.
13. ReferenceLabourt, Jérôme, “Maronites”, The Catholic Encyclopedia, vol. 9 (New York: Robert Appleton, 1910), 1910, Maronites. 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'
14. ScholarshipVarghese, Baby, One Hundred Years of Research on the West Syrian Liturgy, 2014, fn. 4.Verified 2026-09-19 · read (19 Sep 2026; copy kept with the research files): the Raes list of 70 anaphoras (AS I.1, 1939), the 22 printed in Anaphorae Syriacae (1939-81), the West Syrian octoechos 'adopted from the Byzantine tradition in the 10th/11th centuries' with local variations, handed over orally and 'at the verge of disappearance'; the literature (Jeannin and Puyade 1913, Husmann 1971, Cody 1982) catalogued as citations.
15. 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. 34.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
16. ScholarshipFortescue, Adrian, The Lesser Eastern Churches, London: Catholic Truth Society, 1913, pp. 363-365.Verified 2026-09-20 · Chs XII–XIV read at each passage 19 Sep 2026 via OCR: 'the Byzantine rite in Armenian' (p. 441), Iudica/Confiteor (p. 442), 'certainly a Latin infiltration' (p. 442, his dated judgement), Valarshapat 491 / Dvin 'apparently in 554' (pp. 412–413). Dated pre-conciliar Catholic view; quote with a note
17. Primary textEparchy of St Ephrem of Khadki (Syro-Malankara Catholic Church), The Malankara Catholic Church, The Malankara Catholic Church. LinkVerified 2026-09-20 · read (19 Sep 2026; copy kept with the research files): the eparchy's own account of the Syro-Malankara line: Diamper 1599, the Koonan Cross oath 1653, Mulanthuruthy 1876, the 1912 Catholicate, the reunion of 20 Sep 1930 (Mar Ivanios, Mar Theophilos), Magnum Nobis 11 Feb 1932, 2005 (raised to a Major Archiepiscopal Church), 2007. Cited for 1930, 1932, 2005 and 2007 only.