Malankara recension

In Brief

In India the West Syriac rite goes by another name. The Thomas Christians of Kerala who live the Antiochene rite — in three Churches that do not share communion with each other — pray the Malankara recension: the Syrian Qurbana as India received it, chiefly in Malayalam, with Syriac still ringing in the old hymns.^1,2

It is the rite the Syriac Orthodox of Antioch gave to the Indian Church from 1665: St James's anaphora, the great veil lifted and waved three times over the Mysteries, the kiss of peace opening the anaphora — the whole Antiochene order, acclimatized over three centuries to a land that had worshipped for a millennium in the East Syriac way.^3,4,5

The recension is one; the books are three. The Malankara Orthodox Syrian Church, the Malankara (Jacobite) Syrian Orthodox Church, and the Syro-Malankara Catholic Church all pray the same order, each with its own authorised text.^1,6

Where to Experience It

Kerala, above all. The Catholicos sits at Kottayam and the Major Archbishop at Trivandrum, and the parishes of all three Churches cluster along the Malabar coast where the Thomas Christians have been since apostolic legend sent St Thomas to the south of India.^8,10,16

Then the old Indian habit of going abroad: the Gulf, where Keralite nurses and workers keep whole parish calendars running; and the diaspora — the United States, Canada, the United Kingdom, Ireland and Australia — where the Malankara Orthodox mission in Ireland itself keeps a page that lays out the whole order of the Qurbana for its people.^1,8,10

Come to a parish and you will hear the liturgy first in Malayalam — English where the second generation needs it — and then, in the old hymns and the refrains, Syriac: the tongue the Churches' Patriarchate calls "akin to the Aramaic spoken by Christ and the Apostles," never quite surrendered, even three and a half centuries after the rite crossed the ocean.^1,9

Find a parish

• Malankara Orthodox Syrian Church dioceses (find a parish)

Your First Visit

The Shape of the Liturgy

The order is the West Syriac order, and this page draws its shape from the same books as the rite's own entry — with the Malankara Orthodox outline as the witness that this is what is prayed in India. A parish priest or precentor may serve a shortened form.^1,5

Vesting and preparation: kuthino, uroro, zunoro, the zende, phaino. At the prothesis the stamped bread — "the seal" — is set on the paten with Isaiah 53:7, and the chalice is mixed with wine and water. Then the preparatory service: prumion, sedro, qolo and 'etro, the Kyrie thrice, the Our Father — "The service of penitence is finished."⁵

The service of the Word: the hymn of Mar Severus and the Trisagion three times; the praxis and the Apostle; the Gospel, with the deacon's "We believe and confess"; the Creed in its Syriac form, without the Filioque; the lavabo.^5,6

The kiss of peace opens the anaphora: "Peace be to you all" — "Give we the Peace" — "Account us worthy, o Lord." In the 1967 book the Hand of Peace passes from the priest to the thurifer, the senior deacon, the deacons and the people, each touching the next person's hands and then his hands to his lips.^5,13

Then St James's anaphora: the dialogue, the great veil lifted and waved three times, the preface and Sanctus, the institution — the people answering Amen after each half — and the epiclesis in two parts, over the bread and over the cup, each Amen answered by the people; then the diptychs, the living and the departed.^5,13

The fraction and the Lord's Prayer: the priest breaks the Bread and signs it with the Blood — "he is one Emmanuel and not divided after the union indivisible into the two natures" — and the Lord's Prayer follows the fraction and the elevation, as in the rite everywhere.^5,13

Communion: the elevation — the priest raises the spoon and the gmurto, "to remind them of the Lord's second coming which will be like a flash of lightning" — and the people receive, in India usually by intinction, one formula naming Body and Blood together. Thanksgiving and dismissal, with the eulogia for the faithful.^2,6,13

The order of the Malankara Qurbana

1. The vesting and preparation
   The celebrant vests — kuthino, uroro (stole), zunoro (girdle), the zende (cuffs), phaino — and makes ready the altar. At the prothesis the stamped bread ('the seal') is set on the paten with Isaiah 53:7 and the chalice is mixed with wine and water.^1,5
2. The preparatory service
   Prumion, sedro, qolo ('Voice') and 'etro, the Kyrie thrice and the Our Father: 'The service of penitence is finished.' The IndianOrthodoxIreland outline names this the Preparatory Service, then the Public Service with the lessons.^1,5
3. The service of the Word
   The hymn of Mar Severus and the Trisagion three times; the praxis (Acts or Catholic Epistles) and the Apostle; the Gospel, with the deacon's 'We believe and confess'; the Creed in its Syriac form, without the Filioque; the lavabo. The IndianOrthodoxIreland outline lays the order out as Preparatory Service, Public Service, then the Great Entrance.^1,5,6
4. The kiss of peace
   'Peace be to you all' — 'Give we the Peace' — 'Account us worthy, o Lord.' In the 1967 book the Hand of Peace passes from the priest to the thurifer, the senior deacon, the deacons and the people. The peace opens the anaphora.^5,13
5. The anaphora of St James
   The dialogue, the lifting and waving of the great veil (shushafo) three times, the preface and Sanctus, the institution narrative — the people answer Amen after each half — and the epiclesis in two parts, over the bread and over the cup, each Amen answered by the people. Then the diptychs: the Mother of God, the apostles, the martyrs; the living (the Catholic books name the Pope); the departed.^5,6,13
6. The fraction and the Lord's Prayer
   The priest breaks the Bread and signs it with the Blood: 'he is one Emmanuel and not divided after the union indivisible into the two natures.' The Lord's Prayer follows the fraction and the elevation.^5,6,13
7. The communion
   The elevation — the priest raises the spoon and the gmurto, 'to remind them of the Lord's second coming which will be like a flash of lightning' — and the people receive, in India usually by intinction, one formula naming Body and Blood together. Thanksgiving and dismissal, with the eulogia (blessed bread) for the faithful. A parish priest or precentor may serve a shortened form of the order.^1,2,6,13

What makes it distinctive

• Three bearers, one recension: the Malankara Orthodox Syrian Church, the Malankara (Jacobite) Syrian Orthodox Church, and the Syro-Malankara Catholic Church.^8,9,10
• Malayalam with Syriac ringing in the hymns: the books are Malayalam (with English where the diaspora needs it); Syriac stays in the old hymns and the refrains.^1,6
• About a dozen anaphoras used in India, St James's the ordinary: the Malankara Orthodox page says 'about 80 are known and about a dozen are used in India'.²
• Communion by intinction for the laity, as the Malankara Orthodox site puts it; the priest intincts with the spoon.^2,13
• A shortened form is licit: a parish priest or precentor may serve the order abbreviated.¹

History

The Indian Church worshipped for a thousand years in the East Syriac way — then, after the Coonan Cross oath of 1653 cut it loose from Portuguese authority, it turned to Antioch. In 1665 Mar Gregorios of Jerusalem arrived, and the connection with the Syriac Orthodox Church of Antioch began. From that year the West Syriac rite began its slow entry into Malankara. Slow is the word the Church's own account insists on: in 1772 "certain traditions of the West Syrian Church" held "along with the prevalent East Syrian traditions," and the change was not complete until the 19th century.^3,4

Two dates are often confused and should not be. Howard printed a Malankara liturgy with six West Syriac anaphoras in 1864 — proof the rite was firmly West Syriac in India well before 1875. The 1875 date on a Malankara Orthodox page is about the spread of West Syriac chant (ekkara), after Patriarch Peter III's visit; it was never a date for the change of rite.^4,14

The rite lived on in India through the 20th century's divisions. The Catholicate was established in India in 1912, "as a symbol of freedom, autocephaly and apostolic identity." On 20 September 1930 Mar Ivanios and Mar Theophilos entered communion with Rome — the beginning of the Syro-Malankara Catholic Church, which kept the Malankara recension and has carried it in Catholic communion ever since, with its Malayalam Takso D'Qurobo of 2007.^3,6,19

Milestones

1. 1665The Indian Church's connection with the Syriac Orthodox Church of Antioch begins; the adoption of West Syriac worship is gradual from here, not complete until the 19th century^3,4
2. 1772In the Church's own account, 'certain traditions of the West Syrian Church' take hold 'along with the prevalent East Syrian traditions'⁴
3. 1864Howard prints a Malankara liturgy with six West Syriac anaphoras — the rite is firmly West Syriac in India well before 1875, which belongs to the spread of the chant, not the change of rite^4,14
4. 193020 September: Mar Ivanios and Mar Theophilos enter communion with Rome; the beginning of the Syro-Malankara Catholic Church, which keeps the Malankara recension in Catholic communion¹⁹
5. 2007The Syro-Malankara Catholic Malayalam Takso D'Qurobo: the common order with 9 anaphoras, 6 in the English rendering⁶

Texts & Books

The Malankara Orthodox books are Malayalam: the Qurbana as the Church's own pages lay it out — the Preparatory Service, the Public Service with the lessons, the Great Entrance, then the anaphora proper, with St James's as the principal anaphora. About a dozen anaphoras are used in India, the page says: St James, Bar Salibi, St John Chrysostom, St John the Evangelist named as the most common. The books the West Syriac entry reads — the 1967 Anaphora with the Patriarch's imprimatur, the 1991 Anaphoras with thirteen — give the order in Syriac and English; they are the rite's books, not India's, but the order is one.^1,2,13,20

The Syro-Malankara Catholic Takso D'Qurobo of 2007 is the Catholic book of the same recension: the common order and nine anaphoras in Malayalam, six in the English rendering, with the imprimatur of Major Archbishop Baselios Cleemis. Its first anaphora is headed "The (Minor) Anaphoro of Mor Yacob, Brother of the Lord and First Bishop of Jerusalem."⁶

Family & Relations

The recension's family is its three bearers — and the rite they belong to.

Within India, the Malankara Orthodox Syrian Church stands autocephalous under its Catholicos; the Malankara (Jacobite) Syrian Orthodox Church stands under the Syriac Orthodox Patriarch of Antioch; the Syro-Malankara Catholic Church stands a major archiepiscopal Church in communion with Rome. All three pray the Malankara recension; none shares communion with the other two. Two smaller Indian Churches, the Mar Thoma Syrian Church and the Malabar Independent Syrian Church, keep Malankara liturgical practice to a great extent.^8,9,10

Beyond India, the recension belongs to the West Syriac rite: the Syriac Orthodox Church of Antioch and the Syriac Catholic Church are the rite's other main bearers, and the Maronite Church's books descend from the same Syrian St James. The rite the Malankara recension replaced in India — the East Syriac — lives on next door in the Syro-Malabar Church, the other Indian recension.^5,9,16,21

Compare with

• Syro-Malabar Qurbana: the other Indian recension: East Syriac, mostly Catholic and mostly in Malayalam, where Malankara is West Syriac^1,16
• Maronite Rite: the other Antiochene recension-shaped entry whose books descend from the same Syrian St James⁵

The Rite Today

The recension is alive and growing where the Malayalees are: crowded Sunday Qurbanas in Kerala, night-shift nurses filling Gulf parishes, new missions in the diaspora. The numbers are the Churches' own via CNEWA: 2,500,000 Malankara Orthodox; the Jacobite faithful counted in the Syriac Orthodox Patriarchate's "around four million," the majority in India; 445,000 Syro-Malankara Catholic.^8,9,10

The pressure on the recension is the pressure of emigration: parishes everywhere keeping the books in Malayalam for the parents and in English for the children, Syriac holding its ground in the hymns. What the recension is not under pressure from is confusion with its neighbour — the Malankara Churches know exactly which rite they pray, and the Syro-Malabar Church next door knows which it prays.^1,16

As of 20 September 2026.

Disputed Questions

Go Deeper

The sources for this page are the Churches' own. The order follows Brightman's composite Syrian liturgy and the 1967 Anaphora — the rite's books — read against the Malankara Orthodox outline of the Qurbana as prayed in India; the Indian details are the Church's own pages and the 2007 Syro-Malankara Catholic Takso.^1,2,5,6,13

Two cautions the parent entry laid down govern here too. First, the anaphora counts are never given as one number: every count carries its source and date. Second, "Jacobite" appears only as part of the Indian Church's proper name — the Index never uses it as its own word. The translations in this entry are the Index's own; the English of the Churches' books is the Churches' own.

On Domus Dei

• The West Syriac RiteThe rite this recension belongs to: the order, the anaphoras and the five Churches
• The Syro-Malabar QurbanaThe other Indian recension: East Syriac, where Malankara is West Syriac
• The Anaphora of St JamesThe recension's ordinary anaphora, St James's

Official resources

• The Malankara Orthodox Syrian Church — Liturgy (Ireland)

Recommended reading

• Malankara Orthodox Syrian Church (Ireland mission), “Liturgy”, indianorthodoxireland.ie.The Malankara Orthodox Church's own outline of the order of the Qurbana, as prayed Read online
• Malankara Orthodox Syrian Church, “West Syrian Worship”, malankaraorthodoxchurch.in, 2026.The Church's own account of the rite in India: the anaphoras, the chant, Communion by intinction
• Syro-Malankara Catholic Church (Synodal Commission for Liturgy), The Order of the Holy and Divine Qurbono of the Syro-Malankara Church, Major Archiepiscopal Church of the Syro-Malankara Catholic Church, 2007.The Syro-Malankara Catholic English text: the Catholic book of the same recension Read online

Sources

1. Primary textMalankara Orthodox Syrian Church (Ireland mission), “Liturgy”, indianorthodoxireland.ie. LinkVerified 2026-09-20 · read in full: an outline of the Malankara Orthodox order of the Holy Qurbono (Preparatory Service, Public Service, Great Entrance, the anaphora proper with St James's as the principal anaphora; a parish priest or precentor may serve a shortened form); Mar Gregorios of Jerusalem introduced the Syriac Orthodox liturgical rites to India in 1665
2. Primary textMalankara Orthodox Syrian Church, “West Syrian Worship”, malankaraorthodoxchurch.in, 2026.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.
3. ReferenceWorld Council of Churches, Malankara Orthodox Syrian Church (member church page). LinkVerified 2026-09-20 · read: no total membership given ('Of which 100,000 in North America'); the Church's account of 1653 (the Bent Cross protest), 1665 (the connection with Antioch begins), 1912 (the Catholicate established), 1958 (the Supreme Court verdict).
4. Primary textMalankara Orthodox Syrian Church, “Holy Qurbana”, malankaraorthodoxchurch.in, 2026.Verified 2026-09-19 · page read (19 Sep 2026; copy kept with the research files): 'About 80 [anaphoras] are known and about a dozen are used in India'; the Church's account of the West Syriac adoption beginning with Mar Gregorios in 1665.
5. Primary textBrightman, F. E., Liturgies Eastern and Western, vol. 1: Eastern Liturgies, Oxford: Clarendon Press, 1896, pp. 69-109; p. 71; p. 70; pp. 69-72; pp. 76-82; pp. 83-84; pp. 84-96; pp. 97-99; pp. 69-71; pp. 71-72; 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'
6. Primary textSyro-Malankara Catholic Church (Synodal Commission for Liturgy), The Order of the Holy and Divine Qurbono of the Syro-Malankara Church, Major Archiepiscopal Church of the Syro-Malankara Catholic Church, 2007, pp. 29, 42-44; p. 25; pp. 44-50; pp. 29-39; pp. 42-43. LinkVerified 2026-09-19 · archive.org scan read (19 Sep 2026): preface with the imprimatur of Major Archbishop Baselios Cleemis; the six anaphoras of the contents leaf (the '(Minor) Anaphoro of Mor Yacob' first, then St John the Evangelist, the Twelve Apostles, Mor Dionysius Bar Salibi, Mor Ivanios, the M'kanashto); the St James order, pp. 15 (Trisagion), 25 (Creed), 28-52 (the Qurbono), 33-34 (two institution narratives), 36, 39 (diptychs), 42-43 (fraction), 50 (people's communion). The Syriac columns did not OCR: no Serto incipits taken.
7. 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
8. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Malankara Orthodox Syrian Church, 2021, Membership. 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.
9. Primary textSyriac Orthodox Patriarchate of Antioch and All the East, “History”, syriacpatriarchate.org. 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.
10. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Syro-Malankara Catholic Church, 2024, Membership. 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'.
11. Primary textMalankara Orthodox Syrian Church, “Fasting and Abstinence”, malankaraorthodoxchurch.in, 2026.Verified 2026-09-19 · page read (19 Sep 2026): the five fasts (Nativity 1-25 Dec; Nineveh three days; Great Fast seven weeks; Apostles 16-29 June; Virgin 1-15 Aug), Wednesdays and Fridays, the eight-day fast before the Nativity of Mary, the Ascension-Pentecost fast; 'Holy Qurbana is not conducted on fast days except on Saturday, Sundays, mid-day lent, fortieth Friday and the Annunciation'.
12. ReferenceJoseph, T.; Skaria, S., “Calendar”, syriacorthodoxresources.org, 2014.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.
13. Primary textBarsom, Murad Saliba (trans.), The Anaphora of the Holy Apostle St. James, the Brother of Our Lord, Hackensack, NJ: Syriac Orthodox Church, 1967, pp. 53-57; pp. 37, 49; pp. 37, 39, 49; pp. 35-36; pp. 37-47; p. 49; pp. 39, 53-57. LinkVerified 2026-09-19 · archive.org djvu text read (19 Sep 2026): preface leaves with the imprimatur of Patriarch Ignatius Yacoub III (14 Aug 1967); the order, pp. 20-21 (Trisagion), 24-25 (prumion-sedro-qolo-'etro), 30 (Creed), 35-63 (the Qurbono, incl. p. 35 n. 1 on the obligatory occasions, the epiclesis, the diptychs, the fraction, the people's communion, the dismissal), p. 74 (discipline of the mysteries), p. 85 (the fans). The Syriac columns did not OCR: no Serto incipits taken.
14. Primary textMalankara Orthodox Syrian Church, “Liturgical Music”, malankaraorthodoxchurch.in, 2026.Verified 2026-09-19 · page read (19 Sep 2026): the Beth Gazo ('treasury') system, the Ktobo d'Beth gazzo taught by Malpans through the aural tradition, the eight tunes (qinto/kintho, in Kerala ekkara), the hymn metres (Ephrem's seven-syllable, Jacob of Serugh's twelve-syllable). The page dates West Syriac chant in Kerala to after Patriarch Peter III's 1875 visit and says the Church practised 'East Syrian language and music' until then: this conflicts with the Holy Qurbana page (1665) and is reported as the page's claim, flagged.
15. ScholarshipVarghese, Baby, One Hundred Years of Research on the West Syrian Liturgy, 2014.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.
16. ReferenceCatholic World Report (CNA), Syro-Malabar Catholic Church leaders want a uniform liturgy. Why are they facing resistance?. LinkVerified 2026-09-20 · read in full: interviews Mar Joseph Srampickal (Eparchy of Great Britain) — the 1999 synodal compromise (Word facing the people, Anaphora facing the altar); John Paul II inaugurated the restored Holy Qurbana during his 1986 India visit; the Church raised to major archiepiscopal in 1992; Synod of August 2021 mandated the 1999 formula from Advent 2021; Ernakulam-Angamaly kept the status quo on a Vatican dispensation; diaspora eparchies in the U.S., Canada, the U.K., Australia and New Zealand
17. Magisterial / canonicalCode of Canon Law, Vatican City: Libreria Editrice Vaticana, 1983, cann. 923, 1248 §1; can. 844 §2. 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'
18. Magisterial / canonicalPontifical Council for Promoting Christian Unity, Directory for the Application of Principles and Norms on Ecumenism, 1993, nn. 122, 124. LinkVerified 2026-09-12 · §§122–125 read verbatim on christianunity.va; §115 read 2026-09-14
19. Primary textEparchy of St Ephrem of Khadki (Syro-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.
20. Primary textBarsom, Murad Saliba (trans.); Samuel, Mar Athanasius Yeshue (ed. and publ.), The Anaphoras of the Syro-Antiochene Church, Lodi, NJ, 1991. LinkVerified 2026-09-19 · web reproduction of the 1991 book (Syriac and English) read (19 Sep 2026): the Introduction (Metropolitan Samuel, Lodi, New Jersey, 1991), the menu of 13 anaphoras (St James, St Mark, St Peter, Twelve Apostles, St John, St Xystus, St Julius, St John Chrysostom, St Cyril, Jacob of Sarugh, Philoxenus, Severius, Mar Bar Salibi), the St James text with notes (obligatory occasions n. 96:1, the fraction n. 126:2). The reproduction carries no Syriac characters (0 code points in U+0700-074F).
21. ReferenceRoberson, Ronald G.; Catholic Near East Welfare Association, The Syrian Catholic Church, 2021. 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'.