_-----------..

-.~&

308

----------------'l~iilZi

NicholasArmitage

The Anaphoral Celebration in the Letter of Catholicos

fully about the idea that the Eucharist is the "sacrament of the Ch h"
IIe~ce. Whil"
h
urc par
e It IS true t at for John, the Eucharist unites us with Christ
and wl~h one another and makes those whom it has cleansed to be th b d
0 y
of Christ,
he. -does emphasize
that this must be understood WIithim t hee conf
.
t~x: 0 a pnor prep:ratlO?-, repentan~e, ~d a willing obedience to the tradition from before . ThIS reflects his belief that it is the Holy Spirit that
~orks every ~race of the Church, who is. given in baptism and who works
m the Eu~hanst, by the touch of the speCIes, with those whose wills are made receptive by a ready acceptance of the tradition of the Ch h
Above all, however, we find that John merits far more u:~e~tion from
mh?de~n scholars that. he has hitherto received. It is much to be hoped that
t IS WIll be redressed m the near future.

ISoc Yahb I (581-595)

exce

A Historico-Liturgical Study
By Sr. Prasanna Vazheeparampil, CMC, Rome

lI

Introduction

The birthplace of all Christian liturgies is Jerusalem, where Christ celebrated his sacrifice along with his disciples. In Edessa, where the first Christian
community included also Jewish converts, the liturgy developed in classical
Syriac, a dialect of the Aramaic language. That city'S Anaphora was attributed to Mar Addai and Mar Mari, traditionally believed to be the disciples of
St Thomas the Apostle. It has been called "Quddasa of the Apostles",
'Quddasa of the Holy Apostles Mar Addai and Mar Mari, Doctors of the
East", "The First Quddasa" etc. Manuscript Vatican Syriac 22, written by a
Deacon Scaria at Kodungallore (India) in the Church of St Cyriac in 1301,
asserts the existence of the liturgy of the Church of the East in the SyroMalabar Church in India'.
The Fathers of the Church bear witness to the enlivening presence of the
t:adition handed over by the Apostles (DV 8) and give authentic interpretanon to the liturgical traditions. Together with the early Synods they provide the definitive authority in matters of faith praxis.
The present study is an attempt to evaluate the teaching of Catholicos
Mar ISoc Yahb I (581-595) of the Church of the East on the Holy Eucharise.
The primary source of the study is a letter written by the Catholicos to Mar
3
Ya~ob, the newly elected bishop ('episqopa gahya) of the island of Darrai
~his letter, found in the Synodicon Orientale is a reply to thirty-three quesnons of Mar Yaqob 4 which the Catholicos himself computed and answered
to intwenty canons",
We intend, in this study, to understand, contextualize and to evaluate the
Customs or "apostolic tradition" regarding the Holy Qurbana to which Mar

~oly Qurbana according to the Cathedral Lectionary system. It is the sole manuscript to ha2 veescapedthe burning of the liturgical texts after the Synod of Di~per in 1599.
Todaythe Church of the East is known by different names: the Persian Church, the
Church of Mesopotamia, the Assyrian Church, the N estorian Church, the Chaldean Church etc. Its liturgy is the common patrimony of the N estonans and the Ca3 tholic Chaldeans and Syro-Malabarians.
Synodicon Orientale, 165/424 (page numbering from Synodicon Orientale stands for
the Syriac text and French translation respectively).
Synodicon Orientale, 191/450.
Synodicon Orientale, 168/427; see also 191/450.
1 This manuscript with 94 leaves consists of the Pauline Readings of the

h,JJ
1llI!l-~---------------""""-'-----------------~
Ii

310

ISoC Yahb I bears witness, limiting our discussion to the Anaphoral celebra.tion including the Pre-Anaphora and Post-Anaphora. The letter of the Catholicos testifies that his teaching represents the tradition of the Church of
the East. Therefore, we shall make an enquiry into the liturgical commentaries of Mar Theodore and Narsai on the Eucharist which are prior to the
time of ISoc Yahb. Finally we shall investigate the impact of these sources
on the chaldean Anaphora par excellence, namely, that of Addai and Mari (=
AM).
The method adopted is a structural analysis which is historical in nature.
We approach the structure of the Anaphora as presented in the letter of Mar
c
ISo Yahb in comparison with the above mentioned liturgical commentaries
and the liturgical text of Mar Addai and Mar Mari. This naturally leads us to
a comparative structural analysis of the Anaphoral celebration that will help
us to understand the liturgical history and theology of the Church of the
East in the sixth century.
We make use of primary sources. The letter of ISoc Yahb I is taken from
the Synodicon Orientale, edited and translated by J-B. Chabot6 We follow
the editions of A. Mingana and R.H. Connolly for the liturgical commentaries of Mar Theodore and Narsai respectively". The liturgical text is from
the Orderfor theSolemn Raza oftheSyro-Malabar Church (1986)8.
The present study has three sections. The first section is a historical study of the document. The second section, a structural analysis of the Ana~horal Celebration as found in the sources, is presented in three different
figures. The last section is a liturgical-theological synthesis of the study.
1. Historical Background of the Letter

The historical section sets the frame-work of the present study. It introduces
us to the persons and their ecclesiastical background and gives some useful
information regarding the style, purpose and content of the letter under
study.

The Anaphoral Celebration in the Letter ofCatholicos /SOC Yahb

Prasanna Vazheeparampil CMC

For ~he Syriac ~ext see pp. 165-192; French translation 424.451; for a provisional
English tran~la~lOn see ~.J. BIRNIE, )ne Eastern Synods, A draft copy, Translated
7 ~o~ Aramaic into English, California, 1991, 121-140. (_ BIRNIE, Eastern Synods).,
. INGANA, ed. & trans. Comme'!tary of Theodore ofMopsuestia on the Lord s
Prayer ~nd on the Sacraments ofBaptism and the Eucharist, Woodbrooke StudIes 6,
Cambndge, 1933..(- ~HEODORE OF MOPSUESTIA, Commentary); R.H. CONNOLLY, trans..L~tu.rg~cal Homilies ofNarsai, Text and Studies 8, Cambridge, 1909.
8 (- NARSAI, Ltturg~cal Homilies).
~r~er for the solemn Raza of the Syro-Malabar Church Printed at San Jose Process,
nvandrum 14, KeraIa, India, 1986 (- Order for the S;lemn Raza _ OR).

311

Popularly known as ISoc Yahb of Arzon , ISoc Yahb I was a native of Bet
ll
Arbay&lO. He attended the school of Nisibis under Abraham He himself
was a teacher and later the director of the school in Nisibis where he wrote
13
a treatise on liturgy". He was made Bishop of Arzon or Arzoun in 571 ,
and became Catholicos in 581/582. He was a good friend of the Persian
kin~s Hormizd IV (579-590), Khosrau and the Byzantine emperor Maurice \ having served at one time as an ambassador or liaison between these
16
two rulers'". Mar ISoc Yahb died in the convent of Hind at Hirah in

595/596.
We have no information about Bishop Yaqob except from the present
17
letter which is addressed to Yaqob, bishop of the island of Darai The preamble of the letter specifies that he is the shepherd of the island of Darai in
the vicinity of T alwan 18 near Raha' ltba. 19 The Church of the East was con-

9 For details see: ASSEMANI, "Maphriani seu primates Jacobitarum" in Bibliotheca

Orientalis, Clemente- Vaticana, 3 vols., Rome, 1719-1728, reprint, Hildesheim-New

York, 1975 (- ASSEMANI, BO) II, 415; "Jesujabus Arzunita" in BO III/1, 108-110;
W. WRIGHT, A Short History of Syriac Literature, London, 1894, 129-130 (WRIGHT, Syriac Literature); A. BAUMSTARK, Geschichte der Syrischen Literatur
mit Ausschluss der cbristlicb-palsstinesischen Texte , Bonn, 1922, 126 (- BAUMSTARK, Geschichte); j.s. CHABOT, Litterature syriaque, Paris, 1934, 56 (CHABOT, Litterature syriaque); R. DUVAL, Anciennes litteratures c~.r4.tiennes I~,
La Litterature syriaque, Paris, 1907,349 (- DU,:, ~L, Litterature]; A. VOOBUS, H~
st~ry. of the School of Nisibis, CSCO 266/ Subsidia 26, Louvain, 1965, 223-230 (10 VOOBUS, School ofNisibis).
11 Situated in the north of Nisibis, Tour Abdin in present day Turkey.
According to W. Wright he is not the same as Ab[aham of Bet Rabban as suggested
by Assemani. See ASSEMANI, BO III/1, 631. ISo Yahb's ~each~r was probably the
nephew of Mar Narsai (399-503) who fled from Edessa with hIS uncle. WRIGHT,
12 SyriacLiterature, 114, n.3.
Synodicon Orientale, 167/426; Cf. also L.SAKO, Le role de la h~erarch~e syr~~que
A "

orientale dans les rapports diplomatiques entre la.Perse et Byzance aux Ve VIle siecles,
13
14
15
16
17
18
19

Paris, 1986, 101 ("" SAKO, Le rOle de la hierarchie}.

.
Situated in the southeast of Maipherqat in northern MesopotamIa.
WRIGHT, Syriac Literature, 129.
SAKO, Le role de la hierarchie, 101-107.
South of Se1eucia Ctesiphon.
Synodicon Orientale, 165/424.
M.J.Birnie translates it as Talon.
.
h
Scholars are still undecided regarding the l~c~tion of th~ see ~f Datal..All. agree ~ .at
it is an island in the Persian Gulf. M.GUldl tends to Identify Darai WIth Deirin,
which is probably the biggest island of Bahrain. cr. GUIDI, ZDMG .4~ (1889),
389ff, d. also Synodicon Orientale" 671. Fiey rather h~l~s the, sam.e position. J.~i
FIEY, "Dioceses syriens orientaux du Golfe persique in M;m.or~l Mgr", Gabrie
Khouri-Sarkis, Louvain, 1969, 177-219, pp. 213-215.(- FIE.Y,. Dl~ceses synens onentaux"). The only information regarding Taiwan l~ that l~ IS an Island In the Persian Gulf mentioned together with Darai. Cf. Synodlcon Orientale, 684.

.._-----.---------1llIiIIiItIIIlThe Anaphoral Celebration in the Letter ofCatholicos /SOC Yahb

Prasanna Vazheeparampil CMC

312

fronted with ~any problems. The spread of Monophysitism was very acute.
The ~hurch itself was divided and ~~is. division was aggravated through the
opposm~ stands of.the school of Nisibis and that of Persilo. Hence we find
c
an .alluslOn to vanous currants already existing in the Church. ISo Yahb
Writes:
we repr?ve other traditions, those which, however, by whomever, have
entered into and have been received in various places and have been
retained by the unwary who. took f~o.m those who teach even though
u~learned, those whose foolish tradition became a vehicle with which to
mislead many who are easily carried off1.
This purely pastoral letter answers. to the questions of a good bishop
who, o.ut of his love.tow.ard22God and his flock, wanted some clarification in
a ~resslJ:g pastoral sltu:t10n .. ~ence the Catholicos lends his helping hand.
It 1S maml~, meant f?r. the mmisters of the Mysteries" or, as he writes elsewhere, for th~ Christian shepherds of the rational flock,l23.
Th~ letter instructs, reproves and admonishes. It is an instruction to do
what 1S nec:ssary; it.is a ~~ure of rebuke and exhortation against negligence and d1sorde:; !mally it 1S an admonition against those who transgress
and tramp~e the divine laws and canons of the Fathers. The letter is "a discourse wh1c~ retains the customs of paternal and magisterial teaching, interwoven with examples from nature and from Scripture'<'. It is not "an

identification
. unsure about it.
.
AThe di
him i of R ~-ha I-tba 1S rat h er confusi
using, Chabot IS
ccorHmg to im 1t IS an Island in the Persian Gulf mentioned with Darai and Talwan.
. rat her con fu sing.
.
1-t ba can b e a part1c1p
. . Ie 0 f t he
v b ~ owever
b
' the
. name for him 1S
L~~u'+e , ~eanmg to be ,situated.'. Cf., J: PAYNE SMITH (Mrs. MARGOS.
d., A Comp'endtOus Syriac Dictionary, Founded upon the Thesaurus
rn~~s ~ R. Payne Smith, D.D., Oxford, 1985, 198-199 (= PAYNE SMITH, Synadc. tcthtona.ry/ .Hence the word RuM' [tba can also be understood as 'Darai situate ill t e vrcmrty
of.RuM
. accords with
'h
f
.
" . Cf
. . Syno diicon O'
rientale, 681. ThIS
t e
t rans
J Birnie:. the isl an d 0 f D arrai,..m t h e vicmrty
. . . of Talon resiidimg 10
. a
. d1ation
di 0. M
"..
wm y istncr. Eastern Synods 121 Th
h b h h .
.
. ibl
the first seems to me preferable' B :d ~uhg ot t e mterpretations are Phos,sl he,
. eS1 es rt as to b e remembered that as sue 1t as
hi
do wi
not mg t.o 0 with the content of the letter itself.
For
FIEY"T
'
d'hiistorre chretienne", L 'Onent Syrien
(OS)details:
8 1963 J.M.
289 342
'
agnt. E squisse
Synodi~on O~ient~le i~Yi 298.-299; FIEY, "Dioceses syriens orientaux", pp.182-187.
, Q'
'
427, ET from BIRNIE Eastern Synods 122' cf also Nesto;~an uhtt;;s on the Administration of the Eucharist by Isho 'Y;hb IV:' Contribu;;a:r~~~,e19;~to(: \f~t EUuNcharist in the ~astern C,hurch, ed., W.e. VAN UNNIK,
S di
.' .
NIK, Nestorlan QuestIOns) 122
yno icon Orientale, 169/424 167/426 192/451
,.
Cf. Sy"!odicon Orientale, 165i424.'
.
Synodicon Orientale, 191/450.
A'

H)f

20

21

"

22
23
24

313

answer suitable to canonical legislation which, with definitions joined with

anathemas, is set forth for the terror of disobedient children,,25.
The letter comprises twenty canons concerning "priestly rites and the
ecclesiastical canons of the ministry of the ways of the Spirit"26. It has a
preamble, twenty questions together with their answers, and a conclusion.
The preamble and conclusion provide useful information regarding the context, the style and sources of the letter. The answers are of a liturgical and
juridical nature. The letter discusses extensively various matters related to
priestly ministry. Mar ISoc Yahb refers to drawing near (access) to the altar
and offering up the oblation. He gives a brief exposition of the celebration
ofthe Anaphora, greeting of peace, and the rite of Holy Communion. The
concept of priesthood and absolution is another important theme in the
letter. We have also a theological explanation of the Sunday celebration.
The juridical part concentrates largely on the ethical life of priests.
There
c
are also three answers related to the lay faithful. According to ISo Yahb the
letter deals only with those instructions which the Fathers and the teachers
left unwritten in sequence27. However he limits his answer to what he was
8
asked, rather than dealing with all that he could sal
Scholars have no doubt about the importance of the letter. Even if it is
true that it does not form part of the synodal decisions, its very inclusion in
the Synodicon is a sign of its importance as a disciplinary ecclesiastical sour-c
ce29 It forms part of the customs of the Church. In the words of Mar ISo
Yahb it is "... the apostolic tradition which was handed down to us through
the teachers and fathers ...,,3o. It is possible that the present letter points to
the theological position of the School of Nisibis'". This naturally may explain who the author's favourite teachers and fathers were, and in fact it
would seem that he refers to Mar Theodore of Mopsuestia and Mar Narsai32 Hence the letter is an important source for the history of the Holy
Qurbana in the 6th century, especially for the Anaphora of Addai and Mari.
25
26 Synodicon Orientale, 191/450.
27 Synodicon Orientale, 167/426.
28 Synodicon Orientale, 167/426.

"

29 Synodicon Orientale, 167/426; d. also van UNNIK~ Neston~n QuesttO~s, 118.

See also W. SELB, Orientalisches Kirchenrecht I: Die Geschtchte des Ktrchenrechts der
Nestorianer, Wien, 1970, 112-113, 136, 150 (- SELB, Orientalisches Kirchenrecht);
30 van UNNIK, Nestorian Questions, 116-117.
31 Synodicon Orientale, 167/426.
. '
32 Synodicon Orientale, 167/426; van UNNIK, Nestorian QuesttOns~

~4~-145.
,
Mar Theodore was the official theologian of the School of N isibis from the fifth
century. See: VOOBUS, School of Nisibis, 10-11, 14, 104107: He influenced ~he liturgical theology of the Church of the East even though he interpreted the liturgy
of Antioch.

. _--------------..-----1111111.'.'-----------------.. . .- ------------314

TheAnaphoral Celebration in theLetterof Catholicos/SoC Yahb

Prasanna Vazheeparampil CMC

Mar Theodore

2. Anaphoral Celebration: A Structural Analysis

As we learn from ISoc Yahb himself, he is a witness of the apostolic tradition which was handed down through the Fathers and teachers. Moreover,
his letter intends to suppress the misleading practices which were rather
deviations from the authentic tradition. In short, he exhorts the newly
elected Bishop of Darrai to adhere to the authentic tradition.
Anaphoral Celebration in Mar Theodore and Narsai
Mar ISoc Yahb presents himself as representing the apostolic tradition received from the Fathers and teachers, to whom alone he makes appeal. Hence it is opportune to ask what his own teachers have taught about the Anaphoral celebration. Mar Theodore of Mopsuestia, though not a member of
the hierarchy of the church of the East, held a prominent position among
her theologians and exegetes. He is the interpreter par excellence. Mar Narsai (t 502) is the most ancient Mesopotamian commentator of the liturgy of
his Church. We will therefore synthesize into parallel columns the elements
- devotional as well as structural - evidenced in the commentaries of Mar
Theodore and Mar Narsai.

Mar Theodore

Mar Narsai

2 Pre-Anaphora
2.1 Deacons bring out the oblation
(or symbols of the oblation) in
the sacred vessels, the paten
and chalice, which they place
on the altar (p. 86)

Deacons carry eucharistic bread on

paten and wine in the cup, and set
them on the altar (p. 3)

2.2 Deacons spread linen cloths on Veiling of the mysteries by the

the altar; they stand up and fan deacons (p. 3)
all sides of the holy body (p. 86)
<Everyone remains silent> (p.87)
2.3

Access to the Sanctuary: Priests

come in procession to the midst of
the sanctuary (p. 4)

2.4

Proclamation of the faith of the

fathers (p. 4)

2.5

Diaconal Karozuta (p. 6)

2.6

Access to the Altar (p. 7)

2.7

Priest asks prayer of the deacons (pp.

Figure No.1: Anaphoral Celebration in Theodore and Narsai

51. No

315

Mar Narsai

Rite of Dismissal (p. 2)

1.1

Diaconal Proclamation for the blessing (p. 2)

1.2

Priestly Blessing (p. 2)

1.3

Dismissal Proper (three forms) (p. 2)

1.4

Proclamation concerning the hearers

(p.3)

7-8)
Priest prays with contrite heart (p. 8)

2.8
2.9 Deacon introduces the subsequent priestly prayer (p. 88)
2.10 Priestly prayer (summarizing
the theology of the G'hanta
outside the anaphoral cycle in

AM) (pp. 88-89)

__

---------.---.~.------------===:llIl.......------

------_._Mar Theodore

Priestly supplication (Reference to

present Kusappa) (pp. 18-20)

3.16

G 'hanta (Reference only to the last

part) (p. 20)

3.17 Epiclesis (double) (p. 104)

Mar Theodore

Mar Narsai

3.15

Preparation for Communion

Rite of Fraction and Consignation

Mar Narsai
Priestly blessing: Peace be with you
(p.23)

4.9

Priest breaks the body little by lit- ,

tle (p. 23)

4.10
4.11

Diaconal Karozutha: Proclamation

and Litany (pp. 24-25)
Priestly Prayer (p. 25)

4.12

All: Lord's Prayer (pp. 25-26)

4.13 Priestly blessing: Peace be

unto you (p. 108)

Priestly blessing: Peace be with you

(p.26)

4.14 All: And unto your spirit

(p. 108)

All: And with thee 0 priest and

with thy spirit (p. 26)

Epiclesis (double) (pp. 20-21)

Last Signing over the Mysteries

(p.23)

3.19

319

4.8

Diaconal Admonition (p. 22)

3.18

TheA naphoral Celebration in theLetterof Catholicos !Soc Yahb

Prasanna Vazheeparampil CMC

318

Rite of Fraction and Communion

4.1 Elevation of the Holy Body

(p. 105)

Elevation of the Holy Body (p. 23)

4.15 Diaconal Proclamation: Let

us be attentive (p. 108)

4.2 Priest offers a prayer of

thanksgiving and breaks the
bread (p. 105)

Fraction in the name of the Trinity

(p.23)

4.16 Priest: The holy things to

holy people (p. 108)

Priest: To the holy one is the holy

things fitting (p. 26)

4.17 All: One holy Father, oneholy Son, one holy Spirit.
Glory be to the Father, and
to the Son and to the holy
Spirit, for ever and ever.
Amen (p. 110)

All: One is the Father, one is the

Son, one is the Spirit. Glory be to
to the Father, and to the Son and to
the Holy Spirit, for ever and ever.
Amen (p. 27).

4.3 While breaking the bread he

prays for the people: May the
grace of our Lord Jesus Christ
be with all of you (p. 105)
4.4 All: And with thy Spirit (p. 105)

5
4.5 Consignation (p. 105)
4.6 Diaconal Acclamation to pray
for those who brought the holy
Offering (p.l08)
4.7 Priestly Prayer (p. 108)

Consignation in the name of the

Trinity (p. 23)

Rite of Communion

5.1 Communion by the celebrant

and others who wait at the altar

Communion by the celebrant followed by bishops, priests and deacons (p. 111) by degrees (p. 27)

5.2

Priestly blessing: The grace of our

Lord Jesus be with you (p. 27)

"

-:-~""""';
':\\,

"

'",-

~-------------__--_II!iJfII.-----__-------------~TheAnaphoral Celebration in theLetterofCatholicos/Soc Yahb

Prasanna Vazheeparampil CMC

320

Mar Theodore

Mar Narsai

Figure No.2: Anaphoral Celebration in Mar ISo Yahb I

Mar Iso c Yahb I

5.3 Communion of the body and

of the chalice by all (p. 112)

Communion by all (pp, 28-29)

5.4 Priest while giving communion: Priest while giving communion: The
body of our Lord (p. 28)
The body of Christ (p. 113)
5.5 Response: Amen (p. 113)

321

Public proclamation while body and

blood is being distributed: Lo, the
Medicine of Life ... (p. 29)

Rite of Thanksgiving

6.1 Thanksgiving of the Assembly

(p.114)

Thanksgiving of the Assembly: Our

Lord Jesus ... (p. 29)

6.2

Diaconal Thanksgiving: Let us all

who have been made worthy ...
(p.30)

6.3

All: To him be glory ... (p. 30)

6.4

Priestly Prayer of thanks and supplication (p. 30)

6.5

All: Lord's Prayer (p. 30)

6.6

Final Blessing at the door of the altar (p. 30)

c

Anaphoral Celebration in Mar ISo Yahb

The ab~ve sche~atic presentation leads us to an analysis of the Anaphoral
celebration as witnessed by Mar ISoc Yahb himself. He can be better understoo~ and evaluated in the light of his own sources. Moreover, such a comparatrve presentation will highlight the particular contribution of the Cat~opcos himself. Henc: we present a table of the Anaphoral structures in
Is? ~ahb compared WIth those mentioned by Mar Theodore and Mar NarSal, his sources.

Mar Theodore

Mar Narsai

1 The pre-Anaphora
1.1 The bishops and
priests take peace
from the altar and
from one another:
the archdeacon
chooses the celebrant (can. 2)
1.2 The priest draws
near fearfully and
purely. Fear for himselfand for all people
rest upon the priest
(can. 1)

In great reverential
fear the priest begins the anaphora.
He offers sacrifice
for the community
and reverential fear
embraces both himself and us (p. 99)

The priest who

celebrates stands
in awe (p. 4), in
fear and trembling
(p.7)

1.3 He draws near and

kneels (can. 1)

Like Jacob {Gen

33,3) he worships
three times and
three (p. 7)

1.4 He stands and salutes the altar (can. 1)

He draws near to
kiss the tomb of
our Lord, the altar
(p.7)

1.5 He salutes and blesses

the people saying:
"Peace be with you"
(can. 1)

Priestly blessing:
Peace be unto y~u
(p.89)

Priestly blessing:
Peace be with you
(p.8)

1.6 All: With you and with

your spirit (can. 1)

All: And unto thy

spirit (p. 90)

All: With thee 0

priest, and with that
priestly spirit of thine (p. 8)

2111.

~
Prasanna Vazheeparampil CMC

322

Mar ISoc Yahb I

2

Mar Theodore

TheA naphoral Celebration in theLetterofCatholicos ISoC Yahb

Mar Narsai

Mar Iso c Yahb I

Pauline blessing
(p. 11)

upon heaven saying:

"Glory to you, 0 living
and life-giving bread, who
descended from heaven
that those who eat you
may not die" (can. 1)

Anaphora

2.1 Pauline blessing

(can. 1)

Pauline blessing
(p.98)

2.2 With the apostolic

phrase he bows,
praying that these
things may happen
for each one who is
baptized (can. 1)

< Then hesays the

other things according
to thesequence ofthe
ecclesiastical arrangement (can. 1
2.3 At the end of each
sequential section
with his tongue duly
glorifying, he signs
with his hand canonically over the divine My
steries, the sign of the
cross of the Lord

1,

The priest gives

thanks before God
and with his hand
he signs the Mysteries that are set on
the altar (p. 18). The
priest signs over the
Mysteries the last
sign (p. 22). There
are three signs over
the Mysteries (p. 22)

Preparation for
Communion

3.1 Elevation: When he finishes the three sections

~e ~aws near to sign
lifting up upon his hands
the upper host and fixing his mind and his eyes

"

Elevation: The priest

Elevation: The

takes the holy Bread

with is hands and
looks towards heaven and directs his
eyes upwards (p. 105)

priest takes in his

hands the living
Bread and lifts up
his gaze towards
the heights, and rna-

Mar Theodore

Mar Narsai
kes confession of
Lord (p. 23)

Rite ofFraction: He
3.2 Rite ofFraction: And
offers a prayer of
he begins to break and
thanksgiving
for
while breaking says, "I
thank you 0 Lord God, these great gifts and
breaks the bread.
Lord of heaven and
While breaking it he
earth Father, Son and
Holy Spirit though I am prays for the people
wretched and unworthy, that the grace of
you have accounted me God may be upon
worthy in your grace to them, and says thus:
"May the grace of
offer the fearful, holy
and divine Mysteries of our Lord Jesus
the bovdy and blood of Christ be with all of
you" (p. 105). All:
our Christ, that I may
minister to your people "And with thy spirit" (p. 105)
and the flock of your
pasture pardon, forgiveness of their sins, salvation of their souls, reconciliation of all the people,
and the tranquillity and peace of all creatures in the name of the Father, and the
Son and the Holy Spirit
3.3 Consignation: He signs
above the body with a
broken piece saying:
"The holy Body is signed with the absolving
Blood in the name of
the Father, and the Son

323

Consignation: With
the Bread he makes
the sign of the cross
over the Blood, and
with the Blood over
the Bread, and he
unites and joins

Rite ofFraction: He
breaks the bread in
the name of the Father and Son and Spirit and unites the
Blood with the Body, and the Body
with the Blood)
(p.23)

Consignation: He
signs the Blood with
the Body and makes
mention of the T rinity; and he signs the
Body with the same
utterance (p. 23)

.:

-------------------_:...----------------I
The Anaphoral Celebration in the Letter ofCatholicos!Soc Yahb

Prasanna Vazheeparampil CMC

324

Mar ISoc Yahb I

Mar Theodore

and the Holy Spirit for

ever, amen (can. 1)

them together (p. 105)

Mar Narsai

4.2 The priest blesses the people upon the steps of the
porch after they bring
down the Mysteriesand says: "The grace
of our Lord Jesus
Christ be with us all
for ever, amen" (can. 2)

3.4 And when he places the

broken pieces in the type
of the cross, he says:
"these divine Mysteries
are signed, sanctified,
united and fulfilled, in
the name of the glorious
Trinity, the Father, and
the Son and the Holy Spirit for ever, amen"
(can. 1)

< Here he makes the sign

of the cross, not over the
mysteries, but upon his
forehead (can. 1) >

Rite of Communion

4.1 The celebrant receives

the communion first
(can. 2). If there is no
priest to give it him
. .
'
It IS necessary to take
a deacon who is present (can. 3). Then the
bishop/the head of the
bench, the eldest of the
presbyters, other priests
and deacons (who are
in the chancel) receive
communion from the celebrant. These things are

Ir

Mar Theodore

Mar Narsai

done also concerning the

cup of the Lord (can. 2).

< Signing ofthechalice

isnot given>

3.5

Mar ISoc Yahb I

325

The priest blesses the

people and says:
"The grace of our
Lord Jesus be with
you" (p. 27)

4.3 The priests distribute the Reception of commu- Communion of the

The priest who is

offering the sacrifice draws nigh unto the altar first and
partakes of the divine food (pp. 110-111)

The priest himself

first receives the
sacrament; he precedes the bishop in
reception of the rnysteries; in due order
the priests and deacons receive the mysteries. (p. 27)

sacrament, and the celebrant returns to venerate

and salute the altar and
stands on the right hand
facing south, if he does
not distribute. If it is
necessary the bishop also
distributes, while a deacon or priest bears before him the paten of the
sacrament. If he does
not distribute, he enters
and sits in the sacristy
that the people may visit
him and take peace from
him (can. 2)

nion by all (of the sa- faithful (pp. 28-29)

crament and of the chalice). The faithful partake of it from a distance, from a communion table (pp. 112-113)

Anaphoral Celebration in Addai and Mari

The above comparison of the sources can.be better .appr.ecia~e~ in the ligh~
of their impact on the Anaphora of Addai and Marl which IS III use at pre
sent. It will naturally help us to understand the importanc.e of these sources
for the study of the Anaphorae of the Church of the E~ III general an~ the
Anaphora of Addai and Mari in partic~lar. Moreover, It reveals the ~nflu
ence of these sources in the final redaction of the Anaphora of Addai ~d
Mari. We therefore present this Anaphora with the common elements III

_--------------1-----_1."..--------------------326

the chaldean sources: Mar Theodore, Mar Narsai and Mar ISoc Yahb. The
general division of the Anaphora is in accordance with the scheme of Prof.
P. Yousif (Pontificio Istituto Orientale, Rome). The given subdivisions render easier the present comparative study.
Figure No.3: Anaphoral Celebration in Addai and Mari
Sl.No. Addai and Mari (1986
edition)

Mar Theodore (4th.c)

Mar N arsai Mar ISoc

YabbI
(5th. c)

(sth.c.)
1

Rite of Dismissal-OR, p. 30

p.2

1.1 Diaconal Proclamation for the

imposition of hands- OR, p.31
1.2 Priestly blessing-OR, p. 31

p.2

1.4 Diaconal Proclamation

concerning the hearers-OR,
p.32

p.3

2.2 anita d-Raze

(Anthem of the Mysteries)OR,p.35

Narsai

2.5 Deposition of the MysteriesOR, p. 36

p.86

p.3

2.6 Veiling of the Mysteries-OR,

p.37

p.86

p.3

2.7 Entry into the sanctuaryOR,P.37

p.4

2.8 Symbol of Faith-OR,

pp.38-39

p.5

ISo Yahb"

2.9 Diaconal Karozuta-OR,

p.39

p.88

p.6

2.10 Celebrant's access to the

altar (making three
profound bows), OR, p. 40

p. 95 (After the rite

of peace)

p.7

can. 1

2.12 Kissing the altar-OR, p. 40

p.7

can. 1

2.13 Kusappa-OR, p. 41

p.8

2.14 Priest: Pray, brethrenOR, p. 41

pp.7-8

2.11 Priestly prayer during

the first bow-OR, p. 40

The Pre-Anaphora

2.1 Rite of Prostration-OR,

pp.33-35

~--

Theodore

Addai and Mari

p.2

1.3 Dismissal proper:

three formulae-OR, p. 32

327

The AnaphoralCelebration in theLettercfCatbolicos /Soc Yahb

Prasanna Vazheeparampil CMC

2.3 Celebrant's washing of

hands at the bema-OR, p 35

p. 94 (during the rite of peace)

2.4 Transfer of the MysteriesOR, p. 36

p.86

p.3

2.15 G 'banta outside the

Anaphoral CycleOR,p.42

pp.88-89

p.8

2.16 Qanona and signing over

himself-OR, p. 42

p.89

p.8

2.17 Priestly blessing: "Peace be

with you"-OR, p. 42

p.89

p.8

can. 1

1115.....

---------------------~--'lSftll''ii~------------------

TheAnaphoralCelebration in theLetterof Catholicosfsoe Yahb

Prasanna Vazheeparampil CMC

328

Addai and Mari

Theodore

Narsai

ISo YahbC

2.18 All: "With you and with

your spirit"-OR, p. 42

p.90

p.8

can. 1

2.19 Diaconal acclamation to

exchange peace-OR, p. 42

p.92

p.9

can.S

2.20 Exchange of peace-OR,

p.42

p.92

2.21 Diptychs- (during the

exchange of peace)OR, pp. 42-43

pp.94-95

2.22 Diaconal admonition-OR,

p.43

p.95

p.9-10

Addai and Mari

3.4

Priest: "The Qurbana is

offered to God-OR, p. 44

p.99

p. 12

3.5

All: "It is right and just"OR,p.44

p.99

p. 12

3.6

Priest: Kusappa-OR, p. 44

3.7

Priest: G 'banta (Trinitarian)OR, p. 45

can.S

p.l0

pp.12-13

3.9 All: Sanctus-OR, p. 45

p. 100

p.13

2.25 Incensing of the Mysteries

and altar-OR, p. 44

3.10 Priest: "Holy are you,

Father ... "-OR, p. 46

p. 102

3.11 Priest: Kusappa-OR, p. 46

< Priest says

these and similar things

3.1

3.2

3.3

ISo Yahbc

p. 12
pp.99-100

p. 10

3.8 Priest: Kissing the altar and

Qanona-OR, p. 45

2.24 Unveiling of the MysteriesOR,p.44

p.11

The Anaphora proper

Pauline blessing and signing
over the Mysteries-OR,
p.44
Priest: "Let your minds be
on high"-OR, p. 44

p.98

p.11

p.99

p.11

All: "Towards you, God..."OR,p.44

p.99

p. 12

can. 1

-~

'\

(p.103
3.12 Priest: "Pray, brethren",
OR,p.46

< Tbenbe
says the
other
things according to
the sequence o/the ec-

Ii
I

I
t
I

!
I
!

a!

Narsai

clesiastical
arrangement
(can. 1

2.23 Kusappa-OR, p. 43

. It

Theodore

329

3.13 All: "May Christ ..."-OR,

p.46
3.14 Priest: G'hanta (Christological including IN)-OR, pp.
46-47

pp. 13-14

.....-------------------------------.u;zt..t ------------- - - - - - - - - - - -

333

The A naphoral Celebration in the Letter ofCatholicos!Soc Yahb

Prasanna Vazheeparampil CMC

332

Addai and Mari

Theodore

Narsai

Addai and Mari

ISo Yahb

Rite of Communion

6.6

Lord's Prayer-OR, p. 68

5.1

Diaconal Acclamation-OR,
p.60

6.7

Final Blessing (Huttama)OR, pp. 68-70

5.2

All: Unaya d-bem- OR,

p.60
Communion of the celebrant-OR, p. 61

6.8

Veneration of the altarOR, pp. 70-71.

5.3

5.4

Communion of other priests

and deacons-OR, pp. 61-62

5.5

Priestly blessing-OR, p. 62

5.6

Diaconal Proclamation-OR
p.62
'

5.7

All: "Always and for ever

Amen"-OR, p. 62
'

p.111

p.27

can. 2

p.111

p.27

can. 2

p.27

can. 2

Theodore

Narsai

ISoYahb"

p.30
p.30

3. Catholicos ISoc Yahb I and the Anaphorae of the Church of the East
As far as history reveals, Mar Iso c Yahb I is the first Catholicos of the
Church of the East to have a considerable influence on the theology as well
as the structure of the Anaphorae of the Church of the East. His own erudition and pastoral experience helped him greatly to meet the need of the
time. His influence in the development of the theology of the Church of
the East and the structural growth of the Anaphora of Addai and Mari attest
to the fact.

Anaphoral Celebration as Drawing Near and Offering

5.8

Communion of the faithful-OR, p. 62

Rite of Thanksgiving

6.1

Thanksgiving of the
Faithful-OR, p. 65-66

p.112

pp.28-29

p.114

p.29

6.2

Diaconal acclamation of
thanksgiving-OR, p. 66

p.30

6.3

All: "Praise be to him ..."OR,p.66

p.30

6.4

Thanksgiving of the
celebrant-OR, pp. 66-68

p.30

6.5

Priestly prayer-OR, p. 68

Catholicos Iso Yahb I, answering to the questions of Mar Yaqob, imparts

"true teaching" which is necessarily required of those who are baptized into
the truth, especially of priests and high priests, the ministers of the Mysteries of the baptized33 According to him, the priest celebrates mystically the
mystery of the death, burial, resurrection, and ascension of Jesus when he
approaches the holy altar at the offering of the oblation; he offers mystically
the sacrifice of the living Lamb of God who takes away the sin of the
world", The priest of the New Testament labours in the sanctuary of the
Lord, and he is the propitiator of God and the absolver of the community
through his mediatorship. He is commanded to stand watchfully and purely
so that there may not be a blot on his ministry for his own condemnation
and that there may not be a stumbling-block to those who believe". In his
c
brief exposition of the liturgical canons, Iso Yahb clearly presents the
ministerial priesthood during the Eucharistic liturgy as the priest's own approach toward God, drawing unto Him at the same time the sheep of his

can. 2

33
34 Synodicon Orientale, 165/424.
35 Synodicon Orientale, 187/446.
Synodicon Orientale, 168/428.

II

~".:l

_--------.-----.......,;.21--.-------------7

334

The A naphoral Celebration in the Letter ofCatholicos !Soc Yahb

Prasanna Vazheeparampil CMC

fold. The priest is "set apart for the awesome ministry of offering
th
up e
.
blati
divme
0
ation "36 . W h en h e draws near to consecrate, "fear for himself,
then, and for all the people rests upon the priest". This access to the altar
37.
pav~s the way for ~other great entrance This is brought home in the
prayer for the breaking of the bread. The entrance of the celebrating priest
mto ~he sanctuary leads to the access to the altar, which in its turn leads to a
drawing near to the mysteries".
. In ~s understanding of liturgical celebration, Isoc Yahb shares a similar
v~ew w~th Theo~or~ of ~opsu~stia. According to Theodore, "the work of a
high pnest cons~sts in hIS drawmg ni~h unto God first, then in drawing also
the ?thers ~~ Him through himself" 9. Since Christ our Lord offered Himself m sacrifice for us and thus become our high priest in reality, the priest
who draws ne~r unto the alta~ bears in himself the image of Christ, as he
performs t~e fIgure of the service of the ineffable sacrifice of Christ.
According to Narsai, the priest who is selected to celebrate the sacrifice
b~ars in himself the image of our Lord who was a mediator between
hl~ Father; ":md in like fashion the priest performs a mediation ,,40. The
pr~ests come in pr6~ession into the midst of the sanctuary. The officiating
pnest draws near w!th f~ar .and trembling, and prays with a contrite heart
before God, confessing hIS sms and that of the ecclesiastical body".

us and

Influence of ISoc Yahb I on the Anaphoral Celebration

While. in ,!,heo~ore we ~ave a catechetical homily on the Eucharist, and in
Narsai a liturgical homily, we have in Isoc Yahb I the first extant official
. do:ume~lt on priestly ordinances and ecclesiastical canons of the ministry".
wntten. in an academic style43.
In hIS answer to Yaqob, Iso c Yahb I specifies the time when a priest is set
~; .to consecrate and why he r~ceives th~ sacrament first. He says: "He
o IS commanded to consecrate IS not designated for this beforehand, but
at the moment when the bishops and priests take the 'peace' from the altar
and from one another the archdeacon makes known him who consecrares?".
36
37

38

39

Syno diicon Orientale, 169/429.

Syno~icon Orientale, 168/428.
Cf. FIgure 2, S1. no. 10; Synodicon Orientale 168/428
THEODO~ O~ MOPSUESTIA , Comt11e~tary, 80"
NARSAI, Liturgical Homilies, 4.

40
41
42 NAR~AI, Lit~rgical Homilies, 8.

43 Synodicon Orientale, 167/420.

44 Synodicon Orientale, 192/451.
Synodicon Orientale, 170/430.

335

By way of explaining why the celebrant receives the sacrament first,

Theodore and Narsai give but one reason, that the celebrant himself is
c
equally in need of partaking of it 4s. It is ISo Yahb I who brings forward an
additional biblical explanation: "It is proper for the ploughman who labours
to be fed first from his fruits,,46.
According to Narsai: "Three signs the priest signs over the oblation and
47.
by them he mystically perfects and completes it Unfortunately we do notc
find in Narsai where the first signing would take place in the Anaphora. ISo
Yahb I in his turn clearly explains that the celebrant says the "other things"
which are well known and said in all the churches of God according to the
sequence of the ecclesiastical arrangement; at the end of each of the three
sequential sections, with his tongue duly glorifying, he signs the divine Mys48.
teries with the sign of the Cross of the Lord
So also ISoc Yahb I provides for the first time the priestly prayer at the
time of the elevation of the holy body. He explains:
He takes upon his hands the upper host, he kisses (it), he puts it upon
his eyes and fixing his mind and his eyes upon heaven he says: "Glory
to you, 0 Living and life-giving bread, who descended from heaven
that those who eat you will not die"49.
c
Neither in Mar Theodore, nor in Mar Narsai, but only in Mar Iso Yahb I
do we find the priestly prayer at the breaking of the Body, which is the
prayer for celebrant's approach to the altar in the Syro-Malabar Liturgy:
I thank you, 0 Lord God, Lord of heaven and earth, Father, Son, and
Holy Spirit, that though I am wretched and unworthy, you ~~de me
worthy in your grace to approach to the fea~l, holy, and div~n~
Mysteries of the body and blood of your Christ, that I may munster to
your people and the flock of your pasture absoluti~~, t~e forgiveness
of their sins the salvation of their souls, the reconciliation of all the
people, andthe tranquillity and peace of all creatures, in theso.name of
the Father, and the Son, and the Holy Spirit for ever, amen
45 NARSAI, Liturgical Homilies, 27, THEODORE OF MOPSUESTIA, Commentary,
46 111.
47 Synodicon Orientale, 169/429.

48 NARSAI, Liturgical Homilies, 22.

49 Synodicon Orientale, 168/428.

Cf. Figure 2, S1. no. 3.1; Synodicon Orientale, 169/428.

50 C' Figure 2, S1.no. 3.2; Synodicon Orientale, 169/428429; ET from BIRNIE,

Eastern Synods 123. For the present use of the prayer, "I thank you, 0 Lord God,

Lord of heave~ and earth, Father, Son, and Holy Spirit, that though.1 am wretched
and unworthy ... and the tranquillity and peace of all the creatures, 10 the name of
the Father, Son, and Holy Spirit for ever, amen". Order for the Solemn Raza, 40.

----."ZZ"ll[.,'"',....- - - -

ilion mil!

336

Prasanna Vazheeparampil CMC

The official document for the prayer for consignation seems to be none
other than this letter under discussion: "The holy body is signed with the
absolving blood in the name of the Father, and the Son and the Holy Spirit
for ever, amen,,51.
He clearly explains the order of the sealing of the mysteries and that, at
the close of it, the broken pieces are to be placed in the form of a cross,
saying: "These divine Mysteries are signed, sanctified, united, and completed, in the name of the glorious Trinity, the Father, the Son, and the Holy
Spirit for ever, amen,,52. With regard to the sign of the cross at this time he
particularly clarifies that it is upon the forehead of the celebrant that he
makes the sign of the cross'".
ISoc Yahb I alludes to the practice of communion under two species" as
found also in Theodore of Mopsuestia. He speaks of the Pauline (apostolic)
blessing before the communion of faithful: "The grace of our Lord Jesus
Christ be with us all for ever, amen,,55. He mentions for the first time the
distribution of the sacrament to the faithful by the concelebrants while it is
the main celebrant who gives the sacrament to the bishop, priests and deacons who are in the chancel. One thing to be noted is that while the other
priests distribute the sacrament, the main celebrant returns to venerate and
salute the altar, and stands on the right hand, facing south, if he does not
also go down to distribute. He also notes that if necessary because of a lack
of priests, the bishop also goes down to distribute the sacrament while a
deacon or priest bears before him the paten of the sacrament. However, if
he does not distribute the sacrament, he enters and sits in the sacristy so that
the people may visit him and take 'peace' from him'". The rite of 't~g
peace' from the altar, from the bishop and from one another attracts special
attention in the letter of HoC Yahb I.
The concept of 'receiving' communion is worth mentioning. Even the
main celebrant is given communion or rather, he is receiving it fro~
another priest. Eucharist is seen here as a gratuitous gift. HoC Yahb I says: 1f
there is no other priest to give (the sacrament) to the celebrant, it is necessary to take a deacon who is present. But since a deacon is not allowed to
give the sacrament to a priest, the celebrant takes a portion from the altar
and places it upon the hands of the deacon from where he receives. So also
51
52 Cf. Figure 2, S1. No 3.3; Synodicon Orientale, 168/428.
53 Syno~icon Orientale, 169/428-429; d. also Order for the Solemn Raza, 55.

Cf. Figure 2, S1. No 3.5; Synodicon Orientale, 169/429; d. also Order for the Solemn
55.
55 Synodicon Orientale, 169/429.
56 Cf. Figure 2, S1. No 4.2; Synodicon Orientale, 169/429.
Cf. Figure 2, S1. No 4.3; Synodicon Orientale, 170/429.
54 Raza,

The Anaphoral Celebration in the Letter ofCatholicos /SOC Yahb

337

he venerates and takes the cup of the Lord and giving it to the deacon, he
. f rom It
. 57 .
receives
With regard to the private celebration of the Holy Qurbana the letter
provides very valuable information. If there is no deacon present, the priest
takes the sacrament from the altar in the same order in which he takes from
the hand of the deacon in cases of necessity. This is where there is a
'treasury of the sacrament'. But if there is none, the priest is not permitted
of himself and for himself to consecrate without a deacon or without
another priest, for, without one who holds the cords and stirs up the people
with his words and calls them to prayer, the priest is not able to consecrate.
But he clearly distinguishes between the priest who 'consecrates' and the
other priests that take part in the ceremony",
Alluding to the Body and Blood of Christ HoC Yahb I uses terms like
'the Mysteries of Christ', 'life-givin~ Mystery of the propitiatory sacrifice',
'Food of grace", 'Holy Mysteries' 0 and 'the Mysteries'I" which are very
important in the history of development of Eucharistic theology.
Finally we have the first reference to the 'treasury of the sacrament' in
Boc Yahb 162 However, according to W. van Unnik, since he uses the term
without any further explanation, it seems that it was not a term coined by
BoC Yahb I himselr3

Conclusion
In this study we have discussed the Anaphoral celebration as presented by
Mar HoC Yahb I in his letter to Mar Jacob of Darrai. The testimony of the
Catholicos of the Church of the East is the most important account of the
c
sixth century eucharistic celebration of this ancient ~~urch. ~ar ISo
Yahb I plays a key role in shaping the liturgy by prescnbmg the ntes and
57
58 Synodicon Orientale, 170/430.

59
60
61
62
63

.,
.,
For a detailed description of concelebratlO~ m t~e "E~st Synan nte, d. W.F. MACOMBER "Concelebration in the East Synan Rite, m Malabar Church, ed. J. Vellian, OCA'186, (Rome, 1970), 17-22; Cf. also R. TAFT, Beyond East and West, Problems in Liturgical Understanding, Washington, D.C., 1984, 81-99.
Synodicon Orientale, 171-174/431-433.
Synodicon Orientale, 176/435-436.
Synodicon Orientale, 179-180/430-439.
.
Synodicon Orientale, 170/430.
W. van Unnik thinks that Mar Aprem of Nisibis (c.306-373) could be t~e one w~o
coined the word. After studying other East Syrian sources van l!nmk explains
'treasury' as the synonym of Quddasa (Sacrament), 'Raze (Mystenes) and Pa~ra
(Body) and it means 'the Holy Eucharist'. For details, see: van UNNIK, Nestorian
Questions, 206-213.

==

'3ft!

SliP

Prasanna Vazheeparampil CMC

338

Buchbesprechungen
prayers of the Pre-Anaphora and Post-Anaphora, thus contributing
organically to the Anaphoral Celebration of the Church of the East handed
over by the fathers and teachers of his Church.
As the supreme head of the Church of the East, ISoc Yahb I was concerned about keeping his flock in the authentic apostolic tradition. Hence his
teaching is authentic and it represents the official stand of his Church. This
is crystal clear from the fact that it is included in the Synodicon of the
Church.
A thorough study of the liturgical sources of the Church of the Eastlike
the Catechetical Homilies of Theodore of Mopsuestia and the Liturgical
Homilies of N arsai in comparison with the letter and the Synodal Canons
of ISo Yahb I brings to light the fact that the latter was greatly influenced
by the former two. He develops both the structure and theology of the
Anaphoral celebration of the Church of the East. He also underlines the
principle that the administration of the sacraments should be in accordance
with the established norms of the Church. The Catholicos instructs Mar
Yaqob emphatically saying: "When the priest finishes the three sections he
c
draws near to sign not as you said but as we say"64. The letter of Mar ISo
Yahb I witnesses to a well developed theology of priesthood and offering in
the Church of the East. The celebrant as identified with Christ bears in
himself the image of the one who offers and the gift that is offered. The
~heological understanding of the Holy Qurbana as drawing near and offerc
mg: s~ems to.have an authentic patriarchal presentation in Mar ISo Yahb I.
This is beautifully summarized in the final diaconal acclamation of thanksgiving in the Syro-Malabar Qurbana:
C

.Therefore, let us all, who, by the gift of the grace of the Holy Spirit,
haveapproached to theholyaltar and have been accounted worthy to
participate in these glorious, holy, life-giving and divine mysteries give
thanks together and glorify God who gave them65.

64

65 Synodicon Orientale, 168/428.

Order for the Solemn Raza, 66. The italics are ours.

Socihe Vladimir Solouieu (Hg.), Oecumenisme et Eschatologie selon Soloviev. (Sagesse

Chretienne) F.-X. de Guibert, Paris 1994, 181 S.; ISBN 2-86839-332-2.

Im Jahre 1991 wurde in Moskau von Vertretern der Universitaten Moskau, Genf und
Paris die "Societe Vladimir Soloviev" gegriindet, die sich nebst kulturellem Austausch
als Zie1 setzte, das Studium der Werke Solov'evs neu zu be1eben. Sicher war es eine
gliickliche Idee, sich gerade heute, da sich ein neues Verhaltnis zwischen Ruilland und
dem Westen anbahnt, diesem bedeutenden christlichen Philosophen und Theologen,
Mystiker und Dichter zuzuwenden, der um Ausgleich zwischen RuGland und dem
Abendland bemiiht war, und in dessen weitgespanntem Werk das Ringen um Einheit,
nicht nur der Kirchen, sondern letztlich der ganzen Menschheit ein bestimmender Faktor war. 1m Westen sicher zu wenig bekannt, war er in Ruflland, se1bst unter dem Sowjetregime nie ganz untergegangen: Seine Werke waren teils im "Samizdat'" zuganglich
und inspirierten die christliche Erneuerungsbewegung. Fiir diese konnte er auch heute
noch oder wieder richtungweisend sein, da sie durch die chaotischen Verhaltnisse und
kirchliche Streitigkeiten gefahrdet erscheint. - Die neue Gesellschaft lief ihrer Griindung im Jahr 1992 zwei Kolloquien folgen, und zwar jeweils im Mai und im September
in Genf, resp. in Moskau, deren Themen "l'oecumenisme" (Genf) und "l'eschatologie
(Moskau) selon Soloviev" waren. Der vorliegende Band enthalt Referate, die bei diesen
Treffen gehalten wurden. - Wie umfassend Solov'evs Idee der Einheit war, stellt Igor
Sokologorsky dar in "L'E-glise universelle selon Vladimir Soloviev" (S. 38-49). Es handelt
sich hier um eine iiber die Vereinigung der christlichen Kirchen hinausgehende universelle Einheit, eine "Kirche", die unter Beibehaltung von Pluralitat und mit Einschluf
von Gegensatzlichem eine organische Einheit bilden sell ~ ein Gedan,ke~ ?er ~ider
spruchliches in sich enthalt - aber "I'unite du genre hum am est une realne qu 11 faut
vivre. Et la vie ... surmonte les contradictions de la pensee" (S. 48/49). - In "Le sens du
monde selon VI. S." (S. 168-181) von dem gleichen vr. geht es um den Kamp~ zw~schen
den Kraften der Zwietracht, des Auseinanderstrebens, und der Kraft der Einheit, der
nach Solov' ev das Werden der We1t und den Gang der Weltgeschichte bestimmt. Es ist
ein Kampf zwischen egoistischem Streb en und ei~igender L~ebe, deren M~ttelfunkt
Christus ist sie muG schlieGlich die Natur durchdnngen und m der so verwirklichten
"All-Einheit" den Sinn der Schopfung erfiillen. - Solov' evs Bemiihen um die Vereinigung der Kirchen umreiGen Francois Rouleau in "L'oecumenisme chez 'Xl. S." (S. 6-16)
und Maryse Dennes in "L'intuition oecumenique chez VI. S. " (S. 17-37). Ausgehen~
von Solo'vevs slavophilen Anfangen fiihren sie iiber seine ~nerkennung .vo~ katholischer Kirche und Papsttum und seinen utopischen T~eokrat1e-Entwu~f bis hin zu der
anscheinenden Zuriicknahme der friiheren Konzepte in der eschatologlschen Wendung
der "Drei Gesprache" mit der "kurzen Erzahlung vom Antichrist", di.e ~ie Vere~nigung
der Kirchen an das Ende der Zeiten verlegt. F. Rouleau verfolgt dabel.die ~ntwlcklung
der Anschauungen Solov'evs anhand der Krisen und Umschwiinge m seme.m Leben,
wahrend M. Dennes vom Erleben des Dichters ausgeht, und als Grundlage seiner ~deen
jeweils eine mystische Schau sieht. - Mit Einzel~sp.ekten vo~ Solov'ev.s Okume~l1smus
befassen sich]acqueline de Proyart in "VI. S. et l'Eglise catholique romaine. La nal~sance
d'une conviction" (S. 50-71), wo sie Solov'evs ~eg zur. Anna~me der kathohschen
Kirche als Schwesterkirche innerhalb seines geschlchtsphilosophlschen Forschens aufzeigt, sodann Bernard de Marchadier in "VI. S. et le Raskol" (S. 82-~7) un~ GeorgesRivat
in "Soloviev et le protestantisme" (S. 88-94): In der Haltung Solov evs belden GlaubensOstkirchliche Studien, Wiirzburg 44 (1995) Heft 4

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