At least, I hope so!!
You can find Saturday's Liturgy from Baghdad at
It is described as being in the Chaldaean Liturgy of S Thomas. Much of it is to be in local languages, but the texts are mostly given in Italian. How much that Rite has been adapted, I am not qualified to say. It would be nice if, among our readers, there were someone who could!
Things I have noticed during the quickest of looks:
"For you and for many" is "per voi e per molti"!!!
"The mystery of Faith" is in the Institution Narrative.
The Creed is in Arabic, but its text is not offered either in Arabic or Italian..
At Sursum Corda, the reply seems to be "A te, o re glorioso, dio di Abramo, di, Isacco, edi Giacobbe."
The following Intercession looks iffy to me: Padre buono, sostieni la santa Chiesa con la forza dello Spirito, perche testimoni coraggiosamente Cristo e sia per il nostro Paese segno di riconciliazione e di solidarieta tra tutti i figli di Abramo, nostro padre nella fede.
Mercifully, they are spared the Bugnini-confected rite!
Over to you!
See now Professor Tighe on the thread.
Another phrase which aroused my suspicions was the opening of the Offertory Prayer as the celebrant lifts Bread and Wine above the Altar (page 12). Looks to me Bugnini-influenced.
The link above does not seem to work; this one does:
"Mercifully, they are spared the Bugnini-confected rite!"
Or perhaps not. It seems to me that "the Spirit of Bugnini" has escaped from its tomb, and is now besetting the unfortunate Chaldeans (or perhaps "unfortunate and foolish Chaldeans," as their theological intelligentsia should have known better). Read this (including the comments on its comment thread)
and then consider (1) there is no "Anaphora of St. Thomas" to be found in the East Syriac tradition, and (2) that it must therefore be a "vain thing, fondly invented," newly-concocted and obtruded into the Chaldean Liturgy with ulterior motives. On the other hand the response "To thee, the God of Abraham, of Isaac, and of Jacob, O Glorious King," is the standard East Syrian liturgical response to the "Sursum corda" in the pre-anaphoral dialogue. If one searches around the internet (as I did last year) the only "Anaphora of St. Thomas" that can be found is a 10th century manuscript fragment of an anaphora, probably of Egyptian origin and possibly from the Fourth Century. Could such a fragment be serving for the contemporary Chaldeans in the same sadly-destructive role as the supposed "Anaphora of Hippolytus" did for Western liturgical enthusiasts (and some genuine scholars) some seventy years ago?
Well, Chrysologe, it still works on my computer. It is the regular way of accessing Mgr Guido's libretti.
As Father and Prof Tighe would point out, these are the two largest components of the Church of the East which have reunited. Until the conquest of the New World, the Church of the East had the largest missionary range as far as Mongolia and east China. The majority of the Church of the East has reunited. I have a special regard for them. They have a strong presence in Melbourne.
I've looked at the liturgy booklet (to do so I had to use the link supplied by Chrysologos). As I feared, it reads like a modern concoction. The Offertory Prayer (p. 11) does indeed seem derived, in part at least, from those invented for the Novus Ordo. The Anaphora (pp. 13-18) seems to be a modern pastiche. Portions of it after the Words of Institution (e.g., the "Terza preghiera d'inclinazione" and the "Invocazione dello Spirito Santo") contain strong echoes (indeed, whole phrases in the case of the former prayer) of their ancient Anaphora of Addai and Mari, with other echoes elsewhere in it. Is this the Chaldeans' new "Anaphora of St. Thomas" or a mangled (and heavily abbreviated, but with the Words of institution added) version of the Anaphora of Addai and Mari? (I suspect the latter to be the case.) Since the Words of Institution are not found at all in the Anaphora of Addai and Mari, it is curious that "mistero della fede" comes into it in the manner of the EF Latin Church Mass (the phrase "celebrating the great mystery" does occur in the unexpurgated version of Addai and Mari, however).
The Anaphora of Addai and Mari shares with the Roman Canon and the Coptic Anaphora of St. Mark (part of what is usually termed the "Liturgy of St. Cyril") the honor of being the oldest Eucharistic Prayers in continuous use in Christian churches. Like many eastern anaphoras it is rather long, with bits (the Kushshape prayers) being inserted into it until nearly the end of the first millennium. The other two traditional East Syrian anaphoras, called the "Anaphora of Nestorius" and the "Anaphora of St. Theodore the Interpreter" (i.e., of Mopsuestia) appear in fact to be renderings into Syriac of Byzantine liturgical and anaphoral material dating, perhaps, to the 530s or 540s. I could write more, but I suggest that readers read this
and consider whether the words of Cardinal Sako do not embody ideas about liturgy embraced and put into practice by Archbishop Bugnini and his collaborators in the late 1960s.
Paul in Melbourne wrote:
"As Father and Prof Tighe would point out, these are the two largest components of the Church of the East which have reunited."
To the best of my knowledge they haven't reunited, if by "they" you mean the Chaldean Catholics and the Assyrians (the so-called Nestorians). After two comprehensive "agreed statements" in the 1990s, the first on Christology and the second on sacramental theology, the dialogue was to have gone on to consider the issue of primacy (and the position of the papacy) but the dialogue was deferred by the Assyrians in 2002, and has never been resumed. (The dialogue was a model one, as in it Rome, the Assyrians, and the Chaldeans participated as equals, as contrasted with the Catholic/Orthodox dialogue, from participation in which the Eastern Catholic churches of the Byzantine tradition have been excluded from the start.)
Other issues, such as the decision to become Catholic of an Assyrian bishop and Rome's rejecting (albeit politely) the Assyrian demand that Rome receive him into the Catholic church as a layman, subsequently added to the continuing coolness. About two or three years ago I read an account which stated that the Assyrians had decided to focus their efforts on reuniting with their "Old Calendarist" break-away counterpart, which originated in a 1968 schism, mostly confined to Iraq and actively promoted there by the regime in power at the time. Moreover, I do not think that the Assyrians (of either calendrical persuasion) have embraced Bugnini's ghost in the manner of the Chaldean Catholics, and started mucking about with their liturgical tradition.
There is a copy of the Anaphora of Thomas the Apostle in the British Museum in London if anyone would like to stop by and Have a look at it.
cclxiii - 263: British Museum Add. 17.229, foll. 1-47, A. Gr. 1529, A.D. 1218.
A collection of Anaphoras. (207)
Anaphora of Julius of Rome, fol. 1a, very imperfect.
Anaphora of Philoxenus of Mabug, fol. 2b, very imperfect. (Renaudot, Liturg. Orient. 2, 301.)
Anaphora of Jacob of Batnae, fol. 4b, imperfect.
Anaphora of Thomas the Apostle. It is the anaphora of Thomas of Heraclea, fol. 16b, imperfect. (Renaudot, Liturg. Orient. 2, 383.)
There is also "Anaphorae Syriacae": quotquot in codicibus adhuc repertae sunt, cura Pontificii Instituti Studiorum Orientalium editae et latine versae published by the
Pontificium Institutum Orientalium Studiorum, at the Piazza Santa Maria Maggiore 7 in Rome, with Text in Syriac and Latin on facing pages.
Volume II - Fascicule 3, published in 1973, utilizes various manuscripts of what it numbers Anaphora XIX, the Anaphora of S. Thomas the Apostle, edited and translated by Alphonsus Raes. It lists the Br. Mus. 263 as above, and adds Br. Mus. 273 A.D. 1347. The text it uses, however, is the Codex Berolinensis 151 (Sachau 196) of A.D. 1280, with critical apparatus.
The Syrian Orthodox Church in the US and Canada has published "Anafuras: ketava de-anafuras"
"Anaphoras": The Book of the Divine Liturgies According to the Rite of the Syrian Orthodox Church of Antioch. This contains 13 Anaphoras in current use, in Syriac and English, edited and published by Metropolitan Athanasius Yeshue Samuel in 1991. This does not have an Anaphora of St. Thomas.
The Syriac Orthodox of Antioch shares it's Patrimony with the Syriac Catholic Church the Malankara Syriac Churches of India, and very heavily with the Maronite Syriac Church of Lebanon.
The Chaldean Catholics, Assyrian Churches, and the Syro-Malabar Church of India share a common Patrimony.
All the Catholic versions of these ancient churches have had to face varying degrees of post-VC2 Latinization to their detriment. The least 'corrupted' are the "Syro-Malankara" who've only recently reunited from their Oriental Orthodox Church counterparts. Unfortunately, statistics do not bode well, when all it takes is 50% plus 1 of a Synod to totally upend the Rite. Such actions have taken on in EVERY Catholic Eastern Church.
Some days I wonder if having a close union, rather than subordination to Rome would prevent the fetishists from tinkling - whether it's 15th Century Latinisms or 21st Century protestantizations, the Eastern Catholics keep mimicking Rome in all the wrong ways.
The. Mass celebrated by Pope Francis at the Chaldean cathedral can be seen here
Start at 1 hour into the video. That is when Pope Francis arrives and the entrance procession begins
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