By Dr Margaret Ghosn
With the dawn of the Second Vatican Council, the importance of the Divine Liturgy was reaffirmed.
Nevertheless, the liturgy is the summit towards which the activity of the Church is directed; at the same time, it is the font from which all her power flows. For the aim and object of apostolic works is that all who are made sons and daughters of God by faith and baptism should come together to praise God in the midst of the Church, to take part in the sacrifice, and to eat the Lord’s Supper.[1]
Along with the recognition of a liturgy in which all the faithful participate, there emerged a renewed understanding of the importance of the Lectionary:
Sacred Scripture is of the greatest importance in the celebration of the liturgy. For it is from Scripture that lessons are read and explained in the homily, and psalms are sung; the prayers, collects, and liturgical songs are inspired by Scripture and derive their power from it, and it is from Scripture that actions and signs receive their meaning. Therefore, to achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for Scripture to which the venerable tradition of both Eastern and Western rites gives testimony.[2]
The Maronite Catholic Lectionary provides a system of readings for the structure of the Liturgical Year, as well as supporting the unique celebration of the Divine Liturgy.
The Unique Character of the Divine Liturgy
As Maronite Catholics living in Australia, participation in both the Maronite Catholic Divine Liturgy and the Roman Catholic Mass is both possible and common. However, the connection and affinity towards the Maronite Divine Liturgy often leads Maronites to return to their Church, particularly for important occasions such as baptisms, weddings, and funerals.
Major celebrations such as Christmas, Palm Sunday, Great Friday, and Easter attract gatherings of more than 10,000 people. Perhaps it is the unique expressions and differences between the two liturgical traditions that contribute to the strong attachment many Maronites have towards their Divine Liturgy.
The following discussion aims to clarify some of these differences, with the hope of encouraging greater understanding and fuller participation in the celebration of the Maronite Divine Liturgy.
In the Maronite Church, the celebration of the Eucharist is known by several names, including Qurbono (Syriac), Quddas (Arabic), Divine Liturgy, and the Service of the Holy Mysteries. The latter derives from the Syriac meaning of ministering at the altar.
The liturgy is rich with prayers, gestures, music, art, and architecture, all of which reflect the glory and loving mercy of God. Eastern Christian traditions particularly emphasise the call of worshippers towards forgiveness, renewal, and rebirth.
The Maronite Liturgy consists of two main sections: the Liturgy of the Word and the Liturgy of the Eucharist.
The first part of the celebration includes prayers of forgiveness and focuses on the liturgical season being celebrated by the Church. Between these two main sections are the Creed and the pre-Anaphora, which includes the Offertory.
The second part of the liturgy is based on one of the eight Anaphoras, including the Anaphora of the Twelve Apostles, Saint Peter, Saint James, Saint John, Saint John Maroun, Saint John Chrysostom, Saint Mark, and Saint Sixtus. These Eucharistic prayers share a similar structure but differ in their prayers and expressions.
However, the Narrative of the Eucharistic Institution (Consecration), the Memorial of the Plan of the Son (Anamnesis), and the Invocation of the Holy Spirit (Epiclesis) remain consistent throughout the Anaphoras.
In the Roman Catholic tradition, the celebration of the Eucharist often centres around the commemoration of a saint. This serves as a reminder of those who have faithfully gone before us and who now share in the glory of God.
The Maronite Catholic Divine Liturgy, however, tends to dedicate its Opening Prayer and Prayer of Forgiveness (previously known as Hoosoyo) to the remembrance of the liturgical season being celebrated by the Church.
God’s plan of salvation plays an important role in the Maronite Liturgy, as does the remembrance of past events, the present moment, and the future Second Coming of Christ. The Church remembers the saints who have gone before us, the faithful gathered today, and those who have departed this life.
The Holy Spirit is the principal minister in the liturgy. The Spirit is the beginning, the end, and the perfection of all things. This is particularly evident in the emphasis placed on the Epiclesis in the Maronite Liturgy.
At this moment, when the Holy Spirit is invoked, the Eucharistic Prayer reaches its highest point. In the Roman Catholic tradition, the words of consecration at the Last Supper are traditionally regarded as the central moment of the Eucharistic Prayer.
The Maronite Divine Liturgy is addressed to God the Father. This is highlighted by the fact that the prayers of intercession are always offered to the Father.
The invocation of the Holy Trinity is also more frequent in the Maronite Catholic Liturgy than in the Roman Catholic Liturgy. In fact, prayers conclude with the invocation:
“Through You, the Father, through Your only-begotten Son, and the Living Holy Spirit, now and forever.”
This joyful remembrance of the Holy Trinity echoes throughout the entire Maronite Divine Liturgy.
The repeated use of incense in the Maronite tradition conveys a sense of mystery and reverence. Incense reminds the faithful of the sweet presence of the Lord and the image of prayers rising to God:
“Let my prayer be set forth as incense before You; the lifting up of my hands as the evening sacrifice.” (Psalm 141:2)
The communal aspect of worship is strongly emphasised in the Maronite Liturgy. The faithful experience themselves as an active part of a community engaged in continuous dialogue with the celebrant. The role of the laity is highly participatory, with more responses and interaction than are traditionally found in the Roman Catholic Liturgy.
The Sign of Peace occurs immediately after the Offertory, before the Eucharistic Prayer begins. It reminds the faithful that they gather and celebrate as one community, one Body of Christ.
The Eucharist is not a private act but a communal celebration. The placement of the Sign of Peace before the Eucharistic Prayer reminds believers that unity with one another is essential before approaching communion with Christ.
As Scripture states:
“So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift.” (Mt 5:23–24)
Peace is exchanged from the altar through a simple gesture, with hands open to receive the hands joined in giving.
Immediately before receiving Holy Communion, the faithful pray together:
Make us worthy, O Lord,
to sanctify our bodies with Your Holy Body
and purify our souls with Your forgiving Blood.May our communion be for the forgiveness of our sins
and for eternal life.O Lord our God, to You be glory forever.
This prayer expresses the deep awareness that humanity receives forgiveness through God’s mercy.
In the Roman Catholic Mass, the faithful pray:
“Lord, I am not worthy to receive You, but only say the word and I shall be healed.”
This prayer echoes the faith of the centurion who pleaded with Jesus to heal his servant:
“Lord, do not trouble Yourself, for I am not worthy to have You come under my roof; therefore I did not presume to come to You. But only speak the word, and let my servant be healed.” (Lk 7:6–7)
In contrast, the Maronite Divine Liturgy reflects the Eastern Christian understanding of participation in the divine life. As Saint Irenaeus expressed:
“God became human, so that humans might become God.”
This understanding is expressed in the communal hymn sung during the elevation of the Eucharist:
You have united, O Lord,
Your divinity with our humanity,
and our humanity with Your divinity;
Your life with our mortality,
and our mortality with Your life.You have assumed what is ours
and You have given us what is Yours,
for the life and salvation of our souls.
To You be glory forever.
The preservation of Aramaic (Syriac) holds great importance within the Maronite Divine Liturgy. Syriac was the language spoken by Jesus and is preserved especially in the Narrative of the Eucharistic Institution.
Syriac is also heard in the entrance prayers recited by the priest and in the triple invocation of God’s greatness known as the Trisagion (Qadishat), which is chanted in Syriac by the entire congregation three times:
Qadishat Aloho; Qadishat Hayeltono; Qadishat Lomoyouto. ItraHam ‘Alain.
Holy are You, O God; Holy are You, O Strong One;
Holy are You, O Immortal One. Have mercy on us.
The use of Greek is also preserved through the triple invocation of Kyrie Eleison (“Lord, have mercy”). These repeated invocations highlight the Maronite Church’s strong emphasis on the mystery of the Holy Trinity.
Finally, the Maronite Divine Liturgy has its own collection of Maronite hymns and chants. These hymns are generally solemn in character and reflect the prayerful and contemplative nature of the Eastern Christian tradition.
[1] Austin Flannery O.P. (Ed.), “Constitution on the Sacred Liturgy Sacrosanctum Concilium,” in The Documents of Vatican Council II (New York: Costello Publishing, 1982), paragraph 10.
[2] Flannery, “Constitution on the Sacred Liturgy Sacrosanctum Concilium,” paragraph 24.