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Sacraments
Holy Mysteries
A Commentary on the Holy Mysteries
By Chorbishop Seely Beggiani

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The Seven Holy Mysteries

• Holy Mysteries
• Baptism and Confirmation
• Reconciliation
• Eucharist

• Marriage
• Priesthood
• Anointing of the Sick
• The Rite Of Penance

Holy Mysteries
A Commentary on the Holy Mysteries
By Chorbishop Seely Beggiani
The Eastern churches use the term mysteries to describe the sacred rites by which the Church perpetuates the saving action of Christ on earth. The Western church uses the term sacrament. Each term has a history and is filled with meaning. In the Eastern churches, mystery generally refers to the realm of the holy and to God's plan of salvation. The Syriac/Maronite world, observed by the senses, was only the surface of the real. With the eyes of faith we are able to appreciate the real presence of God in creation.
The Syriac world believed that creation, revelation, incarnation and salvation were all part of one process. God created the universe in His "image and likeness". Therefore, all of creation is holy since God is somehow immanent in creation itself. The presence of God is there in creation to be experienced by those who seek Him, and God is to be seen in contemplating any of His creatures. The Book of Genesis declares that the Holy Spirit hovered over the waters at creation; and so the Spirit of God breathes through all of reality.
Syriac writers also taught that the incarnate Christ was intended from the beginning of creation; that indeed the universe was created in the image of Christ; and that the world and human history had to mature over a period of many eras before Christ could be manifested in the "fullness of time". Saint Ephrem and the other Syriac writers observe that nature itself and the events and personages of the Old Testament pre-figure and foreshadow Christ. The implication of this teaching is that all of reality is sacred because all of reality has a part in the coming to birth of Christ.
The historical events of the birth of Christ and His "epiphany" in the Jordan River represent the visible manifestation and the climax of the "Word made Flesh" among us. His life on earth was spent in preaching the fullness of revelation and in the "works" and "signs" of divine power.
Christ's presence in creation did not end with His death. His resurrection confirms His presence among us in power. Christ is present in His disciples and all those who form His Mystical Body. By being united to Christ, the "image of God" which each one of us possesses by our creation reaches fulfillment.
The process of being united to Christ is achieved through the "mysteries". In other words, Christ not only performed acts of divine power during His public life, but He continues His divinizing power in the mysteries that He instituted. Just as Christ used earthly things and gestures as instruments of divine power, so He provided that through the invoking of the Holy Spirit by the Church on water and oil and bread and wine we would have the means of sanctification.
Therefore, Baptism, Christmation, Eucharist and the other sacred rites are called mysteries because they introduce us to the world of the holy which is incarnated in our visible world. They enable us with the eyes of faith to realize that "God is with us" and that His Spirit is available to us.
Our Divine Liturgy teaches us that during the service of the Eucharist, our earthly celebration mirrors the angelic liturgy in heaven. In other words, during the course of the Anaphora we are brought into sacred time and sacred space, the realm of mysteries. In the same way, when we celebrate baptism, christmation and the other mysteries, we also enter the world of sacred time and space and partake of holy things.

BAPTISM

BAPTISM

The Syriac Church considers the Baptism of Christ to be the central event that established the mystery of Baptism. Through Baptism in the Jordan River, Christ consecrated all the rivers of the world.

The fulfillment of Christ's baptismal action takes place on the cross, when blood and water flow from the side of Christ. However, the earliest tradition did not stress the idea of 'dying and rising' concerning Baptism, but rather, Baptism ass a new wonb giving birth to new children bearing the image of the New Adam and being vested again in the "robe of glory". Baptism reverses the sad events of Paradise.

The Baptism in the Jordan

Speaking about the Syriad tradition, S. Brock says that the baptism of Christ was the source of of Christian baptism. At his Baptism, there is the public proclamation of his Sonship [Mark 1, ll]. Even in the New Testament, it seems that Christ's baptism was regarded as 'anointing' [Acts 10, 38; see Lk 4, 18], and the choice of Psalm 2, 7 provided a basis for Jesus' baptism as his public anointing as Messiah-king.7

Ephrem views the baptism of Christ in the water as analogous to the divine presence in the womb of Mary and therefore as the means for divinization. Also, using Moses as an example, he claims that just as God in his mercy limited himself by coming to Moses, he does the same for feeble human beings. In his beings. In his Hymn on Epiphany, No. 8, he explains.

In his Hymn on the Ephiphany, No. 9, Ephrem further Teaches that Baptism renders humans children of the Spirit and that Christ becomes the new Adam and the new head of the Body of Christians. Ephrem also symbolizes the power of divinizarion by speaking of a column extending from the Hordan to the heavens. He describes John as seeing the Spirit on the head of Christ who as the "Head of the Highest" was baptized and became "Head on earth". Christians are therefore children of the Spirit, members of Christ who is the Head. Ephrem sontinues:

In regard to this citation, it can also be note that in the earlier Syriac tradition, Christ was seen as consecrating the water of the Jordan in terms of the imagery of fire. This may be a reflection of Isaiah 6, 6. S. Brock cites James of Serug as saying: " The Holy One came to the water to go down to be baptized; his fire kindled among the waters and set them alight." The Jordan was sometimes referred to as a furnace. 10

The Maronite lituyrgy in the ritual for Baptism reflects the tradition. It says concerning Christ: "...He who was without need or lacking was baptized in the Hordan consecrating for us this womb which is the baptismal font, a salutary and fruitful womb. He, thence, according to his design, yours and that of the Holy Spirit, lived in the world, in three dwellings: the womb of flesh, the baptismal womb, and the obscure dwellings os sheol..." 11

The Spirit on the waters

One with Christ in divinizing the waters of the Jordan is the action of his Spirit.

The same Spirit who descends on Mary to bring about Christ in her womb, exercises a similar action in the waters of Jordan, which becomes the maternal womb of all Christians.12

In his Hymn on the Epiphany, No. 6, Ephrem sspeaks of the Spirit descending and consecrating the waters " by his brooding". At the Jordan the Spirit descend only on Christ, bur now he descends and takes his abode on all who are baptized.13 In his Sermon on the Lord, No.53, Ephrem understands the Spirit as now present in the waters of Baptism itself:

Therefore, because the Spirit was with the Son, he came eo John to receive from him baptism, that he might mingle with the visible waters the invisible Spirit; that they whose bodies should feel the moistening of the water, their souls should feel the gift of the Spirit; that even as the bodies outwardly feel the pouring of the water upon them, so the souls inwardly may feel the pouring of the Spirit upon them. 14

All waters consecrated by Christ

The entry of Christ into the Jordan was understood as consecrating all waters of the earth. S. Brock cites James of Serug saying: "...the entire nature of the waters perceived that you had visited them---seas, deeps, rivers, springs and pools all thronged together to receive the blessing from your footsteps." 15

S. Brock uses this belief to explain why in some Antiochene baptismal rituals the 'epiklesis' is referred to Christ rather than the Father. He reasons that if the tradition was that Christ sanctified all baptismal water, then it is understandable that he should be asked to send his Spirit to bring about sanctification. 16

The Effects of Baptism

Baptism as a 'new womb'

Symbolizing and effecting redemption, Baptism reverses the effects os Adam's sin and begins to restore the original condition. Most importantly, baptism is seen as a new creation and new birth. The water of baptism easily represents the idea of a womb, and is also seen as symbolizing primeval water. Ephrem develops this idea in his Hymn on the Epiphany, No.13, when he says: "Baptism is a mother who engenders each day spiritual infants and gives to God new and holy sons." 17

Ephrem ties in the idea of new birth with forgiveness of sins. In his Hymn on Virginity, No.7, he speaks of the baptized being anointed with oil and receiving forgiveness from all their sins. The baptized who were sordid with sin arise from the "second womb" of baptism, pure as infants.18

James of Serug refers to a new birth given to Adam, and relates baptism to immortality and spirituality. He says:

This theme is reflected in the Baptismal rituals. As early as a Baptismal ritual attributed to Timothy of Alexandria (+477) we find the following prayer:

The Maronite liturgy reflects clearly and precisely this idea of Baptism as a new womb. In the Baptismal ritual the prayer over the water declares: "As the womb of our mother Eve gave birth to mortal children subject to corruption, let this Baptism become a womb which will give birth to spiritual and immortal children. As the Holy Spirit hovered over the waters at the creation and gave life to animals of every kind, let Him hover over this Baptism, dwell within it and sanctify it. Let it change the earthly Adam into a spiritual one. Let all who enter into it receive spiritual strength in place of the weakness of the flesh. Together with this natural life let them receive a spiritual one, and in addition to this visible world, let them receive a participation in the invisible one, and in place of a weak spirit, let your life-giving Spirit dwell within them."

A similar theology is reflected in the "sedro" prayer of the Maronite Morning Office of the First Sunday after Epiphany. It prays: "O God who in your love have become human, you were born corporeally to allow humans to accede to filial adoption and you have made them children of your Father by water and the Spirit.
You, who formed children in the womb, have voluntarily enclosed yourself in the womb to renew the image of Adam that the corruption of sin had tarnished and degraded, and you have renewed it by the fire of the pure spiritual light htat is baptism. You, who have no need, have come to be baptized to sanctify the waters of the Jordan in your goodness.
...as in your baptism you have vested us in the adornement of glory and marked us with the seal of your living and Holy Spirit, so you have called us to be spiritual children by the second birth, that of baptism which purifies sins. Likewise, by your powerful and invicible force, make us glorify you with smiling faces, confident as very loved children...."

A new 'Image'

As we have seen, a key element in Syriac anthropology is that humans are in the image of God, an image first stamped on Adam, but distorded when Adam sinned.

Baptism is seen as restoring this image. For example, in his Hymn on Virginity, No. 7, Ephrem chants:

In his Hymn on Virginity, No. 48, Ephrem sees in the restored image a sign of divinization: " The son has made beautiful the servant's deformity and he has become a god, just as he desired."22

James of Serug continues the tradition and stresses that the new human is cast in the imprint of Christ himself. He presents Christ explaining to John the Baptiser:

The Maronite liturgy reflects this teaching. In a Baptismal ritual attributed to James of Serug, the priest imposing incense recites the following prayer:

'Robe of Glory'

Besides divine filiation and the restoration of the divine image, the 'robe of glory', as we have seen, symbolizes sanctification. If Adam and Eve lost the robe of glory, Christ brings it back, and it is restored in Baptism. Ephrem in his Hymn on the Epiphany, No.12 teaches:

James de Serug repeats this theme when he says:

In his Hymn on the Epiphany, No. 4, Ephrem reflects on the ides of the baptized putting off their garments, and putting on Christ. In so doing, he also brings in the ideas of deification and immortality. He says:

The Maronite ritual of Baptism in its "sedro" prays:

The Gift of the Spirit

If Baptism brings about rebirth, its second great gift is that of the Spirit. The Spirit not only consecrates the waters, but also resides in the new Christian. Aphasst who, as we have seen, bases his anthropology on a distinction of body, soul and spirit, focuses on the reception of the Holy Spirit in Baptism as essential to humanity's future immortality.

In his Demostration, No.4 on Monks, he teaches that at Baptism when the priests invoke the Holy Spirit, the heavens open and the Spirit descends upon the waters.

The baptize are clothed with the Spirit, who is distant from those born of the flesh, until they are baptized. In the first birth, humans are created with animal souls, but in baptism they receive the Holy Spirit and are not again subject to death. When humans die, the animal soul is buried with the body, but the heavenly spirit goes to Christ. Aphraat continues:

In His Hymn on the Epiphany, No. 5, Ephrem describes the presence of the Spirit:

James of Serug reflecting on the biblical teaching declares that through the Spirit, Christ has made us his brothers and sisters. The Father sends the Spirit of his Son into our hearts, and through the Spirit we can truly call God 'our Father'.30

The Maronite ritual for Baptism attributed to James of Serug prays in the blessing of the water:..." Let all who enter into it receive spiritual strength in place of the weakness of the flesh. Together with this natural life let them receive a spiritual one, and in addition to this visible world, let them receive a participation in the invisible one, and in place of a weak spirit let your life giving Spirit dwell within them."

Other Effects

Based on the Scriptures, a principal effect of Baptism is the forgiveness of sin. This is repeated often by the Syriac fathers. One way in which the removal of sins is described is under the idea of regaining of freedom. In the Hymn on the Epiphany, No.4

Ephrem uses the imagery of leaven in the waters to describe the freedom Christ effects:

Philoxenus of Mabboug sees in the baptism of Christ a "type of the consummation of the world in that when he was baptized Jesus fulfilled His Father's will and created all things new both visible and invisible. 332

For Ephrem baptism is both a recalling of the state of humans before the sin in Paradise and a pledge of the world to come. Being joined to the Church by Baptism, humans are in route to the future kingdom. 33

The Maronite liturgy summarizes the effects os Baptism in the 'sedro' of the Sunday after Epiphany: O God, You became man out of your love for us. You were born of the flesh to gather humanity to the adoption of Your Father to make them his children through water and the Holy Spirit. O creator of Live, You became a man in order to renew the image of Adam, which grew old and distorted because of sin...You have clothed us with Your baptism, the robe of glory and the seal of the Holy Spirit. You called us to be spiritual children through the second birth of baptism, which purifies all sinners...'

The Cross and Baptism

If the Baptism of Christ in the Jordan originates the mystery of Baptism, it is also a foreshadowing of Christ's death on the Cross and the blood and water that will pour forth from his pierced side.

For the Syriac fathers, the water from the side of Christ could only be living water, and therefore another element in the constitution of the mystery of Baptism. In his Hymn on baptism, No.11, Ephrem declares: "Baptism is the well-spring of life, which the Son of God opened by his Life; and from his side it has brought forth streams." 34 A similar theme is developed in his Hymn on Epiphany, No. 5, when he says: "Lo! From the side of Christ flowed the stream that bestowed life. The Gentiles drank that were weary, and in it forgot their pains." 35

Ephrem further develops the idea of the Cross as a Cross of light with its relationship with the waters of Baptism. In his Hymn on the Epiphany, No. 13, he says:

As also noted previously, James of Serug speaks more explicitly of Baptism being established on the Cross. He sees the new birth occurring in water and blood, and that the Holy Spirit is breathed into the newly baptized. In his homily on the three baptisms James says:

This belief is reflected in the Maronite Baptismal liturgy. In the ancient ritual, the 'epiklesis' prayer includes the following: "...Let the Holy Spirit descend upon this water and sanctify it. Let Him fill it with unfailing strength, le Him bless it. Let it become as the water that flowed from the side of Your only Son upon the cross, so that it may purify and cleanse all who are baptized in it. May it clothe each one with the robe of heavenly justice and with the armor of faith against the attacks of the evil one.' 38

Along these lines, A. Mouhanna concludes from his work on the Maronite Baptismal liturgy that the proper day for the celebration of Baptism in the Maronite Church is Epiphany, not Easter. He cites the medieval Maronite canonical work Kitab

Al-Hoda as an indication. It says: '...He [Jesus] was baptized by John, his servant; when he received the Holy Spirit and baptism , he fasted for forty days and forty nights,

To teach us by that every Christian ought first to be baptized and receive the spiritual vestment of consecrated water. And, when he puts on the Holy Spirit by baptism, he ought then to practic3 the first of all obligations: the fast of forty days, as the Savior of the world had done.' (See; P. Fahed, Kitab al Huda, Aleppo, 1935, p. 113) 39

Anointings

Besides the waters of Baptism, an integral element In the process of initiation into the flock of Christ is the action of anointing. We will discuss below the question of the pre- and post- baptismal anointing in the Syriac Church. When one considers, as we have already seen, the symbolism of olive oil and the vine and even the 'tree of life' in the Syriac mind, it is not surprising that anointing should be the vehicle of representing both the presence of Christ and also the action of the Spirit.

Since the title Christ itself means the "Anointed One", Ephrem in several places speaks of chrism as representing Christ. In his Hymn on the Epiphany, No. 3, he explains:

In the Hymn on the Faith, No.82, Ephrem refers to the baptized as divers seeking the pearl and also takes the occasion to describe the soul being saved from evil. He says:

In symbol and truth Levisthan is trodden down by mortals: the baptized, like divers, strip and put on oil, as a symbol of Christ they snatched you and came up: stripped, they seized the soul from his embittered mouth. 41

S. Brock points out that in a number of hymns " On oil and the Olive" Ephrem further deals withj the theme of oil as a type of Christ < the Anointed One"> 42

The fact that chrism continued to represent Christ in the Syriac tradition is seen in such writings as those of Jacob of Edessa. In his "Discourse on the Myron", he explains :

Thus, by means of a comparison with what cannot be compared, it portrays for us Jesus, the simple one who came to composition <"rukkaba">, who is the overflowing fountainhead off divine fragrance, filling the intellect with divine assignments, as a result of the wonderful quality of the scent of knowledge. 43

If the oil represents Christ, " the Anointed", it is the Holy Spirit who anointed Christ at his Baptism.

Therefor, oil is the vehicle whereby the Holy Spirit effects his power. Ephrem in his Hymn on Virginity No. 7 teaches this clearly, as well as the idea of the anointing as a sealing. He says:

Theodore of Mopsuestia echoes this tradition in his fourteenth homily. He teaches that at the Baptism in the Jordan, when the Holy Spirit descended on Christ like a dove. He was anointed. This is what Christ is referring to in Luke 4, 18, when he says that 'The Spirit of the Lord is upon me'. Also, Acts 10, 38 speaks of 'Jesus of Nazareth, whom God has anointed with the holy spirit and with power.' Theodore concludes that these texts show that the Holy Spirit is never separated from Christ, and that the same is true of those who have been anointed with oil. The anointing has a durable effect and is not separated from them. Theodore declares: "Therefore, it is right that you also should receive the signing on your forehead. 45

T. Curtain claims that John Chrysostom and Theodore os Mopsuestia associate the gift of the Spirit, not with anointing, but with the imposition of hands and consignation. But, the majority of Eastern writers associate the gift of the Spirit with anointing. These include Cyril of Jerusalem, Gregory Nazienzus, Cyril of Alexandria, Theodoret of Cyrus, Narsai, and Pseudo-Dionysius. 46

We should also keep in mind that while Ephrem and the other Syriac writers focus thair attention on Christ or the Spirit, there are a number of references to the indwelling of the Trinity. For example, in his Hymn on the Epiphany, No.3, Ephrem states..."The

Spirit dwelt in him [David] and made song in him. Your anointing which you have i8s greater, our Father and Son and Holy Spirit have moved and come down to dwell in You".47

Seal and Protection

As we have seen, the idea of "seal" has a rich history in the Jewish and Syriac traditions. It has the meaning of ownership, mark of authenticity, and takes on an eschatological character. In the Jewish tradition it also referred to circumcision. In the

Syriac world it took on these meanings, as well as the idea of protection in combat against evil. This concept of protection is especially related to being signed on the forehead. 48

Ephrem sees the gesture of sealing as distinguishing the true flock, and so doing serves as a protection from sin and evil. In the Hymn on the Epiphany, No. 3, he declares:

For James of serug, "Baptism, the daughter of lights, provides the mark of the king." James speaks of the mark both in the image of the branding of sheep, and also in terms of coins being stamped. 50

Jacob of Edessa continues the tradition when he says:

In the ancient Maronite Baptismal ritual, the "sedro" prayer petitions: "...And may all harms of the enemy be far removed from their lives, and may they have only thy holy seal as a guide and guardian..."52

Ephrem in his Hymn on Virginity, No.7 declares clearly that oil purifies and forgives sin. He describes oil as a "beneficial fountain" that wipes out the sins as the flood had destroyed the unclean. The oil removes sins in Baptism, because sin is drowned in the water. The oil like Christ out of love pays for debts not its own. 53

Jacob of Edessa in his "Discourse on the Myron" speaks of several meanings and effects of chrism. For example, referring to the Old Testament practice of anointing prophets, priests, and kings, he explains that Christiaans are anointe and thereby perfected as priests and disciples of the Apostles. Therefore, theystand before God " as a holy people, a redeemed assembly, a royal priesthood, a choice and sweet scented nation, and one resplendent in an invisible garment."64 Continuing, he uses the bridal imagery of the Old Testament and states that the Church as bride of God the Word who became man "compares him to oil because he anointed and united with his eternal godhead or temporal humanity." 55

Pre- and Post- Baptismal Anointing

The consensus among scholars seems to be that in the early Syriac tradition, the principal anointing representing the action of the Holy Spirit occurred before baptismal immersion. S. Brock and others have observed that the Pauline teaching on baptism as a burial and rising with Christ is not found in early Syriac baptismal texts. In fact, Brock points out that the pre-baptismal anointing is 'charismatic' in character as compared to the 'cathartic and exorcistic' role that this anointing has in other traditions. 56

Leonell Mitchell claims from a study of the works of Ephrem that the liturfy of Baptism consists principally of a pre-baptismal anointing and baptismal immersion.

He notes that in the Hymn on the Epiphany, No.3, Ephrem speaks osf the sealing with oil of lepers at their cleansing, before the priest leads them to the washing.57 Gabrielle Winkler notes that the oldest Syriac sources of the third and fourth centuries regularly call the pre-baptismal anointing of the head "rushma" (sign, mark), while the term 'hatma' (seal) is normally reserved for the post-baptismal anointing that was introduced at the end of the fourth century. 58 S. Brock adds tthat the pre-baptismal anointing was originally on the forehead, but later it was extended to the whole body, which sometimes gave rise to two separate pre-baptismal anointings. 59

On the other hand, from the fifth century on there are references to a post baptismal anointing,. A possible reference to it is found in Theodore of Mopsuestia. I. It is witnessed to by the Apostolic Constitutions. Pseudo-Dionysius, Severus and John of Tella. 60

Several factors muy have been involved in the institution of a post-baptismal anointing. G. Winkler and S. Brock observe that by the end of the fourth century a stress is given to the Pauline understanding of Baptism as a death and burial. The font comes to be seen as a grave rather than a womb, and the pre-baptismal anointing loses its charismatic character.

Therefore, the change of emphasis from a Johannine to a Pauline imagery resulted in the reinterpretation of the pre-baptismal anointing as something cathartic and protective. 61

E.C. Ratcliff stresses that the Church of Jerusalem and perhaps its proximity to the holy places might have accounted for the emphasis on the death and Burial of Christ. Cyril of Jerusalem describes two distinct anointings. In the third mystagogical homily he speaks of a pre-baptismal anointing which was made with oil of exorcism, and in the fourth homily of an anointing with chrism ("myron"). Cyril explains that the new ceremony of anointing with "myron" is a symbol of the coming of the Holy Spirit upon Jesus to 'anoint' him after his ascent out of the water from his baptism.

Therefore, the focus is now on the Holy Spirit descending on Christ after he ascended from the Jordan. Differing from his predecessors, Cyril distinguishes between Christ's descent into the water and the event which followed it. Cyril reinterprets the first anointing as the means of "expelling every trace of the adversary and purify the traces of sin." For Cyril, following the Pauline idea of Romans 6, 3-5, the threefold submersion in the water now symbolizes Christ's three days of burial in the tomb. 62

While rejecting Ratcliff's topographical argument regarding Jerusalem and the holy places, G. Winkler also cites especially the writings of Cyril of Jerusalem, along with those of John Chrysostom and Theodore of Mopsuestias, as focusing on the soul's confrontation with demonic powers, rather than stressing the charismatic effect of the anointing. The preparation of the catechumens for Baptism is viewed as a battle with Satan. She points out that catechumens underwent daily excorcisms during their period preparation, and that this became a predominant factor in the western half of Syria and Palestine. 63 Winkler reasons that since the preparatory rites now had a predominantly cathartic and excorsistic character and were seen as an indispensable condition for receiving the Spirit, the pre-baptismal anointing could no longer be the actual gift of the Spirit. A catechumen had to be purified and have his sins washed away before he could receive the Spirit. Winkler claims that an anointing after baptism was introduced to signify the coming of the Spirit. 64

S. Brock is of the opinion that the shift in the meaning of the pre-baptismal anointing is due to a shift in emphasis that occurred with the rapid Christianization of the Roman Empire in the fourth century after Constantine's conversion. Prior to this time its Jewish origins had a strong influence on Syriac Christianity. After this time, a more hellenized character manifested itself. In the early period, the pre baptismal anointing was the new Christian equivalent of circumcision, and the baptized were understood as anointed into the royal priesthood. Therefore the 'rushma' signified ownership, sonship, and priesthood.

According to Brock, the new mentality encouraged a protective interpretation of the anointing. He claims that since the Old Testament basis for the anointing as signifying the anointing of priests had a charismatic character, this would also tend to be pushed in the background as Christianity became more institutionalized. There is now more attention paid to the baptism of Christ as the model for Christian baptism, and also to the fact that the Holy Spirit only appeared after Christ had gone up from the water. As we have noted above, more emphasis is given to the Pauline interpretation of Christ's baptism signifying death and resurrection. For Brock, the imagery of the font as a grave clashes with the earlier understanding of the "rushma" as signifying anything positive such as sonship. Therefore, the way is open for the introduction of a post- baptismal anointing to incorporate these positive elements. Brock concludes that the tensions brought about by the developments of the late forth century "created an inner dynamic within the rite itself that cried out for the introduction of a new post-baptismal anointing to take over those characteristics which it was no longer thought possible to associate with the rushma." The rushma was left with only a protective and cathartic meaning. 65

Another possible element affecting the institution of a post-baptismal anointing was perhaps the decision of the Council of Laodicaea (363) on what to do with those who were validly baptized by heretics but did not receive the gift of the Holy Spirit.

The Council reaches that those who have been validly baptized but were heretical at the time should anathematize the heresy, learn the Creed, and then, after having been anointed with holy chrism, communicate in the holy mysteries. This understanding would seem to impose a post-baptismal anointing in order to receive the Spiriti, for those already baptized. 66

B. Botte and others conjecture that this anointing to receive the "gift of the Spirit" is then extended to all. This would explain the forty-eight canon of the Council of Laodicaea which stated: "It is necessary that those who have been baptized be, after baptism, anointed with celestial chrism and rendered participants of the kingdom of Christ." 67 G. Winkler is also skeptical about this explanation of post-baptismal anointing, and tends to believe that the inner dynamic at play in changing the meaning of Baptism from the memory of Christ's baptism in the Jordan to a cathartic emphasis iss the best explanation. 68

We might conclude the discussion with a caution made by S. Brock and others. The baptismal rite in the Syriac Church always had two constitutive elements, anointing and baptism, irrespective of the order in which these elements occur. However, the development of the post-baptismal anointing both as to place and meaning was quite different from the mentality of the West. Therefore, it would be misleading to try to draw parallels between the two tradition

Sacraments

Reconciliation

A Commentary on the Holy Mysteries
The Mystery of Reconciliation
The Spirit of Reconciliation as a Way of Life
By Chorbishop Seely Beggiani

As the season of Lent teaches us, the Christian life is one long journey of reconciliation. A sign of spiritual progress is the awareness of our own sinfulness. In the Gospel story of the Pharisee and the Publican, the Publican earned divine approval because rather than proclaim his righteousness, he beat his breast and asked only that God forgive him, a sinner. The spiritual writers tell us that a sign of progress in the ascetical acts of purifying ourselves from our faults and bad habits is the "gift of tears", namely, regret for our former way of life.
Traditionally, the Maronite Church's liturgical year devoted several periods for fast and prayer, times of spiritual reflection and penance. Besides the time of Lent, there were the twenty days of fast before Christmas, fifteen days each before the feasts of Saints Peter and Paul and the feast of the Dormition of the Blessed Mother.
The Relationship of Reconciliation to the Mysteries of Baptism and the Eucharist
The Mystery of Reconciliation itself should be seen in its relationship to the Mysteries of Baptism and the Eucharist. Our baptism signifies that we have committed ourselves to live as "new beings" and as children of God the Father. Baptism involves conversion from the sinful ways of the world and embracing of life according to the spirit. Ideally speaking, the baptized person would never deviate from the law of Christ.
The Eucharist is the mystery of communion, the sign and cause of unity. The Christian participating in the Eucharist should never think of injuring his fellow brother or sister. The Eucharist is the sacrifice of Christ that obtains divine forgiveness once and for all.
Unfortunately, sin (and especially grave sin) is a betrayal of our baptismal promises and an offense against the community, which in reality is the Body of Christ. The unrepentant sinner is effectively separating himself from the community and thus ceases to participate in the Eucharist.
Christ taught us that the Father is ever-forgiving and, in His compassion, granted to His Apostles the power to forgive sins. Thus the Mystery of Reconciliation enables us to reaffirm our baptismal conversion, and re-admits us to participation in Holy Communion.
The Rite of Penance
The Rite of Penance found in the Maronite Ritual is identical to the practice of the Roman Church before its revision in recent years. It consists of the penitent confessing his sins to the priest, being attentive to the priest's admonition and the giving of penance to be performed, the expression of sorrow followed by the prayer of absolution.
While we do not have documents that give us a precise description of what the ancient Maronite practice was, we can offer some speculations based on the practices of the other Eastern Churches who share the Syriac tradition. This rite would have probably involved, besides the confessing to the priest, a complete Liturgy of the Word including Psalm 51, Hoosoyo and scripture readings. After reciting a proper prayer and the giving of suitable penance, the priest pronounced the prayer of absolution, probably with the imposition of his right hand.
Great Saturday of Ligh
Perhaps an indication of the Maronite tradition regarding the Rite of Reconciliation can be found in the Holy Week Liturgy of the Great Saturday of the Light, which includes many of the above elements. The Sedro (prayer of incense and purification), proclaims that the Word of God had descended and humbled Himself as a servant to sanctify Adam who was in His image. It continues in the form of an absolution by praying:
O Lord, You forgave sinners and sanctified those who repent; may Your powerful and generous grace come to forgive our sins and the sins of all your servants, those who asked You for the pardon of their faults and the forgiveness of their sins. As You forgave the family of Cornelius through the hand of Simon Peter the Apostle, in the same way may pardon of sins descend upon us and upon all the children of your flock, who have been redeemed by Your Precious Blood, that we may glorify You, Your Father and Your Living Holy Spirit, now and forever.
While serious sin is to be confessed to the priest, lesser sins can be forgiven through other spiritual means. We have previously noted that the Eucharist itself is the source of forgiveness. The prayer of Hoosoyo of each Divine Liturgy is directed to our seeking purification. The prayer after the "Invocation of the Holy Spirit", the Lord's Prayer, and the prayer of forgiveness offered by the celebrant before communion are directed to the forgiveness of the sins of the worshipers. Traditionally, prayer, fasting, almsgiving and good works were considered means of obtaining forgiveness of lesser sins.
The Present Situation
Until about thirty years ago, Catholics approached the Mystery of Reconciliation frequently during the year and on a regular basis. Certainly in many Catholic schools, the emphasis was that children should receive the Mystery of Penance every two weeks, and many of their parents followed the same schedule. The number and types of sins were explicitly taught and emphasized in religion classes. Priests often delivered sermons on sin and its ramifications.
Also, in past years, Catholics seemed quite sensitive in their consciences about their worthiness to receive Holy Communion and often did not approach the Eucharist if they had any doubt of conscience. In fact, some of the "older generation" would not approach Holy Communion unless they had first "gone to confession".
Somehow , in Catholic practice, all this has changed. Rather than significant number going to confession on Saturdays, only a handful infound in most parishes. Rarely does one see on the days before Christmas and Easter the long lines of penitents waiting for confession and the battery of priests as confessors. The impression is created that most Catholics approach the Mystery of Penance only a few times a year, if that often. On the other hand, we have the sight in most churches of almost everyone in attendance receiving Communion at Sunday Liturgy.
How are we to interpret this phenomenon? It does not seem that there are fewer sins being committed these days. The concern is that many Catholics have become ignorant of what constitutes sin or have become insensitive to the reality of sin and its effects. We are living in a time when responsibility for one's harmful actions is excused by a psychological explanation of the perpetrator's personality or by blaming society for making the person what he is. This kind of rationalization is not only attempted by evildoers, but by mainstream Catholics. Our culture seems to have redefined what is sinful and tolerates and embraces behavior that would have been considered outrageous not too long ago. For example, television shows and movies directed at adolescents glorify pre-marital sex and couples living together.
Yet, we know that sin exists and that sin always hurts someone, even if that someone is ourselves. In our quiet moments, no matter what the contemporary world says, we know that we have done wrong. The tragedy of sin is that it repeats itself and the harm that it does only accumulates. All sin ultimately lowers the moral tone of society therefore sin not only destroys the sinner's moral fiber, but contaminates innocent others, eventually our own children.
In the present time when there is so much talk of "family values", we Catholics should take inventory of our own individual moral code of behavior. While the government can and should help citizens with its laws and resources, nothing will change in our society until we provide moral example to each other and to our children. Just as the "Prodigal Son" in the Gospel, we must become aware of our sinful condition, take responsibility for our behavior, repent of our sins and arise and return to our Father. And the "Compassionate One, Full of Mercy" will meet us on the way offering healing and reconciliation.

Sacraments

The Eucharist

The Eucharist in the Syriac Tradition
By Chorbishop Seely Beggiani

It was the divine will of Christ that he would be with us always, and that we are called to be part of his Mystical Body. After His Ascension, Christ continues His work of sanctification and salvation through the mysteries [sacraments]. In the Syriac tradition and in other traditions, the Eucharist is seen as the central mystery toward which all other mysteries are drawn. It is the climax of the process of Christian initiation by which we become disciples of Christ. Baptism and Chrismation prepare believers for participation in the Eucharist. It is the Eucharist that forms Church and unites us to one another in the love of Christ. Through the sacramental body of Christ we grow as members of the Mystical Body of Christ.
Baptism, Eucharist, and the Community of Faith
The Syriac writers presume a direct relationship between baptism and the Eucharist. If Baptism incorporates the candidate into the Church, it also enables him to have access to the Holy Eucharist which is the cause and manifestation of that incorporation. Aphraat teaches in his Demonstration No. 12 -- On the Passover: "When his heart has been circumcised from evil works, one then proceeds to Baptism, the consummation of the true circumcision; he is joined to the people of God and participates in the Body and Blood of Christ." St. Ephrem sees a direct link between Baptism and the Eucharist when he declares: "Once this womb [the baptismal font] has given birth, the altar suckles and nurtures them: her children eat straight away, not milk, but perfect Bread!" (Hymn on Virginity, No. 7).
Ephrem summarizes his teaching in his Hymn on the Epiphany, No. 3: "The figure has passed [that is, the Old Testament types], the truth is realized, with oil you have been signed, by baptism you have been rendered perfect, you have been mingled in the flock, you have been nourished with His Body."
Old Testament Types of the Eucharist
The Syriac writers sought to learn the meaning of the Eucharist by meditating on the Scriptures where they found a dazzling variety of types foreshadowing the Eucharist. James of Saroug draws a parallel between the "deadly fruit" eaten by Adam in the garden, and the "Fruit of Life" that brought Adam and his descendants back to life. The manna which came down from the heavens and fed the Jews in the desert prefigures the "Food of Life" who would give of Himself to feed the world. The bread of the Last Supper meal becomes the Body of Christ to be eaten by human beings.
James of Saroug recalls the practice described in the Book of Numbers (cf. Numbers 19) where God orders that a red heifer be slaughtered as a sin-offering and its blood sprinkled on the meeting tent. James sees the red heifer as a type of the future Christ who, through his death, would achieve forgiveness of sins. The Mosaic law s prescribing the weekly offering of shewbread (cf. Leviticus 24: 5-9) foreshadows the unbloody sacrifice of the Eucharist.
Other types of the Eucharist include: the jug of oil of the widow which was never exhausted in giving nourishment to the widow, her son, and Elijah (cf. I kings 17:8ff); and the body of Eliseus which was God s instrument to restore life to the dead boy, and thus is a type pre-figuring the life-giving body of Christ (cf. II Kings 4: 32ff). Finally, there is the type of the offering of bread and wine by Melchizedek which foreshadows the end of bloody sacrifices (cf. Gen 14:18).
Symbols of the Eucharist
The Syriac writer James of Saroug also speaks about symbols of the Eucharist. For example, in the story of the good Samaritan, we are told that the Samaritan uses oil and wine to treat the wounds of the Jew who had been attacked by robbers. For James, the oil is a symbol of the baptismal seal and the wine symbolizes the cup of wine, which becomes the Blood of Christ given to heal the wounds of sinners.
The "burning coal" by which the seraph purified the lips of Isaiah represents the power of the body of Christ to purify us of our sins. It also represents the fact that Christ immolated himself for us through his sacrifice on the altar of the cross.
Syriac writers often see the pearl's qualities of fire, light, and purity as a representation of Christ. (There was also the ancient legend that pearls were formed virginally through the action of lightning on the oyster.) However, James of Saroug, reflecting on the biblical parable of the pearl of great price, considered the pearl as signifying a precious possession. It therefore symbolizes the Eucharist, the "life-giving pearl", for which we should sacrifice all that we have.
The Divine Presence
For the Syriac writers the Incarnation is the climax of God's plan of creation. God in His benevolent love for us became one of us in order to save us. St. Ephrem views the humanity of Christ as the instrument of salvation. For him, that same body in which Christ healed humans and rose again, He gave us in sacramental form to heal us, to incorporate us in Him in the Church, and to give us a pledge of His resurrection.
St. Ephrem often meditates on the presence of the divine in the bread and wine. In his Hymn on the Faith. No. 6, he declares: "For in the Bread is eaten a strength not to be eaten and in the Wine is drunk a might not to be drunk..."
In fact, St. Ephrem draws a parallel between the divine action at the Incarnation and at the Eucharist. He declares in the Hymn on the Faith. No. 10:
In the womb that bore you are Fire and the Spirit,
Fire and Spirit are in the river where you were baptized,
Fire and Spirit are in our Baptism too,
And in the Bread and the Cup are Fire and Spirit.
The Syriac fathers were aware that in the Eucharist we are dealing with a great mystery, one that could be grasped only by faith. St. Ephrem believes that the spiritual eyes of faith are able to pierce through shadows and forms and arrive at reality. Using his poetic talents he sometimes tries to express his theological views through the use of narrative such as a meditation by Mary on Christ that he constructs in his Hymn on the Nativity, No. 11:
For [when] I see that outward form of Yours before my eyes, the hidden Form is shadowed forth in my mind, O holy One.
In your visible form I see Adam,and in your hidden form I see Your Father, who is joined with you.
Have you then shown me alone Your Beauty in two Forms?
Let Bread shadow forth you, and also the mind; dwell also in Bread and in the eaters thereof.
In secret, and openly too, may your Church see You, as well as Your Mother.
Lo! Your Image is shadowed forth in the blood of the grapes on the Bread [the intinction during the Divine Liturgy]; and it is shadowed forth on the heart with the finger of love, with the colors of faith.
The Eucharist as Sacrifice
The Eucharist is the sacrifice by which Christ offered himself for our redemption. Foreshadowed by the Passover Lamb of the Old Testament which liberated the Jews, Christ is the "Lamb of God who takes away the sins of the world" through the shedding of his blood on the cross. For James of Saroug, Christ has immolated Himself in the presence of the Father. The blood shed on Golgotha is the "medicine of life" for the world.
The Doctrine of the Eucharist
The Syriac world often sought to express its theological beliefs in its worship. It truly exemplifies the ancient adage that the "law of faith is the law of prayer; and the law of prayer is the law of faith." While the Syriac world in its history had to deal with many major and difficult doctrinal issues, its belief in the Eucharist and the real divine presence in the Eucharist were never questioned.
The Church in the west had to deal with a number of controversies regarding the Eucharist, especially the teaching of the Protestant reformers. The Council of Trent declared the Church's official teaching on the Eucharist, and used the formula of official teaching on the Eucharist, and used the formula of transubstantiation to express this teaching. The Maronite Church, of course, believes and accepts all the teachings of Councils and of the Church.
The Eucharist as Nourishment
The Syriac writers view the Eucharist as divine nourishment for our spiritual journey. In his Homily on Our Lord, St. Ephrem explains that our deficiency is filled by the "leaven" from the Body of Christ. Christ who possesses fullness and life in His body supplies for our deficiency and gives life to our mortality.
James of Saroug teaches that just as we have received the gift of immortal life freely, we should give freely to those most in need. Those who receive the Body and Blood of Christ ought to give bread to the hungry and drink to the thirsty.
The Eucharist as Pledge of Immortality
In his Hymn on the Faith, No. 10, St. Ephrem declares in poetic form that the power of the Eucharist overcomes the power of death: "Your Bread kills the Devourer [Death] who had made us his bread, Your Cup destroys death which was swallowing us up. We have eaten you, Lord, we have drunk you, not to exhaust you, but to live by you."
The Eucharist Forgives Sins
As noted above, the Eucharist is the fruit of the redeeming sacrifice of Christ on the cross. The one sacrifice of Christ merits forgiveness for all people for all time. In the Syriac tradition, as well as that of other Churches, the Eucharist is seen as forgiving sin. This is the theme repeated in all the Anaphoras of the Syriac tradition. James of Saroug refers to the place of worship as the "house of forgiveness".
An ancient Syriac homily on the sinner woman in the Gospel attributed to a Bishop John teaches the following: "Behold, it is written of the sinner that she kissed only the feet of Christ, but it is not written that she received his body. And if the kisses of a sinner, given with faith, shook and overthrew the fortress of her debts, how much more we ourselves who embrace Him with love and receive Him with faith, shall we be purified of our faults and sins, and He will answer our requests."

Sacraments

Marriage

A Commentary on the Holy Mysteries
The Mystery of Crowning
The Theology of Marriage
By Chorbishop Seely Beggiani

The idea of mysteries (sacraments) in the Syriac tradition is that visible and tangible earthly realities can be the threshold to divine realities. In each of the seven mysteries, the presence of God is made manifest through the performance of sacred rites using such earthly elements as water, oil, bread and wine. The same applies to the mystery of crowning through which a man and a woman are wedded to each other. In marriage it is the solemn and public life-long commitment of the bride and the groom that becomes the occasion for divine presence. St. Paul teaches that the love of a man and woman in marriage is the manifestation of the love of Christ for His people, the Church.
The Syriac Fathers drew a direct parallel between marriage and the ongoing reality of God's love. The Syriac tradition teaches that God's plan for the world is slowly and progressively revealed and put into effect in human history. Thus, the fulfillment of God's plan of establishing the Church as the Bride of Christ was prefigured and taking place throughout human history and the Old Testament. The Syriac writer James of Seroug sees a foreshadowing of the marriage of Christ to His people in God's providing Eve as a bride for Adam in the book of Genesis, and the declaration that they were to become two in one flesh in marriage. James portrays Moses, the author of Genesis, as knowing the full revelation, but because the world was not ready for it yet, Moses presented the marriage of Adam and Eve as a symbol of God's future plan. James claims that in the Epistle to the Ephesians, St. Paul removes the cover of symbol from marriage and reveals the full reality, namely that each marriage is a reenactment of that ultimate union between Christ and His bride, the Church.
The quotation from James reads as follows:
The hidden Father betrothed a bride (the Church) to His only-begotten, having instructed her through prophecy in a symbolic way.
In His love He built a great palace (the universe) for the bride of light and depicted the bridegroom in various ways in her royal home [that is, signs of Christ are found in creation].
Moses entered in and, like a skilled artist, delineated the bridegroom and the bride, and then covered the great picture with a veil. He put in his writings that a man should leave his father and mother and cleave to his wife, so that the two of them might be one completely.'
. . . He covered up his words by various means, hiding them from outsiders. And so he painted a picture inside the chamber of the royal bridegroom; he called them man and woman', although he knew the truth, that the one was Christ and the other the Church, both being veiled. . . .
After the wedding feast [the redemptive work of Christ], Paul entered in and beheld the veil lying there; he seized and removed it from the fair couple . . . and began to show what the covered picture was: in those called "man and wife" in the prophetic writings, I recognize Christ and His Church, the two being one.'
Therefore, the mystery of marriage reveals a profound teaching and reality. Love is at the heart of creation. The ultimate goal of creation is the mutual love between God and His people. Each act of love by human beings is a participation in the divine plan. Among the forms of love expressed by human beings, especially significant is the committed and life-long love between man and woman. Each marriage celebrated before God and the Church is a microcosm of the love of God for His people. Each celebration of the mystery of crowning is an occasion for divine presence.
The Requirements of Marriage
Since marriage is not only a human act but a sacred event, men and women should approach marriage with maturity and seriousness. Because God's love for His people is unfailing, the commitment made between groom and bride should be perpetual. Otherwise, marriage loses its meaning as a mystery (sacrament). It becomes merely a revokable human contract. This is why the Church requires that those approaching marriage should be mature and serious enough to know what is involved in their commitment.
In past times and centuries, when societies were heavily structured and even dictated human affairs, it was almost impossible to leave a marriage once it was entered into. Divorce was rare and such a social stigma that very few sought it. In the past marriages were often arranged by the bride and groom's parents and people got married at a very young age.
However, in recent decades the social fabric in the United States has unraveled. Society provides little or no safeguards in support of marriage. People do not often think in terms of life-long commitment. Many enter into marriage with the thought that if things do not work out, they can always get a divorce. Also, in a rapidly changing world, commitments made in one's youth are considered difficult to fulfill as time goes on.
In the view of the Catholic Church, since marriage is a mystery (sacrament) established by Christ, Christ will give graces to the husband and wife throughout their married life so that they will be faithful to their commitment. In other words, since God is true to His promises, and since God recognizes the burdens and difficulties of married life, God will provide all the grace to fulfill one's responsibilities in marriage providing we wish to cooperate with God. A Christian marriage gets into trouble either because the two parties should not have gotten married in the first place, or because one or both parties in the marriage are not cooperating with God's grace because of their own moral failure.
The Catholic Church has become alarmed by the fact that as much as one out of two marriages end in civil divorce. Many of these broken marriages were due to the fact that the spouses were either too young when they got married, or got married too hastily, or really did not know what they were getting into. To address some of these causes of breakdown, many Catholic dioceses have instituted a waiting period before parties can get married, and have increased the amount of pre-marriage instruction.
While a marriage is filled with romance and is often a great social affair, it is important to remember that the two persons getting married are standing in the presence of God and asking Him to witness to the genuineness and seriousness of their promises. While marriage has civil and legal consequences, most importantly it deals directly with the salvation of the souls of the two persons getting married and the family they bring forth into the world. Therefore, marriage should be approached with great deliberation and caution.
The Rite of Betrothal
In former times, the mystery of crowning was preceded by a rite of betrothal. That practice reflected the biblical tradition that marriage consisted of two stages. The first stage or betrothal consisted in the act of giving consent to the marriage, the blessing of rings, and the blessing of clothing and jewelry. The betrothed parties while considered to be in the first stage of marriage did not live together. The second stage involved the rite of crowning which sealed the marriage and the couple began living together as husband and wife. In present practice, the rite of betrothal has fallen into disuse for the most part. The rite of crowning incorporates most of the elements of the rite of betrothal.
The Rite of Crowning The Service of the Word
In the Service of the Word, the Hoosoyo prayer addresses Christ as the heavenly bridegroom who in His love has betrothed the "Church of the Nations" [that is, the Church of the New Testament which is made up of all people]. It further states that by His Cross Christ sanctified the Church and made her His bride. Thus, we see that Christ who in His love was willing to suffer and die for His bride is being presented as a paradigm of the sacrificial love required of those preparing to be married.
The Hoosoyo prayer continues by tracing the history of marriage through the Old Testament. It emphasizes the fact that our ancestors served God in justice, and prays that this marriage be as honorable as those of the righteous and just of old. It reflects on the theme that in God's plan various marriages in the past have produced children that became "priests, kings, prophets, apostles, preachers and teachers of your Gospel". It concludes by petitioning Christ to assist and protect the bride and groom.
Both the Qolo hymn and the Etro prayer refer to the presence of Christ at the wedding feast of Cana where He brought joy to the groom and bride. It is noteworthy that in the Gospel of John, Christ worked as His first miracle the changing of water to wine. The goal of this miracle was solely to enhance the happiness of the bride, groom and their friends. Again, we see a sign that human marriage plays an essential role in God's plan.
The Trisagion hymn prays for mercy from Christ who "betrothed the Church." Scripture readings are selected presenting the biblical teaching of marriage.
The Marriage Covenant
The bride and groom each declare publicly their commitment to each other. After their exchange of vows and with their hands joined, the priest offers a blessing in the name of the Church. He declares that the bride and groom are joined in marriage in the name of the Trinity. The blessing then develops the biblical theme of covenant. It understands covenant as a solemn and abiding pledge. It recalls the covenant by which God created the heavens and the earth, and the covenants between Sarah and Abraham, Rebecca and Isaac, and Rachel and Jacob -- that nothing shall separate them but death.
Giving of Rings
In former times, rings often contained one's personal seal and were used to certify documents. The seal stood for the person. This theme is found in the blessing of the wedding rings, where the priest prays that these rings represent the seal and protection of Christ in whose image the bride and groom are. It prays that the rings be "a wall of protection for their bodies, and shield them from all harm". The rings are then placed on the fingers of the groom and bride.
The Crowning
Christian mysteries often integrate ancient practices. Marriage through the centuries and in various cultures has developed a variety of customs. Certainly marriage symbolizes fertility and the exuberance of God's creation. Flowers and wearing flowers as a crown are an ancient practice. In the context of Christian marriage, crowning can be seen to represent Christ and His kingdom. Just as the groom and the bride symbolize Christ and His Church, so they also represent the kingship of Christ and His kingdom.
The prayer blessing the marriage crowns first develops the theme of crowning and creation, how flowers crown the earth, stars crown the heavens and the sea enriches the land. It also sees crowning as a symbol of divine vocation and speaks of holy kings, priests and prophets being crowned. In crowning the groom, the priest prays for God's blessing on him. When crowning the bride, the priest recalls the great women of the Old Testament and prays that she receive the crown of glory. He petitions that she be adorned with the fruits of the Spirit and "flourish as a blessed vine in the midst of the Church." The witnesses are crowned as representing the whole community which is partaking in the event of blessed joy.
A hymn in the meter of St. Ephrem is chanted. It declares that Christ sealed His covenant with His Bride, the Church, in the upper room when He gave her His Body and Blood. Christ invites all those who are worthy to His wedding banquet which symbolizes our destiny to be with Him in heaven. In coming and seeking the blessing of the Church, the bride and groom are foreshadowing Christ's heavenly banquet. The Service of the Eucharist, which is the ultimate celebration of Christ's love and His call for unity, completes and perfects the celebration of the mystery of marriage.
The mystery of marriage teaches us that human love and the full range of love between husband and wife has a sacred dimension. Love that seeks the good of the other, to protect and support the other, love that perseveres, love that is never withheld or compromised, love that is loyal and never betrays, love that is unselfish discloses to the one committed to that love the mystery and presence of God Himself.

Sacraments

Priesthood

A Commentary on the Holy Mysteries
The Mystery of Holy Orders
The Order of Priesthood
By Chorbishop Seely Beggiani

Every human being has a vocation from God, since each of us plays an essential part in God's plan. Christ's call to discipleship is extended to each baptized person, since each of us has a role in bringing about the Kingdom of God. Through baptism and confirmation we become a "priestly people", a "royal priesthood". The laity in the Church belong to the world of the sacred, not the secular, and have a priestly mission to perform. However, it is part of the plan of salvation that certain members of the Church be ordained to a special ministry of leadership, of sanctifying and of teaching. Thus Christ established the Mystery of Holy Orders which includes the offices of bishop, priest and deacon. In the Maronite tradition we also have the ministries of subdeacon, reader and cantor. In this article we shall speak about the Order of Priesthood.
The Maronite tradition attributes many characteristics and roles to the Order of Priesthood. Two of the more prominent ones are the roles of mediator and steward. The priest has been given the keys to the treasure of the Kingdom so that he might distribute its riches to those who have need of it. Through offering the Holy Sacrifice, he opens the door of repentance, and thus obtains forgiveness for himself and for his flock. As the mediator between God and humanity, he is given the hidden mysteries and proclaims God's revelation.
The priest is also the steward of the Divine Mysteries. The idea of steward impresses on us that the priest does not act in his own name but in the name of Christ. He has been given talents by his Master and instructed to make them fruitful. His main goal is to be a good and faithful servant.
The Service of the Word
The Rite of Ordination begins with the Service of the Word. An opening qolo (hymn) prays that the candidate for priesthood receive God's forgiveness, that God the Father sanctify him, that God the Son instruct him in wisdom as He did the disciples, and that God the Holy Spirit illuminate him as He did the apostles through tongues of fire. It also reflects on the fact that in the earthly priesthood, the infinite God is held within consecrated hands.
Another qolo recalls the priesthood of the old covenant from Moses to Aaron to John the Baptizer and petitions that the same Spirit who spoke through the prophets and came to rest on the Apostles will now descend on the candidate.
In the Hoosoyo (prayer of forgiveness) we are taught that God desired that human beings join in the angelic act of divine praise. The Hoosoyo prays that the candidate for the priesthood be a steward of the Divine Mysteries, a trustworthy leader, a teacher wise in virtue, a minister who has the keys to the doors of repentance, a devout priest diligent in good deeds and increasing the talents given to him.
The Rite of Ordination Presentation and Election of the Candidate
Following the Scripture readings, and the celebration of the Eucharistic service, the proper Rite of Ordination begins after the communion of the Bishop and the concelebrants, and before the communion of the laity. A priest-sponsor presents the candidate to the Bishop and the congregation responds by praying to the Lord for him. This action signifies that the priest is called from among the people in order to offer sacrifice to God on behalf of the people, although he is aware of his own unworthiness. The affirmation of the congregation reflects the ancient practice where the laity had a role in helping to choose a suitable candidate to serve in the priesthood.
The Bishop, representing the Church, recites the prayer of election declaring that God has called the candidate to priestly ministry. He recites an ancient prayer which celebrates God's ever-abiding care for the needs of His people. "The divine grace and heavenly gift of our Lord Jesus Christ, which at all times satisfies our needs, cures our infirmity, heals our wounds, forgives our sins and attends to the children of the Holy Church, is calling and electing, by God's choice and His divine will, and by ecclesiastical authority, this servant of God here present. . . ."
The prayer of election then describes the new priest as being betrothed to the altar. It concludes by petitioning that the divine grace may dwell on him and the Holy Spirit overshadow him.
Imposition of Hand and Prayer of Consecration
In the Maronite Rite of Ordination the Bishop imposes his hand twice on the candidate, each time accompanied by a prayer of consecration. The first prayer, after recognizing the awesomeness of God, notes that in the divine plan priests and bishops were established to serve God and to shepherd His flock. The Bishop prays that the candidate receive the Holy Spirit so that he may carry out the angelic ministry, serve the divine teaching and confirm and upbuild the Church. We see in this prayer a reaffirmation that the priest is called to unite the divine praise of the Liturgy on earth with the angelic choir in heaven. He must preach and live the Gospel and strengthen and nourish the Church of Christ. The second prayer of consecration stresses that the priest is called to offer sacrifices and spiritual offerings.
An alternate prayer of consecration accompanies both the fluttering and imposing of the Bishop's hands on the head of the candidate as a sign of the coming of the Holy Spirit. The candidate's face is covered with the Bishop's phaino (outer vestment). The prayer asks that the priest be enabled to preach the Gospel, and through the new birth of Baptism offer sacrifices and spiritual gifts for the renewal of the people. The priest should be a lamp giving prophetic witness and should strive to spread the good news through the whole universe.
The Anointing of Hand
Because the priest is called to handle the Holy Mysteries throughout his ministry, his hands are consecrated by being anointed with myron (oil of chrism). The prayer accompanying this rite recalls the transmission of the priesthood beginning with Adam and extending to the present day. Adam was created in the image and likeness of God, and called to chant the glory of God and give thanks like the angels. Being clothed with glory, he was constituted high priest. By sinning he lost his ministry, but was subsequently redeemed through the mercy of Jesus Christ who tasted death on Adam's behalf. On the Mount of Olives at the Ascension, Christ transmitted the priesthood to the blessed disciples. Having received the Holy Spirit, they went out to make disciples of all nations. They spread the priesthood to the far corners of the earth. The Bishop then declares that, while unworthy, he has received the priesthood from the disciples and prays that it be passed on to the candidate through the imposition of his hands.
Vesting of the New Priest
After formally announcing the ordination, the Bishop vests the new priest with his robes of office. The amice (hood) is referred to as the "helmet of salvation". The stole is called the stole of priesthood. The prayer accompanying the giving of the belt petitions that the servant of the Lord be bound as a priest. In vesting the newly ordained with the phaino (outer vestment), the Bishop again declares that the priesthood is for the peace and upbuilding of the Holy Church.
Transmitting of the Functions of the Priesthood and Accompanying Processions
A major element in the Rite of Ordination is the handing on of the functions of the priesthood. These consist of the censer, the Book of Gospels, and the Eucharist. In a sense, these three elements summarize the ministry of the priesthood. As we have noted, a major role of the priest is to mediate God's forgiveness to the people who are seeking reconciliation. The priest offers incense in the divine liturgy as a sign of purification and to petition divine mercy. Secondly, the priest is called to carry out the prophetic role of preaching and living the Gospel. Thirdly, the mystery of priesthood, as all the mysteries established by Christ, are directed to the Eucharist.
As the newly ordained receives each function of office, he is led in procession among the people because the priesthood is for the service of others. He is accompanied by two priests who symbolize the continuity of the priesthood through time.
The Bishop burns incense in the censer and hands it on to the new priest. Then he places two stoles around his neck. With these stoles, two priest-sponsors lead the new priest around the church while he is incensing the congregation. The qolo (hymn) which accompanies the procession with the censer recalls that Christ established the Church and founded it on the apostles. It teaches that the Church of the new covenant was already prefigured in Moses. On Mount Sinai, Moses saw the splendor of the House of God, and the ark of the covenant in which God came to dwell was a type of the future church.
The new priest receives the Book of Gospels from the Bishop and is led in a second procession. The accompanying qolo recalls that Christ betrothed Himself to the Church, redeemed His Bride by His death and freed her from error. The children of the Church receive pardon from their sins through the sacrifice of the Body and Blood of Christ.
Upon returning to the sanctuary, the newly ordained reads the Gospel passage from John 21:15-19. In this text Christ asks Peter three times: "Do you love me?" To Peter's affirmative reply, Christ responds: "Feed my sheep." This passage highlights the fact that the ministry of the priesthood is based on the love of Christ. As Christ is the good shepherd who was willing to lay down His life for His sheep, so the essence of the priesthood is to minister to the flock of Christ with love and self-sacrifice. The English word Pastor' is really the Latin term for shepherd' and perhaps using the title shepherd for parish priests would be more meaningful, as is the custom in Arabic.
The Bishop gives the new priest the Eucharist to carry in a third procession. The accompanying qolo recalls that Christ nourishes us with His Body and Blood for the forgiveness of our sins. The Church is invited to eat "fire in the bread and drink spirit in the wine". (Fire in the Scriptures is used to denote divine resence.)
At the conclusion of the three processions, the Bishop places the hand cross on the head of the new priest and offers a prayer which recalls again that God has established the priesthood in the midst of the Church for service at His holy altar. He prays that through the descent of the Holy Spirit the priest will minister in God's service and present offerings and pleasing incense. The Bishop petitions that God will give the new priest the gift of the Word and open his mouth in knowledge, that the priest intercede and implore God for the faithful, that he visit orphans, support widows, convert the erring and help strangers.
The communion of the faithful follows. The service of ordination concludes with a final exhortation by the Bishop to the new priest.

Sacraments

Anointing of the Sick

A Commentary on the Holy Mysteries
The Mystery of Anointing of the Sick
By Chorbishop Seely Beggiani

The Church is a mother to all who have been redeemed by Christ. As a mother, she seeks to guide, nourish and protect her children in all the aspects of their lives. We, Christians, find our identity as a community, the Mystical Body of Christ. As a community, we celebrate together our joys and sorrows, our successes and failures. And so, when serious illness strikes one of us, the Church as a mother seeks to pray for healing and comfort, and fellow Christians rush to offer their concern and support.
In the Epistle of St. James, the apostle writes: "Is there anyone sick among you? He should ask for the presbyters of the church. They, in turn, are to pray over him with oil in the name of the Lord. This prayer uttered in faith will reclaim the one who is ill, and the Lord will restore him to health. If he has committed any sins, forgiveness will be his. Hence, declare sins to one another, and pray for one another, that you may find healing."
Christ has provided his Church with the Mystery of the Anointing of the Sick to aid those who are ill. In the tradition of the Maronite Church, the Mystery of Anointing is preceded by a service known as the Service of the Lamp. The latter consisted of seven stations or watches, each with its own Hoosoyo, incensing and Scripture reading and concluding with the lighting of one of seven candles. The usual practice in the United States at this time is to perform only the Mystery of Anointing.
It should be noted that the anointing ceremony is a communal act presided over by the priest, with the relatives and friends of the one who is ill participating. Also, the Mystery is directed to those who are ill, not only to those who are in danger of death. In former times, the practice in many areas was to confer this mystery as the last rite. As a result, people were sometimes reluctant to call the priest until the last minute (because one is really going to die), or from a misguided idea that the rite would frighten the one who was ill. However, as the prayers of the Maronite service indicate, the presumption is that the one who is ill will be restored to health, and this echoes the witness of the Epistle of St. James cited above.
The Opening Prayers
The first prayer of the rite of anointing recalls that one of the purposes of the earthly mission of Christ was to be a divine healer. While Christ healed out of compassion, His ministry of healing announces the fact that the Kingdom of God is now present in the world in power and that the power of God is determined to be victorious over all manifestations of evil, whether they be physical or spiritual. This reality of divine healing activity in the world is part of the "good news" that is the Gospel of Christ.
The opening prayer also notes that Christ gave this healing power to His apostles when He said to them: "in My name you shall cast out devils, heal the infirm and comfort the burdened." Thus the Church and her ministers are commissioned to continue the work of divine healing through the centuries.
The central theme of the first two prayers is the petition that God remove sins from the soul of the one who is ill and sickness from the body. The connection between illness of the body and sickness of the soul can be understood in various ways. While very often our illnesses are not due to any fault of our own, the existence of disease and suffering is a reminder that the condition of the world is not what God had originally intended. God created a good world and desired that humans enjoy the goods of creation and fellowship with the Creator. However, due to the abuse of freedom and human selfishness, sin entered into the world. Humans in succeeding generations have imitated the sins of their predecessors, and thus sin has accumulated and permeated all facets of world existence. It could very well be that if the world were not so greedy and selfish in its use of the resources of creation, many of our present illnesses or diseases would not exist. Therefore, there is a relationship between the presence of illness and moral failure.
Another connection between sin and bodily illness is seen in the fact that when experiencing sickness we are reminded that we also have sinned, and our physical condition symbolizes often our moral state. The Mystery of Anointing reminds us that while we may be absorbed with the illness at hand, we should always seek first to remedy the condition of our soul.
The opening prayers conclude by giving as the purpose of healing, the recovery of strength of spirit, faith and health so as to be able to give glory to God. Here, again, we are reminded that the highest priority of having a healthy mind and body is to give praise to God. Creation chants continuously of its Creator, and human beings are the representatives of the rest of creation in offering worship. We are most fulfilled as human bings when our minds are directed to our Creator.
The Imposition of Hand
The priest then places his hand on the head of the sick person and offers a prayer similar in theme to the first two. The gesture of imposition of hand symbolizes the calling down of the Holy Spirit. The Holy Spirit represents the creative and liberating power of God. While extending his hand, the priest recalls some of the miracles performed by Christ and asks that Christ himself extend His hand in mercy to free this servant from his or her diseases and afflictions.
The Anointing of the Senses
In the prayer within which the anointing takes place, the priest addresses God the Father as Divine Physician who sent His Son to heal all sickness and to deliver from death and evil. The priest then anoints the face of the one who is ill in the form of a cross, making sure to anoint the eyes, ears, nose and lips. The use of oil for this Mystery is fitting for many reasons. The name Christ means "anointed one", and so the oil represents Christ. Since the Holy Oil was consecrated y calling down the Holy Spirit, it becomes the vehicle of the Spirit and His creative and liberating power. Traditionally, bodies have been anointed with oil to give them strength and for medicinal purposes. It is, therefore, fitting that Christ would choose oil as the material element by which His divine graces of sanctifying, healing and strengthening would be granted. The prayer of anointing continues by petitioning that healing be extended to both soul and body.
The five senses are anointed because they are the points of entry of knowledge into the mind and soul. The senses can be bases for acts of virtues or sources of temptation to sin. They are anointed so that they might serve a sacred purpose.
This prayer of anointing is followed by a hymn where Christ is referred to as the Good Shepherd who comes seeking the lost sheep. The hymn prays that Christ consider His servant as a sheep in His flock. Being the God of goodness whose door is open to sinners, the hymn asks that the servant enter the door of mercies and be brought into the presence of Christ.
The hymn makes special reference to the bodily senses. It prays that Christ protect by His cross the members of the body from evil, and that the eyes be pure in their regards, the ears attentive to His commandments, the mouth chant hymns of praise and thanksgiving, the nostrils breath the perfume of life and not the odor of corruption, the hands knock faithfully at His door and the feet follow the route to His sacred temple. The hymn concludes by praying that the soul with all its senses give glory to the divine holiness, and that it receive forgiveness for all the sins it has committed by the senses of the soul and of the body.
A beautiful aspect of this Mystery is that it seeks to sanctify the whole person body and soul and every aspect of the person, whether it be the faculties and internal senses of the mind and spirit, or the external senses and members of the body. It is not so much an anointing for death but an anointing for a renewed life in Christ.
Concluding Prayers
Following the anointing, the priest again places his hand on the head of the one who is ill. He addresses Christ as the true physician of souls and bodies, and calls upon Him to heal the sick by His grace and the mercy of the One who sent Him. He invokes the name of the Trinity, the prayers of the prophets and the apostles vested in the divine priesthood, the martyrs, confessors, holy fathers and all who have pleased God from the beginning. We can see that this prayer portrays the whole Church in heaven and on earth, the Communion of Saints, interceding for the health of one of its members.
The Mystery of Anointing concludes with a prayer calling upon Christ to visit the one who is sick with an angel of mercy. It prays that the one who is ill be delivered from sickness and evil spirits. It petitions that just as God has healed the mother-in-law of Simon and the hemorrhaging woman, had compassion on the widow who had lost her son, raised Lazarus from the tomb, healed the servant of the centurion by His Word, extinguished the flames of the furnace from the children of Ananias and closed the mouths of the lions in the den with Daniel, so now rich in mercy He will extend His hand and rescue His servant.
This concluding prayer summarizes our Christian faith. It proclaims that God is a God of power, of goodness and of mercy. It recognizes that everything is in His hands. It recalls that He is constantly acting on behalf of His faithful ones. It expresses hope and reliance on the Divine Mercy and Will that all who turn to God in prayer and repentance will be saved.