RITES
83
RITES
Churches united with the Holy See, it has been fiercely
denounced as latinizing, but, where it has occurred
in Russia, Bulgaria, or Syria, it is merely regarded by
the same denouncers as a mere expression of na-
tionalism. There is in the aggregate a larger number
of Catholics of the Byzantine Rite in America than
of the Orthodox. The chief nationalities there which
are Catholic are the Ruthenians, Rumanians, Mel-
chites, and Italo-Greeks; the principal Orthodox
ones are the Russians, Greeks, Syro-Arabians, Ser-
vians, Rumanians, Bulgarians, and Albanians. The
history and establishment of each of these has been
already given (see Greek Catholics in America;
Greek Orthodox Church ix America). As emi-
gration from those lands increases daily, and the rep-
resentatives of those rites are increasing in numbers
and prosperity, a still wider expansion of the Greek
Rite in the United States may be expected. Al-
ready the Russian Orthodox Church has a strong
hierarchy, an ecclesiastical seminary, and monas-
teries, supported chiefly by the Holy Synod and the
Orthodox Missionary Society of Russia, and much
proselytizing is carried on among the Greek Catho-
lics. The latter are not in such a favourable position;
they have no home governmental support, but have
had to build and equip their own institutions out
of their own slender means. The Holy See has pro-
vided a bishop for them, but the Russians have stirred
up dissensions and made his position as difficult as
possible among his own people. The Hellenic Greek
Orthodox Church expects soon to have its own Greek
bishop, and the Servians and Rumanians also expect a
bishop to be appointed by their home authorities.
III. Maronite Rite. — The Maronite is one of the Syrian rites and has been closely assimilated in the Church to the Roman Rite (see Maroxites). Un- like the Syro-Chaldean or the Syro-Catholic rites, for they all use the Syriac language in the Mass and liturgy, it has not kept the old forms intact, but has modelled itself more and more upon the Roman Rite. Among all the Eastern rites which are now in com- munion with the Holy See, it alone has no Schismatic rite of corresponding form and language, but is wholly united and Catholic, thereby difTering also from the other Syrian rites. The liturgical language is the ancient Syriac or Aramaic, and the Maronites, as well as all other rites who use Syriac, take especial pride in the fact that they celebrate the Mass in the very language whi(;h Christ spoke while He was on earth, as evidenced by some fragments of His very words still preserved in the Greek text of the Gospels (e. g. in Matt., xxvii, 46, and Mark, v, 41). The Syriac is a Semitic language closely related to the Hebrew, and is sometimes called Aramaic from the Hebrew word Aram (Northern Syria). As the use of Ancient Hebrew died out after the Babylonian captivity, the Syriac or Aramaic took its place, very much as ItaUan has supplanted Latin throughout the Italian peninsula. This was substantially the situation at the time of Christ's teaching and the foundation of the early Church. Syriac is now a dead language, and in the Maronite service and liturgy bears the same relation to the vernacular Arabic as the Latin in the Roman Rite does to the modern languages of the people. It is written wth a peculiar alphabet, reads from right to left like the Hebrew or Arabic languages, but its letters are unlike the current alphabets of either of these languages. To simplify the Maronite Missals, Breviary, and other service books, the ver- nacular Arabic is often employed for the rubrics and for manjy of the best-known prayers; it is written, not in Arabic characters, but in Syriac, and this mingled language and alphabet is called Karshuni. The Epis- tle, Gospel, Creed, and Pater Noster are nearly always given in Karshuni, instead of the original Arabic.
The form of the Liturgy or Mass is that of St. James, so called because of the tradition that it orig-
inated with St. James the Loss, Apostle and Bishop
of Jerusalem. It is the type form of the Syriac Rite,
but the Maronite Use has accommodated it more and
more to the Roman. This form of the Liturgy of
St. James constitutes the Ordinary of the Mass,
which is always said in the same manner, merely
changing the epistles and gospels according to the
Christian year. But the Syrians, whether of the
Maronite, Syrian, Catholic, or Syro-Chaldaic rite,
have the peculiarity (not found in other liturgies)
of inserting different anaphoras or canons of the Mass,
composed at various times by different Syrian saints;
these change according to the feast celebrated,
somewhat analogously to the Preface in the Roman
Rite. The principal anaphoras or canons of the
Mass used by the Maronites are: (1) the Anaphora
according to the Order of the Holy Catholic and
Roman Church, the Mother of all the Churches;
(2) the Anaphora of St. Peter, the Head of the Apos-
tles; (3) the Anaphora of the Twelve Apostles; (4)
the Anaphora of St. James the Apostle, brother of
the Lord; (5) the Anaphora of St. John the Apostle
and Evangelist; (6) the Anaphora of St. Mark the
Evangelist; (7) the Anaphora of St. Xystus, the
Pope of Rome; (8) the Anaphora of St. John sur-
named Maro, from whom they derive their name;
(9) the Anaphora of St. John Chrysostom; (10) the
Anaphora of St. Basil; (11) the Anaphora of St.
Cyril; (12) the Anaphora of St. Dionysius; (13) the
Anaphora of John of Harran, and (14) the Anaphora
of Alarutha of Tagrith. Besides these they have also
a form of liturgy of the Presanctified for Good Friday,
after the Roman custom. Frequent use of incense
is a noticeable feature of the Maronite Mass, and
not even in low Mass is the incense omitted. In
their form of church building the Maronites have
nothing special like the Greeks with their iconostasis
and square altar, or the Armenians with their cur-
tains, but build their churches very much as Latins
do. While the sacred vestments are hardly dis-
tinguishable from those of the Roman Church, in
some respects thoy approach the Greek form. The
alb, the girdle, and the maniple or cuffs on each hand,
a peculiar form of amict, the stole (sometimes in
Greek and sometimes in Roman form), and the or-
dinary Roman chasuble make up the vestments worn
by the priest at Mass. Bishops use a cross, mitre,
and staff of the Roman form. The sacred vessels
used on the altar are the chalice, paten or disk, and
a small star or asterisk to cover the consecrated Host.
They, like us, use a small cross or crucifix, with a
long silken banneret attached, for giving the blessings.
The Maronites use unleavened bread and have a
round host, as in the Roman Rite.
The Maronite Mass commences with the ablution and vesting at the foot of the altar. Then, standing at the middle of the sanctuary, the priest recites Psalm xlii, "Introibo ad altare", moving his head in the form of a cross. He then ascends the altar, takes the censer and incenses both the uncovered chalice and paten, then takes up the Host and has it incensed, puts it on the paten and has the corporals and veils incensed. He next pours wine in the chahce, adding a little water, and then incenses it and covers both host and chalice with the proper veils. Then, going again to the foot of the altar, he says aloud the first prayer in Arabic, which is followed by an antiphon. The strange Eastern music, with its harsh sounds and quick changes, is a marked feature of the Maronite Rite. The altar, the elements, the clergy, servers, and people are incensed, and the Kyrie Eleison (Kurrili- son) and the "Holy God, Holy strong one etc." are sung by choir and people. Then comes the Pater Noster in Arabic, with the response: "For thine is the kingdom and the power and the glory, world without end, Amen." The celebrant and deacon
