O LTEN EI

M
I TROPOLIA

REVISTA

ARHIEPISCOPIEI CRAIOVEI,
ARHIEPISCOPIEI RÂMNICULUI,
EPISCOPIEI SEVERINULUI ŞI STREHAIEI,
EPISCOPIEI SLATINEI ŞI ROMANAŢILOR
ŞI
A FACULTĂŢII DE TEOLOGIE - CRAIOVA

ANUL LXVIII (813-816), NR. 9-12, SEPTEMBRIE-DECEMBRIE, 2016

EDITURA MITROPOLIA OLTENIEI

CRAIOVA
ISSN 1013-4239
 CUPRINS

PASTORALE
† ÎPS Dr. IRINEU
Arhiepiscopul Craiovei şi Mitropolitul Olteniei
Pastorală la Naşterea Domnului nostru Iisus Hristos.................................. 9

† ÎPS VARSANUFIE
Arhiepiscopul Râmnicului
Pastorală la Naşterea Domnului nostru Iisus Hristos................................ 15

† PS NICODIM
Episcopul Severinului şi Strehaiei
Pastorală la Naşterea Domnului nostru Iisus Hristos................................ 20

† PS SEBASTIAN
Episcopul Slatinei şi Romanaţilor
Pastorală la Naşterea Domnului nostru Iisus Hristos................................ 28

STUDII
Î.P.S. Acad. Prof. Univ. Dr. IRINEU POPA
Arhiepiscopul Craiovei şi Mitropolitul Olteniei
Cunoaşterea tainei Înomenirii Fiului lui Dumnezeu în experienţa
Duhului la Sfântul Maxim Mărturisitorul.................................................... 31

Rev. Dr. MATEUSZ POTOCZNY

Proclamation of the Biblical Readings in the Eucharistic Liturgy of
the Syriac Churches..................................................................................... 71

Fr. PhD Senior Lecturer ADRIAN BOLDIŞOR

Orthodoxy and Islam in the 18th Century. The Place and Role of
Dimitrie Cantemir in this Period................................................................. 86

Pr. Lect. Univ. Dr. SERGIU-GRIGORE POPESCU

Parohiile Craiovei în primele patru decenii ale secolului al XX-lea
(Partea a II-a).............................................................................................. 96

3
Pr. Lect. Univ. Dr. IONIŢĂ APOSTOLACHE
Apologia simbolului şi descoperirea tainei într-o viziune novatoare.
Profesorul Sebastian Brock şi o altfel de teologie..................................... 115

Pr. Lect. Univ. Dr. NICUŞOR BELDIMAN

Preotul şi predica. Implicaţii actuale........................................................ 136

Asist. Univ. Dr. MIHAI CIUREA

„Fericiţi cei ce n-au văzut şi au crezut” (Ioan 20, 29)............................. 160

Pr. Dr. CONSTANTIN CILIBIA

Arhimandritul Petronie din Timişoara, stareţ la Mânăstirea
Segarcea.................................................................................................... 174

Drd. DORU MARCU

The Concept Liturgy after the Liturgy. History and Theology.................. 185

TRADUCERI ŞI DIORTOSIRI
Din Cuvântările Sfântului Petru al Argosului: Cuvântarea la Intrarea în
Biserică a Maicii Domnului
(Traducere de Pr. Conf. Univ. Dr. CONSTANTIN BĂJĂU) .................. 208

PREDICI, COMENTARII, MEDITAŢII

Pr. Conf. Univ. Dr. ADRIAN IVAN
Omilie tematică la Duminica a 22-a după Rusalii
(Bogatul nemilostiv şi săracul Lazăr – Luca 16, 19-31)
Parabola fericirii celui sărac cu duhul..................................................... 221

CĂRŢI ŞI REVISTE, LANSĂRI EDITORIALE ŞI RECENZII

Pr. Lect. Univ. Dr. IONIŢĂ APOSTOLACHE
Pr. Adrian Ivan, Logos Parainetikos. Principii parenetice în
Omiliile de la Matei şi în alte scrieri ale Sfântului Ioan Gură de Aur,
Editura Mitropolia Olteniei, Craiova, 2015, 386 p................................... 231

Pr. Conf. Univ. Dr. ADRIAN BOLDIŞOR

Dicţionarul religiilor - Dicţionar UNESCO al Religiilor lumii - de la
A a – Z z, Traducere din limba catalană în limba română de
Prof. univ. dr. Alexandru I. Stan, Lect. dr. Michael-Williams Stan şi
Asist. univ. dr. Liviu Al. Stan, Ed. Moroşan, Bucureşti, 2016, 252 p........ 233

4
Drd. DORU MARCU
Sebastian P. Brock, Părinţii şi Scriitorii Sirieni de Ieri şi de Azi,
traducere din limba engleză de Arhid. Lect. Univ. Dr. Ioniţă Apostolache
şi de Prof. Hermina Maria Apostolache, Editura Mitropolia Olteniei,
Craiova, 2016, 325 p................................................................................. 235

EVENIMENT
Pr. Lect. Univ. Dr. IONIŢĂ APOSTOLACHE
Profesorul Sebastian Brock, Doctor Honoris Causa al
Universităţii din Craiova........................................................................... 237

5
 CONTENTS

PASTORALS
† His Eminence PhD IRINEU
Archbishop of Craiova and Metropolitan of Oltenia
Pastoral Brief at Christ’s Birth..................................................................... 9

† His Eminence VARSANUFIE

Archbishop of Râmnic
Pastoral Brief at Christ’s Birth................................................................... 15

† His Eminence NICODIM

Bishop of Severin and Strehaia
Pastoral Brief at Christ’s Birth................................................................... 20

† His Eminence SEBASTIAN

Bishop of Slatina and Romanaţi
Pastoral Brief at Christ’s Birth................................................................... 28

STUDIES
His Eminence Acad. Prof. PhD IRINEU POPA
Archbishop of Craiova and Metropolitan of Oltenia
The Knowledge of the Incarnation Mystery in the Experience of
the Spirit in Saint Maximus the Confessor.................................................. 31

Rev. Dr. MATEUSZ POTOCZNY

Proclamation of the Biblical Readings in the Eucharistic Liturgy of
the Syriac Churches..................................................................................... 71

Fr. PhD Senior Lecturer ADRIAN BOLDIŞOR

Orthodoxy and Islam in the 18th Century The Place and Role of
Dimitrie Cantemir in this Period................................................................. 86

Fr. Lecturer PhD SERGIU-GRIGORE POPESCU

The Parishes of Craiova in the First Four Decades of the Twentieth
Century (Second Part)................................................................................. 96

6
Fr. Lecturer PhD IONIŢĂ APOSTOLACHE
The Apology of the Symbol and the Discovery of the Mystery in a New
Vision. Professor Sebastian Brock and a Different Kind of Theology...... 115

Fr. Lecturer PhD NICUŞOR BELDIMAN

The Priest and the Sermon. Current Implications..................................... 136

Assistant PhD MIHAI CIUREA

‘Blessed Are They that Have not Seen, and yet Have Believed’
(John 20, 29).............................................................................................. 160

Fr. PhD CONSTANTIN CILIBIA

The Archimandrite Petronie from Timişoara, the Abbot of
the Monastery Segarcea............................................................................ 174

DORU MARCU
The Concept Liturgy after the Liturgy. History and Theology.................. 185

TRANSLATIONS
From the Words of Saint Peter of Argos: The Word for the Entrance in the
Church of the Mother of God
(Translation by Fr. Senior Lecturer PhD CONSTANTIN BĂJĂU)......... 208

HOMILIES, COOMENTS, MEDITATIONS

Fr. Senior Lecturer PhD ADRIAN IVAN
The Thematic Homily for the Twentieh-Two Sunday after Pentecost
(The Unmerciful Rich and the The Poor Lazarus – Luke 16, 19-31)
The Happiness Parable of the Poor in Spirit............................................. 221

BOOKS, MAGAZINES, AND REVIEWS EDITORIAL LAUNCH

Fr. Lecturer PhD IONIŢĂ APOSTOLACHE
Fr. Adrian Ivan, Logos Parainetikos. Parenthetically Principles in
Homilies on Matthew and in Other Writings of Saint John Chrysostom,
Publishing Mitropolia Olteniei, Craiova, 2015, 386 p ............................ 231

Fr. PhD Senior Lecturer ADRIAN BOLDIŞOR

The Dictionary of Religions – The Dictionary UNESCO of the World
Religions – From A a to Z z, Translation from Catalan language in
Romanian by PhD Professor Alexandru I. Stan, PhD Lecturer
Michael-Williams Stan and PhD Asisstant Liviu Al. Stan,
Publishing House Moroşan, Bucharest, 2016, 252 p................................ 233
7
DORU MARCU
Sebastian P. Brock, The Syrians Parents and Writers of Yesterday and
Today, translation from English language by Archdeacon Lecturer PhD
Ioniţă Apostolache and Prof. Hermina Maria Apostolache, Publishing
Mitropolia Olteniei, Craiova, 2016, 325 p................................................ 235

EVENT
Fr. Lecturer PhD IONIŢĂ APOSTOLACHE
Professor Sebastian Brock, Doctor Honoris Causa of
the University from Craiova...................................................................... 237

8
 Proclamation of the biblical readings in the
Eucharistic Liturgy of the Syriac Churches

Rev. Dr. MATEUSZ POTOCZNY1

Cuvinte cheie: Biblia, Liturghia Cuvântului, Bisericile siriace, liturghiile

siriace, poezie biblică, bemā
Keywords: Bible, Liturgy of the Word, Syriac Churches, Syriac Liturgies,
biblical poetry, bemā

The Liturgy of the Church, since its very beginning, was strictly united with
the proclamation of the Word of God. The redemptive events heralded in the
Old Testament and fulfilled in the New Testament became a starting point
of the whole „undertaking” named Church. We can certainly confirm that
before the canon of the New Testament inspired books was created, the
Apostles and the first disciples of Christ had not only been preaching the
salvific events of Jesus Christ but they also had made a use of the treasure
inherited from the Jewish tradition.2 Therefore in the Christian era the Word
of God written in the Bible was an essential element of every liturgical
celebration; hence we can state that without the Bible there would be no
liturgy.3
Although the main paradigms of the use of the inspired texts in the
liturgical context are common for the whole community of the Church, it is
obvious that every liturgical tradition had elaborated its own way of
proclamation of the Word of God. It concerns especially the selection of
lectures and the moments where the readings occur.
In this study we want to concentrate on the place of the Word of God
in the Eucharistic liturgy of two great traditions belonging to the Christian
Orient: the West and the East Syriac. On the onset we have to emphasize
that the rules of selection and of proclamation of the biblical pericopes in
the Syriac traditions were not yet united and codified as in the Byzantine or
Latin Churches. Therefore this analysis will also be an attempt to
systematize and to keep the presentation clear; for this reason it will remain
more theoretical and wishful than practical.

1
Faculty of Theology UO, Opole, Poland.
2
See: M. RIGHETTI, La messa. Commento storico-liturgico alla luce del Conilio Vaticano
II. Manuale di storia liturgica, vol. 3, Milano 20143, p. 229.
3
See: A.J. CHAPUNGCO. Liturgical Inculturation. Sacramental, Religiosity and
Catechesis, Collegeville, 1992, p. 83.
71
 Our reflections are divided into five sections: the Syriac traditions
and their Liturgies; the Bible in the liturgical tradition of the Syrians; the
rites and theology of the Liturgy of the Word in the Syriac traditions; bemā
as the historical place of proclamation of the Word of God; the Bible as
painted by the use of poetry.

1. The Syriac traditions and their Liturgies

Since the Syriac Churches belong to the group that is little-known in Europe
it seems right to start the presentation with a brief introduction, which will
allow us to draw geographical and theological boundaries of the liturgies to
be discussed. The West-Syriac rite belongs to the Syro-Antiochene liturgical
tradition and from the very beginning was united with the city of Antioch,
situated within the borders of the Roman Empire.4 In the Christian
community of Antioch, which after Jerusalem was the most ancient
community of the Church, the disciples of Jesus Christ were for the very
first time called “Christians”, as referred by St. Luke in the Acts of the
Apostles 11:26. According to the tradition, the first bishop of Antioch was
St. Peter, and the city itself, after the foundation of Patriarchate, had the
jurisdiction over Syria, Phoenicia, Arabia, Palestine, Cilicia and
Mesopotamia.5
It has to be noted that in the beginning the Churches of this tradition
spoke Greek, but after the riot of James Baradaeus (6th century) and the
creation of the Jacobite Church (ca. 543)6 the Western dialect of Aramaic,
i.e. Syriac, has been gradually introduced as the official liturgical language.
The West-Syriac liturgy itself quite rightfully away was enriched by the
poetry ascribed to the great authors like St. Ephrem the Syrian (†373) or
Jacob of Serough (†521).7
It is well known that the Syro-Antiochene liturgy was always
characterised by a great diversity, which was exposed by different liturgical
books or customs which differed almost in every diocese.8 We should also
add that this liturgy from the 4th century onwards started to adapt some
practices of the Church of Jerusalem, and in the course of time was also
enriched by some Byzantine influences. The definitive codification took

4
M. POTOCZNY, Rodziny liturgiczne chrześcijańskiego Wschodu – panorama, „Teologia
i człowiek”, 25:2014 n.1, p. 175.
5
A.A. KING, The Rites of Eastern Christendom, Rome, 1947, p. 61-62.
6
See: C. CAPIZZI, R. LAVENANT, Giacobbe (Giacomo) Baradeo o Baradai, In: E. G.
FARRUGIA (ed.), Dizionario enciclopedico dell’Oriente cristiano, Roma, 2000, p. 339-340.
7
Cf. I.H. DALMAIS, The Eastern Liturgical Families, In: A.G. MARTIMORT (ed.), The
Church at Prayer, vol. 1, Collegeville, 1986, p. 32.
8
See: M. POTOCZNY, Rodziny liturgiczne, p. 175.
72
place in the 12th century, mostly because of the work of Dionysius Bar
Salibi and the patriarch Michael the Great (†1199). In the following
centuries the Syriac language, remaining the main liturgical language, was
slowly replaced by Arabic.9 Until today the Syriac language is in use during
the solemn celebrations of the Eucharist, in the Divine Office, during the
distribution of the Sacraments and in some monasteries.10
To the West-Syrian rite belong the following communities: Syriac-
Orthodox Church (Jacobites), Maronite Church (which developed a number
of its own rites and customs), Malankara Orthodox Syrian Church, Syriac
Catholic Church, Syro-Malankara Catholic Church, Malabar Independent
Syrian Church and – in some aspects – the Reformed Mar Thoma Syrian
Church.11
As noted above, besides the West-Syriac rite, in the distant areas of
the Orient, the East-Syriac rite was developed and until today consists of the
Chaldean and Persian/Assyrian Church, which sometimes is wrongly called
“Nestorian”.12 The liturgies of this tradition shaped beyond the limes of the
Roman Empire, between the rivers Tigris and Euphrates, in the Sasanian
Empire and later in the Abbasid Caliphate. This location caused people to
refer to the Church as “Church of the East”. Her origin is connected with
two cities: Edessa and Nisibis (Nusaybin), and later with the See of the well-
organized Church in Seleucia-Ctesiphon. Because in these provinces the
Hellenization was very slight and the people spoke numerous dialects of
Aramaic, living among a huge Jewish diaspora, the Christianity there
preserved some Semitic elements. To the East-Syriac rite belong: the
Assyrian Church of the East, the Chaldean Church and the Syro-Malabar
Church.13

2. Bible in the liturgical tradition of the Syrians

As noted by prof. Sebastian Brock for all the Syriac Churches the most
prominent and most important translation of the Bible is Peshitta.14 The Old
9
Cf. I.H. DALMAIS, Liturgies d'Orient. Rites et symboles, Paris, 1980, p. 48-50; IDEM,
The Eastern, p. 32; See: M. POTOCZNY, Rodziny liturgiczne, p. 176.
10
See: R. JANIN, Les Eglises Orientales et les Rites Orientaux. Ouvrage couronné par
l’Académie Française, Paris, 1955, p. 365.
11
Cf. B. VARGHESE, West Syrian Liturgical Theology, Aldershot, 2004, p. 1.
12
See: R. JANIN, Les Eglises Orientales, p. 394ss.
13
M. POTOCZNY, Rodziny liturgiczne, p. 172-174. For Syriac christianity see more in: M.
SADOWSKI, „Trzecie płuco” chrześcijaństwa? Jan Paweł II a Kościoły tradycji
syryjskiej, „Studia Włocławskie”, 16:2014, p. 245-261.
14 ܳ ܳ
‫ ܺ ܐ‬root: ‫ܛܫܦ‬. Adjective ‫ ܺ ܐ‬literally means: easy, simply, directly, liberally.
See: J. PAYNE SMITH (Mrs. Margouliouth), A Compendious Syriac Dictionary, Oxford,
1903, p. 468.
73
Testament in this version was translated from Hebrew, and the New
Testament from Greek. Generally it seems likely that most books of the
Peshitta’s Old Testament were translated during the period from the late 1st
C.E. to the early 3rd century, and the part containing the Gospels and the
other New Testament’s books was completed in the early 5th century.
Obviously the Peshitta is not the only existing translation of the Bible made
by the Syrians but the other translations usually had only a local range. The
authority of Peshitta enjoys the same respect among all the traditions that
belong to the circle of the Syriac language.15 It should be noted that based
on this translation the Syriac lectionaries contain only twenty two New
Testament books – the 1 and 2 John, 2 Peter, Jude and the Book of
Revelation are omitted.16
As in the other liturgical traditions, also among the Syrians the
fragments of the Bible were in fact the only liturgical books for the first
three centuries of Christianity. The passages taken from the Bible were
proclaimed during the common prayers of the followers of Christ and this
action lasted as long as the principal celebrant of the liturgy allowed it.17
Perhaps this is the reason why some sources dated from the first centuries
onwards differ in description of the number of the length of pericopes read
during the Eucharist. Mario Righetti, who focused his research on the early
patristic testimonies, speaks about four or five biblical readings, which
sometimes were taken either from different books or just from only one. As
an example he referred to one homily of Origene (†254), in which the author
refers to many readings from the 1 Book of Kings, which were read out
during the same celebration. There is also another important historical
document – The Apostolic Constitutions – that mentions of five readings
during the liturgy, taken from the Law, the Prophets, the Apostolic Letters,
the Acts and the Gospel.18
Until today the most abounding number of biblical readings in the
Eucharist are preserved in the Syriac Churches, although they vary. As
written by Rene Cabié this ancient custom we encounter in the East-Syriac
rite where, according to the Jewish tradition, the Old Testament readings are
also divided in two parts.19 Moreover just before the readings the Persian

15
See: S.P. BROCK. The Bible in The Syriac Tradition, SCC 1. Kottayam (sa), p. 11-12.
16
B. VARGHESE, West Syrian, p. 156. Cf. G. PANICKER, A Historical Introduction to
the Syriac Liturgy. Part I, Kottayam 20102, p. 19.
17
Cf. R. CABIÉ, L’Eucaristia. La Chiesa in preghiera. Introduzione alla Liturgia, vol. 2.
Brescia, 20083, p. 81.
18
M. RIGHETTI, La messa, p. 230.
19
Cf. R. CABIÉ, L’Eucaristia, p. 84.
74
 ܵ ܿ
liturgy provides marmitha (‫) ܼ ܼ ܐ‬20 i.e. a set of three psalms: 144, 145,
146 or 15, 150, 116.21 After this introduction a fragment from the „Apostle”
ܵ
(‫ ) ܼ ܵ ܐ‬is proclaimed and followed by zummara (‫) ܼܙܘ ܵ ܐ‬22 and the
proclamation of the Gospel (‫ܓ ܼ ܿ ܢ‬ ܿ
ܸ ‫) ܸܐ ܼܘ‬. It should be noted that the East-
Syrian commentators always underlined an essential character of the
presence of both the Old and the New Testament in the liturgy of the
Eucharist. One of the well known commentaries written by Gabriel Qaṭraya
(VI/VII w.)23 remarks that the readings of Law and Prophets have to
confirm the Lord’s teaching directed to the Jews. The author notes that the
fragments from the Acts should be read with those from the Old Testament
to underline the unity of the History of Salvation and to show the works of
Jesus done during his earthly life when the old law was still binding.24
In the West-Syriac rite the division of the readings is a bit different:
between the readings from the Pentateuch and Prophets they put one reading
from the Sapiential Books followed by two or three fragments from the New

20
Marmitha is a set of three Psalms sung at the beginning of the liturgy of the Word.
Gabriel Qaṭraya says about the theological interpretations of the presence of marmitha in
the Liturgy. He says: The One marmitha points to the unity of Christ; the Three Psalms
signify the three persons of the Trinity involved in the event of incarnation; the fact that the
marmitha is formed by the psalms of David indicate that Christ is the Son of David; that the
liturgy begins with the Psalms of the Old Testament indicates the authority and importance
of the salvation history in preparing the people for the incarnation; the marmitha refers to
the name of Christ (the anointed) and the three psalms represent the Father who anints, the
Son who is anointed and the Holy Spirit who is the oli that filled Christ; the marmitha also
refers to the perfect humnity of Christ and the three psalms represent the perfect body, soul
and intelect in his human nature; the three psalms stand for the three laws of the ancient
(the natural, the positive and the written laws), that Christ observed during the tripple ten
years of his private life; the Alleluia added to each verse of the psalm reflects the angelic
hymn at the birth of Christ (L. ARANGASSERY, Ecclesial Dimension of East Syrian
Liturgy. An Introduction to Liturgical Ecclesiology, Kottayam, 1990, s. 78-79).
21
See: The Order of the Syro-Malabar Qurbana, Kochi, 2012, p. 17-23.
22
It is a form of an antiphon with Alleluia sung before the Gospel. See: J.P. DESCHLER.
Word and Meaning. A Glossary in Liturgy and Iconography with special reference to the
Theology of the Eastern Churches, Kottayam, 2012, p. 315-316. Cf. J. PAYNE SMITH
(Mrs. Margouliouth), A Compendious, p. 113.
23
More about the author see: S.P. BROCK. Gabriel Qa raya. In: S.P. BROCK, A.M.
BUTTS, G.A. KIRAZ, L. VAN ROMPAY. Gorgias Encyclopedic Dictionary of the Syriac
Heritage, Piscataway, 2011, p. 171.
24
Cf. P. YOUSIF, The Divine Liturgy According to the Rite of the Assyro-Chaldean
Church, In: J. MADEY (ed.), The Eucharistic Liturgy..., p. 2014. The Commentary: S.
JAMMO, La structure de la Messe chaldéenne: Du début jusqu' à l'Anaphore: étude
historique, in Orientalia Christiana Analecta (OCA) 207, Roma, 1979, p. 110-111. See also:
S.P. BROCK, Gabriel of Qatar’s Commentary on the Liturgy, „Hugoye: Journal of Syriac
Studies”, 6:2009, n. 2, p. 197-248.
75
Testament and the Gospel.25 Today the practice of the proclamation of six
biblical readings (in some feast even more up to a dozen from the Old
Testament - sic!) is present only in the Jacobites, while the Catholics follow
this tradition only during some solemnities; in the ordinary time they have
only three readings: one from the Acts, one from the Apostolic Letters and
one from the Gospel. Baby Varghese remarks that in some of the liturgical
services not only the readings from the Old Testament have been omitted
but also the reading of the Acts, what is always arbitrary and done to make
the service shorter. The sad consequence is that the Christians are ignoring
an essential element for the sake of accessories – as for example the
hymns.26
Some of the Indian Churches preserved the whole set of readings but
usually they are divided for the celebrations of the whole day: the fragments
from the Old Testament are read after the main canonical hours meanwhile
the New Testament has its place during the Eucharist27. It should be
highlighted that for every Sunday the Syrians provide three fragments from
the Gospel, which make a thematic connection and are read in turn during
the vigil office, morning prayer and the liturgy of the Eucharist.28 Obviously
also here one can find some exceptions. For example, the Maronites, who
although belong to the West-Syriac rite, preserved only two readings: one
from the Apostle and one from the Gospel, preceded by a responsorial
psalm sung by the celebrant and the deacon.29 The Indian wing of the West-
Syriac rite, namely the Syro-Malankara Church provides three readings
during the liturgy of the Eucharist: one from the Acts or Catholic Letters,
one from Corpus Paulinum and one from the Gospel.30 The majority of the
Syrian liturgies before the Gospel preserved also the chant of psalm
ܳ
(mazmurā, ‫) ܰ ܽ ܐ‬.
Now we have to take into consideration the liturgical books of the

25
R. CABIÉ, L’Eucaristia, p. 84-85. The author points also the other traditions, where two
or - as in the case of Byzantine Churches - one reading and the Gospel until today are
preserved.
26
A.A. King, The Rites of Eastern Christendom, vol. 1, Rome, 1947, p. 147. Cf. W.
NYSSEN, H.J. SCHULZ, P. WIERTZ (ed.), Handbuch der Ostkirchenkunde, vol. 2,
Düsseldorf, 1989, p. 112; B. VARGHESE, West Syrian, p. 156.
27
See. G. PANIKER, The Holy-Qurbono in the Syro-Malanlara Church, In: J. MADEY
(ed.), The Eucharistic Liturgy ..., p. 153. B. VARGHESE, West Syrian, p. 156.
28
IGNATIOS APHREM I BARṢAUM, Geschichte der syrischen Wissenschaften und
Literatur, G. Toro, A. Gorgis (transl.), Wiesbaden, 2012, p. 42.
29
See. M. HAYEK, Liturgie maronite. Histoire et textes eucharistiques, Paris, 1964,
p. 167-168.
30
J. MADEY, G. VAVANIKUNNEL, Qurbana. Die Eucharistiefeier der Thomaschristen
Indiens, Paderborn, 1968, p. 201-202.
76
Syrians that contain biblical fragments edited for the liturgy of the
Eucharist. In the first centuries the readings were performed from the
manuscripts. The first confirmed testimonies of the collections of the
readings are dated back to the 9th century (the exact date would be around
the year 803 AD). Since different parts of the Bible were read at different
points in the liturgical services – notes S. Brock – it became the usual
practice to have separate lectionaries for Old Testament lections, for Gospel
and for readings from the Acts and the Letters. As noted above, to the main
characteristic of the Syrian lectionaries belong the diversity of the readings
prescribed for the same day and this remark concerns not only different
Churches but very often is a feature found within each of them. In the case
of the Church of the East we meet two particular systems of the selection of
readings: cathedral, strictly connected with the practice of the patriarchal see
of Seleucia-Ctesiphon, and monastic, developed at the Upper Monastery in
Mosul.31
Today the Syriac Churches usuallyܳ use ܺ ܰ three sets of the texts
collected in the following books: ‘Attiqto (‫ܐ‬ ) – the lections from ܶ the
Old Testament; Shliho (‫ܐ‬ ܳ ܺ ܺ
) – the „Apostle”; Euangelion (‫– )ܐ ܰܘ ܶܓ ܳ ܢ‬
with the readings from the Gospel. We should list also two others books:
Dauid ( ‫ ܰܕ ܺܘ‬, David) with psalms and Wardō (‫ܪܕܐ‬ ܳ ‫ ܰܘ‬, Rosa), which is a
collection of liturgical poetry.32 It is worth mentioning that as in the others
liturgical traditions of Christian East, the book of the Gospel is usually
richly ornamented with a cross in the middle and the symbols of the
Evangelists in the corners.33

3. Rites and the theology of the Liturgy of the Word in the Syriac
traditions
The Liturgy of the Word is called by the Syrians tulmōdō (syr. ‫ܬܘ ܳ ܳ ܐ‬ ܽ ) what
corresponds to the Liturgy of Catechumens in the other Eastern traditions.
Usually it ܶ starts
ܳ ܽ ܳ with
ܳ aܰ ܺ chant ܳ of ܰ a deeply ܰ theological
ܰ hymn Trishagion
ܰ ܰ ܰ ܰ ܳ ܰ ܺ ܰ ܳ ܰ ܺ ܰ
(‫܀‬ ‫ܬܐ܁ ܐܬܪ‬ ‫ܐ܁‬ ‫ܐ܁‬ ), which united with
the procession with the Gospel, on the one hand symbolises a dogmatic
contemplation of the Triune God, and on the other, is a sign of the solemn
entrance of Christ, the living Word of God, among His people.34 According

31
S.P. BROCK, The Bible, p. 45-46.
32
M. NIN, Las liturgias orientales, Barcelona, 2008, p. 45, 53. See also: F. C.
BURKITT, The Early Syriac Lectionary System. W: The Proceedings of the British
Academy, 10:1921-23, p. 1-38, 301-339 (extract).
33
R. JANIN, Les Eglises Orientales, p. 366.
34
Cf. R. CABIÉ, L’Eucaristia, p. 88. For further informations see: P. F. BRADSHAW, M.
77
to some commentaries, the same symbolic gesture has also the celebrant or
deacon caring the book of Holy Gospel.35
During the procession the celebrant is surrounded by a deacon caring
a censer, by the other priests and the altar servants. After the entrance to the
Sanctuary
ܳ the Evangeliary is placed on a small lectern called Golgotha
(‫ܐ‬ ܽ ܳ 36
‫)ܓܓ‬. In some communities during the procession the celebrant
invites faithful to kiss the book.37
Immediately after the procession the readings from the Old
Testament are proclaimed (if there is such a practice). Petros Yousif notices
that the readings from the Old Testament are not preceded by any prayer.38
In the East-Syriac rite the whole proclamation of the Word of God is
ܵ ܵ
preceded by an ancient Christological hymn Lākhu mārā (‫) ܼ ܼ ܵ ܐ‬, called
very often a “Hymn of the Resurrection”, which in very simple words
express the profession of faith and constitutes a peculiar climax of the rites
before the Liturgy of the Word. The refrain, from which the whole hymn
takes its name, reads as follows:

ܼܿ ‫ܓ‬ ܿ ‫ ܕ ܿܐ ܿ ܘ ܿ ܵ ܵ ܐ ܕ‬: ܿ ‫ܿ ܿܒ‬ ‫ܼ ܵܐ‬

ܵ
‫ ܘ ܵ ܐ ܼ ܿ ܥ‬: ܼ ܿ ‫ܵ ܼ ܼ ܵ ܵ ܐ ܕܕ ܵ ܹܕ‬
ܼܿ ܵ ܿ ܵ ܵ ܼ ܵ ܿ ܼ ܵ ܼ ܿ ܿ ܼ ܼ 39 ܼ
ܼ :
‫ܘ ܼܐ ܼܘ ܘ ܐ ܼܒܐ ܕ ܼ ܼ ܢ܀‬
Lord of all we praise You; Jesus Christ, we glorify You; for You are the quickener of
our bodies and the gracious Saviour of our souls.

Then the lector, usually the subdeacon, asks for the blessing kissing
the hand of the celebrant. To the tasks of the subdeacon belongs also the
reading of the so called Praxis – the Acts.40
In the West-Syriac rite the first reading of the liturgy of the Eucharist
is usually a fragment from the Acts, which is preceded by an introductory
chant sung by the faithful:
ܶ ܽ ‫ܳ ܳܐ‬ ‫ܳܐ‬
ܰ ܶ ‫ ܶܕܐ ܰ ܰܕܪܘ‬.‫ܓܒ ܳ ܐ‬
ܰ̈
‫ ܺ ̈ ܶܐ‬.

E. JOHNSON, The Eucharistic Liturgies. Their Evolution and Interpretation, Collegeville,

2012, p. 144-148.
35
See: E. KHOURY, Genesis and Development of the Maronite Divine Liturgy, In: J.
MADEY (ed.), The Eucharistic Liturgy in the Christian East, Kottayam – Paderborn, 1982
p. 119.
36
See: A.A. KING, The Rites of Eastern ..., p. 145.
37
Cf. P. YOUSIF, The Divine Liturgy, p. 203.
38
IBID.
39
Raza. The Most Solemn Celebration of Holy Qurbana in the Mar Thoma Nasrani
Church, Kottayam, 2012, p. 57.
40
A.A. KING, The Rites of Eastern ..., p. 148.
78
 ܰ ܶ ܰ
‫ ܘ ܶ ܒ ܶ ̇ ܕܐܪ ܳ ܐ‬.‫ܰ ܳ ܵ ܶ ܐ‬ ‫ ܰܒ ܬ ܳܗ ܰܕܒ ܳ ܐ ܶܒ‬.‫ܘ ܰ ܐ ܶ ܙܘ‬.ܰ
ܽ
‫ ܳܒܐ ܰ ܰ ̈ ܶܐ ܀‬. ܺ ‫ ܰܕ ܰ ܳ ܐ ܰ ܐ‬.‫ܗܘܘ ܰ ܽ ܬܐ‬ ܰ ‫ ܰ ܰܒ ܘ‬41
The chosen apostles were sent from God to the entire world,
They went out and preached the gospel of the Son among the nations and to the
ends of the earth.
And they preached the heavenly kingdom saying: “Blessed are they who believe”.

During this antiphon the celebrant says a silent prayer of a humble

request for the understanding of the inspired texts.42 After that in the West-
Syriac rite the next antiphon is to be sung which allows the faithful to
prepare themselves for the listening to the lection from the writings of St.
Paul:
ܰ ‫ܰ ܳ ܣ ܺ ܳ ܐ ܽ ܳܒ ܳ ܐ ܶ ܶ ܳܕܐ‬
ܶ
‫ܳ ܽ ܳܢ‬ ‫ܶܕܐܢ ܐ ܳ ܰ ܺ ܐܬܐ ܰ ܰܒ ܽ ܢ ܰܒ ܶ ܳ ܐ ܕ ܰ ܰܒ‬
‫ܺ ܬܐ‬ ܶ ‫ܶܘܐܢ ܰ ܰ ܐ ̱ܗܘ ܶ ܰܪܘ ܳ ܐ ܶ ܶܘܐ ܰ ܰ ܡ‬
‫ܽ ̈ ܳ ܶܐ‬ ܰ ܺ ‫ܕܗܐ ܳ ܒ‬ܳ ̈ ‫ܰܓ ܺܒ‬ ܽ ܶ ‫ܰ ̈ ܶܐ‬
‫܀‬ ܶ ܰ ‫ ܽ ܒ ܰ ܳ ܐ ܰܕܒ ܽ ܳ ܶ ܕ ܰ ܳ ܳ ܐ ܰ ܺ ܝ ܘ‬43
The blessed Paul the Apostle, whom I heard, says:
“If anyone comes to you with a message,
contrary to what we have preached you,
let him be cursed by the Church,
Even if he were an angel from heaven;
see there arise different doctrines, from all parts”.
Blessed is he who began and ended with the true doctrines of God.

In the East-Syriac rite in this place another prayer for understanding

the divine message is said.44 It is worth a mention that according to the
liturgical regulations the readings from St. Paul are commissioned to a
deacon.45 However the practice of all the Syriac Churches, similarly to the
other communities, very often allows these texts be read by the ordinary
lectors, and even by some non-prepared laypeople.46
Once the “Apostle” is finished in both West and East-Syriac rite,
another diaconal chant – zummara – is sung. The verse of this chant is

41
Takso d-Qurobo, p. 18.
42
IBID, p. 20.
43
IBID, p. 19.
44
See: P. YOUSIF, The Divine Liturgy, p. 205.
45
A.A. KING, The Rites of Eastern ..., p. 148. Cf. G. PANICKER, A Historical
Introduction, p. 19.
46
About the practice in general see: C. GIRAUDO, Ascolta, Israele! Ascoltaci, Signore!
Teologia e spiritualità della Liturgia della Parola, Città del Vaticano, 2008, p. 49-50.
79
usually taken from the Psalms.47 The priest says in this moment another
silent prayer asking for the grace of wisdom and a good understanding of
the biblical message:
ܳܳ ܽ ܰ ܺ ܳ ܳܰ ܳ ܳܰ ܳ ܳ ܰ
ܳ ‫ ܳ ܰܘ‬.‫ܳ ܐ ܺ ܰ ܐ ܕ ܶ ܰ ̈ ܳ ܳ ̈ ܐ‬ ‫ܐ‬ ܶܰ
ܽ
‫ܐ ܘ ܽ ̈ ܳ ܶܐ ܕܪܘ ܳ ܶܐ‬ ̈ ܳ ܰ ܳ ‫ܬܪܐ ܕ ܰ ̈ܗ ܳܒ ܐ ܺܕ‬ ܳ ܽ ܳ ܺ ܰ ܳ ܺ ܳ ‫ܐܘ ܶܓ‬ ܰ ‫ܶܕ‬
ܰ ‫ܘ ܶܓ ܽ ܪ ܰܘ‬ ܳ ܽ ܰ ܰ ܰ ‫ ܰ ܘ‬.‫ܺ ܢ ܳ ܕ ܰ ܺ ܳ ܐ‬
ܰ ܳ ̈ ܽ ܰ ܶ ‫ܘܬܐ‬ ܳ
‫ܕܒ‬ ‫ ܘܗܒ‬.‫ܐ‬ ‫ܕ‬ . ܳ ‫ܨܶܒ‬
‫ܳ ܺ ܀‬ ܰ‫ܶܘܐ ܽܒ ̈ܪ ܳ ܳ ܐ ܰܘ ܰ ܶ ܐ ܕ ܶ ܳ ܳܗ ܳ ܐ ܰܘܒ ܽ ܙܒ‬ ܶ ‫ܘ‬48

Give us, o Lord God, the knowledge of Your divine words and fill us with
the wisdom of Your Holy Gospel, the wealth of Your divine gifts, and the
endowments of Your Holy Spirit. May we keep Your precepts with joy,
observe and fulfil Your will, and become worthy of Your blessings and
mercies; our Lord and God, now and forever.

After this prayer moves the procession with the Evangeliary – the
celebrant is assisted by deacon and the other servants who carry the censer,
candles, dulcimers, noqusho (‫ ) ܳ ܽ ܳ ܐ‬and bells.49 The Maronite Missal
specifies that the procession starts from the right side of the Sanctuary,
moves to the left and then comes back to right from where the Gospel is
proclaimed. Moreover in the most important feasts the procession goes
through the faithful.50
Just before the Gospel, a deacon calls all who are present to listen
with concentration and attention. While in the Byzantine and East-Syriac
rite the calling is based on greek Σοφία· Ορθοὶ51/Премудрість, прості52!
(Wisdom! Arise!), ‫ܓ ܼ ܿ ܢ ܿ ܼ ܼ ܵ ܐ ܀‬ ܿ ‫ܹܐ ܿ ܼܘ‬ ܿ ܵ ‫( ܼ ܡ‬Arise! Let us
ܼ ܼ ܸ ܼ‫ܼ ܐ‬
hear the Holy Gospel!) or ‫܀‬
ܵ ܿ ܵ
‫( ܗܘܘ ܼܘ‬Let us be silent and attentive),53 in
the West-Syriac liturgies this encouragement is more extended. Before the
proclamation the deacon sings:
ܳ ܶ ‫ ܰܒ‬.‫ܰ ܰܒ ܳܬܐ ܕ ̈ܶ ܶ ܰ ̈ܳ ܳ ܐ ܕ ܰ ܳ ܳ ܐ‬ ܰ ܶ ‫ ܽܘܬ ܘ‬.‫ܳ ܐ ܘ ܰ ܽ ܶܬܐ‬ ܶ ‫ܶ ܳܐ‬
ܶ ‫ܘܕ‬ ܰ ‫ܝ‬

47
Cf. P. YOUSIF, The Divine Liturgy, p. 206.
48
Takso d-Qurobo, p. 20.
49
See: The Order of the Syro-Malabar, p. 33; A.A. KING, The Rites of Eastern ..., s. 101.
Por. P. YOUSIF, The Divine Liturgy, s. 206.
50
See: ‫سادقلا باتك‬. ‫اﻟﻤﺎروﻧﻴّﺔ اﻟﺴﺮﻳﺎﻧﻴّﺔ اﻹﻧﻄﺎآﻴّﺔ سقط بسحب‬, Roma, 2011, p. 35-37.
51
Μικρὸν ῾Ιερατικὸν, Ἀθῆναι, 2007, p. 95.
52
Священна і Божественна Літургія святого отця нашого Йоана Золотоустого і
святого отця нашого Василія Великого, Жовква, 2013, p. 37.
53
Sleehanmarude Kudhasakramam. Malayalam – Syriac, Thrissur, 2003, p. 17.
80
 ‫ܰ ܀‬ ‫ܶܐ‬ ܶ ‫ܺ ܳܐ ܕ‬ ‫ܕܒ ܰܐܘ ܶܓ ܳ ܢ ܰ ܺ ܳ ܐ ܕ ܳ ܰ ܢ ܶ ܽ ܥ‬
ܶ 54
Barekmor,55 with calmness and reverence and with sober minds let us give heed and
listen to the good things of the living words of God of the Holy Gospel of our Lord
Jesus Christ that are being read to us.

As it is well known in the majority of the liturgical traditions the

proclamation of the Holy Gospel is reserved for a deacon. However, in the
Syriac traditions the one who reads the words of the Good News is the main
celebrant while the deacon stands next to the place of proclamation
incensing him after each verse.56 Givergis Paniker notes that once a year the
Syriac liturgy allows the deacon to read the Gospel: it is on the liturgical
feast of St. Stephen the Protomartyr.57
After the Gospel the celebrant kisses the Evangeliary, blesses the
faithful with it and next passes the book to the deacon, who lays it down on
the place in the Sanctuary.58
In the Syriac traditions the Liturgy of the Word finishes with a
diaconal litany - karozutha59 or with a series of antiphons followed by a
silent prayer of the celebrant.60

4. Bemā - the historical place of proclamation of the Word of God

Analysing the Liturgy of the Word in the Syriac traditions it is worth to say
something about one architectural detail, which in the past was strictly
connected with proclamation of the biblical readings. It concerns a platform
called bemā (‫) ܹܒܐ ܵ ܐ‬, usually situated in front of the Sanctuary and joined to it
by a narrow path called qestromā (‫ܿܘ ܵ ܐ‬ ܵ ܿ ܵ ). In the
ܸ ) or šqaqonā (‫ܐ‬
early Middle Ages bemā was a necessary element of the church building in
the Syriac traditions, as well as in the Byzantine and in many synagogues. It
was the ordinary place of proclamation of the biblical readings, sermons and
the giving of the blessings.61

54
Takso d-Qurobo, Kottayam, 2014, p. 20.
55
Barekmor - ܳ ‫ܝܒ‬
ܶ ܰ (lit. bless, my Lord). See Greek: εὐλόγησον δέσποτα. In the liturgical
context this word is not tramslated. See. J. P. DESCHLER, Word and Meaning. A glossary
in Liturgy and Iconography with special reference to the Theology of the Eastern Churches,
Kottayam, 2012, p. 56.
56
See. R. CABIÉ, L’Eucaristia, p. 88. A.A. KING, The Rites of Eastern ..., p. 150.
57
G. PANIKER, The Holy-Qurbono, p. 153.
58
The Order of the Syro-Malabar, p. 34.
59
See: IBID, p. 34-37.
60
Takso d-Qurobo, p. 22-23.
61
M. CASSIS, The Bema in the East Syriac Church in Light of New Archeological
Evidence, „Hugoye: Journal of Syriac Studies”, 5:2002, n. 2, p. 196. See also: R. TAFT, A
note on the Bema in the East and West Syrian Traditions, in „Orientalia Christiana
81
 The presence of the special place built in the middle of the nave
made the proclamation of the Word even more symbolic action. The Liturgy
of the Word preceded by the procession from the Sanctuary to bemā and
completed by returning in procession brought about many interpretations.
One of them is based on the vision of the Christian temple as microcosm
which contains a figure of the whole reality of both the visible and invisible
world. We owe this to Ps. George from Arbela (11th century). In his famous
treatise Expositio officiorum ecclesiae the author explains the rites of the
liturgy and depicts many analogies found between the redemptive deeds of
Jesus Christ which are manifested in the cultic space. Speaking about the
processional walk of the clergy from the Sanctuary into bemā Ps. George
compares it to the walk of Christ from heaven to Jerusalem.62 Emma
Loosley notes that the main task of bemā, situated in the middle of the nave
was the reconstruction of the crucifixion and resurrection of our Lord
through the proclamation of the Word of God. The procession from the
Sanctuary had to show the descent of the Logos down from the heavenly
Jerusalem. Then, the placement of the Book at the small altar symbolises the
crucifixion in the earthly Jerusalem. Twelve places for the clergy refer to the
twelve Apostles. After the Gospel and homily, the Book again is moved to
the Sanctuary as an analogy to the resurrection and Ascension into heaven.
The author underlines also the meaning of the physical place of the bemā in
a central place of the nave: on the one hand the clergy took their place
among the faithful to show the unity of human nature in front of God, and
on the other, the proclamation of the Word of God from this place helped to
understand its central place in the life of the Church and of each Christian63.
The bemā itself, apart of the seats for the clergy and the throne for
the Gospel had also a cross and two special lecterns: one for the Old
Testament readings and the other for those from the New Testament.64
Even if in the majority of Syriac churches bemā disappeared or was
united with the space in front of the Sanctuary and, in consequence, the
small altar and lecterns disappeared,65 its symbolic nature is still present in
the liturgy. Until today the special lectern, where the Evangeliary is placed

Periodica” (OCP), 34:1968, p. 326-359.

62
See: R.H. CONNOLLY, Expositio officiorum ecclesiae Georgio Arbelensi vulgo
adscripta, Romae – Parisiis, 1915, p. 10.
63
Cf. E. LOOSLEY, The Early Syriac Liturgical Drama and its Architectural Setting. W:
T. INSOLL, Case Studies in Archeology and World Religion. The Proceedings of the
Cambridge Conference, Oxford, 1999, p. 19-20.
64
P. YOUSIF, The Divine Liturgy According to the Rite of the Assyro-Chaldean Church,
W: J. MADEY (ed.), The Eucharistic Liturgy ..., p. 190.
65
IBID. Cf. M. CASSIS, The Bema ..., p. 207.
82
during the liturgy (among the Syrians unlike the Byzantine tradition the
Book of the Gospel is not placedܳ on the altar66), is settled inside the
Sanctuary and is called Golghota (‫ܐ‬ ‫) ܳܓ ܽܓ‬.67 Moreover, in the East-Syriac
Church during the liturgy of the Holy Thursday the rites of the Last Supper
takes place on a special platform, built for this occasion in front of the
Sanctuary, what makes a clear analogy to the historical place of the
proclamation of the Word.68
The proclamation itself is today more static then was in the past. The
processions are limited and the biblical fragments are read from the Book
that is either held in priest’s hand or placed in front of the Sanctuary on a
portable lectern. The non-evangelical readings are performed in front of the
northern door of the Sanctuary and the Gospel just in front of its main
entrance. In the Syro-Malabar Church the Gospel is read from a small altar
placed in front of the Sanctuary, which is covered by a colourful tablecloth
on which usually is placed a small Cross of St. Thomas.69

5. Bible painted by the poetry

The analysis of the Liturgy of the Word in the Syriac Churches would be
incomplete without any mention concerning the poetry. The Syrians, as in
no other traditions, incorporated in their liturgy of the Word of God the
language of the poetry. It would not be an exaggeration to state that without
the liturgical hymns based on the biblical narration, the Syriac liturgies –
especially those from the West-Syriac rite – would be deprived of one of the
essential elements which makes that the Word of God is proclaimed not
only in one moment of the liturgy but in many others points of the
celebration.
The poetry was very important in both, the liturgical and cultural life
of the Syrians. Sebastian Brock pays attention to the fact that it concerned
especially two areas of the liturgy: “the use of dialogue poems, with biblical
characters, in order to highlight decisive moments within the biblical
narrative and the use of verse homilies for the purpose of retelling biblical
episodes in a dramatic fashion”.70 The biblical topics were written as short
stanzas71 that took on the form of dialogue verses. Usually they were
preceded with a short narrative introduction, providing the congregation
66
R. JANIN, Les Eglises Orientales, p. 370.
67
A.A. KING, The Rites of Eastern ..., p. 98.
68
E. LOOSLEY, The Early Syriac, s. 22.
69
G. PANICKER, A Historical Introduction to the Syriac Liturgy. Part I, Kottayam, 20102,
p. 19-20.
70
S.P. BROCK, The Bible, s. 70.
71
Nazwa wersetów w poezji syryjskiej.
83
with the biblical setting and ended with a brief conclusion, often in the form
of doxology.72
The most popular liturgical texts were composed by Jacob of Serugh
and Ephrem the Syrian. Professor Sebastian Brock assumes that the
outstanding importance of the Ephrem’s poetry lies in the fact, that it
presents a very Semitic, i.e. Asian Christianity deprived of the Hellenisation
and Europeanisation. At the same time Ephrem became a peculiar bridge
that unifies the Christianity from Asia and Africa with that from Europe.73
Jacob of Serough gave us numerous metrical homilies mimre – a great
number of them concern biblical topics, which Jacob decorated with unusual
vivid images.74

Conclusions
The liturgy of the Syrians, of both the West and East Syriac rites, shows us
that the Bible was always and still remains the main liturgical book. Even if
in same aspects the contemporary Liturgy of the Word has been limited this
part of the Eucharist appears as an essential element in its whole integrity.
The rich aboundance of the biblical readings, especially in the Syrian
Orthodox Church, makes the liturgy a real manifestation of divine economy.
The Bible is not an addiction to the liturgy but it is its starting point and a
solid fundament which has to be preserved and stil, more and more
discovered.

Abstract: Proclamation of the Biblical Readings in the Eucharistic

Liturgy of the Syriac Churches
In every liturgical family, including the Syriac ones, the proclamation of the
Word of God belongs to the essential elements of the celebration. Although
in the many communities sharing the same tradition of Antioch, Edessa and
Nisibis the practice of the biblical readings within the liturgy looks different
there are some common elements. Among them one can list: a great respect
towards the Bible (the book seen as a monstrance); the readings take place
during the Liturgy of Catechumens; the readings from both the Old and New
Testament are divided by the psalmodic chants; the practice of reading the
Gospel is strictly reserved for the priest; the presence of the biblical poetry

72
S.P. BROCK, The Bible, s. 70nn.
73
Zob. S. BROCK, The Luminous Eye, Rome, 1985, s. 3-9.
74
S. BROCK, A Brief Outline of Syriac Literature, Kottayam, 2009, s. 30-31. Więcej na
temat: M. POTOCZZNY, Słowo, które staje się obrazem w tradycji chrześcijan syryjskich,
Referat wygłoszony podczas Ogólnopolskiej Konferencji Naukowej „Święte wizerunki w
starożytności chrześcijańskiej”, Opole, 10-11 maja 2016. Tekst przyjęty do druku w
publikacji pokonferencyjnej.
84
within the whole celebration. In this study, aside from the analyshis of the
essential elements of the Syriac Liturgy of the Word, the author has
included also a brief introduction to the history and geography of the Syriac
Churches and has described the historical place of the proclamation of the
Bible, i.e. the bemā.

85