The Liturgy of St James as presently used 9781463219673

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The Liturgy of St James as presently used

Gorgias Liturgical Studies

40

This series is intended to provide a venue for studies about liturgies as well as books containing various liturgies. Making liturgical studies available to those who wish to learn more about their own worship and practice or about the traditions of other religious groups, this series includes works on service music, the daily offices, services for special occasions, and the sacraments.

The Liturgy of St James as presently used

Edited with an Introduction by Phillip Tovey

1 gorgias press 2010

Gorgias Press LLC, 180 Centennial Ave., Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2010 by Gorgias Press LLC Originally published in All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. 2010

1

ISBN 978-1-60724-391-5

ISSN 1937-3252

Published first in the U.K. by Grove Books, 1998.

Printed in the United States of America

The Liturgy of St. James as presently used Edited and with introduction by Phillip Tovey

Vicar of Holton, Waterperry, Waterstock, and Albury with Tiddington in the Wheatley Team; a Chaplain at Oxford Brookes University; and Dorchester Area Worship Adviser

Contents Introduction

3

Text

6

The Rite of Peace

6

The Eucharistic Prayer

9

Intercessions

18

Fraction and Lord's Prayer

31

Communion

39

Dismissal

50

ACKNOWLEDGEMENTS I would like to thank all those who have helped me to come to appreciate the Liturgy of St James, particularly Most Reverend Joseph Mar Koorilose Metropolitan of the Malabar Independent Syrian Church, and Rev George Mathew of the Mar Thoma Syrian Church. Also Bishop Colin Buchanan for his encouragement to undertake this study. The Mar Thoma Syrian Church, The Order of the Holy Qurbana An English Version of St James Liturgy, (Tiruvalla 1972), is not copyright, but I thank Most Rev'd Alexander Mar Thoma, Metropolitan of the Mar Thoma Syrian Church, for this information and for his encouragement in this project. The Greek version of the Liturgy of St James is by A Cleveland Coxe (ed.). AnteNicene Fathers Vol. 7. This is out of copyright and has been adapted to modern English. The Syrian Version of St James is from Metropolitan Mar Athanasius Yeshue Samuel (ed.) Anaphoras: the Book of Divine Liturgies, (1991), copyright permission applied for.

The Cover Illustration is photographs by the editor of the Holy Qurbana in a Syrian Orthodox Church in India.

The Liturgy of St James Introduction The Liturgy of St James is the ancient order of the church in Jerusalem. It appears to have come into a form that is recognizable as St James in the fourth century.1 It is still used in a number of churches Oriental and Orthodox.2 The Byzantine Churches use the Greek version. It would appear that it was once more commonly used in these churches but has been largely replaced by the Liturgies of St John Chrysostom, and St Basil, so that St James is now celebrated only very occasionally in them. The Syrian Orthodox Churches use the liturgy in a slightly different form. This is their main liturgy and although there are many anaphoras, for more than 70 have been found, St James is the model for the rest.3 It is also the main liturgy of the Mar Thoma Syrian Church but in a reformed version. This church has its origins in a reformation in the Syrian Orthodox Church in Kerala India in 1836." Their revised version is a modification of the Syrian Orthodox liturgy according to a 'Protestant' agenda.5 Some Eastern Catholic Churches also use St James and have made modifications according to their particular agenda. This Study looks at the anaphora of three English translations of the liturgy. The Greek version comes from the edition in the Ante-Nicene Fathers Volume 7. The Syrian Orthodox version has been downloaded from the Syrian Orthodox Resources web page and is the same as found in Anaphoras: The Book of Divine Liturgies.6 The Mar Thoma version comes from 1988 English edition of their liturgy.7 These churches through their diaspora have come to use English as a medium for worship. Indeed, the Liturgy of St James is now celebrated in a wide variety of languages, Greek, Syriac, Arabic, Malayalam, German, English, and Hindi, to name a few. It was also used in the Armenian Church and in Ethiopia. I have retained in the English the use of capitals from the sources, but I have done some other minor standardization of presentation. 1 2 3 4 5 6 7

See. J R K Fenwick. The Anaphoras of SI Basil and. St James, (OCA 240. Rome, 1992). pp.301-309. For an introduction to the liturgy see. J D Witvliet, The Anaphora of St James'. 5 in P Bradshaw (ed.). Essays on Early Eastern Eucharistlc Prayers, (Pueblo. Collegeville, 1997), pp.153-172. See, FE Brightman, Liturgies Eastern and Western, (Clarendon Press, Oxford. 1985), pp.lviilix. For a history of the Mar Thoma Church see, Juhanon Mar Thoma, Christianity in India and a brief history of the Mar Thoma Syrian Church (Madras, 1993) See. Z John. The Liturgy of the Mar Thoma Syrian Church of Malabar in the Light of its History, (unpublished MA thesis, Durham, 1994). Mar Athanasius Yeshue Samuel (ed.). Anaphoras: The Book of Divine Liturgies. (1991). The Syrian Orthodox Resources page is at http://www.netadventure.com/-soc/. The Mar Thoma Syrian Church. The Order of The Holy Qurbana (Tiruvalla, 1988).

3

THE

LITURGY

OF

ST.

JAMES

AS

PRESENTLY

USED

This Study does not examine the preparatory services, or the ante-communion, as that would require a much larger work. It also does not look at the other anaphoras in the Syrian rites and how they relate to St James. That is a fascinating piece of work that has yet to be done. Nor is there space to examine the changes made in the Eastern Catholic editions. Nevertheless even with the more limited aim of providing the three texts of the Greek, Syrian Orthodox, and Mar Thoma versions, a fascinating interrelationship between these versions begins to emerge. Indeed, I found myself particularly surprised to see the close relationship between the Greek and Syrian versions. The bulk of this Study is the text of the three versions in columns. This is a complete text with the exception of the Greek version at the peace. There are considerably more prayers in this section, prayers that are unrelated to the Syrian traditions. This material has been omitted for lack of space. Also the private prayers to finish the service have been excluded, including the surprising Syrian prayer to the altar which I include here: Remain in peace, O holy altar. Remain in peace, O pardoning table. Remain in peace, O majestic throne that carries its Master. May the Body and the Blood that I have received from you be for the remission of my offences, for the forgiveness of my sins and for the everlasting new life, now and forever and ever. Amen. This shows the poetic flights of the west Syrian tradition. I have had the privilege of being at all three Liturgies and have participated in the leadership of two versions. This is a liturgy that I have come to love and enjoy. I am particularly fond of the 'Three Thrones' celebrations (where three thrones/altars are used at the same time) which I have experienced in India.8 Here is a liturgy that is doxological, drawing one into the mystery of God and of Christ our God. So this book has been a labour of love. Anaphoral Structure The anaphora can be divided into six parts: 1. The rite of the peace 2. The eucharistic prayer 3. The intercessions 4. The Lord's Prayer - fraction 5. The rite of communion 6. The conclusion This is the division that will be found in the following text. The Syrian James divides itself into sections according to the four blessings. These are clear in the service and make it easy to follow, if it is being celebrated in 8

See, J R K Fenwick, The Malabar Independent Syrian Church (Grove Books. Bramcote. 1992). p.44.

4

INTRODUCTION

another language to your own. It would appear that these divisions are a later development. The intercessions are very different between the Greek and Syrian, the latter versions being reworked into six sections. It is probable, however, that the Greek James has the older form of intercession. The Greek and Syrian version have the fraction in different places, and the Syrian James has an elaborate fraction ritual, which is possibly medieval. There is, however, much work still to be done on the development of the rites. The Mar Thoma rite revises by either omitting things altogether, or by some careful rewording. With their freedom to change they have reworked the intercessions to relate themselves to an Indian setting not last by including mention of St Thomas in the Thubden (intercessions). There has been an ongoing debate in the church about changes to the liturgy. It would appear that there have always been some Mar Thomites who want to go further in reforming the Qurbana, and others who would be happy with a more conservative rite. The tension between the two has led to an impasse in which major liturgical change is unlikely. However, this has not stopped the church recently producing a shorter version of the Qurbana, which is yet to be published in English. Anglican versions of St James St James has had a marginal impact on Anglican liturgy. Thomas Rattray, Primus of the Scottish Episcopalians 1739-43, produced posthumously an Anglican St James. 9 There has been renewed interest in this liturgy and occasional celebrations in Scotland. It is based on the Greek version. There is also the 'Bombay Liturgy' developed by EC Ratcliff for the community of Christa Seva Sangha, and then included in India in The Supplement to the Book of Common Prayer.10 This is based on the Syrian version. There was also a proposed version of the liturgy from the CMS missionaries in 1836 whose relationship to the present Mar Thoma Qurbana is not yet full realized.11 St James also had an influence on the authors of the Church of South India eucharist. 12 Some Anglicans have been much influenced by the Eastern Church; and this is not just confined to High Church people, for both CMS and BCMS have worked with Orthodox and Oriental Churches. These liturgies are part of that interaction. 13

9 10 11 12 13

See W J Grisbrooke. Anglican Liturgies of the Seventeenth and Eighteenth Centuries. (Alcuin Club Collections No. XL. SPCK. London. 1958). pp. 1 3 6 - 1 4 9 , and p p . 3 1 7 - 3 3 2 . See, The Indian Liturgy. (OUP 1948). and The Supplement to the Book of Common Prayer, (ISPCK Madras. 1960), p p . 2 6 8 - 2 9 0 . See. PTovey. 'Abraham Malpan and the Amended Syrian Liturgy of CMS'. Indian Church History Review, (June 1995). pp.38-55. See. T S Garrett, Worship in the Church of South India. (Lutterworth London. 1958). For a fuller review see. BD Spinks, Western Use and Abuse of Eastern Liturgical Traditions, (Dharmaram Publications. Bangalore. 1992).

5

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