COMPASS SO WHAT IF YOU’RE EASTERN MARONITE CATHOLIC?

MARGARET GHOSN mshf

N A RECENT issue of Compass (2009/2), The raising of these concerns is a timely two articles appeared in regards to Eastern reminder that in the classroom there are nu- ICatholic students. ‘Eastern Catholic Stu- merous contexts that need to be attended to, dents in Catholic Schools’ was co-authored by including religious beliefs, nationalities and Fr Olexander Kenez and Fr Brian Kelty and cultural practices of students. addressed issues in the education of Eastern In response Rymarz wrote, ‘In terms of the Catholic children in Catholic Schools. formal religious education curriculum there is This paper elicited a response from Richard a case for including more material on Eastern Rymarz in his article ‘Eastern Catholic stu- Catholic Churches in existing units as well as dents in Catholic Schools.’ Rymarz offered developing the new ones that have a distinc- arguments on how and why Eastern theology tive Eastern theological focus.’ However, get- should be incorporated into the existing cur- ting one’s hands on relevant information that riculum. The following in response, provides can be included in an RE curriculum that is Eastern Maronite Rite details that may be read- relevant to Year 7-10 students is not always ily incorporated in teaching lessons. easy. The intention here therefore, is to pro- vide material on Eastern spirituality with par- The Arguments ticular regards to Maronite spirituality and Lit- urgy. Kenez and Kelty wrote on behalf of the Maronite, Melkite, Ukrainian and Chaldean Spirituality of the Eastern Churches Churches to the Australian Bish- ops’ National Catholic Education Commission, According to Roccasalvo (1992), the Eastern Catholic Education Offices and Catholic Churches reflect a spirituality that has four Teachers of Australia. A major concern was central ideas. First, for the Eastern Christian, that children of Eastern Catholic descent in holiness is concerned with remaining attentive Roman Catholic schools were educated in and ready to be interiorly transformed. Sec- Latin Catholic spirituality to the extent that ond, tradition and customs are observed with they abandoned their Eastern Church of ori- great reverence. Third is the ascetic tradition gin. Ignorance among Catholic teachers was of silence and mastery over one’s passions, in demonstrated by the regular religious practices order to experience contemplation and union of one-size-fits-all approach. with God. Eastern Christians are fond of re- Recommendations put forward by the East- peating the phrase, ‘Lord have mercy’ in their ern Bishops included inviting Eastern Catholic prayers and Eucharistic service. Fourth, the priests to celebrate the Eastern , as Eastern Churches celebrate the feast of the well as extending pastoral hospitality to Eastern Resurrection as the main event of the liturgi- Catholic clergy in cases where large numbers of cal year. The faithful greet one another with Eastern Catholics were enrolled. It was further rec- the refrain, ‘Christ is risen!’ This is preceded ommended that in-services be offered in regards by an intense celebration of Great Lent begin- to the needs of Eastern Christians in schools. ning with a rigorous fast on Ash Monday (un-

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like the Ash Wednesday of the Roman Catho- Dr Margaret Ghosn is a lic Rite). Maronite Sister of the In the celebration of the Eucharistic litur- Holy Family. Her thesis gies, a sense of the sacred and transcendental for the Doctor of is conveyed (Roccasalvo 1992). In the Ministry focused on the , the Eucharist is called the Identity and Spirituality Divine Service of the Holy Mysteries. The of young Maronite service exhorts the faithful to celebrate the lit- adults in an Australian urgy with heartfelt praise, gratitude and need. context. She is Director This is done joyfully yet with dignity, care- of Pastoral Theology fully preserving the sense of mystery and tran- with the Broken Bay Institute. scendence. The celebration of the Sunday Eucharist represents the high point of the week. Maronite community continually re-formed In body praise, Eastern Churches perform (Hourani and Habchi 2004). the sign of the Cross not only to praise the Maronite spirituality has an ecumenical and to revere the cross but also to sym- character, stemming from its belonging to the bolize the sacredness of their bodies as tem- universal , a fact which dis- ples of God. Numerous Eastern Churches are tinguishes it from other Syriac Churches. Its resplendent with the visual beauty of and universalism has also been manifested through liturgical furnishings. Incense is used to rev- a dialogue with the Arab-Muslim world, a re- erence the interior of the church building, the sult of Lebanon’s situation as the only Middle offertory gifts, the icons and the faithful. Eastern country where Christians hold some The Eastern Churches call the faithful to degree of political power. At the same time honour Mary because she is the one who bore the Maronite Church in the predominantly Is- God and is appropriated a place with her Son lamic Middle East has also been burdened by in the celebration of the Eucharistic liturgies. its political role. Maronites hail Mary’s strength and fidelity The cross is at the centre of Maronite spir- under the term ‘Cedar of Lebanon.’ ituality. The crucified Christ allows Maronites Maronites hear the words of consecration to understand the persecutions they have en- solemnly proclaimed in Syriac (), the dured and offers meaning to their sufferings. language used by Jesus. Retaining, in part, the The Maronite Church claims a special de- mother tongue, reflects one of many ways in votion to the Mother of God. In villages, which the lifeline to the past is kept alive in homes, mountains and the streets of Lebanon, Eastern Christian worship. one finds shrines to Our Lady. On Marian feast days, particularly the feast of the Assumption, Maronite Spirituality Maronites gather in prayer at Churches named in honour of her. Mary is often referred to as Maronite spirituality has distinguished itself Our Lady of Lebanon. Hymns, feast days and from other Eastern Churches through attach- the liturgical life of the Maronite Church also ment to the land of Lebanon, ecumenical open- express this devotion. ness, and emphasis on a spirituality of the The high esteem for asceticism and respect suffering, crucified and risen Christ. Further- for hermits has also been part of the Maronite more it is a spirituality which has remained people’s faith. To them, hermits attest to the faithful to its monastic character of a daily er- spiritual life and message of Christ. Four par- emitical life in work, prayer, obedience to the ticular hold special admiration by the Church and devotion to spiritual authorities. Maronites. Maroun is considered the It was around the monasteries that the Founder of the Maronites and three modern

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day saints, loved for their consecration and the Eucharist is known by several names which fidelity to Christ include Saints Charbel, include Qurbono (Syriac), Quddas (), Hardini and Rafqa. Divine Liturgy, and the Service of the Holy Mysteries, which is derived from the Syriac The Maronite Divine Liturgy meaning of ministering at the altar. The liturgy is replete with prayers, gestures and music, It was noted at the beginning of this article which reflect the glory and loving mercy of God. that recommendations put forward by the East- The Eastern Rites particularly focus on the call ern Bishops included inviting Eastern Catho- of worshippers to forgiveness and rebirth. lic priests to celebrate the Eastern Divine Lit- The Maronite Liturgy has two main sec- urgy at Latin Rite Schools. If this is to occur tions involving the Liturgy of the Word and an understanding of the structure of the East- the Liturgy of the Eucharist. The first part of ern Divine Liturgy is essential. The following the celebration which involves prayers of for- presents a brief look at the Maronite Divine giveness, focus on the Church Season. Be- Liturgy to enable students to be more atten- tween the two main parts of the celebration is tive and active participants. With the dawn of the Creed and pre- which includes the Second Vatican Council (1962-1965), the the Offertory. The second half of the liturgy is importance of the Divine Liturgy was renewed. based on one of the eight Anaphoras, which The liturgy is the summit toward which the include the Twelve Apostles, Saint Peter, Saint activity of the Church is directed; at the same James, Saint John, Saint John Maroun, Saint time it is the font from which all her power John Chrysostom, Saint Mark or Saint Sixtus. flows. For the aim and object of apostolic These Eucharistic prayers are similar in struc- works is that all who are made sons and daugh- ture but vary in their prayers. However the ters of God by faith and baptism should come Narrative of the Eucharistic Institution (Con- together to praise God in the midst of the secration), the Memorial of the Plan of the Son Church, to take part in the sacrifice, and to eat (Anamnesis) and the Invocation of the Holy the Lord’s supper.1 Along with the recognition Spirit (Epiclesis) do not vary. of a Liturgy where all participated, there In the Roman Catholic tradition, often the emerged a new understanding of the impor- celebration of the Eucharist revolves around tance of the Lectionary.2 the memory of a saint and serves as a reminder For Maronite residents in Australia, par- of all who have faithfully gone before us and ticipating at a Maronite Divine Liturgy or still now celebrate with us in the glory of God. Roman Catholic Mass is a possibility and re- The Maronite Catholic Divine Liturgy tends ality. Yet the affinity towards the Maronite rather to dedicate its Opening Prayer and the Divine Liturgy often sees Maronites returning Prayer of Forgiveness to the recollection of to their parish on such occasions as baptisms, the Season currently celebrated in the Church. weddings and funerals. Christmas, Palm Sun- God’s plan of salvation plays an important role day, and Easter attract gatherings in the Maronite Liturgy as does the recollec- of people numbering in the thousands. Perhaps tion of the past events, the present time and it is the nuances apparent between the two the future second coming. The Church recalls lived Liturgies that lead to Maronites show- the past saints, the present people and those ing a fondness for their Divine Liturgy. The who have passed away. following intends to clarify some of the dif- The Holy Spirit is the principal minister in ferences in the hope of a better understanding the liturgy. The Spirit is the beginning, the end and fuller participation at a Maronite Divine and the perfection of all things. This is seen Liturgy celebration. particularly in the emphasis on the Epiclesis In the Maronite Church, the celebration of in the Maronite Liturgy.

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Invocation of the Holy Trinity is more com- and in the triple invitation to the greatness of mon in the Maronite Catholic Liturgy than in God known as Trisagion (Qadishat) which is the Roman Catholic Liturgy. In fact all prayers chanted in Syriac by all present, prior to the end with the invocation, ‘...through the Father, First Reading from the : his only begotten Son and living Holy Spirit, Qadishat aloho; qadishat hayeltono; qadishat now and forever. .’ lomoyouto. itraHam ‘alain The use of incense in the Maronite Tradi- Holy are you, O God; Holy are you, O Strong tion conveys a sense of mystery and awe. The One; incense is a reminder of the sweet smelling Holy are you, O Immortal One. Have mercy on presence of the Lord and the imagery of our us. prayers being offered up to God, ‘Let my The use of Greek is seen in the triple invo- prayer be set forth as incense before you; the cation by the congregation of Eleison lifting up of my hands as the evening sacri- (Lord have mercy). The triple invocation high- fice’ (Pm 141:2). lights the emphasis on the Holy Trinity and is The communal aspect of worship is em- said during the Epiclesis, where the Invoca- phasized in the Maronite Liturgy as the peo- tion of the Holy Spirit occurs. ple experience themselves involved in a con- The Maronite Divine Liturgy echoes the tinuous dialogue with the celebrant. There is Eastern theology of becoming divine. As a significant participative role for the laity not Irenaeus stated, ‘God became human, so that only in the responses but also in the role of humans might become God.’ This understand- cantor, reader, choir member, and in the tak- ing is articulated in the communal hymn dur- ing up of the offertory. ing the elevation of the Eucharist: The sign of peace occurs just after the of- fertory, or more precisely, immediately prior You have united O Lord, your divinity with our humanity, to the Eucharistic prayer. It is a reminder that and our humanity with your divinity; we gather and celebrate as one community, one your life with our mortality and our mortality body in Christ, as Eucharist is not only a per- with your life. sonal matter but also a public event. This early You have assumed what is ours and you have insertion of the sign of peace is a further re- given us what is yours, minder that before we even think of commun- for the life and salvation of our souls. To you ion and unity in the Eucharist, we acknowl- be glory forever. edge the unity with one another. As Scripture Immediately prior to receiving communion, states, ‘So when you are offering your gift at the gathering pray as one: the altar, if you remember that your brother or Make us worthy, O Lord, sister has something against you, leave your to sanctify our bodies with your holy Body gift there before the altar and go; first be rec- and purify our souls with your forgiving Blood. onciled to your brother or sister, and then come May our communion be for the forgiveness of and offer your gift’ (Mt 5:23-24). Peace is ex- our sins and for eternal life. changed from the altar without words but by a O Lord our God, to you be glory forever. simple gesture of hands open to receive the It is the accepted knowledge that the peo- hands that are joined to give. ple have been forgiven by God and there is a The greatest emphasis is placed in the deep awareness of God’s mercy. In the Ro- Maronite Divine Liturgy on the maintenance man Catholic Mass it finds its equivalent in of Aramaic (Syriac). This was the language the prayer, ‘Lord I am not worthy to receive that Jesus used and is retained in the Narra- you. Only say the word and I shall be healed.’ tive of the Eucharistic Institution. It is also This echoes the centurion’s plea to Jesus, heard in the prayer the priest recites ‘And Jesus went with them, but when he was

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not far from the house, the centurion sent migrants of Eastern Catholic faiths, will wit- friends to say to him, ‘Lord, do not trouble ness to an increase in the number of Eastern yourself, for I am not worthy to have you come Catholic students. With limited numbers of under my roof; therefore I did not presume to Eastern Rite Schools and parishes within come to you. But only speak the word, and let Australia, Latin Rite Catholic schools become my servant be healed’ (Lk 7:6-7). the location for educating these students in Finally the Maronite Divine Liturgy has its their Religious Tradition. Therefore, readily own Maronite hymns and chants. These hymns available resources in Eastern Catholic Tradi- tend to be more solemn rather than upbeat. tions, becomes an urgent need. This paper intended to offer an introductory understand- Conclusion ing of Eastern Spirituality and comparisons between the Maronite and Roman Catholic Immigration to Australia from distant parts of Divine Liturgies that can be readily used in the world along with a high birthrate among any RE curriculum.

NOTES

1 Austin Flannery O.P Ed., ‘Constitution on the the Maronite and the Roman Catholic Lectionar- Sacred Liturgy Sacrosanctum Concilium’ in The ies can be found in the article ‘Comparative Study: Documents of Vatican Council II (N.Y: Costello Roman Catholic and Maronite Catholic Lection- Publishing, 1982), paragraph 10. aries’ in Australian Journal of Liturgy 11, no. 2, 2 A detailed explanation of the differences between 2008:43-63.

BIBLIOGRAPHY

Hourani, Guita G. and Antoine B Habchi. ‘The spirituality. Collegeville, Minnesota: The Liturgi- Maronite eremitical tradition: a contemporary re- cal Press, 1992. vival.’ Heythrop Journal 45 (2004): 451-465. Vatican Council II, Constitution on the Sacred Lit- Roccasalvo, Joan L. The Eastern Catholic urgy Sacrosanctum Concilium, edited by Austin Churches: An introduction to their worship and Flannery O.P. N.Y: Costello Publishing, 1982.

For more information on the Maronite Liturgy, references include: http://www.stgeorgesa.org/explanation_of_the_maronite_divi.htm http://www.johnmaron.org/liturgy/About_the_Liturgy/maronite_liturgy.html Salim, Anthony J. Captivated by your teachings. A resource book for adult Maronite Catholics. Arizona: E. T. Nedder Publishing, 2002. (This book covers the Liturgical Seasons celebrated in the Maronite Rite.)

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