Heart of Jesus Catholic Church - Maronite Rite

THE CATHOLIC CHURCH

As Christians went forth from Jerusalem they encountered different traditions, cultures, customs and languages, and soon the Church became a communion of Churches united in faith and love,looking to the See of Peter in Rome as the first among them all. The Gospel of Christ has reached the four corners of the world.

Jesus prayed for their unity, “that they all may be one” (John 17:21). For Catholics united with the Pope in Rome, there is already an amazing unity even within the reality of cultural diversity. The Catholic Church, comprised of 21 Eastern Churches and 1 Western Church, is a communion of Churches, with the Pope as the visible head, “gathered in the one spirit, breathing as though with two lungs - of the east and of the west - and burning with the love of Christ in one heart - having two ventricles.” (Sacri Canones; Pope John Paul II)

One of the Eastern Catholic Churches is the Maronite Church. She has Her own hierarchy composed of a Patriarch who is Her father and head, and over forty Bishops who shepherd the many Eparchies (Dioceses) in Lebanon, the Middle East and throughout the world.

EASTERN CATHOLIC CHURCHES

There are six major traditions or Rites of the Catholic Church:

Alexandrian
Antiochene
Armenian
Chaldean
Constantinopolitan (Byzantine)
Latin (Roman)


Each Catholic Church practices a common faith according to one of the six major traditions. The Maronite Church follows the Antiochene Tradition.

All Churches within the communion of Catholic Churches share the same:

Dogmatic Faith
Seven Sacraments
Moral Teachings
Unity with the Pope of Rome


All Catholics believe the same truths of the faith yet worship differently. One could say they share the same essence of faith, but have a different expression of that faith. Each Church embraces its own culture and tradition to express Her faith in Jesus the Risen Lord.

Each of the Eastern Catholic Churches:

· Encompasses a unique liturgy, theology, spirituality and discipline;

· Is characterized by Her own cultural and linguistic tradition;

· Is guided by a Patriarch, Major Archbishop, Metropolitan or other Hierarch, who along with their Synod of Bishops are in full communion with the Pope, the Successor of Saint Peter in Rome.


THE MARONITE CHURCH

The Maronite Church dates back to the early Christians of Antioch where “they were called Christians for the first time” (Acts 11:26). She still uses as Her liturgical language, Syriac, a dialect of the Aramaic that Jesus Himself spoke, and takes Her name from the hermit-priest, Saint Maron, who died in 410 AD.

Within a few years after Saint Maron’s death, over 800 monks adopted his way of life and became known as the Maronites. Later, the Muslim invasions (7th-10th Centuries), coupled with conflicts from within the Byzantine Empire, caused the Maronites to flee the plains of Syria and their churches and monasteries, to the natural protection of the mountains of Lebanon where they first lived in caves and grottos, and then later built small churches and monasteries. Lebanon provided a safe haven for the eventual establishment of a stable monastic and parish life, as well as schools to educate the children of the close knit and devout Maronite families.

By 687, Maronites organized themselves around Saint John Maron, whom they elected Patriarch of the vacant See of Antioch, and thus developed as a distinct Church within the Catholic Church.

Maronites now live in many cultures, their Mother Church is in Lebanon and daughter communities exist throughout the world.

The command of Jesus continues to find partial fulfillment in the missionary work of the Maronite Church: “Go into the whole world and proclaim the gospel to every creature.” (Mk 16:15) Today there are millions of Maronite Catholics throughout the world. The Patriarch, in communion with the Pope of Rome, resides in Bkerke, Lebanon.

The United States is home to two Maronite Eparchies (Dioceses) with over 80 parishes and missions, along with a National Shrine to Our Lady of Lebanon Seminary in No. Jackson, OH, a Monastery in Petersham, MA, a Convent of Sisters in Dartmouth, MA, a Seminary, and a beautiful chapel at the Basilica of the National Shrine of the Immaculate Conception, both in Washington, DC.




THEOLOGY, SPIRITUALITY AND LITURGY

Based upon the life of Saint Maron, a monastic spirit permeates Maronite prayer and liturgical life making asceticism and sacrifice an important part of the relationship with God.

In the Maronite Church, the celebration of the Eucharist is known by several names: Qurbono (Syriac), Quddas (Arabic), Sacrifice of the Mass, Divine Liturgy, and the Service of the Holy Mysteries.

In this celebration, Christ is offered to the Father for our salvation and we also offer ourselves, with Him, as a spiritual sacrifice. By the actions and Words of Institution of the priest and the Invocation of the Holy Spirit, bread and wine are transformed into the Body and Blood of Christ, the sacrifice at the altar is made holy, and so are we.

Before the Holy Mysteries are celebrated, the priest and people prepare themselves. The priest, deacon or subdeacon prepares the bread and wine on a side altar. The Divine Liturgy begins, first with the Service of the Word and then the Service of the Eucharist (Anaphora).

Service of the Word


The Service of the Word stems from the ancient Jewish Synagogue service. It is composed of hymns, psalms, the burning of incense, Scripture readings and a homily.

A unique feature of the Service of the Word in the Maronite Church is the Hoosoyo or Prayer of Forgiveness. During this time the priest or deacon incenses the altar, cross and all present, as a prayer is recited or chanted, recalling God’s mercy to sinful man in times past, and asking His mercy again for today. The Trisagion (Qadishat) is then chanted in Syriac, followed by three verses of poetry referring to the feast. Then a passage from the New Testament is read and the Gospel is proclaimed.

The structure of the Service of the Word remains the same for every Divine Liturgy but the prayers themselves change to reflect the feast. These prayers serve as great catechetical texts.

Service of the Eucharist


After the Profession of Faith, the Eucharistic prayer or Anaphora begins. The bread and wine are processed to the main altar where the priest prepares to offer the sacrifice. He prays for God’s pardon for himself and all the faithful. He offers the gifts, prays for the needs of the people and then extends to them a sign of peace from the altar. Peace is exchanged from the altar without words by a simple gesture of hands open to receive and hands joined to give. It takes place before the sacrifice is offered in keeping with Jesus’ warning recorded in the Gospel of Matthew: “Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.” (Mt 5:23-24)

Then, a prayer of praise to the Holy Trinity is offered and the Eucharistic narrative of the Last Supper is chanted in Syriac. During this time, by the word of the priest and the invocation of the Holy Spirit which follows, the bread and wine are transformed into Sacred Mysteries: the Body and Blood of Christ. The people sing Kyrie Eleison (Lord have mercy), and the consecratory part of the Anaphora is complete.

The intercessions for the intentions of the Church and world are then offered. This is followed by the Breaking of the Body of Christ, the Signing of the Chalice, and the Elevation of both species as the congregation stands.

The “Our Father” is prayed with hands extended. A prayer of forgiveness follows as all bow their heads before the Sacred Mysteries. The faithful are then invited to communion with the words: “Holy gifts for the holy”. The Sacred Mysteries are then offered to the faithful who receive the Body and Blood of Christ on the tongue by intinction.

After Communion, prayers of thanksgiving are then followed by the last blessing.

The Liturgical Year

During the year, the different seasons celebrate the moments of the saving plan of Christ, following every aspect of His life and ministry. The Liturgical Year begins the first Sunday of November with a consecration and rededication of the Church.

The Seasons are:
Glorious Birth
Epiphany
Lent
Holy Week
Resurrection
Pentecost
Holy Cross.


RITUALS

Earthly things take on a spiritual significance during special feasts and rituals throughout the liturgical year. Water, for instance, is blessed in various ways to give it a spiritual dimension.

At Epiphany water is blessed with a lighted coal to signify the fire of the Spirit who entered the Jordan River at Christ’s baptism.

At Pentecost water is blessed with the priest’s breath to signify the Divine Breath over the waters at creation and at the first Pentecost.

At the Holy Cross water is blessed with a hand cross to signify the divine power that flows from the saving cross.


MARY

The Maronite Church has always had a great devotion to Mary the Mother of God. In the small villages, homes, mountains, hills and streets of Lebanon are found shrines of all types to Our Lady (and to other saints as well). Hymns, feast days and the liturgical life of the Maronite Church clearly express this great devotion to the Blessed Mother.