An
Introduction to the Holy Qurbana
Part 1
Introduction
Church
is the symbol of the continued presence of Jesus Christ in the world. As every
human being is unique and distinct with visible and invisible features, Church
as a gathering of the faithful has varied expressions of the witnessing of
Jesus in this world. The three unique and distinctive features of Catholic life
are the Sacred Scripture, the Magisterium and the Tradition. As part of the
tradition, the liturgy evokes and expresses the faith experience of the
Church. It is primarily in her liturgy
that a Church proclaims and exhibits her nature through signs and symbols.
Uniqueness
of the Liturgy of the Mar Toma Nazrani
Church
The
Catholic Church is a communion of 23 Churches of equal rights yet with distinct
identity spread all around the world. They come under four liturgical families,
viz., the East Syriac or Chaldian family, the West Syriac family consisting of
the Antiochene, the Maronite, the Byzantine and the Armenian Liturgies, the
Alexandrian with the Coptic and the Ethiopian liturgies, and the Latin. Sharing
the Christ-Experience from St. Thomas the Apostle, the Mar Toma Nasrani Church (Syro-Malabar Church) follows the East
Syriac Liturgy which was developed by the disciples of St. Thomas, around
Edessa and influenced by all St. Thomas Christians. The Raza or the most solemn form of the Eucharistic celebration is the
distinctive feature of the Syro-Malabar Liturgy. Though it is unknown to many
in the East Syriac family, Raza was
always in use in the Mar Toma Nasrani
Church.
Distinctive
Features of Raza
The
Syro-Malabar tradition summarizes the whole mystery of salvation in its
celebration of the Eucharist. The Eucharistic Celebration is called Qurbana, which means an offering, a gift
or an oblation. Qurbana, is a Syriac word and is not equivalent to the word Mass. The
most solemn Qurbana is the Raza. The word Raza could mean mystery. In the Raza,
the word Raza itself is used 26 times
both in singular and plural. The Sliba (Cross),
the Word of God, and the Body and Blood of Christ are three living
representations of our Lord. They are given supreme priority in various
prayers, hymns and rituals of the Raza.
The mystery of the Sliba, the Word of God and the Body and
Blood of Christ is completely unveiled in the Raza. Thus Raza is the
celebration of the Sliba, the Word of
God, and the Body and Blood of Christ.
Commencement of the Holy Qurbana
The Holy Qurbana begins with the remembrance of
the command of Christ (Lk 22:19) by both the Celebrant and the faithful. As the
celebrant asks the community to remember the commandment given by the Christ,
they respond with an affirmation that they are completely aware of the
commandment. The commandment, “do this in remembrance of me” in Luke 22:19 is
not just breaking the bread in the gatherings alone. If that is the case, then
it is enough for the Celebrant to recite the words of institution (Luke 22: 19,
20) over the bread and wine, thereby cutting short the Eucharistic Celebration
to just a couple of seconds. The commandment of the Christ is to remember the
eternal plan of God for the world and for the individual. It is to remember the
purpose of His incarnation, crucifixion and resurrection. It is to love
everybody as He loved everybody. It is to break body and to shed blood for the
needy. Hence, the introductory dialogue in the Holy Qurbana clearly sets the
spiritual significance of this celebration. From the very moment of preparing
for the Holy Qurbana until the completion of it, it is important to have a
dedicated heart that is alert for the Lord.
The occasion of every Holy Qurbana is thus a pilgrimage from this world
to the other world. Completion of the pilgrimage is possible only if the Holy
Qurbana is celebrated validly. A valid celebration of the Holy Qurbana is
possible only through the complete adherence to the directions of the Church.
No priest has the right to add or subtract anything in the Holy Qurbana. (Sacrosanctum
Concilium 22)
Nowadays, it is a common practise in the churches
to begin the Holy Qurbana with a hymn. It is also a regular feature to end the
Holy Qurbana with yet another hymn. One who tries to understand the spiritual
design of the Holy Qurbana, may find it strange to listen to a hymn sung by the
choir, although there is a clear instruction of how the Holy Qurbana is to be
begun. There does not require a special ice-breaking session to put the
faithful in the mood of Holy Qurbana. As Holy Qurbana is God’s gift to us than
our work to please God, faithful should get reasonable time for silent
reflection before, during and after Holy Qurbana. It is not to be treated as a
social event in which the priest presides and the faithful participates.
Therefore, it will be prudent and wise not to bring elements for the sake of
adding creativity in the Holy Qurbana. When the faithful gather in the church
for celebration of the Holy Qurbana, let them spend some time to reflect on the
ineffable gifts that are provided to them. While in the reflective mood, the
Celebrant reminds them of the Commandment and they reply affirmatively to it.
Angels’ Hymn – Invocation of the Holy Trinity
The Holy Qurbana continues with the proclamation
of the incarnation of our Lord through the symbol of singing the Angels’ Hymn,
“Glory to God in the highest….” (Lk 2:14), thrice. The undisputed position of
the Holy Trinity in Christian life is acknowledged through glorifying God the
Father, God the Son and God the Holy Spirit. Thus, the practise of commencing
the Holy Qurbana with the “Sign of the Cross” defeats the purpose of reciting
Angels’ Hymn thrice. Moreover, this practice is not part of the authorised and
official Liturgical text of the Syro Malabar Church.
Amen
For the Angels’ Hymn, the liturgical assembly responds by
pronouncing Amen. In the Raza(Most Solemn Holy Qurbana), Amen
is used 65 times whereas repeated use of it as Amen Amen is 13
times. Amen is a Hebrew word which is a declaration of complete
surrender to God. Amen also signifies Jesus (Rev 3:14). In the Holy
Qurbana most often it is positioned as the declaration of the unconditional
surrender to the Holy Trinity. The worshipping community is thus led to the Old
Testament background of the incarnation and the hidden life of Jesus through the
subsequent Introductory Rites.
Our Father – The Lord’s Prayer
Jesus is the source and summit of our prayers.
He is the greatest model for a praying person too. Every prayer is an imitation
of the perfect communication between Jesus and God, the Father. Jesus taught
His apostles Our Father who yearned for a very close relationship with
God, the Father. Our Father is the most ancient prayer of Christianity
and is considered as the as the perfect prayer coming from the heart of God’s
children. It expresses what one should ask for and the order in which the
request should be made. There are two versions of Our Father in the
Gospels. Mathew gives a rather enlarged version (6:9-13) and Luke gives a
shorter one (Lk 11: 2-4). Mathew’s version of Our Father is considered
to be used in liturgies from the beginning of the Christendom.
Our Father is purely a biblical prayer. Due to the extreme
importance of Our Father, there are three places in the Qurbana where it
is recited. The Lord’s Prayer is recited at the commencement and at the
conclusion of Qurbana in exactly the similar way. At the commencement of the
Qurbana, it is recited as a display of the right of the God’s children to enter
into the remembrance of the mysteries of God and as a symbol of the unity and
purity of heart required for the celebration (Mat 5: 23-24, Mt 6:14-15, Mat 18:
19-20, 1 Cor 11:27-32). At the conclusion, the community recites Our Father
with joy and exultation of being members in the kingdom of God. After receiving
the body and blood of Jesus, the faithful inherits the kingdom of God (Jn
6:49-51). Hence, s/he prays as Jesus was praying to His Father. On these
instances Our Father is recited most solemnly. The solemnity of the
recitation is expressed through the placing of the prayer in the between qanonas
(antiphons) from Isaiah 6:3 and Revelation 4:8. It is customary in all ancient
liturgical traditions to accord special importance to biblical texts which are
used in the liturgy.
After the Rite of Reconciliation, the confident
community without blemish, with pure hearts and trustful countenance, calls the
Father in heaven using the Lord’s Prayer. This is usual in all Liturgies
including that of the Latin Church.
Our Father is a prayer which could be recited by
any faithful any time. In several non-liturgical prayers, we use it several
times. Hence, it is a fitting tribute, if it is recited thrice during the Holy
Qurbana as solemn as possible. In practice, Our Father is shortened in
some communities and sometimes recited only twice so that some ‘novena’ prayer
is to be recited after the Qurbana. We should realize the greatest importance
of the Holy Qurbana as the most important ecclesial prayer and Our Father
as the perfect prayer. Hence, no prayer can replace the Holy Qurbana or Our
Father.
Let us pray. Peace be
with us
One of the often repeated prayers in the Qurbana
is n-Salle Slamma Amman, i.e., “Let us Pray. Peace be with us.” It is
uttered by the deacon before every priestly prayer. Slamma a Syriac word
that means peace (Shalom), but it is not just peace alone. Slamma stands
as the symbol of the risen Lord. In the Qurbana, Slamma Amman
is used 15 times in different contexts. In a way, the Qurbana is a celebration
of Slamma, the Risen Lord. The deacon in regular intervals reminds the
community that it is to pray in the name of the Risen Lord that they have
gathered. He invites the community by uttering “Let us pray” and after a pause
announces that “Peace be with us.”
Ideally, deacon is an ‘ordained deacon.’ Hence,
if we strictly follow the traditions, every parish should have deacons who
assist in the liturgy and in many a parish activity. In the present scenario,
diaconate is only for those who are aspiring for the ministerial priesthood. It
is high time that Syro Malabar Church should reinstate and promote the ministry
of diaconate even among the married.
Priestly Prayer – Slotha
There are several
prayers which are supposed to be recited only by the celebrant. A type of such
prayers in the Qurbana is Slotha. Slotha (pronounced as Slosa) is
an official prayer of the celebrant. It contains supreme praise to God and
request for the worthiness of the celebration. Most of the slothas in
the Qurbana begins with the Thomistic proclamation “My Lord and My God” (Jn
20:28). This reminds the community of the complete surrender of St Thomas the
Apostle, Father of their faith. It also urges the community to surrender
wholeheartedly to the Father in Heaven (God) and to His Son Jesus (Lord).
Commencement of a slotha with this formula is also a testimony of the
sound Christology of the East Syriac tradition. Most of the slothas end with
the Trinitarian salute “Lord of all, the Father, the Son and the Holy Spirit,
forever. Amen.” This showcases the deep Trinitarian Faith of the Syro Malabar
Church. It is to be noted that no slotha is a community prayer and hence
it is not to be recited in chorus. Even when many bishops/priests are present
for the Qurbana, only the designated one should recite it for the entire
community. When a slotha is recited, however lengthy it is, all the others
participate in the recitation meditatively.
Marmitha – Collection of Psalms
The foundations of the East Syriac Liturgy,
especially the Holy Qurbana are strongly laid in the Synagogue Prayers. One of
the most important aspects of the Synagogue Prayer is the elaborate use of the
Psalms. As Jesus used the Psalms quite regularly for prayers and teaching (Mt
26:30, Mt 27:46, Lk 23:46, Mt 21:16, Mt 22:41-45, Lk 24:44), incorporation of
them in the Syriac is natural. Psalms are considered to be the unbroken link
between God the Father, the mystery of creation, the chosen race and
Incarnation. They are inspired writings which express the feelings and emotions
of one who has God-experience. They contain praise and worship, lamentations,
and gratitude. Hence the use of the Psalms in the Liturgy has a strong
theological basis. They cannot be replaced by any other song. It is not for the
for sake of singing some song, Psalms are placed in the Liturgy.
The Book of Psalms, the songs of Isaiah and the
songs of Moses are combined and regrouped into 60 Marmithas- chain of
Psalms. Traditionally, a Marmitha each is chanted in the Holy Qurbana and in
the Liturgy of the Hours depending on the Liturgical Season. For example, the
Marmitha used in the ordinary days has either the Psalms 144, 145 and 146 or
15, 150 and 116. In two different ways
Marmitha can be chanted. After the first stanza, “Halleluia” is recited thrice
and then the Marmitha is chanted by the congregation in two groups from the
first stanza. The chant is concluded with hte main celebrant reciting “Glory be
the Father, and to the Son and to the Holy Spirit.” The congregation replies
“From the eternity and for ever. Amen.” The deacon then chants “Halleluia”
thrice. The second type of chanting the Marmitha is the recitation of a
“qanona” in the place of “Halleluia” in the beginning and in the end.
As a whole when the Psalms are recited community
is reminded of the salvifc history more deeply. It reminds them of the faith
pilgrimage of the Old Testament people and strengthens them in their pilgrimage
with Jesus.
Veneration of the Sliba
A unique feature of the St Thomas Christians of
India is the veneration given to the Cross. The Cross is the symbol of the
Resurrection. To show utmost respect and declaring it as so dear to them they
kiss the Holy Cross. As “kissing” is a sign of intimacy, in the Holy Qurbana also
this rite is observed. The Syriac word for the Cross is Sliba, which has
layers of meaning including that of “the resurrected Jesus.” After the priestly
prayer (Slotha) which follows the Psalms, the first Deacon hands over
the Sliba in the Bema to the Celebrant. After paying respects to
it by kissing, he helps the Archdeacon, the deacons, the other ministers and
the faithful to do the same. The choir sings the proper Anthem of the Sanctuary
during this time. If the main celebrant uses a hand-cross, it is used for the
rite instead of the Cross in the Bema. Whenever the Sliba is kissed the
faithful recites the short prayer, “My Lord, My God, we bless your undivided
divinity and humanity.”
In the Anthem of the Sanctuary sung during the
Veneration of the Sliba, the homage paid to the Sliba displays
one of the fundamental tenets of the faith of the St Thomas Christians. They
pray, “the Cross that has been the cause of our good and by which our mortal
humanity was set free, O Lord, be for us a strong fortress; and by this Cross,
we shall overcome the wicked one and all his devices.”
The resurrection hymn, Laku Mara d-Kolla
The resurrection hymn, Laku Mara d-Kolla
is sung thrice in Holy Qurbana. This hymn is attributed to the Catholicos
Simeon Bar Sabba (AD 323-341) for the use in the Syriac Liturgy. Laku Mara
d-Kolla is a hymn of celebration by those who were in Siol when our
Lord descended into it after His death, for His victory over suffering, death
and Satan. It is also an ancient creed. Through it the faithful in no uncertain
terms proclaim their total and complete faith in the resurrected Jesus who
resurrects them: “Lord of all, we praise You. Jesus Christ, we glorify You.
For, You are the One who raises our bodies and saves our souls.”
When Laku Mara is sung, the sanctuary
veil is drawn. The sanctuary veil separates the sanctuary from rest of the
Church. The sanctuary veil indicates that the heaven is hidden from ordinary
human perception. It is in liturgy that one is given the experience of heaven.
The sanctuary veil symbolizes Jesus, who is the only mediator between God and
men (1 Tim 2:5). The sanctuary is veiled again during the Karozutha and
during the hymn Dhil-At just before Holy Communion.
The Incensing
During the Laku Mara, the deacon incenses
the whole sanctuary, the whole church and the community assembled. Incensing is
a symbol of our total submission to God, of the prayer that rises up to heaven
from the community and is a sign of forgiveness of sins. There are four more
instances in the Holy Qurbana where incensing is done. During the rite
of preparation the chalice and paten are incensed. Incense is part of the
procession of the Evangalion book. At the beginning of the Qudasha,
as an expression of showing reverence and adoration to the Eucharistic gifts
and to the altar, the celebrant incenses them. Finally, during the rite of
reconciliation as a symbol of forgiveness of sins, the celebrant, the deacons,
the community, the altar and the Holy Mysteries upon it are incensed. This
elaborate rite of incensing during the rite of reconciliation is seen only in
the Syro-Malabar Liturgy.
Conclusion of the Introductory Rites
The celebrant recites a slotha
after the Laku Mara, the resurrection hymn. The slotha is a
reiteration of the content of the hymn. The Introductory Riites (Enarxis)
of the Holy Qurbana comes to an end with the slotha.
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