The Holy Mysteries in the Antiochene Syriac Maronite Church: Baptism and Chrismation

The Holy Mysteries in the Antiochene Syriac Maronite Church: Baptism and Chrismation

Introduction

Traditionally, the Holy Mysteries/Sacraments of Initiation consisted of Baptism, Chrismation, and Holy Eucharist.  In the holy liturgy the initiated person died and rose to a new life.  A life not constituted by the limitations of biological existence, but a life reborn by entering into the life of the Church, constituted by the Mystery of the Triune God.  

The experience of early Christianity and the Church, especially before the Roman Emperor Constantine’s favoring of the Christian faith, was the initiation of many adults, many families and not just babies and youth as is often the case today.  Indeed, the Holy Mysteries of Initiation were were and are visible words and actions, that fulfill the words of the great fourth century Egyptian Church Father, St. Athanasius of Alexandria: “God became man so that man might become god.”

Since, the Rites of Initiation are more often than not, celebrated for the newborn or young child today; the Church has adopted various traditions.  In the Roman Church, baptism is celebrated, with an anointing, that will be confirmed (Sacrament of Confirmation) usually by a bishop later in the life of the child. In most of the Byzantine Churches the three Holy Mysteries are still celebrated together in the Liturgy of Initiation, even for newborns and young children.  In the Maronite Church, Baptism and Chrismation are celebrated together, and the Eucharist is given in a similar way as is done in the Roman Church, as a First Communion later in one’s young life.  

When the Maronite Church in the U.S.A., created an official text for Initiation in English, the intention was to recapture the more ancient tradition:

 
While the Syriac text focuses mainly, if not only, on baptism as such, the English one widens the vision and looks at the mysteries of initiation as a whole.  In that sense, the general title is not longer “On Holy Baptism”, which seems to ignore the presence of the two other mysteries (confirmation and communion), but rather is now “The Mysteries of Initiation”. (Mysteries of Initiation, Diocesan Office of Liturgy, 1987, revised 2021)    

The intention of the Diocesan Office of the Liturgy at that time was to reflect, “the original vision and praxis of the Church of the East as well as that of the West.” Thus carrying out what has often been said of the Maronite Church, as being the bridge between the East and West as regards the prayer and liturgical practice of the Catholic Church.  

Ritual of the Entry of the Mother and the Child Into the Church

This rite is only used for children, as the mother returns to the church with her child. The priest meets them at the entrance of the church and blesses mother and child.  

The blessing over the mother invokes the Incarnation and the entrance of Mary and the Child Jesus into the Temple for the Circumcision of the Lord:

 
…You took a human body from the Virgin Mary and received circumcision on the eighth day. You offered the sacrifice prescribed for your purification, yet you are yourself the gracious sacrifice and the pleasant aroma, in whom your Father delights, for the sake of our humble and feeble race.

O Lord and mighty God, bless your servant, .N She comes today to your holy temple, and to me, your humble and sinful servant, to present her offering and supplication, and to implore the gifts of your heavenly grace, which you bestow upon us, through the order of priesthood….

 
The prayer over the mother is followed by the prayer over the child.  The third paragraph of the prayer, beautifully references the power of the Holy Spirit, by whose power we all become children of God:

 
…Enable him/her to enter your holy temple and to receive the glorious seal of the Holy Chrism, the pleasant aroma, through which, by the power of the Holy Spirit, and according to your true promises to us, we become children of God and heirs of his kingdom. For you are our God, to whom we raise glory, now and for ever.

 
What follows is the leading of the child to the altar, being carried by the priest/presider.  After presenting the child to the altar, the pries, gives the child back to the mother for the rite of naming the child and sealing the child by his or her name, with the holy cross, “symbol of victory.”  The blessing and prayer anticipates the Holy Mysteries that will constitute the child’s full entrance in to the life of the Church. “…through the waters of baptism.  Then, when you are granted this seal of your Lord, you will enter and join with his spiritual flock for ever.  Amen.”

The Mysteries of Baptism and Chrismation

The poetic beauty of the theology of the Syriac Fathers, which took root in the liturgical language of the Antiochene Syriac Maronite liturgical tradition, is captured even in translation in the prayers of the liturgical celebration of Baptism and Chrismation.  

Most importantly, it is prayer which is Trinitarian; where the two hands of the Father, drawing from the teachings of the great second century Father of the Church, St. Irenaeus; where the Son and Holy Spirit gives us re-birth in the Kingdom of God, Our Father.  The beauty of the prayers are not detached statements of doctrine, or poetry detached from theological truth; they are poetically beautiful acclamations of the power of God in the life of the one who is regenerated in the water and oil of new life. 

Lord God, you entrusted this spiritual service of holy baptism to your divine apostles and commanded them to baptize the world in fire and Spirit. May it be administered through us sinners to this soul N,. who prepares for holy baptism. Adorn him/her with the gifts of your Holy Spirit. Then he/she will raise glory and praise to you, to your blessed Father, and to your living and Holy Spirit, now and for ever. (from Preparatory Prayers, Service of the Word, Opening Prayers)

The Prayer of Forgiveness reminds us that although he was in no need of being  baptized, Jesus sanctified the waters of the Jordan river and bowed his head before John the Baptizer. “The Father proclaimed and thundered from heaven: ‘This is my beloved Son, in whom I’m pleased.’ The Holy Spirit came down in the form of a dove…” Hence, the presence and power of the Holy Trinity blesses the the water, forgives our sins, and leads us through the waters of rebirth.

After the Qadeeshat Aloho the Readings from the Sacred Scriptures takes place.  When the Homily is completed the Rite of Catechumens takes place, which consists of the Diaconal Proclamation, Prayer over the Candidate, Exorcisms, Renunciation of Satan, Profession of Faith, and The Creed. 

These rites and prayers, done primarily facing the East, (the rising Sun and the Son who rose), emphatically teach us that Baptism is a death to sin and evil and a rising to new life in Christ.  The Profession of Faith before the recitation of The Creed says:

 
I believe in you, O Almighty God, the Father, in your Son, our Lord, Jesus Christ, in your holy and living Spirit, the Paraclete, in all your angels, in all your powers, in all the teachings of the holy, catholic and apostolic Church, and in all that is from you.   

 
The Anaphora for the Consecration off the Baptismal Water, the priest blesses the water: “Glory be to the Father, + and to the Son, +  and to the Holy Spirit, + who sanctifies this water through the mystery of the glorious Trinity, now and for ever.”  Followed by various invocations of the Holy Spirit upon the water. “O Lord, may the Holy Spirit come and abide in this water. May he drive away from it the power of the enemy. May he enkindle it with an invincible strength. …” What stands out is the constant calling upon of the Holy Spirit (Pneumatology).  

This is uniquely an Eastern Christian quality that has often historically been lost in Western Christian liturgy and theology.  In fact, if was the experience of Fathers Henri d’Lubac, Yves Cougar, and Jean Danielou, (who became major theological thinkers in the Catholic Church, right before, during, and after the Second Vatican Council) at the St. Sergius Russian Orthodox Center in France, that moved Congar to admit to the Roman Catholic propensity to develop (Christology), the study of Christ, often at the expense of a non-developed theology of the Holy Spirit (Pneumatology), which was taken over into Tridentine Liturgical life. For example the lack of an (epiclesis) Invocation of the Holy Spirit in the Tridentine Mass.  

After the waters of the baptism are anointed with the Oil of Chrism, the Mystery of Baptism takes place by pouring or immersion: “N. is baptized, a lamb in the flock of Christ, in the name of the Father, + and of the Son, + and of the Holy Spirit, + for eternal life.”

After the Vesting With the White Garment, which is a symbol of purity; the Holy  Mystery of Chrismation takes place.

 
With the Chrism of Christ our God, sweet fragrance of the true faith, seal and fulness of the grace of the heavenly Spirit. N. the servant of God, is sealed in name of the + Father, and of the + Son, and of the + Holy Spirit.  

The beauty of the Final Prayer is in many ways a summation of the liturgy that has just taken place. It speaks of the royal priesthood given to the new member of the Church.

 
…Grant, O Lord, that after being purified with the waters of your covenant, he/she may be a member of a royal priesthood, a holy nation, a redeemed people, and a blessed community. … 

Rev. David A. Fisher