By Roger J. AbiNader* Introduction In the September 1997 issue of The Maronite Voice, Bishop Stephen Doueihi
called upon the Eparchy of Saint Maron to begin its preparation for the
Jubilee Year 2000.
In response to this call, the following article introduces Maronite Christology through our liturgy. To form a study group or do individual study, members merely need a print out of this article, a bible and a set of liturgy books. While this article only scratches the surface of the topic, the material presented provides enough information for many months of study. Because of the space limitations, this essay cannot delve into the symbolism and imagery of many key phrases and words. For a discussion of many of the elements of our spirituality, e.g., light, robe of glory, etc., please refer to the articles on Maronite Liturgy and Spirituality presented by Chorbishop Seeley Beggiani, published monthly in The Maronite Voice, the publication of the Eparchy of Saint Maron of Brooklyn. (1) Since Bishop Doueihi has proclaimed that the commencement of this year, dedicated to Jesus, begin with the Season of the Holy, the publication of the essay "The Exultation of the Holy and Glorious Cross", in the previous issue of The Journal of Maronite Studies, provides a sufficient basis for study and meditation. (2) Who do they say I am?
As indicated in Matthew's account, Peter's declaration of Jesus' personhood emanated from the working of the Holy Spirit. Peter was not really sure of what he was saying for he had not yet had the benefit of experiencing Jesus' resurrection nor of the special charism of the Holy Spirit. The key aspect of this account is the role experience plays in faith development. Peter lacked the experience of the Resurrection but experienced insight from the working of the Spirit within him. In the ancient Middle East, experience explained religious beliefs and practices; experience revealed religious truths, mystery and myth; experience clarified relationships between gods and humankind. People required their religion to speak to their experience. In order to present the Gospel as "Good News" to each and every audience, preachers, teachers and New Testament writers utilized a number of rhetorical devices to attract and sustain new members. These devices focused the audiences' attention on their particular struggles and life circumstances, and incorporated familiar signs and symbols that addressed their life experiences in light of the Jesus-event. By the time the books of the New Testament were written, each writer had honed his message to a specific audience. Because each New Testament writer addressed a different audience, we have a story of one Jesus but from many perspectives. With respect to Jesus, the sum totals of these views constitute the Christian beliefs of who Jesus is, and why we put our faith in Him. Technically, this formulates Christian Christology. Our beliefs about Jesus, as expressed in the Maronite liturgy, follow the New Testament tradition of faith through experience. Each lesson in the Introductory Rites and the Liturgy of the Word reflects upon the dynamic interaction of individuals in relationship with each other, their Church and the Trinity. The Maronite liturgy, then, uses the experiences of the Eastern Church to formulate its teachings about Jesus and what our response to Him should be. (3) Literary Devices Although often in conflict, the people of the Syrian territories shared much with the Jews. Our ancestors had many dealings with them - most much more intimate than in contemporary times. Jews and Canaanites traded ideas, stories, myths and beliefs across a wide spectrum. The Jews taught the Canaanites some things, and visa versa. Eventually, many of the literary devices, which made their way down through history from Mesopotamia to Ugarit and on to Syria, found their way into the genre of the Bible. The Canaanites had at least one thing in common with the Jews. Religion was experiential. After an encounter with a deity or witnessing its actions in nature, the ancients would summarize the experience by tagging it with a title, name, story, symbol or myth, that would assist the community in understanding the relevance of the event, and facilitate its inclusion into their religious life. The ancients, of course, evaluated these events within the scope of their own limited understanding. Therefore, they assigned to deities very human traits by giving them names, titles and designations that were meaningful to their communities. Over time, the name, designations and titles blended together and were used interchangeably. NAME - NAMING Middle Eastern peoples have always had great reverence for a person's name. A name signifies certain attributes that bestow dignity and identity on the individual. Our ancestors believed that the name conferred upon and shared with the bearer a mysterious identity that could be directly or indirectly enjoined. Name Changes. Names could be changed by a deity or a human individual. In such cases, there is usually a transformation in character or destiny for the individual. For examples, consider the following: Abram became Abraham (Gen. 17:5), Sarai changed to Sarah (Gen. 17:15), and Simon received Peter (Matt. 16:27 18). Name. El is an Aramaic term for the deity, and was adopted by the Hebrews to specify their God. This term is a relational word since it refers to an awesome power that instills within humankind a mysterious dread or reverence. As used in the Bible, El is a name. Compounded Names. Proper names consisting of one or more terms consciously were chosen to convey a readily understandable meaning. As she died from the birth of her child, Rachel called him Ben oni, "son of my sorrow" (Gen. 35:18). To mark the occasion of the Ark falling into the hands of the Philistines, Ichabod was named as "the glory has departed from Israel" (1 Sam. 4:21 22). Compound names, translated into English, are prevalent in the Maronite liturgy in describing Jesus' saving deeds, e.g., "Pure Word without flesh." (4) Title. El Shaddai, "God of the Mountains" or "The Almighty God," is a title associated with the patriarchal period. It can be found most frequently in the Books of Genesis and Job. Exodus 6:3 underlines El Shaddai as the name revealed to the patriarchs. God used it to make His Covenant with Abraham (Gen. 17:1 2). From our liturgy: "Almighty God." (5) Designation. Yahweh Mekaddesh, "The Lord Sanctifies" (Ex. 31:13), designates a specific relationship resulting from an activity or experience. We reference our God by some activity or attitude that has a beneficial result for us. The Introductory Rites and Hoosoyo (6) provide most of these designations in a teaching format. The typical form is "One who does something good on our behalf." Such designations are generally followed by explanations or descriptions of the beneficial activities. These prayers explain for us why we call Jesus by various names and titles. They form the core of the teaching of Maronite Christology and will be discussed in more detail below. A simple designation for Jesus is: "Son of the Virgin." (7) Parallelism, Metaphor and Paradox. The Syriac Fathers used parallelisms, metaphors and paradox in much the same way as did First Testament writers. Parallelisms compare and contrast people, events, ages/periods, and ideas to create images, symbols or types which reveal deeper, broader truths. Parallelisms may be just one word, or a series of words in phrases and sentences. Parallels are most effective when grouped together or presented in sequence, so to aid the listener/reader. Metaphors are devices that use one thing to symbolize another. Calling Jesus the "True Wine" is a simple metaphor that lends the characteristics of wine to the grace provided through Jesus' saving acts. Extended metaphors employ words or phrases, which have one meaning, to designate another so that an implicit comparison is obvious. The expression "Fire of Love" implies a burning and purifying intensity that leads to holiness. (8) For the "Sunday of the Faithful Departed," the Proemion (9) presents certain characteristics of Jesus in a form found mainly in the psalms. The prayer places two phrases with similar meanings in parallel. This technique serves to reinforce each statement and, therefore, the characteristics associated with Jesus. (10) Note that the right column follows the form of designations: "One Who.".
Another technique of parallelism is to explain a title or designation by demonstrating an aspect of the Christology. A good example comes from the Qolo (11) of the "Sunday after the Birth of the Lord, Finding of the Lord in the Temple."(12) Note the parallel statements that juxtapose opposites and contradictions. For example: life-death; hidden-visible; Shepherd-lamb. This particular hymn surely proves the point that we are given pause to be awed and cause to believe. This is so beautifully constructed. We find a number of earthy images (generally considered "feeding images" for they relate to the production or consumption of food): Shepherd, lamb, shoot, cup, plowman, grain, sheaf. The key lines are in the first strophe: "The image of His majesty and the form of His mystery, we have seen them both with our eyes and minds." The fact that the hiddenness of God has been revealed is significant for the Jews who did not enjoy the complete Trinitarian revelation of God, and to the Canaanites, who knew not a god of Love and Mercy. Jesus' whole ministry revealed the divine plan God had for humankind by demonstrating a new way of relating. We needed to witness to Jesus' saving deeds and resurrection, historically and spiritually, in order to "apprehend His might." Each of the images relating to Jesus becoming human underscores the centrality of the Incarnation in Maronite Christology. (13)
The great transcendence of God becoming man is the key to this hymn. The human mind can not comprehend the infinite immensity and power of God, let alone God's ability to become human with all of its limitations and frailties.
Names, Titles and Designations Over time the followers of Jesus began to see that He was/is part of a Triune God, that Jesus revealed some of the hiddenness of God, and that Jesus, although submissive to the Father, was coequal in divinity. The logical extension of this process was to refer to and to describe Jesus in terms of the Deity. God of the Fathers. Over time, under the influence of the Holy Spirit, the Church began to see Jesus with a greater understanding. This led to ascribing Old Testament names, titles and designations to Jesus that previously were reserved for God (the Father) alone. This section lays out a few of those terms which were enjoyed by the God of Abraham, Isaac and Moses. [Citations of their use in the Maronite liturgy are also noted.] El Shaddai, "God of the Mountains" or "The Almighty God," (Ex 6:3). [O great and Almighty One (18)] El Elyon, "The Most High God" or "The Exalted One" (Num. 24:16; 2 Sam. 22:14; Ps. 18:13, Gen. 14:19 20). [Exalted (19)] El Olam, "God of Eternity" or "God the Everlasting One" (Gen. 21:33; Isa. 26:4; Ps. 90:2). [Eternal Light (20), Eternal and Immortal One (21), Eternal Word (22)] El Roi, "God who sees me" or "God of Vision" (Gen. 16:13). [When God sees the needs of His people, we can says "He is compassionate and merciful, as in: Gate of Mercies (23), Compassionate One (24), Compassionate Healer (25), Careful Provider.(26)] Elohim is the plural form of El. It is a plural of majesty, but does not necessarily indicate polytheism. It is frequently used in combination with other names and titles and symbolizes the revelation of the infinite nature of God. When read in the context of Gen 1:26, the creation narrative: "Then Elohim said, 'Let Us Make Man In Our Image,' " this name suggests that there is a mystery to the Creator God which humankind cannot fully fathom. Ephrem points out that Revelation is a continuous process, and sees such statements as a pointer to the trinitarian reality of creation. (27) [One in being with the Father and the Holy Spirit (28),
One in essence. (29)]
Yahweh Titles. While Jesus was never referred to as YHWH or Jehovah, shortened forms of the titles given to Yahweh were conferred on Jesus. Citations from the Maronite liturgy are provided. Yahweh Jireh: "The Lord will Provide" (Gen. 22:14). [Careful Provider (30), the Preserver (31)] Yahweh Nissi : "The Lord is my Banner" (Ex. 17:15) . [Refer to "The Exultation of the Glorious Cross" for the Cross as the "Banner of the Spouse". (32)] Yahweh Mekaddesh: "The Lord Sanctifies" (Ex. 31:13). [Holy One (33)] Yahweh Shalom: "The Lord is Peace" (Judg. 6:24). [You are Peace (34), O Peace (35)] Yahweh Sabaoth: "The Lord of Hosts" (1 Sam. 1:3; Jer. 11:20; compare 1 Sam. 17:45) can also be rendered "The Lord Almighty." [Lord of Hosts (36)] Yahweh Rohi: "The Lord is my Shepherd" (Ps. 23:1). [O Good Shepherd (37)] Yahweh Tsidkenu: "The Lord is Our Righteousness" (Jer. 23:5 6; 33:16). [Sun of Righteousness (38)] Adon (or Adonai) is generally translated "Lord." This is a title of authority and honor. It can be translated "Lord." While used in addressing a superior, such as a king or master, it ascribes the highest honor and worship to God. Adon or Adonai was often used in conjunction with Yahweh. In time, Adonai became a substitute for Yahweh. In the postexilic (39) period, it took on the connotation of God's absolute lordship. [Lord (40)] Symbolic Titles. A prominent characteristic of Scripture is its use of figurative language. Many of the names for God are symbolic, illustrative, or figurative. [Citations from the Maronite liturgy that assigned these to Jesus are given.] Ancient of Days (Dan. 7:9, 13, 22) is a confessional statement attesting to God's eternal existence. God's rule encompasses the expanses of time, and is active in time and history. This Jewish view of God greatly differed from the Canaanites who believed their gods were bound by time. Eschatologically, God gives history meaning and is drawing it to a conclusion. He is from "everlasting to everlasting" (Ps. 90:2). [Ancient of Days (41)] Refuge (Ps. 9:9; Jer. 17:17): God is a haven from the enemy. [Haven of rest and salvation (42)] Sun (Ps. 84:11): God is the source of light and life. [Sun of Justice (43), Glorious and Shining Sun (44)] Refiner (Mal. 3:3): God is purifier. [Burning Flame (45)] Political Names. Many descriptions of God came from political life. Consider the following definitions found in the Holman Multimedia Bible Dictionary. (46) [Citations from the Maronite liturgy are provided.] King [King of Power and Glory (47), King of Kings (48)] Judge [Judge (49)] Shepherd: Yahweh is the Shepherd King (Ezek. 34). In the New Testament, the image of God as shepherd is continued in parables (Luke 15:4 7) and in John's portrayal of Christ as the Good Shepherd (John 10:1 18). [Good Shepherd (50)] God the Father. The Old Testament writers used the word father to describe the close kinship that He enjoys with His people. Many figurative references to God's fatherhood permeate the Bible. "As a father has compassion on his children, so the Lord has compassion on those who fear Him" (Ps. 103:13). God is a "father to Israel" (Jer. 31:9) and speaks of Israel as His "son" (Ex. 4:22; Hos. 11:1). In the New Testament, Jesus employs the word Father as the distinguishing title for God (the Father). When Jesus taught His disciples to say the Aramaic "Abba," He requested them to respond to God's love by calling Him "Daddy." When joined with other designations, Father takes on a richer meaning. The following titles have been appropriated for addressing Jesus. When the Father title is juxtaposed with the word Son, we can better understand the significance of God's name in relation to Jesus Christ. Jesus' claim to have come in His Father's name reveals that He was God's unique representative (John 5:43). Jesus shares the Father's essential authority. The works which Jesus did in his Father's name bear witness to this special relationship (John 10:25). He has provided a full revelation of God because He has clearly declared His name (John 12:28; 17:6). [The uses of these titles in the Maronite liturgy are provided.] Father of mercies (2 Cor. 1:3): [Gate of Mercies (51), The Merciful One (52)] Father of lights (Jas. 1:17): [Source of Light, true light (53), Eternal Light (54)] Father of glory (Eph. 1:17): [King of Power and Glory (55), King of Glory (56)] The above sections are informative yet do not define the experiential faith that is so important to Maronite spirituality and Christology. We have reviewed a number of names, titles and designations, and their origins, to get a glimpse of their use - they were not entirely new, merely adaptations of existing terminology. Now let us turn our attention to a broader, fuller development of our Christology. To do this we will examine the teachings found in the liturgy. As previously mentioned, much of our Christology is contained within the liturgy itself in the form of descriptions defining the relationships between Jesus, individuals and His Church. Christology - Theology The Christological teaching of the liturgy can be divided into five broad categories. These categories are interdependent and, therefore, overlap. The relevant titles and designations are indicated in the brackets. However, the reader needs to refer to the liturgy books to determine how they apply. For example: "Exalted One." This term could refer to Jesus' divinity since only God is exalted. Thus, we would include it under category two. The clause "who exalted the virgin who bore Him" (57) directs our attention to the Incarnation, placing this in category three. Combining both, we find that since Jesus is divine, He exalted His mother by making her womb His tabernacle of human formation and birth. Thus, through His birth, Jesus exalts and lifts up all humankind and raises procreation and child bearing to a higher status - the greater truth and the ultimate teaching. Through discussion and meditation, a study group can see the connection to the sanctity of life issues, and our personal quest for holiness. 1. Jesus Reveals the Mystery of the Trinity and the Divine Plan. Judaism and Christianity are based on religions initiated by the Deity. This is rather unique, for other religions are man's attempts to be in relationship to a deity. Jesus revealed the mystery of a loving Trinity, three persons in one God. Within this theme we find God's "hiddenness" revealed through the fulfillment of God's promise to humankind to send a Savior. The hidden and mysterious aspects of God's nature began to unfold in the person of Jesus. Since He is the Promised Messiah, the cosmos breathes a sigh of relief. [Hidden Mystery (58), Son of the Hidden Father (59), Hidden Being (60), Hidden One (61), God's own Word (62), Eternal Wisdom (63)] Sun and Light are important symbols in Eastern spirituality, Jesus enlightens us with knowledge of God's plan, teaches us spiritual truth, and motivates us to holiness. [Light and Image of the Father (64), Radiance of the Father (65), Sun of Justice and Righteousness (66), Light from Light (67), True and Glorious Brilliance (68), Light of revelation (69), Light of the Eternal Father (70)] 2. Jesus is Divine and Preexisted Before Creation. The divine preexistence of Jesus is central to our Christology, and had been the determining factor in recognizing heresy for many centuries. Jesus' divinity authenticates the Church and the Priesthood. The Canaanite and Jewish tradition necessitate divine authorship and sponsorship for a teacher or prophet to speak with authority. Many of these titles and designations are drawn from the Old Testament. They indicate that Jesus was present and operating during Creation. Therefore, all the cosmos proclaims "you as their Lord," (71) and King and Creator. Another reference is to the covenant and the promise of a messiah. [First Born of the Father (72), Child before all ages (73), Creator (74), King of Glory and Hosts (75), Uncreated Son (76), Ancient of Days (77), Promised Hope of the Prophets (78), Awaited Joy of the Patriarchs (79), Hope of the ages (80), Promised One (81), Lord of earth and sky (82)] A number of designations continue the imagery of Light. God's Word is like a flame which purifies. [Flaming Word of God (83), Fair Dawn (84)] Jesus is uncreated, the Father's Word made flesh. The incarnational theme is prevalent. [Message which became a man (85), First born of Mary (86)] 3. Jesus is Christ, Savior and Redeemer. This theme identifies statements which directly relate to the many messianic ideas stated in the Old Testament. Before Jesus' time, because of the influence of such books as Isaiah and Psalms, the Jews expected a messiah who would be king, priest, healer, teacher, nurturer, sustainer, liberator, suffering servant, and acceptable sacrifice. Because of the onslaught of Greek culture and Roman rule, contemporary Jews emphasized nationalistic elements: king, priest, prophet. A number of statements deal with Jesus' saving deeds of suffering and death, with the purpose of reconciling heaven and earth. [Christ our God (87), Life of the world and pledge of resurrection (88), Savior (89), High Priest (90)] Feeding images are plentiful and should be studied: Wine, Bread, food, Body, Blood, fruit, and Shepherd. [Bread of Life (91), Food (92), Wine (93), Lamb (94)] Jesus is both sacrifice and priest for He offers Himself up and is "continually immolated on the altars of the Church." This phrase also lends authority and relevance to the importance of the Church and community worship. [Atoning Sacrifice (95), Forgiving Oblation (96), Pure Incense (97), Paschal Lamb (98), Easter Victim (99)] 4. Jesus Reveals the Face of the Father and Brings Us into Interpersonal Communion with Abba. This new relationship between God and man is demonstrated by a number of unique and beautiful references to the infancy and death of Jesus. Jesus repaired the breach of Adam's sin by His own suffering and dying. (See "The Exultation of the Holy and Glorious Cross" (100)) [God incarnate born of the flesh (101), Sun in her womb (102), Announcer (103), Divine One (104), Exalted One (105), Radiant One (106)] Because of Jesus, we are by adoption children of God the Father and dare to call Him "Daddy." The intimacy of Jesus is beautifully expressed in such phrases as "Bridegroom" and "betrothed to the Church." Each reinforces the special role the Church fulfills in bringing about the Reign of God. Jesus is the founder and establisher of the Church as He is of the universe. [Bridegroom (107), Groom (108), Bridegroom of my soul (109), Wise/Divine Architect (110), Ruler and Prince of our lives (111), Divine Teacher (112)] Symbols of Light and Sun play an important role here. The rays warm us, enlighten us and make us burn with zeal. [Sun in her womb (113), Radiant Light (114)] There are a number of couplets worth noting. The title/designation is followed by an activity of love.
The humanity of Jesus is a predominant theme in Eastern spirituality, for without Jesus becoming truly man, justification, and, therefore, salvation are not possible. In His divine compassion and love, God "humbled" Himself and condescended to take on the person of a human. Jesus was like us in all things except sin. In complete and humble submission to the Father's will, Jesus, in his divinely inspired compassion, humbled himself to the creatures and creations of those whom He had created. Jesus humbled himself before the Law when he was presented in the Temple. Jesus responded to the supplications of the people in his healing and teaching. Jesus modeled behavior by washing the feet of his Apostles. Finally, Jesus died on the cross for us. Most of the designations rely on juxtaposing Jesus' divinity and His humanity. Jesus did the normal things other humans did, except for sin, but engaged in activities which required a new attitude of humility and servanthood. On one hand, Jesus asked the Samaritan woman for a drink, while at another time He washed the feet of His disciples. The passage of water from well to cup and from basin to feet symbolizes the change in attitude from the old way to the new way. This theme is reinforced in Jesus' baptism. Note how the almighty and eternal Lord is so humbled in the following parallels. Even though Jesus "could have", He didn't for our sakes and because it was the will of the Father. Almighty & Eternal Human and Humble Almighty King and Sustainer of the Universe Came to earth; was consecrated at the Temple as were other infants. Consuming Flame Arose to wash His disciples' feet. Lord of oceans and rivers Asked the Samaritan woman for a drink. Lord of the seas Went to the river for baptism. He who carries heaven and earth Was carried in Simeon's arms. One who the heavens are too small to contain Dwells in the manger One who changed water into wine Drank as a poor one would. SUMMARY The Maronite liturgy is teacher and inspiration par excellence. Among the truths revealed through the liturgy, this essay has introduced Maronite Christology. Our liturgical symbols and imagery hails from an ancient age in which expression was rooted in everyday life, especially in the earth, Nature, and food. We see glimpses of God everywhere. Since the Resurrection, we now understand how the cosmos has been hinting at the true nature of God, the divine plan and at the coming of Jesus in the form of God-Man. The Maronite liturgy utilizes a number of literary devices to lead the mind to eternal waters, open the eyes of faith to the Sun, and to instill in our hearts an intense desire for nothing other than God. The publication of this essay coincides with Bishop Doueihi's call for
the study of Jesus in 1997, beginning with the Season of the Holy and Glorious
Cross. This essay provides significant groundwork in delineating and categorizing
many of the references to Jesus in our liturgy. Study groups and individuals
will find much to pray over and to meditate on in response to Bishop Doueihi's
invitation.
*Roger AbiNader studies and writes on Maronite Spirituality.
(1) The web site address for the Eparchy of St. Maron: www.stmaron.org . | Back to Text | (2) AbiNader, Roger, J., "Exultation of the Holy and Glorious Cross," The Journal of Maronite Studies, Vol. 1, No. 3, July 7, 1997 www.maroniteinstitute.org . | Back to Text | (3) Themes of "peace", "unity", "obedience", etc., no doubt, found their way into the liturgy as a response to the many persecutions, divisions and rebellions within and against the Eastern Church. | Back to Text | (4) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 23. | Back to Text | (5) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 8. | Back to Text | (6) The "prayer of forgiveness." This prayer is central to the Liturgy of the Word in that it teaches and preaches in order to bring a change of heart to the worshipper. | Back to Text | (7) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 106. | Back to Text | (8) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 57. | Back to Text | (9) Proemion is the Syriac word for "introduction". It is the first part of the Hoosoyo (see footnote 5), and sets the theme of the feast or day. The Proemion generally begins with a note of praise, continues with descriptions of the spiritual aspects of the feast, and concludes with petitions. | Back to Text | (10) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 68. | Back to Text | (11) The Qolo is a special hymn associated with the day or feast celebrated. Hymns are found before scripture readings. Therefore, we find hymns as the third of the Hoosoyo, and before special rituals which have readings independent of the liturgy of the word directly connected to the Mysteries. | Back to Text | (12) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 104. | Back to Text | (13) See AbiNader. | Back to Text | (14) The Sedro is the second main section of the Hoosoyo, and continues the development of the spiritual teachings and exhortations. The petitions are found here. | Back to Text | (15) Qurbono: The Book of Offering Season of the Glorious Resurrection, Saint Maron Publications, (Brooklyn, NY, 1994), pp. 36-37. | Back to Text | (16) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), pp. 164-165. | Back to Text | (17) This is mentioned in response to "A New Dogma in 1998," Inside the Vatican, May 1997, pp. 58-62, which discusses the possibility of Pope John Paul II using his charism of papal infallibility to declare Mary "co-redemptrix." This act may prove to be extremely important and have a tremendous impact on ecumenism. While Pope John Paul II has been a stalwart proponent of unity, this act may undo the tremendous strides he has made during his papacy if negatively received by the Protestants and Orthodox churches. Although the Maronites are centuries ahead of the West in appreciating Mary's role in our salvation, we need to equip oursleves with a thorough understanding of this topic to lend support to the Pope. He is introducing nothing new to the Church, just formalizing what we Maronites already know and exult. | Back to Text | (18) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 82. | Back to Text | (19) Ibid., p. 37. | Back to Text | (20) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 29. | Back to Text | (21) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 62. | Back to Text | (22) Ibid., p. 69. | Back to Text | (23) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 218. | Back to Text | (24) Ibid., p. 25. | Back to Text | (25) Ibid., p. 92. | Back to Text | (26) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 141. | Back to Text | (27) Trent C. Butler, Ph.D, Gen. Ed., The Hollman Bible Dictionary (The New Bible Companion Collection CD-ROM) Parsons Technology. | Back to Text | (28) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 10. | Back to Text | (29) Ibid., p. 12. | Back to Text | (30) Ibid., p. 44. | Back to Text | (31) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 75. | Back to Text | (32) See AbiNader. | Back to Text | (33) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 32. | Back to Text | (34) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 44. | Back to Text | (35) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 26. | Back to Text | (36) Qurbono, The Book of Offering, Season of The Glorious Resurrection, St. Maron Publications, (Brooklyn, NY, 1994), p. 68. | Back to Text | (37) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 69. | Back to Text | (38) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 153. | Back to Text | (39) The postexilic time in Israel's history reigned between the return from Exile in Babylon in 538 B.C. and the Roman occupation in 63 B.C. During this period the Jews returned to Jerusalem and Palestine to rebuild what the Assyrians and Babylonians had destroyed. | Back to Text | (40) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 98. | Back to Text | (41) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 52. | Back to Text | (42) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 73. | Back to Text | (43) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 168. | Back to Text | (44) Ibid., p. 73. | Back to Text | (45) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 16. | Back to Text | (46) Ibid. | Back to Text | (47) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 52. | Back to Text | (48) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 112. | Back to Text | (49) Ibid., p. 215. | Back to Text | (50) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 57; The Maronite Liturgical Year, Volume III, Diocese of St. Maron-U.S.A., (1983), p. 11. | Back to Text | (51) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 218. | Back to Text | (52) Ibid., p. 25. | Back to Text | (53) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 63 | Back to Text | (54) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 69. | Back to Text | (55) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 52. | Back to Text | (56) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), pp. 14, 17. | Back to Text | (57) Ibid., p. 32. | Back to Text | (58) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 82. | Back to Text | (59) Ibid., p. 83. | Back to Text | (60) The Maronite Liturgical Year, Volume I, Diocese of St. Maron-U.S.A., (1982), p. 76. | Back to Text | (61) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 84. | Back to Text | (62) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 116. | Back to Text | (63) Ibid., p. 85. | Back to Text | (64) Ibid., p. 19. | Back to Text | (65) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 135. | Back to Text | (66) The Maronite Liturgical Year, Volume III, Diocese of St. Maron-U.S.A., (1983), p. 84; Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), pp. 53-54. | Back to text | (67) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 53. | Back to Text | (68) Ibid., p. 19. | Back to Text | (69) Ibid., p. 14. | Back to Text | (70) Ibid., p. 20. | Back to Text | (71) The Maronite Liturgical Year, Volume III, Diocese Of St. Maron-U.S.A., p. 61. | Back to Text | (72) The Maronite Liturgical Year, Volume I, Diocese of St. Maron-U.S.A., (1982), p. 68. | Back to Text | (73) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 12. | Back to Text | (74) The Maronite Liturgical Year, Volume I, Diocese of St. Maron-U.S.A., (1982), p. 94. | Back to Text | (75) Qurbono, The Book of Offering, Season of Epiphany, St. Maron Publications, (Brooklyn, NY, 1993), p. 28. | Back to Text | (76) The Maronite Liturgical Year, Volume III, Diocese of St. Maron-U.S.A., (1983), p. 46. | Back to Text | (77) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 52. | Back to Text | (78) Ibid., p. 52. | Back to Text | (79) Ibid. | Back to Text | (80) Ibid., p. 53. | Back to Text | (81) Ibid., p. 64. | Back to Text | (82) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 18. | Back to Text | (83) The Maronite Liturgical Year, Volume I, Diocese of St. Maron-U.S.A., (1982), p. 33. | Back to Text | (84) Ibid., p. 76. | Back to Text | (85) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 116. | Back to Text | (86) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 104. | Back to Text | (87) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 4. | Back to Text | (88) Ibid., p. 136. | Back to Text | (89) Ibid., p. 4. | Back to Text | (90) The Maronite Liturgical Year, Volume II, Diocese of St. Maron-U.S.A., (1982), p. 190. | Back to Text | (91) Qurbono: The Book of Offering Season of the Glorious Resurrection, Saint Maron Publications, (Brooklyn, NY, 1994), p. 140. | Back to Text | (92) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 136. | Back to Text | (93) The Maronite Liturgical Year, Volume II, St. Maron Publications, (Brooklyn, NY, 1994), p. 101. | Back to Text | (94) The Maronite Liturgical Year, Volume III, Diocese of St. Maron-U.S.A., (1983), p. 42. | Back to Text | (95) The Maronite Liturgical Year, Volume II, Diocese of St. Maron-U.S.A. (1983), p. 90. | Back to Text | (96) Qurbono, The Book of Offering, Season of Great Lent and Passion Week, St. Maron Publications, (Brooklyn, NY, 1994), p. 221. | Back to Text | (97) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 25. | Back to Text | (98) Ibid., p. 135. | Back to Text | (99) The Maronite Liturgical Year, Volume III, Diocese of St. Maron-U.S.A., (1983), p. 41. | Back to Text | (100) See AbiNader. | Back to Text | (101) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 4. | Back to Text | (102) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 50. | Back to Text | (103) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 32. | Back to Text | (104) The Maronite Liturgical Year, Volume III, Diocese of St. Maron-U.S.A., p. 281. | Back to Text | (105) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 32. | Back to Text | (106) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 41. | Back to Text | (107) The Mystery of Crowning, According to the Maronite Antiochene Church, Diocese of St. Maron-U.S.A., (Washington, DC, 1985), p. 21. | Back to Text | (108) Maronite Liturgical Year, Volume II, Diocese of St. Maron-U.S.A., (1982) p. 12. | Back to Text | (109) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 9. | Back to Text | (110) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 21, and Fenqitho: A Treasury Of Feasts: According To The Syriac-Maronite Church Antioch, Diocese Of St. Maron-U.S.A., (Brooklyn, 1980), p. 141. | Back to Text | (111) Fenqitho: A Treasury of Feasts: According to the Syriac-Maronite Church Antioch, Diocese of St. Maron-U.S.A., (Brooklyn, 1980), p. 50. | Back to Text | (112) Ibid., p. 85. | Back to Text | (113) Qurbono, The Book of Offering, Season of The Glorious Birth of the Lord, St. Maron Publications, (Brooklyn, NY, 1993), p. 50. | Back to Text | (114) Qurbono, The Book of Offering, Season of Glorious Pentecost, Season of the Glorious Cross, St. Maron Publications, (Brooklyn, NY, 1994), p. 141. | Back to Text | |
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