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The Maronite Liturgical Evolution Until the Tenth Century Because of the scarcity of documents, it is not easy to define the liturgical evolution undertaken by the Maronite Church from its beginning until the tenth century.

However, we are able to detect such an evolution through the liturgical prayers we have, mainly the (that is, the simple office): In them the Maronite rite appears to have grown closer to the Antiochene sources of Jerusalem.

Finally, an abridged rite, called the “Simple Rite” was published in a booklet in 1973, including only one anaphora. All these editions, save the ” Simple Rite” (1973), were published without the seal or the signature of the patriarch, but “with his knowledge” or “after his consultation,” or without any reference to the matter.

Projects of the Reform of the Maronite Qurbono The first project for the reform of the its Syriac Antiochene sources, which were missing in the first edition. The Synod of Mount Lebanon (1736) decreed that a commission should be established for the reform of all the rites, but mainly the . Before that, Patriarch Stephen Duwaihy, of blessed memory (1670-1704), took pains to assemble the liturgical manuscripts, review them and prepare projects of reform for the and for many of the other liturgical rites.

He himself wrote that he was “hoping to delight his eyes with the sight of the publication of the liturgical books”. During the forties and fifties of our century, there were some other projects of reform for the Maronite .

Between 19 we personally witnessed about forty of them.

Bishop Dibs placed the Roman anaphora before the other anaphoras and amended the language of the prayers and hymns.

The first edition in the Arabic alphabet was published in Jounieh (1959) by the Society of the Lebanese Missionaries.

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The two last official editions appeared in Beirut in 18 under the care of Bishop Youssef Dibs, Archbishop of Beirut.

Its rites were connected to the Semetic Aramaic Syriac legacy.

They were not influenced by the Hellenistic Greek legacy as was the Antiochene rite of Jerusalem; rather, they preserved their own distinctive features and expressions which were closer to the Holy Scriptures and to the original Christian theology.

The publishers of this edition altered the prayers of the eucharistic institution of the al-Razzi manuscript: in fact, they translated the words of consecration from Latin to Syriac.

When the new edition reached the patriarch, he rejected it at once and prohibited its use.

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