The Syrian Church of Antioch prides itself for having no less than eighty liturgies short and long. But the principal liturgy it has used and is still using is the Liturgy of St. James the Apostle. This Liturgy is reportedly one of the most ancient liturgies in Christendom. This was attested by the 32nd canon of the Council of Trullo convened in the imperial palace of this name in Constantinople in 692 AD. What is significant is that, according to tradition, the Eucharistic Celebration in this liturgy was recited in the Aramaic language which was spoken by Jesus and His Apostles. This confirms that the Church of Jerusalem did not recite the Eucharistic prayer in Greek, but in Aramaic. The fundamental parts of St. James liturgy have not changed since the fourth century. St. Cyril of Jerusalem quoted heavily from the Liturgy of St. James in his 23rd homily delivered around 347 AD. But since church scholars in Syria were bilingual using both Greek and Syriac, the Liturgy of St James existed in both Greek and Syriac forms. However, through time and because of the theological disputes which prevailed in the fourth and fifth centuries, the Liturgy of St James suffered many changes but the core, which is the Consecration of the Bread and the Wine, was kept intact. The Syrian Malkites (known as Rum Orthodox) kept celebrating this liturgy until the twelfth century when their Patriarch, Theodore Balsamon (d.1204), who was Byzantine (Greek) replaced this liturgy with the Greek liturgies of Constantinople of Basilius of Caesarea and John Chrysostom To save St. James’ Liturgy from corruption, the Syrian erudite Jacob of Edessa (d. 708), revised it and his revision, except for minor and superfluous changes, is used by the Syrian Church until this day. What is noticeable about his liturgy is that, unlike the Greek version, the Syriac version contains no litanies. Instead, the Dyptichs, or the list of names of prominent believers and kings were read. But this custom was dropped since the eleventh century. Also, some hymns were added to the liturgy. At present, the homily which usually follows the reading of the Gospel is moved to the end of the celebration of the Eucharist. Rev. Saka has offered a detailed exposition of the Liturgy of St. James based on former expositions of the same by Syrian scholars like Jacob of Edessa, Moses Bar Kepha (d. 903), Jacob Bar Salibi (d. 1172) and Barhebraeus (d. 1286). He elucidates the order of this liturgy, the role of the celebrant and the participation of deacons and people in its celebration.

Matti Moosa holds a Ph.D. degree in Middle Eastern history and culture from Columbia University. His publications include The Wives of the Prophet (ed.), Gibran in Paris (ed.), The Maronites in History (1986), and many translations from Arabic into English.