According to the early Christian tradition, the sacrament of penance effects the Christian reconciliation not as the only form but as a proper and specific form of celebrating conversion and reconciliation in particularly grave cases of rupture in the ecclesial communion.[i] Another fact to which history and the Bible point is that the Holy Eucharist is a perfect means for the remission of sins, because the cross, the mystery of our reconciliation, is present in it. In the sacrifice of the cross, sacramentally present in the Eucharist, our liberation from and the victory over sins is realized. In its meal aspect, the Eucharist signifies and realizes the communion with God and others through Christ and in the Holy Spirit, and as a sign of communion, it is also explicitly a sacrament of reconciliation, of pardon and of liberation from sins. Although the Church lived these truths in the early centuries, allowing the sacrament of penance its extraordinary role, the remission of sins conferred by the Eucharist has suffered almost complete neglect since the middle ages.
The biblical texts, which make explicit reference to the Eucharist, affirm that when the Church celebrates the Lord’s Supper, it celebrates the mystery of its reconciliation. [ii] This reconciliation was accomplished once and for all in the death and resurrection of Christ and is now applied to the Church in this sinful situation by virtue of the sacrificial and sacramental character of the celebration.
Remission of sins through the sacrifice
The Words of institution over the bread “ This is my body which is broken for you for the remission of sins”, which is found already in G.Qatraya and is now used in the restored Qurbana, is a witness for the emphasis given to the purificatory effect of the Holy Eucharist, because the remission of sins here, which is non-biblical, is an addition in the East Syrian formula. The very common use of the phrase “remission of sins” in the text of the Qurbana clearly testifies to the belief of the early Church that the Eucharistic sacrifice effected the remission of sins. That Christ made the forgiveness of sins a principal effect of his sacrifice is evident also from the Words of Institution over the chalice: “ This is my blood of the New Covenant, which is shed for many for the forgiveness of sins”.[iii] Because of the use of a definitely sacrificial formula here in parallel with Ex 24:4-8, it is generally admitted that Christ offered a cultic sacrifice at the Last Supper.
There are two points here to consider: When Christ qualifies the chalice as the chalice of the New Covenant He refers to the Old Testament; secondly , the NT formulae make a parallel with Ex 24:1-11 which narrates how God constituted the people of Israel by making a covenant with them through Moses who sealed it by sprinkling blood on the altar(symbol of Yahweh)and the people. It was not a covenant with an individual but with a people. As the fulfillment of the Old covenant , Christ instituted the New Covenant which was foretold by Jeremias and by which the new people of God came into being.[iv]
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According to the prophet Jeremias, to whom the Gospel narratives refer, the New Covenant conveys the pardon sins: “ I will forgive their iniquity and never call sins to mind”(Jer.31:34;EZ 25:29). As the first covenant was concluded in an atmosphere of liberation and redemption, the New Covenant should also realize a still more radical liberation than that prefigured by the first: liberation from sin and communion of the perfect life. The New covenant marked the destruction of sin and the sacrificial blood with which it was sealed bears in itself the efficacy of pardon.
By the use of the phrase “ the remission of sins for many”, which recalls the suffering servant in Isaiah 53:3-12, the participants are reminded of the expiatory nature of the Eucharist which is the representation of the cross. The Christian sacrifice replaces the propitiatory sacrifice of Israel and is the commemoration of Christ’s sacrifice, which alone makes God propitious to man. The Eucharist not only speaks of the return of sinners to God’s sonship but also effects that return. The effect of reconciliation is symbolized and caused by the exchange of gifts. That the sinful offer this gift on the altar is a sign of their willingness to be reconciled with the Father, and the acceptance of it by is the sign that the desired reconciliation has been effected.
Witnessing of the Qurbana text
A few prayers in the ordinary of the Qurbana can elucidate this point. Alluding to the desired end of the Qurbana the prayer which commences the anaphora says: “.. Our Lord Jesus Christ, through your ineffable grace hallow this sacrifice and impart to it the virtue and power to blot out our sins.” The prayer after ‘Our Father’ designates Qurbana as “the propitiatory sacrifice which sanctifies body and blood”. The Congregation raises the following appeal in the first karozutha: “ For the forgiveness of sins and all that enhances our life and wins pardon for yours people’s offences and forgiveness for the sins of all the sheep.” In the prayer after the elevation of the Host people acknowledge the effect of the sacrifice: “ His ministers… divide the body of Christ unto the forgiveness of sins.” The power of the Qurbana to remit sins of the living and the dead is recapitulated in the final huttama for the dead: “ Receive O Lord, this sacrifice on his behalf, pardon and forgive his offences and blot out his iniquities; let all those who participated in today’s’ holy sacrifice be made worthy of the forgiveness of through God’s mercy.”
The commentaries of the Qurbana also emphasize this idea. Narsai says: “This acceptable and pure oblation ,lo , is offered to the Lord,…It is sacrificed now that it may blot out and forgive your sins..Lo,it is offered for sinners and for the just ,that they may be cleansed by it from the stains of their sins. Lo,it is offered for the defunct and for the living , that all peoples may find mercy in the sacrifice thereof. Lo, it is offered to the God of all as a pledge that He will save us from the torment of Gehenna.”.[v]
Remission of sins through the Holy Communion
The Holy Communion is the communion in the victim of the sacrifice and is a means to enter into the movement of the sacrifice rendered present in the consecration.
The Eucharist is a sacramental memorial. The word memorial (Zikkaron) in the liturgical context means a cultic act by which a past event is recalled in order to relive the grace of that event at present, which revives the hope of salvation when God is reminded of His promise ad is prayed to realize it. The divine action connected with the Eucharist is the act of reconciliation. By eating and drinking the body and blood of our Lord who is present at the Eucharistic meal , the people open themselves to the redemptive and reconciliatory power of the Eucharistic celebration. The reconciliatory function of the Eucharist implies its efficacious and direct role in the remission of sins.
Numerous prayers in the ordinary of the Malabar Qurbana explicate the belief that the participants receive the remission of their sins through the reception of the holy communion: “These and I, who through your mercy receive in true faith this sacred body, may become worthy of the pardon of faults and forgiveness of sins”. Epiclesis: “That it may be unto us, Lord, for the pardon of our offences and for the forgiveness of sins.” In the elevation priest says: “Those who receive it are saved by it and are pardoned by it.” In the consignation the priest says: “The sacred body is signed with the propitiatory blood of our Lord Jesus Christ… May they be unto us, O my Lord, for the pardon of offences and forgiveness of sins.”
Eucharist is the sacrament of forgiveness because it sacramentally presents and communicates the act, which remits sins. As the memorial of the cross, it applies the expiatory effect of the cross to those who celebrate the memorial by putting them in touch with the paschal event in itself through the bread and cup of the meal and invokes the infinite mercy of God on the whole world. The forgiveness that makes the Christian worthy to communicate in the Eucharistic meal is directly produced by the memorial itself, and this effect is consummated in the sacramental contact with the body and blood given in the salvific sacrifice.
The prayers which designate the Eucharistic body and blood of Christ as “propitiatory sacrifice” elucidate this view: “This is the propitiatory sacrifice which our Saviour gave us so that we may sweep away by it the stains of our bodies and the occult filths of our souls and clean out our minds from hesitations”.[vi] “ This is the Holy Sacrifice by which sinners are cleansed”[vii]This view elucidates why it is a theological drawback to separate the sacrificial and sacramental dimensions of the Eucharist so as to destroy the profound unity of the mystery of reconciliation. As the sacrificial meal which is the culminating and concluding point of the sacrificial act, the communion has no existence independent of the sacrifice and therefore, it cannot be regarded as an isolated fact.
Limit of the Power of the Eucharist for Remission
It is quite remarkable that neither the liturgical texts of the Qurbana nor the commentaries on them find any limit in the forgiving power of the Eucharist in its sacramental and sacrificial dimensions. From the fact that public sinners were excluded from the Eucharistic assembly through the dismissal service, their sins could not be remitted by the Eucharist, not because of its lack of the power for the same but because of their forced absence from it.
Disposition for the Eucharistic Participation
Although the merit of the Eucharist is infinite, its appropriation to a soul depends on the measure of the spiritual disposition of the participants. Therefore, several prayers and rites seem to be aimed at creating in the participants an aptitude to dispose them to the propitiatory effects of the Eucharist.
The incense rites are of such a nature that they are generally considered as propitiatory sacrifice. Incensing immediately after marmitha and just before the reading of the Gospel reflects the penitential spirit: “ May the incense… be to your good pleasure and to the remission of offences of the sheep of your flock”. The incensing prayer reads: “Lord, may the sweet odour which spread over you… for the forgiveness of our offences and of our sins”.
The need for charity and reconciliation for the worthy participation is reflected in the second kussapa: “ Lord, Lord, give us confidence in your sight that with conscience free from every stain and evil, from envy, deceit and bitterness we may trustfully complete these living and holy mysteries .Sow in us, O Lord, through your grace mercy, love and concord with each other and with all men.”. The anthem of the mysteries elucidates the expected disposition of a participant: “Lt us please Christ, His Father and the Holy Spirit through fasting, prayer and repentance over our sins”. The prayers for pardon call for repentance and performance of penance are intended to create a proper disposition in the participants for the reception of the remission of sins. [viii]
The prayer of the priest after the communion: “Let not your living body, O Lord, which we have eaten and the precious blood which we have drunk, turn to our judgement and condemnation nor to our weakness and iniquity, but may it avail for the pardon of offences…” which directly refers to the desired fruit of the Holy Communion, indirectly hints at the expected disposition for the same.
Purity required for the Eucharistic Participation
If the Eucharistic sacrifice obtains the remission of sins, would it not be normal that sinners approach the Eucharist to obtain the remission of sins without previously obtaining the absolution in the sacrament of penance? There are some indications that such was the practice in the East Syrian Church. Narsai recommends only contrition for the abominable deeds against God and offences against neighbours as the prerequisite to receive the Holy Communion.[ix] Babai prescribes unshakable faith and burning love as the precondition for the worthy reception of t he Eucharist.[x]
Although theoretically speaking one could obtain pardon for all sins through the Eucharist, the East Syrian Church did not seem to have considered as ideal to partake of the Eucharist in a state of sin so as to obtain pardon through it, because the liturgical texts and their commentaries always emphasized the need of sinlessness for a fruitful participation. Numerous prayers in the Qurbana elucidate this point. For example, the prayer after the marmitha reads: “ Make us worthy to serve before thee with purity, piety, diligence and sanctity”. The prayer after the Our Father says: “ That we administer the propitiatory mysteries …with hearts and minds free from stains and remote from perverse thoughts “.
As the following prayer indicates, the rite of washing explicates the need of the purity of heart: “My God, the Lord of all, remove the uncleanness of our faults and sins with the hyssop of his kindness and may he wash away the stain of our offences in the immense ocean of his mercy.” The Lakumara prayer also mentions washing as a sign of purification: “I washed my hands clean and went round your altar.” According to Galot the washing of the feet of the Apostles by the Lord seems to symbolize the purity required for the Eucharistic meal.[xi]
From what has been said so far one may notice two tendencies: Firstly, that the Holy Communion can remit all sins; and secondly, that in order to partake of the Holy mysteries worthily, the communicants must be pure in heart. The remission of sins is both the condition for and the result of the reception of the sacrament. On the other hand this is how St. Ephrem reconciles these views:
As Adam, in his body killed the life
Thus, by virtue of this sacrament
Through his body which gives perfection to everything
Behold that the just are rendered perfect
And that the sinners themselves are pardoned.
In connection with the institution of the Eucharist he says: “Qui cum fide manducat panem in nominee meo sanctificatum, si purus sit purus conservatur , si peccator condonatur.”[xii] Since the fruit which a sinner can draw from it is minimum in comparison with those effects which the sinless and well-disposed can benefit, the participants should endeavour through the penitential prayers, request for pardon and the previous reception of the sacrament of penance to draw maximum spiritual benefits from the Eucharistic participation.
Two Sacraments of Reconciliation
It is quite reasonable that the preoccupation of the Church to prepare the participants for a more fruitful participation resulted in creating an increased sense of the need of sinlessness in the participants and in the regulation to receive the sacrament of penance previous to the communion. This evolution is manifest in the East Syrian Church because, while many earlier theologians do not mention the need of the sacrament of penance before the communion, some later authors do demand it. Mar Abdiso in his Pearl IV, 7 demands confession before the Communion.[xiii] The East Syrian Church perpetuated this insistence on holiness in the communicants by inserting a sacramental rite with a concluding prayer of absolution within the Qurbana before the distribution of the communion.
Two Penitential Rites
In the Postanaphoral part of the Qurbana there are two clearly recognizable rites: one before and another after the manual acts.
I .The First Penitential rite
This rite which appears just before the manual acts is comprised of a sacerdotal prayer to Christ, Ps 50(51), Ps 123(122), and the incensing accompanied by the prayer specifically intended for the same.
A .Sacerdotal prayer. The prayer, “O Christ, peace of those…” can be understood in this specific penitential context. Christ who brought peace to the world by his reconciliatory sacrifice of the cross and who first announced that peace to the disciples on the Easter Sunday by showing his wounds from which the Messianic peace flowed, proclaims the same peace now to the penitents in the sacrament of penance by making them share in the fruits of the salvific action of the cross and of the resurrection. On their part, the community supplicates Christ to grant them this peace, which should in their case result from the reconciliation between God and the assembly through the pardon of their sins.
B Psalms
The penitential psalms 51 and 123, said alternately by the priest and the assembly just after the sacerdotal prayer, evoke by their very nature compunction of heart.
c Incensing
The prayer accompanying the incensing reveals the significance of the rite: “ Make fragrant, our God, the foulness of our impurity and our corruption, lay the sweet odour of thy charity and purify me by it from the vileness of sin… pardon me my offences and my sins, those I know and those I do not know”. The symbolic gesture of extending the priest’s hands over the deacon and the assembly signifies that the propitiation and remission are conferred to them as the effects of the Eucharistic sacrifice, because the incensing seems to symbolize the Eucharistic sacrifice in its propitiatory aspects. The gesture of incensing the altar and the oblation with the respective prayers can mean that the propitiatory power symbolized by the incense does not belong to it properly but it is the mercy of God which attached it to the priestly hands and to the altar from which the remission of sins springs as if from a fountain.
Gouvea tells us that the Malabarians had a rite of burning incense on Sundays instead of the confession before Holy Communion: “Confession was resented in the whole Christendom in Malabar. In the place of confession on Sundays they put fire in the middle of the Church and the fire would be sprinkled with plenty of incense. All those who came into the Church venerated it with arms crossed on their breasts, saying that the smoke of that fire would remit all their sins”.[xiv] This is an allusion to the belief that they conducted a special incense service on Sundays perhaps like that of the Copts, to which they ascribed sacramental validity. This conclusion is corroborated by the additional part of the incense service in the Malabar Qurbana in which the celebrant extending hands over the thurible, to the deacons, to the people, over the altar and the oblation, blesses all. In the Chaldean and Nestorian Churches only the celebrant is blessed together with the recitation of the prayer for the remission of sins. This additional rite symbolizes the purification and reconciliation of the whole assembly.
2 Fraction and the Penitential Spirit
Fraction is considered in itself as a preparation for the distribution of Communion. Yet its prayers manifest a continuity of the penitential spirit since they include the petition for pardon. The prayer before the elevation is: “ They who receive it are saved and pardoned by it”. The people respond: “ The priest breaking and dividing the body of Christ for the pardon of trespasses.. You who in mercy do open the door to the penitent and call sinners to come to you, open to us, O my Lord, the doors of your mercy.” In the prayer of consignation the priest says: “ That they may be to us, o my Lord, for the pardon of offences and the forgiveness of sins”.
3 The Second Penitential Rite
It is presented as an immediate preparation for the worthy reception of the Holy Communion and is oriented towards the due recitation of “Our Father” by those who have been made sons of God through the remission of sins. Being inspired by the prayer, “Forgive us our trespasses as we have forgiven them that trespass against us.”It places emphasis on fraternal reconciliation. It comprises a karozutha of deacon, general confession and a prayer of absolution the celebrant.
A .karozutha.
The proclamation of the deacon re4ads: “Let us all approach with fear and reverence the mysteries of the precious body and blood of our Saviour. With faith ,born of repentance, let us turn away from our faults and weep over our sins , and let us ask mercy and pardon of God, the Lord of all , and let us forgive our fellowmen their offences”
It is aimed at creating a proper disposition in the participants for the worthy reception of the Holy Communion through the cleansing of hearts of all sins. George of Arbel reminds the divine admonition that one’s worthiness to obtain divine forgiveness is preconditioned by having been reconciled with his offenders.[xv] In any case, this prayer constitutes as immediate reminder to admit one’s sins and to correct oneself.
b.Litany of forgiveness.
Deacon’s karozutha is followed by the dialogue prayer. This petition springs from the humble acknowledgement that all who are in this world of mortality are sinners.[xvi]Elucidating the theological profundity of this prayer, George of Arbel reiterates this view by commenting that it points to the universality of sins and the indispensable necessity of pardon for all.[xvii]
That this dialogue prayer is a form of general confession in which each one confesses his sins has been clearly testified by Mar Abdiso [xviii]. He stresses three points: 1.This litany alludes that everybody is a sinner who needs remission .2. It replaces the auricular confession, which is practiced in many other Churches before the reception of Holy Communion. 3.Its purpose is to enable the participants to approach the mysteries with a pure a heart.
The polemics of Patriarch Joseph II with the Nestorians reveal that they received the Holy Communion without previous auricular confession and penance, believing that they confessed before God and Christ.[xix]Penteado has already testifies that St.Thomas Christians had general confession and that they confessed to God in a clear voice together.[xx] Also from the report which Railing gives on the pastoral ministry of Meekness we can conclude the existence of general confession at that time, “Ubi sacrum celebrabat praemissa propalam confessione ad Aram maximam”[xxi]This confession at the altar should generally mean the general confession before the altar which symbolizes Christ. Fr.Paulinus Bartholomeus holds that in spite of the imposition of the Tridentine form of private confession in the Malabar Church, the practice of the general confession and absolution survived among them at least until the end of the 18th century.[xxii]
General confession reflects well the dimensions of sin and conversion. The collective nature of the prayer which underscores the need of fraternal reconciliation and the very nature of the conversion demanded of the participants becomes clear if the personal, social and ecclesial nature of sins for which pardon is sought is examined.
3.Let us pray
This dialogue prayer is immediately followed by the announcement of the deacon: “Let us be absolved. Peace with us”. Although this proclamation is usually translated as “Let us pray”, the Syriac word slotha has the special sense of absolution or of readmission to the ecclesial communion..[xxiii]
In Payne Smith’s Thesaurus Syriacus ,the articles on the verb salli and the noun form slotha end with brief reference to the use of these terms in the context of sacerdotal penance and the readmission to communion. However, the examples adduced by him date back only to the rites of penance known under the names of Bar Salibi and Bar Hebraeus. These terms are used in absolution formularies in the form of prayer in the East and West Syrian Churches[xxiv].
In a passage of Didascalia Apostolorum, there is a usage which is similar to the Syrian one with special reference to penance: “And afterwards as each one then repents and shows the fruits of repentance receive him with prayer after the manner of heavens”.[xxv] Aphraat seems to refer to penance: “Some one may be in sin and offending God, but carries a favour with the ‘musters of the prison’ and they release him from his claims and say to him, ‘God is merciful and forgives sinners; come in and come to prayer”[xxvi] Although ‘come to prayer’ could be interpreted in a general sense, the usage which became popular after him suggests that this phrase could be translated better as ‘come for absolution’. Commenting on this passage R.Murray supports this view: “Prayer is here, I believe, a special term, denoting the rite of readmission to ecclesiastical communion, from which sinners are cut off and to which penitents are readmitted…Aphraat is speaking of ecclesiastical communion here and therefore, of what we now call the discipline of penance “.[xxvii]
4 Prayer of Absolution
After the announcement of the deacon the priest recites the prayer of absolution: “In your mercy, O Lord, forgive the sins and offences of your servants, and sanctify our lips by your grace, that we may bring forth fruits of glory to your exalted divinity with all the saints in your kingdom”.
The importance of this prayer is obvious from the fact that as the anaphora proper it is also recited in secret and is designated as g’hantha in may documents.
Limit of its Power
Those who are permitted to participate in the Qurbana obtain the remission of sins through this penitential rite.[xxviii] The commentaries of the Qurbana testify that the dismissal of the unworthy from the Eucharistic assembly before the beginning of the anaphora and the conferring of the absolution before the communion has been a permanent characteristic in the East Syrian liturgy.[xxix]
The words of dismissal in the Qurbana sound:
Let him that has not received baptism, depart
Let him that does not receive the sign of life, depart
Let him that does not receive it ,depart
Go, hearers, and watch the doors.
Those who have not received baptism,. Those have not received the sign of life and those who do not receive the Holy Communion because of some reason had to go out from the haikla before the Eucharistic prayer began.[xxx]. The sign of life means the making of the sign of the cross on the forehead of the penitent, which is made at the end of the rite of Hussaya.
Different witnesses furnish the conclusion that the following sins were specified as requiring the rite of hussaya
1.Apostasy: To deny faith or to become heretic or be engaged in practices against the genuine faith has been considered as the most heinous crime.
2. Communicatio in sacris which means mainly the participation in the religious rites of heretics,diabolic rites etc. is always paralleled with apostasy.
3. Adultery and fornication.
4.Homicide
5.Breaking of fast. One who does not fast on Wednesdays and Fridays without sufficient reasons commits a grave sin..
Lastly ,it is administered for any sin which troubles the conscience .The preliminary notes of Hussaya generally end with the praise ,”for the one who has fallen into any sin”.
Rite celebrated within the Qurbana.
Except six manuscripts all available ones explicitly prescribe that the rite of hussaya is performed within the Qurbana.There are three possibilities:
1.Immediately after “sancta sanctis” and before “praise the living God”
2.After the communion of the priest and the deacons and before the communion of the faithful.
3.After the communion of the faithful.
Role of the Eucharist and of the sacrament of Penance
The question arises as to what is the distinction between the role of the Eucharist and of penance as to the remission of sins. Both are sacraments of reconciliation and conversion, yet they are distinct as to the aspect of sign, which offers efficaciously the grace of pardon. Since the sacramental sign effects what it signifies, the sign should elucidate the proper manner of each sacrament’s operation in the Christian life. The Eucharist grants pardon through the sign of the sacrificial banquet in which the sacramental communion is actuated by means of the covenant sealed by the Father with mankind in the once and far all of the sacrifice of Christ. [xxxi] Being the memorial of the cross, it is the ecclesial source of all graces and pardon, and consequently, it is also the source of the sacrament of penance, which becomes as if an explanation, a further development of the grace granted in the Eucharist. [xxxii]Since it is oriented to the Eucharist, it should include the desire for it.[xxxiii]The Eucharist restores the communion of life and is concerned with the intensification of the vital belonging to the body of Christ by dispelling whatever is opposed to it. Thus, by transforming sorrow for sin into perfect contrition, it expels what obstructs the communion of life. In other words, in response to the sacrificial movement of man, God augments the communion of life, which in turn destroys sins. In the case of the sacrament of penance, the sinner comes to the Church as a prodigal son, approaching his merciful Father, confesses his infidelity and seeks absolution.
End Notes
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[i] Ramos-Regidor, Il Sacramento della Penitenza (Torino 1974) 135
[ii] L.Ligier, Penitence et Eucharistie en orient, Orientale Christiana Periodica 29(1963) 67-69
[iii] Mt 26:28.
[iv] R.Britmann, The Theology of the New Testament 1(London 1952)146.
[v] R.H.Connolly (Ed), The Liturgical Homilies of Narsai,Text and Studies 8(1909 12;Cfr also Cyril of Jerusalem,My.Cat.5,3= PG 33,1109a;J.B.Chabot, Synodicon Orientale ou Recueil de Synodes Nestoriens(Paris 1902) 429,canon 2; Id.446,canon 18;LU 193;Theodore Bar Koni,Fragen des Mar Simon Bar Kepha uber die gottlichen Geheimnisse ,Borg.Sy.88,f.335.
[vi] Supplementum Mysteriorum sive proprium Missarum de Tempore et de Sanctis juxta Ritum Ecclesiae Syro-Malabaricae (Romae 1960) 32,154
[vii] Id.93, 253
[viii] Id. 32, 38
[ix] Narsai 24
[x] Babai Magni Liber de Unione,ed and Tr. A. Vaschalde A,CSCO 79-80 (Louvain 1915) 230
[xi] J.Galot, Eucharistia e Penitenza , in Civilta Cattolica 1(1974)128-131
[xii] De Azymis 1,10
[xiii]Mar Abdiso, Liber Margaritae de Veritate Christianae Religionis ,ed. A.Mai, Scriptorum Veterum Nova Collectio ,X 2) 360
[xiv] A.Gouvea,Jornada do arcebispo de Goa (Coimbra 1606) 58
[xv] R.H. Connolly (ed), Anonymi auctoris Expositio Officiorum Ecclesiae Georgio Arbelensi Vulgo adscripta,CSCO 76(1953)64-66.Herafter quoted as Expositio Officiorum.
[xvi] Narsai 25
[xvii] Expositio Officiorum 66
[xviii] Abdiso Bar Berika ,Ordo Judiciorum Ecclesiasticorum , collectus,dispositus ,ordinatus a Mar Abd’so Metropolita Nisibis et Armeniae,Latine interpretatus et illustravit J.M. Voste ,Sacra Congregatione Per la Chiesa Orientale (Roma 1940) 100
[xix] J.S.Assemani, Bibliotheca Orientalis Clementino- Vaticana III(Roma 1919-1928),249
[xx] Silva Rego (ed), Documentação para a Historia das Missões do Padroado Portugûes do Oriente,India 3 (Lisbon 1950)549
[xxi] J.F.Raulin, Historia Ecclesiae Malabaricae cum Diamperitana Synodo (Romae 1745) 274
[xxii] P.Da S. Bartolomeo, Viaggio alle Indie Orientali (Roma 1796) 137.
[xxiii] Cfr. P.Smith, Thesaurus Linguae Syriacae 2(Oxford 1901) 3401;R.Murray, A Special Sense of slótâ, in Orientalia Christiana Periodica 32(1966(523-27.
[xxiv] W.De Vries, Sakramententheologie bei den Syro-Monophysitern(Roma 1940)206-208.
[xxv] R.H.Connolly, Didascalia Apostolorum (Oxford 1969) 104.
[xxvi] Dem.14,44,in Patrologia Syriaca 1/1,708
[xxvii] R.Murray, Symbols of Church ad Kingdom (Cambridge 1974) 187
[xxviii] A.Raes, Un rite pénitentiel avant la communion dans les liturgies syriennes, in OS 10(1965) 121-122.
[xxix] For example, cfr.: George of Arbel, Expositio Officiorum 73
[xxx] R.H.Connolly (Ed), The Liturgical Homilies of Narsai,Text and Studies 8(1909)2-3 ;Gabriel Qatraya bar Lipha,Interpretation of the Offices, in G.Vavanikunnel,Homilies and Interpretations of Holy Qurbana (Changanacherry 1977) 94 - 95
[xxxi] R.Ramos-Regidor, Il Sacramento della Penitenza. Evento salvifico ecclesiale (Torino 1974) 131
[xxxii] Id.312
[xxxiii] J.M.Tillard, Le Nuove prospettive della teologia sacramentale, in SD 45(1967) 53
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