Patriarch of Antioch

Patriarch of Antioch is a traditional title carried by the Bishop of Antioch. As the traditional "overseer"
(επισκοπος, episkopos, from which the word 'bishop' is derived) of the first gentile Christian community,
the position has been of prime importance in the church from its earliest period. This diocese is one of the
few for which the names of its bishops from the apostolic beginnings have been preserved.

History

It was in the city of Antioch (modern day Antakya in southeast Turkey) that Christians were first so called
(Acts 11:26). Traditionally, Saint Peter established the church in Antioch, and was the city's first bishop.
Ignatius of Antioch (martyred c.107) was also bishop of the city, and a prominent apostolic father. By the
4th century, the bishop of Antioch had become the most senior bishop in a region covering modern-day
eastern Turkey, Lebanon, Israel and Palestine, Syria, Jordan, Iraq, and Iran. His hierarchy served the
largest number of Christians in the known world at that time. In consideration of this and its ancient
origins, the Patriarchs of Antioch were considered the most senior of the various Patriarchs of
Christendom, which included those of the Patriarch of Jerusalem, the Patriarch of Constantinople, the
Patriarch of Alexandria, and the Patriarch of Rome.

Despite being overshadowed in ecclesiastical authority by the Patriarch of Constantinople in the later
years of the Eastern Roman Empire, the Antiochene Patriarch remained the most independent, powerful,
and trusted of the Eastern Patriarchs until the conquest of Eastern Christianity by Islamic armies began in
the late 7th century. The Antiochene church was a centre of Christian learning, second only to Alexandria.
In contrast to the Hellenistic-influenced Christology of Alexandria, Rome, and Constantinople,
Antiochene theology was greatly influenced by Rabbinic Judaism and other modes of Semitic thought.
Lastly, compared to the Popes in Constantinople, Rome, and Alexandria which for various reasons
became mired in the theology of imperial state religion, many of its Popes managed to straddle the divide
between the controversies of Christology and imperial unity through its piety and straightforward grasp of
early Christian thought which was rooted in its primitive Church beginnings.

However, with the advent of internal schisms such as that over Monophysitism and followed by the
Islamic conquests, the Patriarch's ecclesiastical authority became entangled in the politics of imperial
authority and later Islamic occupation. Being considered independent of both Byzantine Imperial and
Arab Moslem power but in essence occupied by both, the de facto power of the Antiochene patriarchs
faded. Additionally, the city suffered several natural disasters including major earthquakes throughout the
4th and 6th centuries and anti-Christian conquests beginning with the Zoroastrian Persians in the 6th
century, then the Muslim Arabs in the 7th century, then the Muslim Seljuks in the 11th century, and
culminating in its final obliteration by Muslim Mamluks in the 13th century. Lastly, the ecclesiastical
schisms between Rome and Constantinople and between Constantinople and Alexandria and Antioch left
the Patriarch's authority isolated, fractured and debased, a situation which further increased when the
Franks took the city in 1099 and installed a Latin Patriarch of Antioch.

Current patriarchs

Today, no less than five church hierarchs claim the title of Patriarch of Antioch, three of whom are in full
communion with the Pope of Rome. These churches are part of the Catholic Communion of Churches and
are self-governing, though they are in Communion with the Vatican- Holy See of the Catholic Church, but
not the part of largest Latin(Roman) church/rite which is in itself a member of the communion. All five
see themselves as part of the Antiochene heritage and claim a right to the Antiochene See through
apostolic succession, although none are actually based in the city of Antakya. This multiplicity of
Patriarchs of Antioch as well as their lack of location in Antioch, reflects the troubled history of
Christianity in the region, which has been marked by persecution and internecine struggles since the
Islamic conquest. Indeed, the Christian population in the original territories of the Antiochene patriarchs
has been all but eliminated by assimilation and expulsion, with the region's current Christians forming a
small minority.

The current Patriarchs of Antioch are:

 His Holiness Moran Mor Ignatius Zakka I Iwas, Patriarch of Antioch and All the East. Ignatius
Zakka I is the Supreme Head of the Syriac Orthodox Church, which is part of the Oriental
Orthodox communion. His see is based in Damascus.
 His Beatitude Ignatius IV (Hazim), Patriarch of Antioch and All the East. Ignatius IV is the leader
of the Antiochian Orthodox Church, and thus is one of the four most prestigious hierarchs in the
Eastern Orthodox Church. His see is based in Damascus.

 His Beatitude Ignace Pierre VIII Abdel-Ahad, Patriarch of Antioch and All the East of the
Syrians. Ignace Pierre VIII is the leader of the Syrian Catholic Church, an Eastern Catholic

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 Church that is in full communion with Catholic Church's Holy See at the Vatican and uses the
Antiochene liturgy. His see is based in Beirut.

 His Beatitude Nasrallah Pierre Cardinal Sfeir, Patriarch of Antioch and All the East of the
Maronites. Nasrallah Sfeir is the leader of the Maronite Church, an Eastern Catholic Church that
is in full communion with the Catholic Church and uses the Antiochene liturgy. His see is based
in Bkerké, Lebanon.

 His Beatitude Gregory III Laham, Patriarch of Antioch and All the East, Alexandria, and
Jerusalem of the Greek Melkites. Gregory III is the leader of the Melkite Greek Catholic Church,
an Eastern Catholic Church that is in full communion with the Catholic Church and uses the
Byzantine liturgy. His see is based in Damascus.

At one point, there was at least nominally a sixth claimant to the Patriarchate. When the Western
European Crusaders established the Principality of Antioch, they established a Latin Rite church in the
city, whose head took the title of Patriarch. After the Crusaders were expelled by the Mamelukes in 1268,
the Pope continued to appoint a titular Latin Patriarch of Antioch, whose actual seat was the Basilica di
Santa Maria Maggiore in Rome. The last holder of this office was Roberto Vincentini, who died without a
successor in 1953. The post itself was abolished in 1964.

List of Patriarchs of Antioch

The Patriarch of Antioch, is one of the original patriarchs of Early Christianity, who presided over the
bishops of Syria, Palestine, Armenia and Mesopotamia.

Patriarchs of Antioch

 Peter the Apostle (37-53)

 Evodius (53-68)

 Ignatius (68-107)

 Heron (107-127)

 Cornelius (127-154)

 Eros (154-169)

 Theophilus (169-182)

 Maximus I (182-191)

 Serapion (191-211)

 Ascelpiades the Confessor (211-220)

 Philetus (220-231)

 Zebinnus (231-237)

 Babylas the Martyr (237-253)

 Fabius (253-256)

 Demetrius (256—260)

 Paul of Samosata (260-268)

 Domnus I (268-273)

 Timaeus (273-282)

 Cyril I (283-303)

 Tyrannus (304-314)

 Vitalis (314-320)

 Philogonus (320-323)

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  Eustathius (324-330), formerly Bishop of Beroea, a steadfast opponent of Arianism; he was
disposed in 327 and banished in 329. However, the adherents of the Nicene creed considered him
the rightful bishop until his death.

 Paulinus (330, six months), formerly bishop of Tyrian, Semi-Arian and friend of Eusebius of
Caesarea

 Eulalius (331-332)

 Euphronius (332-333)

 Flacillus (333-342)

 Stephanus I (342-344), Arian and opponent of Athanasius of Alexandria, deposed in 344.

 Leontius the Eunuch (344-358), Arian

 Eudoxius (358-359), formerly bishop of Germanicia, later bishop of Constantinople, Homoian

 Annanios (359), immediately deposed

 Meletius (360—361), Semi-Arian, deposed for Homoiousian leanings

This deposition resulted in the Meletian Schism, which saw several groups and several claimants to the
see of Antioch:

The Homoian group:

 Euzoius (361-378), supported by Emperor Valens

 Dorotheos (378-381)

The Meletian group:

The largest grouping, centred around the deposed bishop Meletius. It moved towards an acceptance of the
Nicene creed and participated in the Council of Constantinople, but was not recognized by Alexandria or
Rome:

 Meletius (362-381)
 Flavian I (381-404), he obtained the recognition of Alexandria and Rome in 399

 Porphyrus (404-412)

 Alexander (412-417), he ended the schism with the Eustathians in 415.

The Eustathian group:

The followers of Eutstathius, strictly adhering to the Nicene creed, elected the following bishops, who
were recognized by bishops of Alexandria and Rome:

 Paulinus (362-388)
 Evagrius (388-393)

After his death the Eustathians did not elect another bishop. In 399 they lost the recognition of Alexandria
and Rome, but remained in schism until 415.

The Apollonarist group:.

 Vitalis (376-?), formerly a follower of Meletius, consecrated by Apollinaris of Laodicea

 Theodotus (417-428)

 John I (428-442), condemned the First Council of Ephesus in the Nestorian controversy

 Domnus II (442-449), deposed by the Second Council of Ephesus.

 Maximus II (449-455), appointed by Emperor Theodosius II, accepted the Council of Chalcedon,
deposed under unclear circumstances.

 Basil of Antioch (456-458), Chalcedonian

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  Acacius of Antioch (458-461), Chalcedonian

 Martyrius (461-469), Chalcedonian, deposed by general Zeno

 Peter the Fuller (469-471), Monophysite, appointed by general Zeno, deposed by Emperor Leo I

 Julian (471-476), Chalcedonian, exiled by Peter the Fuller

 Peter the Fuller (476), Monophysite, restored by usurper Basiliscus, exiled by Emperor Zeno

 John II Codonatus (476-477), Monopysite

 Stephanus II (477–479), Chalcedonian

 Callandion (479-485), Chalcedonian, opposed the Henoticon, exiled by Peter the Fuller

 Peter the Fuller (485-488), Monophysite, restored by Emperor Zeno

 Palladius (488-498), Chalcedonian, accepted the Henoticon,

 Flavian II (498-512), Chalcedonian, accepted the Henoticon,

 Severus (512-518), Monophysite, appointed by Emperor Anatasius I, deposed by Emperor Justin

I.

 Paul the Jew (518-521), Chalcedonian

 Euphrosius (521-528), Chalcedonian

 Ephrem of Amid (528-546), Chalcedonian

The Syriac Monophysites recognized Severus as the legitimate Patriarch until his death in 538. In 544,
Monophysite leader Jacob Baradaeus consecrated Sergius of Tella as bishop of Antioch, opening the
lasting schism between the Syrian Orthodox Church and the Eastern Orthodox Church. For later
Patriarchs of Antioch, see Greek Patriarch of Antioch and Syriac Orthodox Patriarch of Antioch; there
was also a Latin Patriarch of Antioch from 1100 to 1268.

List of Syriac Orthodox Patriarchs of Antioch

The Patriarch of Antioch is the head of the Syriac Orthodox Church; this is a list of people who have
held that office. For Patriarchs prior to 518, see List of Patriarchs of Antioch.

Syrian Orthodox Patriarchs of Antioch

1. St. Severus the Great (512—538)

(Severus was deposed by the Greek Orthodox Church in 518; while in exile in Egypt, he was
recognized by many Syriac Christians as the lawful Patriarch until his death in 538) vacant (538
—544)
1. Sergius of Tella (544—546) consecrated by Jacob Baradaeus vacant (546—550)
2. Paul II (550—575) (deposed in 575 for joining the Chalcedonians) vacant (575—581)

3. Peter III (581—591)

4. Julian I (591—595)

5. Athanasius I Gammolo (595—631)

6. John II (631—648)

7. Theodore (649—667)

8. Severus II bar Mashqe (667—681)

9. Athanasius II (683—686)

10. Julian II (686—708)

11. Elias I (709—723)

12. Athanasius III (724—740)

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13. Iwanis I (740—754)(After the death of Iwanis, two Patriarchs were appointed at the behest of the
Caliph)

14. Euwanis I (754 ?)

15. Athanasius alSandali (? 758)

16. George I (758—790)

17. Joseph (790—792)

18. Quryaqos of Takrit (793—817)

19. Dionysius I of Tellmahreh (817—845)

20. John III (846—873)

21. Ignatius II (878—883)

22. Theodosius Romanos of Takrit (887—896)

23. Dionysius II (897—909)

24. John IV Qurzahli (910—922)

25. Baselius I (923—935)

26. John V (936—953)

27. Iwanis II (954—957)

28. Dionysius III (958—961)

29. Abraham I (962—963)

30. John VI Sarigta (965—985)

31. Athanasius IV of Salah (986—1002)

32. John VII bar Abdun (1004—1033)

33. Dionysius IV Yahya (1034—1044) vacant (1044—1049)

34. John VIII (1049—1057)

35. Athanasius V (1058—1063)

36. John IX bar Shushan (1063—1073)

37. Baselius II (1074—1075) :(After the death of Baselius II, John Abdun got himself appointed
Patriarch and caused trouble in the Church. He was deposed but claimed he was the rightful
Patriarch until 1091.)

38. John Abdun (1075-1077)

39. Dionysius V Lazaros (1077—1078)

40. Iwanis III (1080—1082) vacant (10821088)

41. Dionysius VI (1088—1090)

42. Athanasius VI bar Khamoro (1091—1129)

43. John X bar Mawdyono (1129—1137)

44. Athanasius VII bar Qutreh (1138—1166)

45. Michael the Great (1166—1199)

46. Athanasius VIII (1200—1207)

47. John XI (1208—1220) vacant (12201222)

48. Ignatius III David (1222—1252)

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49. John XII bar Madani (1252—1263)

50. Ignatius IV Yeshu (1264—1282)

51. Philoxenos I Nemrud (1283—1292)

52. Michael II (1292—1312)

53. Michael III Yeshu (1312—1349)

54. Baselius III Gabriel (1349—1387)

55. Philoxenos II (1387—1421)

56. Baselius IV Shemun (1421—1444)

57. Ignatius Behnam alHadli (1445—1454)

58. Ignatius Khalaf (1455—1483)

59. Ignatius John XIII (1483—1493)

60. Ignatius Nuh of Lebanon (1493—1509)

61. Ignatius Yeshu I (1509—1512)

62. Ignatius Jacob I (1512—1517)

63. Ignatius David I (1517—1520)

64. Ignatius AbdAllah I (1520—1557)

65. Ignatius Nemet Allah I (1557—1576)

66. Ignatius David II Shah (1576—1591)

67. Ignatius Pilate I (1591—1597)

68. Ignatius Hadayat Allah (1597—1639)

69. Ignatius Simon I (1640—1659)

70. Ignatius Yeshu II Qamsheh (1659—1662)

71. Ignatius Abdul Masih I (1662—1686)

72. Ignatius George II (1687—1708)

73. Ignatius Isaac Azar (1709—1722)

74. Ignatius Shukr Allah II (1722—1745)

75. Ignatius George III (1745—1768)

76. Ignatius George IV (1768—1781)

77. Ignatius Matthew (1782—1817)

78. Ignatius Yunan (1817—1818)

79. Ignatius George V (1819—1837)

80. Ignatius Elias II (1838—1847)

81. Ignatius Jacob II (1847—1871)

82. Ignatius Peter IV (1872—1894)

83. Ignatius Abdul Masih II (1895 1905)

84. Ignatius Abded Aloho II (1906—1915)

85. Ignatius Elias III (1917—1932)

86. Ignatius Afram I Barsoum (1933—1957)

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 87. Ignatius Jacob III (1957—1980)

88. Ignatius Zakka I Iwas (1980—Present)

List of Greek Orthodox Patriarchs of Antioch

The Patriarch of Antioch is one of the Eastern Orthodox patriarchs, sometimes called the Greek
Patriarch of Antioch to distinguish from the Oriental Orthodox Syriac Orthodox Patriarch of Antioch.

(For Patriarchs prior to 518, see List of Patriarchs of Antioch.)

Greek Orthodox Patriarchs of Antioch

 Paul II (518-521)
 Euphrasius (521-526)

 Ephraim (526-546)

 Domnus III (546-561)

 Anastasius the Sinaite (561-571)

 Gregory (571-594)

o Anastasius the Sinaite (restored) (594-599)

 Anastasius II (599-610)

 Gregory II (610-620)

 Anastasius III (620-628)

 Macedonius (628-640)

 George I (640-656)

 Macarius (656-681)

 Theophanes (681-687)

 Sebastian (687-690)

 George II (690-695)

 Alexander (695-702)

o vacant (702-742)

 Stephen IV (742-744)

 Theophylact (744-751)

 Theodore (751-797)

 John IV (797-810)

 Job (810-826)

 Nicholas (826-834)

 Simeon (834-840)

 Elias (840-852)

 Theodosius I (852-860)

 Nicholas II (860-879)

 Michael (879-890)

 Zacharias (890-902)

 George III (902-917)

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  Job II (917-939)

 Eustratius (939-960)

 Christopher (960-966)

 Theodorus II (966-977)

 Agapius (977-995)

 John IV (995-1000)

 Nicholas III (1000-1003)

 Elias II (1003-1010)

 George Lascaris (1010-1015)

 Macarius the Virtuous (1015-1023)

 Eleutherius (1023-1028)

 Peter III (1028-1051)

 John VI, also known as Dionysus (1051-1062)

 Aemilian (1062-1075)

 Theodosius II (1075-1084)

 Nicephorus (1084-1090)

(After 1098, the Patriachate was in exile, at first at Constantinople, having been replaced by a Latin
Patriarch.)

 John VII (1090-1155)

 John IX (1155-1159)

 Euthymius (1159-1164)

 Macarius II (1164-1166)

 Athanasius I (1166-1180)

 Theodosius III (1180-1182)

 Elias III (1182-1184)

 Christopher II (1184-1185)

 Theodore IV (Balsamon) (1185-1199)

 Joachim (1199-1219)

 Dorotheus (1219-1245)

 Simeon II (1245-1268)

 Euthymius (1268-1269)

(With Theodosius, the Patriachate returned to Antioch.)

 Theodosius IV (1269-1276)
 Theodosius V (1276-1285)

 Arsenius (1285-1293)

 Dionysius (1293-1308)

 Mark (1308-1342)

(With Ignatius, the Patriachate transferred to Damascus.)

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 Ignatius II (1342-1386)
 Pachomius (1386-1393)

 Nilus (1393-1401)

 Michael III (1401-1410)

 Pachomius II (1410-1411)

 Joachim II (1411-1426)

 Mark III (1426-1436)

 Dorotheus II (1436-1454)

 Michael IV (1454-1476)

 Mark IV (1476)

 Joachim III (1476-1483)

 Gregory III (1483-1497)

 Dorotheus III (1497-1523)

 Michael V (1523-1541)

 Dorotheus IV (1541-1543)

 Joachim IV (Ibn Juma) (1543-1576)

 Michael VI (Sabbagh) (1577-1581)

 Joachim V (1553-1592)

 Joachim VI (1593-1604)

 Dorotheus V (1604-1611)

 Athanasius III (Dabbas) (1611-1619)

 Ignatius III (Attiyah) (1619-1631)

 Euthymius III (1635-1636)

 Euthymius IV (1636-1648)

 Michael III (Zaim) (1648-1672)

 Neophytos (1674-1684)

 Athanasius IV (Dabbas) (1686-1694)

 Cyril III (Zaim) (1694-1720)

 Athanasius IV (Dabbas) (1720-1724)

 Sylvester (1724-1766)

 Philemon (1766-1767)

 Daniel (1767-1791)

 Euthymius V (1792-1813)

 Seraphim (1813-1823)

o vacant (1823-1843)

 Methodius (1843-1859)

 Hierotheos (1859-1885)

 Gerasimos (1885-1891)

 Spyridon (1892-1898)

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  Meletius II (Doumani) (1899-1906)

 Gregory IV (Haddad) (1906-1928)

 Alexander III (Tahan) (1928-1958)

o Arsenius II (Haddad) (1930-1931) (schism)

 Theodosius VI (Abourjaily) (1958-1970)

 Elias IV (Muawad) (1970-1979)

 Ignatius IV (Hazim) (1979-Present)

List of Melkite Greek Catholic Patriarchs of Antioch

This is a list of Melkite Greek Catholic Patriarchs of Antioch. This Eastern Catholic Church was
established in 1724, when it separated from the Orthodox Church of Antioch.

Melkite Greek Catholic Patriarchs of Antioch

 Cyril VI Tanas (1724-1759)

 Athanasius IV Jawhar (1759-1760)

 Maximos II Hakim (1760-1761)

 Theodosius V Dahan (1761-1788)

o Athanasius IV Jawhar (1765-1768), restored 1nd time (anti-patriarch)

o Athanasius IV Jawhar (1788-1794), restored 2rd time

 Cyril VII Siaj (1794-1796)

 Agapius II Matar (1796-1812)

 Ignatius IV Sarruf (1812)

 Athanasius V Matar (1813-1814)

 Macarius IV Tawil (1814-1815)

 Ignatius V Qattan (1816-1833)

 Maxim III Mazlum (1833-1855)

 Clement Bahouth (1856-1864)

 Gregory II Youssef-Sayur (1864-1897)

 Peter IV Jaraijiry (1898-1902)

 Cyril VIII Jaha (1902-1916)

o vacant (1916-1919)

 Demetrius I Qadi (1919-1925)

 Cyril IX Moghabghab (1925-1947)

 Maximos IV Cardinal Saïgh (1947-1967)

 Maximos V Hakim (1967-2000)

 Gregory III Laham (2000-Present)

List of Maronite Patriarchs

This is a list of the Maronite Patriarchs of Antioch, who have led the Maronite Catholic Church, one of
the Eastern-rite churches united with the Roman Catholic Church. After becoming patriarch, they assume
the name "Peter," after the head of the Apostles, St. Peter. The official title that the Maronite Patriarch
assumes is "Patriarch of Antioch and All the East."

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Maronite Patriarchs of Antioch

Patriarchs during the Roman and Byzantine Rule

 St. John Maron I (d. 410)

 Cyr

 Gabriel I

 Paul Tawaghan

Patriarchs during the Marada States, 628-1099

 John Maron II (685-707)

 John el Damlassi

 Theophilus

 Gregory I

 Stephan I

 Mark

 Eusebius

 John I (c. 896)

 Joshua I

 David

 Theofelix (Habib)

 Joshua II

 Dumith (Domitius)

 Isaac

 John II

 Simon I

 Gregory II

 Jeremiah (Ermea)

 John II, existence disputed

 Simon (II), existence disputed

 Simon (III), existence disputed

Patriarchs during the Crusades, 1099-1305

 Joseph El Gergessi (1110-1120)

 Peter I (1121-1130)

 Gregory of Halate (1130-1141)

 Jacob of Ramate (1141-1151)

 John III (1151-1154)

 Peter II (1154-1173)

 Peter of Lehfed (1173-1199)

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  Jeremiah of Amshit El Douaihy (1199-1230)

 Daniel of Shamat (1230-1239)

 John of Jaje (1239-1245)

 Simon II (1245-1277)

 Daniel of Hadshit (1278-1282)

 Jeremiah of Dmalsa (1282-1297)

Patriarchs during the Mamluk rule, 1305-1516

 Simon III (1297-1339)

 John IV (1339-1357)

 Gabriel of Hjula (1357-1367)

 John V (1367-1404)

o vacant (1404-1440)

 John of Jaje (1440-1445)

 Jacob of Hadeth (1445-1468)

 Joseph of Hadeth (1468-1492)

Patriarchs during the Ottomans, 1516-1918

 Simeon of Hadeth (1492-1524)

 Moses Akari of Barida (1524-1567)

 Michael Rizzi of Bkoufa (1567-1581)

 Sarkis Rizzi of Bkoufa (1581-1596)

 Joseph Rizzi of Bkoufa (1596-1608)

 John Maklouf El Douaihy of Ehden (1608-1633)

 George Omaira El Douaihy of Ehden (1633-1644)

 Joseph Halib of Akoura (1644-1648)

 John Bawab of Safra (1648-1656)

 George Rizkallah of Bseb’el (1656-1670)

 Stephen El Douaihy of Ehden (1670-1704)

 Gabriel Al Blouzani of Blaouza (1704-1705)

 Jacob Awad of Hasroun (1705-1733)

 Joseph Dergham Khazen of Ghosta (1733-1742)

 Simeon Awad of Hasroun (1743-1756)

 Toubia El Khazen of Bekaata Kanaan (1756-1766)

 Joseph Stephan of Ghosta (1766-1793)

 Michael Fadel of Beirut (1793-1795)

 Philip Gemayel of Bikfaya (1795-1796)

 Joseph Tyen of Beirut (1796-1809)

 John Helou of Ghosta (1809-1823)

 Joseph Peter Hobaish of Sahel Alma (1823–1845)

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  Joseph El Khazen of Ajaltoun (1845–1854)

 Paul Peter Massad of Ashkout (1854–1890)

 John Peter El Hajj of Dlebta (1890–1898)

Patriarch during modern Lebanon

 Elias Peter Hoayek of Hilta (1898–1931)

 Anthony Peter Arida of Bsharri (1931–1955)

 Paul Peter Meoushi of Jezzine (1955–1975)

 Anthony Peter Khoraish of Ain Ebel (1975–1986)

 Nasrallah Peter Sfeir of Reyfoun (1986-Present)

Latin Patriarch of Antioch

The Latin Patriarch of Antioch was an office established in the aftermath of the First Crusade by
Bohemund, the first Prince of Antioch. The Patriarch of Antioch was one of the major ecclesiastical
authorities in the Crusader states and was established to serve the Catholic members of the diocese and
represent all Christians living in its territory. Throughout the Crusader period both Greeks and Latins
served under its hierarchy which included numerous suffragan bishops, abbots, cathedrals, monasteries,
and churches under its eccesiastical rule.

The seat of the Patriarch of Antioch was one of the oldest and most prestigious in Christendom. Since
1054, the Holy See of Antioch had fallen under the influence of the Byzantine Empire. As part of his
grand strategy, the Byzantine Emperor Alexios I Komnenos sought to utilize the military elan and
prowess of the Frankish and European princes in recovering the Eastern Roman Empire including
Antioch and its Holy See. However, in aftermath of the Siege of Antioch in 1099, the Crusaders had no
intention of submitting Antioch to Byzantine rule. In the arguments over ecclesiastical authority, the
Greek Patriarch, John the Oxite, was expelled and fled to Constantinople.

The Byzantine Empire was greatly offended by this and worked towards re-establishing either a joint
patriarchate or a single Greek patriarchate; the terms of the Treaty of Devol in 1108 nominally restored a
Greek patriarch, although this was never enforced. Under Manuel I Komnenos there was briefly a joint
patriarchate when Antioch fell under Byzantine control, but for the most part there was only a Latin
patriarch. The Byzantine Empire curiously recognized this de facto control of the Antiochene See and the
Latin Patriarch soon played a key role in solidifying ties between the Crusader states and the Byzantine
Empire. This represented one of the sole instances of coordinated action by Byzantine and the Franks
throughout the crusader period, and led to a number of joint political, diplomatic, military, and marriage
alliances.

The Latin Patriarch remained in Antioch, up until the principality was recaptured by the Mamluks in
1268. Nonetheless, both a Latin and Greek Patriarch continued to be appointed by their respective
soveriegns throughout the following centuries. Indeed, the Latin titular office maintained itself, seated at
the Basilica di Santa Maria Maggiore in Rome, and continued to play a role in helping to protect the
various isolated Christian communities in the Near East and eventually secure their unity with Rome
before the office was finally abolished in 1964.

List of Latin Patriarchs of Antioch

 Peter I of Narbonne (1098-1100)

 Bernard of Valence (1100-1135)

 Ralph I of Domfront (1135-1139)

 Aimery of Limoges (1139-1193)

 Ralph II (1193-1196)

 Peter II of Angouleme (1196-1208)

 Peter III of Locedio (1209-1217)

o vacant (1217-1226)

 Albert Rezzato (1226-1245)

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  Opizo Fieschi (1247-1292), titular from 1268

o unknown

 Luigi Caetani (1622-1626)

 Giovanni Battista Pamphili (1626-1629), future Pope Innocent X of Rome

 Cesare Monti (1629-?)

o unknown

 Charles Thomas Maillard de Tournon (1701-1710)

 Giberto Bartolomeo Borromeo (1711-1735)

 Joaquín Fernández Portocarrero (1735-1760?)

o unknown

 Antonio Despuig y Dameto (1799-1813)

 vacant (1813-1822)

 Lorenzo Girolamo Mattei (1822-1833)

o unknown

 Albert Barbolani di Montauto (1856-1857)

 Iosephus Melchiades Ferlisi (1858-1860, became Latin Patriarch of Constantinople

o vacant (1860-1862)

 Carolus Belgrado (1862-1866)

 Paulus Brunoni (1868-1877)

o vacant (1877-1879)

 Petrus De Villanova (1879-1881)

 Placidus Ralli (1882-1884)

o vacant (1884-1886)

 Vencentius Tizzani (1886-1892)

o vacant (1892-1895)

 Francesco di Paola Cassetta (1895-1899)

 Carlo Nocella (1899-1901), died 1903, became Latin Patriarch of Constantinople.

 Lorenzo Passarini (1901-1915)

 Ladislao Michele Zaleski (1916-1925)

 Roberto Vicentini (1925-1953)

o vacant (1953-1964)

This patriarchate was officially abolished in 1964.

Antiochene Rite
Antiochene Rite designates the family of liturgies originally used in the Patriarchate of Antioch: that of
the Apostolic Constitutions; then that of St. James in Greek, the Syrian Liturgy of St. James, and the other
Syrian Anaphoras. The line may be further continued to the Byzantine Rite (the older Liturgy of St. Basil
and the later and shorter one of St. John Chrysostom), and through it to the Armenian use. But these no
longer concern the Church of Antioch.

Liturgy of the Apostolic Constitutions

14
The oldest known form that can be described as a complete liturgy is that of the Apostolic Constitutions.
It is also the first member of the line of Antiochene uses. The Apostolic Constitutions consist of eight
books purporting to have been written by St. Clement of Rome (died c. 104). The first six books are an
interpolated edition of the Didascalia Apostolorum ("Teaching of the Apostles and Disciples", written in
the first half of the third century and since edited in a Syriac version by de Lagarde, 1854); the seventh
book is an equally modified version of the Didache (Teaching of the Twelve Apostles, probably written in
the first century, and found by Philotheos Bryennios in 1883) with a collection of prayers. The eighth
book contains a complete liturgy and the eighty-five "Apostolic Canons". There is also part of a liturgy
modified from the Didascalia in the second book.

It has been suggested that the compiler of the Apostolic Constitutions may be the same person as the
author of the six spurious letters of St. Ignatius (Pseudo-Ignatius). In any case he was a Syrian Christian,
probably an Apollinarist, living in or near Antioch either at the end of the fourth or the beginning of the
fifth century. And the liturgy that he describes in his eighth book is that used in his time by the Church of
Antioch, with certain modifications of his own. That the writer was an Antiochene Syrian and that he
describes the liturgical use of his own country is shown by various details, such as the precedence given
to Antioch (VII, xlvi, VIII, x, etc.); his mention of Christmas (VIII, xxxiii), which was kept at Antioch
since about 375, nowhere else in the East till about 430 (Louis Duchesne, Origines du culte chrétien,
248); the fact that Holy Week and Lent together make up seven weeks (V, xiii) as at Antioch, whereas in
Palestine and Egypt, as throughout the West, Holy Week was the sixth week of Lent; that the chief source
of his "Apostolic Canons" is the Synod of Antioch in encœniis (341); and especially by the fact that his
liturgy is obviously built up on the same lines as all the Syrian ones. There are, however, modifications of
his own in the prayers, Creed, and Gloria, where the style and the idioms are obviously those of the
interpolator of the Didascalia (see the examples in Brightman, "Liturgies", I, xxxiii-xxxiv), and are often
very like those of Pseudo-Ignatius also (ib., xxxv). The rubrics are added by the compiler, apparently
from his own observations.

The liturgy of the eighth book of the Apostolic Constitutions, then, represents the use of Antioch in the
fourth century. Its order is this: First comes the "Mass of the Catechumens". After the readings (of the
Law, the Prophets, the Epistles, Acts, and Gospels) the bishop greets the people with II Cor., xiii, 13 (The
grace of Our Lord Jesus Christ and the charity of God and the communication of the Holy Ghost be with
you all). They answer: "And with thy spirit"; and he "speaks to the people words of comfort." There then
follows a litany for the catechumens, to each invocation of which the people answer "Kyrie eleison"; the
bishop says a collect and the deacon dismisses the catechumens. Similar litanies and collects follow for
the Energumens, the Illuminandi (photizómenoi, people about to be baptized) and the public penitents,
and each time they are dismissed after the collect for them. The "Mass of the Faithful" begins with a
longer litany for various causes, for peace, the Church, bishops (James, Clement, Evodius, and Annianus
are named), priests, deacons, servers, readers, singers, virgins, widows, orphans, married people, the
newly baptized, prisoners, enemies, persecutors etc., and finally "for every Christian soul". After the
litany follows its collect, then another greeting from the bishop and the kiss of peace. Before the Offertory
the deacons stand at the men's doors and the subdeacons at those of the women "that no one may go out,
nor the door be opened", and the deacon again warns all catechumens, infidels, and heretics to retire, the
mothers to look after their children, no one to stay in hypocrisy, and all to stand in fear and trembling. The
deacons bring the offerings to the bishop at the altar. The priests stand around, two deacons wave fans
(‘ripídia) over the bread and wine and the Anaphora (canon) begins. The bishop again greets the people
with the words of II Cor., xiii, 13, and they answer as before: "And with thy spirit". He says: "Lift up your
mind." R. "We have it to the Lord." V. "Let us thank the Lord." R. "Right and just." He takes up their
word: "It is truly right and above all just to sing to Thee, Who art truly God, existing before all creatures,
from Whom all fatherhood in heaven and on earth is named.…" and so the Eucharistic prayer begins. He
speaks of the "only begotten Son, the Word and God, Saving Wisdom, first born of all creatures, Angel of
thy great counsel", refers at some length to the garden of Eden, Abel, Henoch, Abraham, Melchisedech,
Job, and other saints of the Old Law. When he has said the words: "the numberless army of Angels … the
Cherubim and six-winged Seraphim … together with thousands of thousand Archangels and myriad
myriads of Angels unceasingly and without silence cry out", "all the people together say: 'Holy, holy, holy
the Lord of Hosts, the heaven and earth are full of His glory, blessed forever, Amen.'" The bishop then
again takes up the word and continues: "Thou art truly holy and all-holy, highest and most exalted for
ever. And thine only-begotten Son, our Lord and God Jesus Christ, is holy …"; and so he comes to the
words of Institution: "in the night in which He was betrayed, taking bread in His holy and blameless
hands and looking up to Thee, His God and Father, and breaking He gave to His disciples saying: This is
the Mystery of the New Testament; take of it, eat. This is My body, broken for many for the remission of
sins. So also having mixed the cup of wine and water, and having blessed it, He gave to them saying:
Drink you all of this. This is My blood shed for many for the remission of sins. Do this in memory of Me.
For as often as you eat this bread and drink this cup, you announce My death until I come."

Then follow the Anamimnesis ("Remembering therefore His suffering and death and resurrection and
return to heaven and His future second coming …"), the Epiklesis or invocation ("sending Thy Holy
Spirit, the witness of the sufferings of the Lord Jesus to this sacrifice, that He may change this bread to

15
the body of thy Christ and this cup to the blood of thy Christ …"), and a sort of litany (the great
Intercession) for the Church, clergy, the Emperor, and for all sorts and conditions of men, which ends
with a doxology, "and all the people say: Amen." In this litany is a curious petition (after that for the
Emperor and the army) which joins the saints to living people for whom the bishop prays: "We also offer
to thee for (‘upér) all thy holy and eternally well-pleasing patriarchs, prophets, just apostles, martyrs,
confessors, bishops, priests, deacons, subdeacons, readers, singers, virgins, widows, laymen, and all those
whose names thou knowest." After the Kiss of Peace (The peace of God be with you all) the deacon calls
upon the people to pray for various causes which are nearly the same as those of the bishop's litany and
the bishop gathers up their prayers in a collect. He then shows them the Holy Eucharist, saying: "Holy
things for the holy" and they answer: "One is holy, one is Lord, Jesus Christ in the glory of God the
Father, etc." The bishop gives the people Holy Communion in the form of bread, saying to each: "The
body of Christ", and the communicant "answers Amen". The deacon follows with the chalice, saying:
"The blood of Christ, chalice of life." R. "Amen." While they receive, the xxxiii Psalm (I will bless the
Lord at all times) is said. After Communion the deacons take what is left of the Blessed Sacrament to the
tabernacles (pastophória). There follows a short thanksgiving, the bishop dismisses the people and the
deacon ends by saying: "Go in peace."

Throughout this liturgy the compiler supposes that it was drawn up by the Apostles and he inserts
sentences telling us which Apostle composed each separate part, for instance: "And I, James, brother of
John the son of Zebedee, say that the deacon shall say at once: 'No one of the catechumens,'" etc. The
second book of the Apostolic Constitutions contains the outline of a liturgy (hardly more than the rubrics)
which practically coincides with this one. All the liturgies of the Antiochene class follow the same general
arrangement as that of the Apostolic Constitutions. Gradually the preparation of the oblation (Prothesis,
the word also used for the credence table), before the actual liturgy begins, develops into an elaborate
service. The preparation for the lessons (the little Entrance) and the carrying of the oblation from the
Prothesis to the altar (the great Entrance) become solemn processions, but the outline of the liturgy: the
Mass of the Catechumens and their dismissal; the litany; the Anaphora beginning with the words "Right
and just" and interrupted by the Sanctus; the words of Institution; Anamimnesis, Epiklesis and
Supplication for all kinds of people at that place; the Elevation with the words "Holy things to the holy";
the Communion distributed by the bishop and deacon (the deacon having the chalice); and then the final
prayer and dismissal–this order is characteristic of all the Syrian and Palestinian uses, and is followed in
the derived Byzantine liturgies. Two points in that of the Apostolic Constitutions should be noticed. No
saints are mentioned by name and there is no Our Father. The mention of saints' names, especially of the
"All-holy Mother of God", spread considerably among Catholics after the Council of Ephesus (431), and
prayers invoking her under that title were then added to all the Catholic liturgies. The Apostolic
Constitutions have preserved an older form unchanged by the development that modifies forms in actual
use. The omission of the Lord's Prayer is curious and unique. It has at any rate nothing to do with relative
antiquity. In the "Teaching of the Twelve Apostles" (VIII, ii, 3) people are told to pray three times a day
"as the Lord commanded in his Gospel: Our Father", etc.

Greek liturgy of St. James

Of the Antiochene liturgies drawn up for actual use, the oldest one and the original from which the others
have been derived is the Greek Liturgy of St. James. The earliest reference to it is Canon xxxii of the
Quinisextum Council (II Trullan A. D. 692), which quotes it as being really composed by St. James, the
brother of Our Lord. The Council appeals to this liturgy in defending the mixed chalice against the
Armenians. St. Jerome (died 420) seems to have known it. At any rate at Bethlehem he quotes as a
liturgical form the words "who alone is sinless", which occur in this Liturgy (Adv. Pel., II, xxiii). The fact
that the Jacobites use the same liturgy in Syriac shows that it existed and was well established before the
Monophysite schism. The oldest manuscript is one of the tenth century formerly belonging to the Greek
monastery at Messina and now kept in the University library of that city.

The Greek Liturgy of St. James follows in all its essential parts that of the Apostolic Constitutions. It has
preparatory prayers to be said by the priest and deacon and a blessing of the incense. Then begins the
Mass of the Catechumens with the little Entrance. The deacon says a litany ( ’ekténeia), to each clause of
which the people answer "Kyrie eleison". Meanwhile the priest is saying a prayer to himself, of which
only the last words are said aloud, after the litany is finished. The singers say the Trisagion, "Holy God,
holy Strong One, holy Immortal One, have mercy on us." The practice of the priest saying one prayer
silently while the people are occupied with something different is a later development. The Lessons
follow, still in the older form, that is, long portions of both Testaments, then the prayers for the
catechumens and their dismissal. Among the prayers for the catechumens occurs a reference to the cross
(lift up the horn of the Christians by the power of the venerable and life-giving cross) which must have
been written after St. Helen found it (c. 326) and which is one of the many reasons for connecting this
liturgy with Jerusalem. When the catechumens are dismissed the deacon tells the faithful to "know each
other", that is to observe whether any stranger is still present. The great Entrance which begins the Mass
of the Faithful is already an imposing ceremony. The incense is blessed, the oblation is brought from the
Prothesis to the altar while the people sing the Cherubikon, ending with three Alleluias. (The text is

16
different from the Byzantine Cherubikon.) Meanwhile the priest says another prayer silently. The creed is
then said; apparently at first it was a shorter form like the Apostles' Creed. The Offertory prayers and the
litany are much longer than those in the Apostolic Constitutions. There is as yet no reference to an
Iconostasis (screen dividing the choir or place of the clergy). The beginning of the "Anaphora" (Preface)
is shorter. The words of Institution and Anamimnesis are followed immediately by the Epiklesis; then
comes the Supplication for various people. The deacon reads the "Diptychs" of the names of the people
for whom they pray; then follows a list of Saints beginning with "our all-holy, immaculate and highly
praised Lady Mary, Mother of God and ever-virgin." Here are inserted two hymns to Our Lady obviously
directed against the Nestorian heresy. The Lord's Prayer follows with an introduction and Embolismos.
The Host is shown to the people with the same words as in the Apostolic Constitutions, and then broken,
and part of it is put into the chalice while the priest says: "The mixing of the all-holy Body and the
precious Blood of Our Lord and God and Saviour Jesus Christ." Before Communion Psalm xxxiii is said.
The priest says a prayer before his Communion. The deacon communicates the people. There is no such
form as: "The Body of Christ"; he says only: "Approach in the fear of the Lord", and they answer
"Blessed is He who comes in the name of the Lord." What is left of the Blessed Sacrament is taken by the
deacon to the Prothesis; the prayers of thanksgiving are longer than those of the Apostolic Constitutions.

The Liturgy of St. James as it now exists is a more developed form of the same use as that of the
Apostolic Constitutions. The prayers are longer, the ceremonies have become more elaborate, incense is
used continually, and the preparation is already on the way to become the complicated service of the
Byzantine Prothesis. There are continual invocations of saints; but the essential outline of the Rite is the
same. Besides the references to the Holy Cross, one allusion makes it clear that it was originally drawn
lup for the Church of Jerusalem. The first supplication after the Epiklesis is: "We offer to thee, O Lord,
for Thy holy places which Thou hast glorified by the divine appearance of Thy Christ and by the coming
of Thy holy Spirit, especially for the holy and illustrious Sion, mother of all churches and for Thy holy
Catholic and apostolic Church throughout the world." This liturgy was used throughout Syria and
Palestine, that is throughout the Antiochene Patriarchate (Jerusalem was not made a patriarchal see till the
Council of Ephesus, 431) before the Nestorian and Monophysite schisms. It is possible to reconstruct a
great part of the use of the city of Antioch while St. John Chrysostom was preaching there (370-397) from
the allusions and quotations in his homilies (Probst, Liturgie des IV. Jahrh., II, i, v, 156, 198). It is then
seen to be practically that of St. James: indeed whole passages are quoted word for word as they stand in
St. James or in the Apostolic Constitutions.

The Catechisms of St. Cyril of Jerusalem were held in 348; the first eighteen are addressed to the
Competentes (photizómenoi) during Lent, the last six to the neophytes in Easter week. In these he
explains, besides Baptism and Confirmation, the holy liturgy. The allusions to the liturgy are carefully
veiled in the earlier ones because of the disciplina arcani; they became much plainer when he speaks to
people just baptized, although even then he avoids quoting the baptism form or the words of consecration.
From these Catechisms we learn the order of the liturgy at Jerusalem in the middle of the fourth century.
Except for one or two unimportant variations, it is that of St. James (Probst, op. cit., II, i, ii, 77-106). This
liturgy appears to have been used in either language, Greek at Antioch, Jerusalem, and the chief cities
where Greek was commonly spoken, Syriac in the country. The oldest form of it now extant is the Greek
version. Is it possible to find a relationship between it and other parent-uses? There are a number of very
remarkable parallel passages between the Anaphora of this liturgy and the Canon of the Roman Mass. The
order of the prayers is different, but when the Greek or Syriac is translated into Latin there appear a large
number of phrases and clauses that are identical with ours. It has been suggested that Rome and Syria
originally used the same liturgy and that the much-disputed question of the order of our Canon may be
solved by reconstructing it according to the Syrian use (Drews, Zur Entstehungsgeschichte des Kanons).
Mgr. Duchesne and most authors, on the other hand, are disposed to connect the Gallican Liturgy with
that of Syria and the Roman Mass with the Alexandrine use (Duchesne, Origines du culte chrétien, 54).

Syriac liturgies

After the Monophysite schism and the Council of Chalcedon (451), both Melchites and Jacobites
continued using the same rite. But gradually the two languages became characteristic of the two sides.
The Jacobites used only Syriac (their whole movement being a national revolt against the Emperor), and
the Melchites, who were nearly all Greeks in the chief towns, generally used Greek.

The Syriac Liturgy of St. James now extant is not the original one used before the schism, but a modified
form derived from it by the Jacobites for their own use. The preparation of the oblation has become a still
more elaborate rite. The kiss of peace comes at the beginning of the Anaphora and after it this Syriac
liturgy follows the Greek one almost word for word, including the reference to Sion, the mother of all
churches. But the list of saints is modified; the deacon commemorates the saints "who have kept
undefiled the faith of Nicæa, Constantinople and Ephesus"; he names "James the brother of Our Lord"
alone of the Apostles and "most chiefly Cyril who was a tower of the truth, who expounded the
incarnation of the Word of God, and Mar James and Mar Ephraim, eloquent mouths and pillars of our
holy Church." Mar James is Baradaï, through whom they have their orders, and from whom their name

17
(543). Is Ephraim the Patriarch of Antioch who reigned there from 539-545, but who was certainly not a
Monophysite? The list of saints, however, varies considerably; sometimes they introduce a long list of
their patrons (Renaudot, Lit. Orient. Col., II, 101-103). This liturgy still contains a famous clause. Just
before the lessons the Trisagion is sung. That of the Greek rite is: "Holy God, holy Strong one, holy
Immortal one, have mercy on us." The Syriac rite adds after "holy Immortal one" the words: "who wast
crucified for us." This is the addition made by Peter the Dyer (gnapheús, fullos) Monophysite Patriarch of
Antioch (458-471), which seemed to the Orthodox to conceal Monophysite heresy and which was
adopted by the Jacobites as a kind of proclamation of their faith. In the Syriac use a number of Greek
words have remained. The deacon says stômen kalôs in Greek and the people continually cry out
"Kurillison", just as they say "Amen" and "Alleluia" in Hebrew. Short liturgical forms constantly become
fossilized in one language and count almost as inarticulate exclamations. The Greek ones in the Syriac
liturgy show that the Greek language is the original.

Besides the Syriac Liturgy of St. James, the Jacobites have a large number of other Anaphoras, which
they join to the common Preparation and Catechumen's Mass. The names of sixtly-four of these
Anaphoras are known. They are attributed to various saints and Monophysite bishops; thus, there are the
Anaphoras of St. Basil, St. Cyril of Alexandria, St. Peter, St. Clement, Dioscurus of Alexandrian, John
Maro, James of Edessa (died 708), Severus of Antioch (died 518), and so on. There is also a shortened
Anaphora of St. James of Jerusalem. Renaudot prints the texts of forty-two of these liturgies in a Latin
translation. They consist of different prayers, but the order is practically always that of the Syriac St.
James Liturgy, and they are really local modifications of it. A letter written by James of Edessa (c. 624) to
a certain priest named Timothy describes and explains the Monophysite Liturgy of his time (Assemani,
Bibl. Orient., I, 479-486). It is the Syrian St. James. The Liturgy of the Presanctified of St. James (used on
the week days of Lent except Saturdays) follows the other one very closely. There is the Mass of the
Catechumens with the little Entrance, the Lessons, Mass of the Faithful and great Entrance, litanies, Our
Father, breaking of the Host, Communion, thanksgiving, and dismissal. Of course the whole Eucharistic
prayer is left out–the oblations are already consecrated as they lie on the Prothesis before the great
Entrance (Brightman, op. cit., 494-501).

Recent times

The Jacobites in Syria and Palestine still use the Syriac Liturgy of St. James, as do also the Syrian
Uniates. The Orthodox of the two Patriarchates, Antioch and Jerusalem, have forsaken their own use for
many centuries. Like all the Christians in communion with Constantinople, they have adopted the
Byzantine Rite. This is one result of the extreme centralization towards Constantinople that followed the
Arab conquests of Egypt, Palestine, and Syria. The Melchite Patriarchs of those countries, who had
already lost nearly all their flocks through the Monophysite heresy, became the merest shadows and
eventually even left their sees to be ornaments of the courts at Constantinople. It was during that time,
before the rise of the new national churches, that the Byzantine Patriarch developed into something very
like a pope over the whole Orthodox world. And he succeeded in foisting the liturgy, calendar, and
practices of his own patriarchate on the much older and more venerable sees of Alexandria, Antioch, and
Jerusalem. It is not possible to say exactly when the older uses were forsaken for that of Byzantium.
Theodore Balsamon says that by the end of the twelfth century the Church of Jerusalem followed the
Byzantine Rite. By that time Antioch had also doubtless followed suit. There are, however, two small
exceptions. In the island of Zakynthos and in Jerusalem itself the Greek Liturgy of St. James was used on
one day each year, 23 October, the feast of St. James the "brother of God". It is still so used at Zakynthos,
and in 1886 Dionysios Latas, Metropolitan of Zakynthos, published an edition of it for practical purposes.
At Jerusalem even this remnant of the old use had disappeared. But in 1900 Lord Damianos, the Orthodox
Patriarch, revived it for one day in the year, not 23 October but 31 December. It was first celebrated again
in 1900 (on 30 December as an exception) in the church of the Theological College of the Holy Cross.
Lord Epiphanios, Archbishop of the River Jordan, celebrated, assisted by a number of concelebrating
priests. The edition of Latas was used, but the Archimandrite Chrysostomos Papadopoulos has been
commissioned to prepare another and more correct edition (Echos d'Orient, IV, 247, 248).

 Note finally that the Maronites use the Syrian St. James with a few very slight modifications, and
that the Nestorian, Byzantine and Armenian Liturgies are derived from that of Antioch.

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