The Alexandrian rite is a liturgical tradition of Christian worship developed in the early Christian Church of Alexandria, Egypt. It is one of the major rites in Christendom and is observed by three churches: the Coptic Catholic Church, the Ethiopian Catholic Church, and the Eritrean Catholic Church. The Alexandrian Rite is influenced by multiple other rites, particularly Byzantine ritual.
The Coptic Orthodox Church of Alexandria and the Coptic Catholic Church are the three churches that use the Alexandrian Rite in their liturgies. The tradition of the Church of Egypt traces its origin to the Evangelist St. Mark, the first Bishop of Alexandria, and ascribes the parent liturgy to him. The Alexandrian Rite is divided into two rites: the Coptic Rite and the Ge’ez Rite.
The Coptic Rite, primarily located in Egypt, uses the Coptic in its liturgy. The Alexandrian Rite (600,000 members) and Armenian Rite (400,000 members) belong to the Alexandrian liturgical tradition. Many Roman Catholics may be surprised to learn that eight of the 215 living cardinals belong to the Alexandrian liturgical tradition.
The Coptic Catholic Church is an Alexandrian Rite sui juris particular Church in full communion with the Pope, with a population of about 162,000 as of 2007.
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Where does the alexandrian rite come from?
The Alexandrian rite, originating from John Mark, is associated with the Apostles and the Greek-speaking capital of Egypt. The modern Coptic Catholic church’s liturgy is derived from the Byzantine liturgy, with influences from Syria and other countries. The service book is written in Coptic, with Arabic in parallel columns, while readings from the Apostles and Gospels are in Arabic. The Ethiopian Orthodox liturgy, derived from the Coptic, is in the classical Ethiopic Geʿez language and has been translated into Amharic.
What is the highest worship in Catholic?
The Mass is regarded as the most significant form of worship for Catholics, as it is viewed as both a sacrament and a sacrifice, received within each Mass. The Eucharist, which is considered the source and pinnacle of Christian life, is made present and true each time the Mass is celebrated. Furthermore, the Mass is classified as a sacrament, as it represents an outward manifestation of an internal truth or experience.
What is the oldest rite in the Catholic Church?
The Greek Liturgy of St. James is the oldest and original of the Antiochene liturgies, which are part of the Antiochian Rite, a family of liturgies used by the patriarch of Antioch. The Apostolic Constitutions is the primary source for the history of the Antiochene Rite, which contains two liturgical outlines and the oldest known complete liturgy. All Antiochene liturgies follow the same basic structure, including Syriac, Palestinian, and Byzantine liturgies, with key constants.
Is there a Catholic saint Alexander?
Pope Alexander I, also known as Saint Alexander, was a prominent figure in the history of Christianity. He was a Christian martyr and the patron saint of Bergamo, possibly a Roman soldier. He was also the bishop of Constantinople and the bishop of Constantinople. He was venerated as a martyr and saint by Eastern Orthodox Churches and Roman Catholic Church. Other notable figures include Grand Prince of Novgorod and Vladimir, Alexander Sauli, the “Apostle of Corsica”, and Bishop of Comana.
Pope Alexander I of Alexandria was the Patriarch of Alexandria, and he was one of the seven sons of Felicitas of Rome. Saint Alexander was a companion of St. Victor of Marseilles and was a member of the White Rose.
What is the biggest Catholic shrine?
The Basilica of the National Shrine of Our Lady of Aparecida in Brazil is the second-largest Catholic place of worship in the world, second only to St. Peter’s Basilica in Vatican City. In 1984, it was declared “the largest Marian Church in the world”. Some Marian churches are major pilgrimage sites, with the Basilica of Our Lady of Guadalupe in Mexico City being the most visited Catholic shrine in the world in 1999. The number of pilgrims in Aparecida has since reached eight million, while major Marian churches receive over 30 million pilgrims per year.
The progression of Medieval architecture towards Romanesque, Gothic, Renaissance, Baroque, and eventually modern Marian church architectures may be viewed as a manifestation of the growth of Marian belief. An example of the continuation of Marian traditions from the Gothic period to the present day is found at St. Mary’s Basilica in Kraków, Poland. The church continues to play a trumpet signal called the hejnał, meaning “St. Mary’s dawn”, every hour, broadcast live by the Polish national Radio 1 Station.
St. Mary’s in Kraków also served as an architectural model for many churches built by the Polish diaspora abroad, particularly St. Michael’s and St. John Cantius in Chicago, designed in the Polish Cathedral style.
Who is the father of orthodoxy?
Historian Cornelius Clifford identifies Athanasius as the greatest champion of Catholic belief in the Incarnation, earning the title of ‘Father of Orthodoxy’. He is also known for his life-changing contributions to the Church, including First Letters to Serapion, Life of Antony, and On the Incarnation. Athanasius’s contributions to Christianity have been significant, with his work influencing various denominations and influencing the development of Byzantine Christianity.
Which saints helped contribute to the Alexandrian rite?
The Church of Egypt’s tradition is attributed to the Evangelist St. Mark, the first Bishop of Alexandria, who ascribed the parent liturgy from which all the others used by Melchites, Copts, and the daughter-church of Abyssinia are derived. These three bodies possess the three groups of liturgies used throughout the original Patriarchate of Alexandria. There is the Greek Liturgy of St. Mark, the oldest form of the three, used for some centuries after the Monophysite schism by the orthodox Melchites; there are three liturgies still used by the Copts, translated into Coptic from the Greek and derived from the Greek St.
Mark; and a number of Abyssinian (Ethiopic) uses, of which the foundation is the ” Liturgy of the Twelve Apostles”, which also descends from the original Greek Alexandrine rite. By comparing these liturgies and noticing what is common to them, it is possible to reconstruct the old use of the Church of Alexandria as it existed before the Monophysite schism and the Council of Chalcedon.
The Mass of the Catechumens and that of the Faithful is divided into two chief parts: the Mass of the Catechumens and that of the Faithful. In Serapion and Pseudo-Dionysius, the Mass of the Faithful begins with the bringing of the oblations to the altar, covered with a veil, the deacon reads out a litany for various causes (e katholike), to each petition of which the people answer “Kyrie eleison”, and the bishop sums up their prayers in a collect.
Then follows the kiss of peace. St. Athanasius appears to place the offering of the gifts at this point (Probst, Lit. des IV. Jahrh., iii). The diptychs are read, followed by another collect and a prayer for the people. The bishop washes his hands and begins the Eucharistic Prayer (of which our Preface is the first part). The opening of the Eucharistic Prayer has always been very long in the Egyptian Liturgy.
The Greek Liturgy of St. Mark has already undergone considerable development, with a Prothesis added to it from the Byzantine Liturgy, the Creed said as at Constantinople just before the Anaphora, the Epiklesis showing signs of the same influence; and the Great Entrance is accompanied by a Cherubikon. Since the Monophysite schism, this use was more and more affected by the Byzantine Liturgy, till at last it entirely gave way to it among the Melchites. However, it is possible to disengage it from later additions and reproduce the original Greek Alexandrine Liturgy, the parent rite of all others in Egypt.
After the Prothesis, the Mass of the Catechumens begins with the greeting of the priest: “Peace to all”, to which the people answer: “And with thy spirit”. The deacon says “Pray” and they repeat Kyrie eleison three times; the priest then says a collect. The whole rite is repeated three times, so that there are nine Kyrie eleisons interspersed with the greeting and collects. During the Little Entrance (procession of the priest and deacon with the books for the lessons), the choir sings the Trisagion (Holy God, Holy Strong One, Holy Immortal One, have mercy on us). The lessons begin with the usual greeting: “Peace to all”, R. “And with thy spirit”, “The Apostle” is read, and then, after incense has been put into the thurible, follows the Gospel.
The Mass of the Faithful in Alexandria is a unique liturgical event that begins with the Gospel and ends with the Homily. The deacon instructs the people to stand while they hear the Gospel, which is a peculiar custom of Alexandria. The Bishop does not stand at the Gospel, and both Socrates and Sozomen attribute this custom to the trouble caused by Arius. Before the Catechumens are dismissed, a litany (the great Ekteneia) is said by the deacon, asking the people to pray for various causes and people. The priest prays silently for the same objects, and when the deacon’s litany is finished, he ends his prayer aloud with a doxology.
The Mass of the Faithful begins with the “Great Entrance”, where the priest and deacon bring the offerings from the Prothesis to the altar while the people sing the Cherubikon. The kiss of peace follows, followed by the Creed and the Offertory prayer at the altar. The Anaphora begins with the greeting to the people and the dialogue: “Let us lift up our hearts”. The Eucharistic Prayer is then followed by the Supplication for various causes and people, which comes at this point during the Preface.
The Alexandrine Preface is long, interwoven into it with prayers for the Church, Emperor, sick, fruits of the earth, and more. The priest prays God to draw up the waters of the river to their right measure, remembering various classes of Saints, and saying the first part of the Hail Mary. The deacon reads the diptychs of the dead, and the priest continues his supplication for the patriarch, bishop, and all the living.
The Sanctus is followed by the Sanctification, which is a series of prayers for the patriarch, bishop, and all the living. The priest then proceeds to sanctify all of them and receive their praise. The Canon up to the words of Institution is short, with the priest taking up the people’s words and referring to Our Lord, God, and great King Jesus Christ. The Epiklesis ends with a doxology, and the Our Father is said silently and aloud by the people.
The Breaking of the Bread involves Psalm cl (Laudate Dominum in sanctis eius), followed by the Communion. The form of Communion is “the holy Body” and then “the precious Blood of Our Lord, God, and Savior”. A short thanksgiving follows, and the people are dismissed with the blessing quoted from II Cor., xiii, 13. Some more prayers are said in the Diakonikon, and the liturgy ends with the words: ” Blessed be God who blesses, sanctifies, protects, and keeps us all through the share in His holy mysteries. He is blessed for ever”.
How many Catholics practice the alexandrian rite?
The Alexandrian rites are Christian liturgies used by three Oriental Orthodox churches and three Eastern Catholic Churches. They consist of ritual families and uses of Christian liturgy, including elements from Saints Mark the Evangelist, Basil the Great, Cyril of Alexandria, and Gregory Nazianzus. The Divine Liturgy of the Alexandrian rites includes elements from Saint Mark’s Liturgy, which has been translated from Koine Greek. The rites are sub-grouped into two rites: the Coptic Rite and the Ge’ez Rite. The Liturgy of St Cyril in the Coptic language is the Liturgy of Saint Mark translated from Koine Greek.
What is the last rite Catholic?
In the Catholic tradition, the last rites are a series of prayers and ministrations offered to individuals in their final moments, including those facing execution, severe injury, or terminal illness. When feasible, the last rites are extended to those who are awaiting execution, mortally injured, or terminally ill.
What is the largest Eastern liturgical family?
Eastern Catholic Churches, also known as Oriental Catholic Churches, are 23 autonomous Eastern Christian churches of the Catholic Church, in full communion with the Pope in Rome. These churches are distinct theologically, liturgically, and historically from the Latin Church but are all in full communion with it and each other. Eastern Catholics are a minority within the Catholic Church, with approximately 18 million members. The largest numbers of Eastern Catholics can be found in Eastern Europe, Eastern Africa, the Middle East, and India.
The Eastern Catholic Churches were historically part of the Eastern Orthodox Church, the Oriental Orthodox churches, or the Church of the East, but have faced schisms throughout history. Some Eastern Catholic jurisdictions admit members of churches not in communion with Rome to the Eucharist and other sacraments. Full communion with the Bishop of Rome signifies mutual sacramental sharing between the Eastern Catholic Churches and the Latin Church and the recognition of papal supremacy. Provisions within the 1983 Latin canon law and the 1990 Code of Canons of the Eastern Churches govern the relationship between the Eastern and Latin Churches.
Historically, pressure to conform to Western Christianity norms by the majority Latin Church led to encroachment on some Eastern Catholic traditions. The Second Vatican Council document, Orientalium Ecclesiarum, reaffirms the right of Eastern Catholics to maintain their distinct practices.
What is the oldest Catholic Church still standing?
The Catholic Encyclopedia identifies the Cenacle in Jerusalem as the first Christian church, while the Dura-Europos church in Syria is the oldest surviving church building. The Aqaba Church and Megiddo church are considered the world’s oldest known purpose-built church, erected in the Roman Empire’s administrative Diocese of the East in the 3rd century. The Etchmiadzin Cathedral in Armenia is cited as the oldest cathedral. St. Thaddeus Monastery in Chaldoran County, Iran, is noted by the UNESCO World Heritage Centre as relating to 66 AD.
According to Armenian tradition, the location was chosen because saint Thaddeus built the earliest church on the ruins of a temple. In 66 AD, Thaddeus was tortured and executed by Armenia’s King Sanatrouk. Church buildings from the 1st to 4th centuries (AD 30-40) have been either archaeologically excavated or substantially preserved.
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Alexandrian Rite ☆Video is targeted to blind users Attribution: Article text available under CC-BY-SA image source in video.
Thank you for this clip. I am oft frustrated by some of our own priestly people’s as well as the lay members’, either ignorance or arrogance to assume our Latin Rite Church is the sole Catholic Church on earth forgetting or consciously ignoring the existences of other 23 x Catholic Churches that together with our own form the Catholic Church. Now, how do you see the Old Cathlic Order which seems to be regarded by all the 24 x Catholic Churches as an valid order which possesses the Apostolic Succession ? Also, the Anglican Order, particularly on the validity of the order of the Church of England ? In recent years, as in 1922, the Ecumenical Patriarch of Constantinople recognised that denomination as a valid order (although still should an ordained Anglican priest wish to serve the Greek Church, he must be ordained by their Byzantine Rite, again, which seems to contradict to the understanding of the mechanism of the Apostolic Succession) and our late Cardinal Hume, the Archbishop of Westminster also questioned the current status of the Church of England and questioned about the necessity of the re-examination of the validity of that order because in recent years there were cases in which at the consecrations of some bishops of the Church of England there were Old Catholic bishops co-consecrated them alongside the bishops of the Church of England on earth by saying: I could not in practice dismiss all Anglican Orders as “null and void” because I know that a number of Anglican Bishops have in fact had the presence at their ordination of an Old Catholic or an Orthodox bishop, that is, somebody who, in the traditional theology of our Church, has been ordained according to a valid rite.