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The Liturgy of the Synagogue and the Christian Liturgy

Published online by Cambridge University Press:  30 August 2024

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This question covers a wide, largely unexplored field. It will not be easy to draw parallels before we know what to choose as a type for comparison in the synagogal liturgy on the one hand, and in the wealth of Christian liturgies On the other. Jewish prayers comprise not only those which were codified and organized as such and may be termed liturgy proper, but also an abundance of another type of prayer which is not official, but where we may yet find traces of the early Jewish prayer. In the Christian liturgy the best witness will not be the Roman, but some of the Eastern rites, especially the Coptic and Syriac.

Again similarities with the synagogal prayer will be found more easily in the Divine Office than in the Mass. Although we know very little about the origins of the breviary and how it was constituted, one notices a convergence of private and monastic piety, as well as liturgical tradition, part of the latter going back to the Synagogue.

Type
Research Article
Copyright
Copyright © 1956 Provincial Council of the English Province of the Order of Preachers

Footnotes

1

Adapted and bridged from a talk given at Notre Dame de Sion, Paris, July 12th, 1956.

References

1 The Mishna is part of the Talmud

2 These extracts are from the authorized Daily Prayer Book of the United Hebrew Congregations, edited by Dr J. H. Hertz. Shapiro Vallentine and Co., London, 1955.

3 Anaphora means ‘offering'. In the Roman Liturgy it is one long prayer beginning a the dialogue of the Preface and going with interruptions (for the mementos) up t 0 the doxology preceding the Pater Noster.

1 We have just seen that it is an heir to the Shema, except that it substitutes the sacramental Presence of the Word of God, incarnate in the Person of Christ, for the mysterious presence of God (the Shekinah) transmitted to Israel.

1 Kiddush is the jewish family meal on the eve of Sabbath.

2 Anamnesis is the Pr ayer ‘Unde et memores’ which comes directly after the elevation of the Chalice.