The Semantron Calls the People to Prayer. – Hours of Prayer. – The External and Internal Appearance of Churches. – Removal of Shoes. – Congregational Singing. – Divine Service on Sundays and Feast Days. – Lighting During Divine Service. – Prayer for Oppressors. – Invocation of Saints

Every morning and evening, before sunrise and at sunset, all Syro-Chaldeans who are attentive to their religious duties gather in church for the daily prayers. In this regard they might put Western Christians to shame. They do not consider it sufficient to attend services on Sundays; even on weekdays many village churches are filled with devout worshippers from the people, dressed in their everyday clothing. Even clad in rags, they see no shame in standing in church and raising their prayers and praises to the Creator. Women, it is true, are usually occupied with their household duties on weekdays; but men, before beginning and after finishing their day’s labor, ordinarily gather in church when summoned to prayer by the strokes of the semantron. «As Noah,» says the author of the «Book of Heavenly Insights,» «struck wood against wood, warning the people to enter the ark of the covenant, so we strike the semantron. This is a figure of the trumpets of the Day of Judgment.» One might even regret that this ancient instrument is now gradually yielding its place to the newer bell, which is being introduced from Russia.

As soon as the familiar strokes of the semantron ring out, the people from all sides begin making their way toward the churches, which at first glance bear little resemblance to what we call churches. Many of the churches of the raya in Turkey and in the plains of Urmia are very poor and unprepossessing, with almost no adornment, curtains, or even books. But there are also churches that were built before the time of Mohammed and present more imposing structures. The patriarchal church of Mar-Shlita in Kochanes may be taken as a model church in form and layout. It differs from others, however, in being situated upon a rock—and indeed partly built into it—with the main body constructed of hewn stone. The body of the church forms a right-angled parallelogram, the longer sides of which run from west to east; one enters the church through a low door raised several feet above the ground, so that one must use a ladder to actually enter the church. It should be noted that in most churches generally the entrance doors are arranged in the same manner—set very high above the ground and of very small dimensions. This is explained by the desire to protect the sanctuaries from desecration by Muslims, who in former times did not scruple to mock Christian churches in every way—for example, driving their livestock into them, while horsemen would ride directly into the churches on horseback. Such outrages were prevented by making the doors of very small dimensions and at a considerable height above the ground. It hardly needs to be said that no cross is visible anywhere on the roofs of these churches; it is carefully concealed out of fear of offending Muslim eyes, and the only sign of Christianity on the exterior of the building is a small cross above the door, which all who enter the church devoutly kiss. In the mountains churches are sometimes built against sheer cliff faces, so that one wall consists of natural rock. And in one poor church in southern Bervera a natural cave forms even the main sanctuary of the temple, with only the annexes for the baptistery and outer spaces being artificially constructed. Every church contains at least a portion of the relics of the saint whose name it bears. In some there are tombs of one or more saints; these are ordinarily preserved in the wall at the eastern end of the sanctuary.

Most churches in the plains, and indeed in the mountains as well, are of comparatively recent origin, and the greater part of them are exceedingly wretched in appearance. From a distance it is quite impossible to suppose that these are churches, and the only thing that distinguishes them from sheepfolds or other similar buildings is that they are usually whitewashed on the outside, or somewhat taller. No European could recognize what sort of buildings these are; and anyone, upon learning that it is a church, is involuntarily brought to a painful awareness of the deplorable condition in which the Christian people and the Christian faith itself find themselves under the yoke of the Mohammedans. Looking upon this pitiful state of God’s temples, one need not wonder if the Church has also, in its inner strength, somewhat lost something of its moral beauty and dignity. For the same reason one ought not to judge too harshly the sons of that Church if it sometimes happens that they prove unworthy of their calling and have been infected by the moral atmosphere formed under the corrupting example of the dominant race and by the people’s own moral and material sufferings. But it is precisely this heavy burden of the people that makes them deeply devout, for it is in the church alone that they find their support and their hope.

Since there are ordinarily no clocks in the country of this primitive people, the services are ordered by the position of the sun. In mountain villages, for example, evening prayers begin at the moment when the sun reaches a certain point. In the mountains there was once great indignation when, through some accident, the boys of the missionary school were summoned to prayer only after sunset, whereas the muezzin of the nearest mosque had already called his people to prayer beforehand. «O rabbi,» the schoolboys exclaimed, «why have you kept us so long without prayer? It is sinful for us to begin after the Muslims have already begun!»

To show how services are conducted among the Syro-Chaldeans, let us describe the evening service. The first thing required upon entering the church—as upon entering any room—is to remove one’s boots and leave them at the door. After the service, everyone retrieves his own boots, just as in our village churches the peasants each retrieve their own hat. To the removal of one’s hat they attach no particular significance. Although, unlike Muslims, they do remove their hats or turbans during the service itself, they do not consider it indecent to wear hats in church when no service is taking place. But in their view it would be gross irreverence to enter church in boots. They interpret literally the commandment to Moses to remove his sandals from his feet: «for the place on which you stand is holy ground»; likewise «the commander of the Lord’s army said to Joshua: remove your sandals from your feet; for the place on which you stand is holy» (Ex. 3:5; Josh. 5:15). A pupil of the missionary school, attending a service of the European missionaries, once remarked: «What surprises me most about your service is that you do not remove your boots.» But this was apparently not always so, for the Sunhadus prohibits priests from entering church or any public assembly without boots or stockings, or from performing the divine service without priestly vestments or in sandals; but it prescribes special boots for this purpose, if they can be obtained.

In Tiari and certain other mountain districts the custom differs somewhat from that just described. There boots are generally not worn; instead, leather or felt sandals are worn, which are tied to the foot; these sandals are not removed upon entering either a house or a church. But a clergyman wishing to enter the sanctuary replaces them with special slippers that are kept in the baptistery. Daggers and other weapons, pipes, and staves are not brought into church.

Upon entering the church the people venerate the cross above the door and then enter (or rather, climb) into the church itself, where, making the sign of the cross and prostrating themselves, they devoutly kiss the cross laid upon the lectern. The bishop or the senior priest approaches this cross first, makes the sign of the cross, and, kissing it, says: «Glory to God in the highest (thrice), and on earth peace, and good hope to men, at all times and unto the ages.» He then takes his place at the north side of the church near the cross, and all come forward in order, kiss the cross and then the priest’s hand, and stand in a line behind one another. If other priests are present, the deacon and laypeople kiss their hands as well. At this same time they recite the Lord’s Prayer, expanded in the following distinctive manner:

«Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Holy, holy, holy art Thou. Our Father, who art in heaven. Heaven and earth are filled with the greatness of Thy glory. The angels (lit. «the watchful ones») and men cry out to Thee. Holy, holy, holy art Thou. Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread (lit. the bread needful for us). And forgive us our debts, as we also forgive our debtors. And lead us not into temptation, but deliver us from the evil one. For Thine is the kingdom, and the power, and the glory unto the ages of ages, amen. Glory to the Father, and to the Son, and to the Holy Spirit, unto the ages of ages, amen. Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Holy, holy, holy art Thou. Our Father, who art in heaven. Heaven and earth are filled with the greatness and glory of Thee. The angels and men cry out to Thee. Holy, holy, holy art Thou.»

The Lord’s Prayer is always recited with the doxology—sometimes in the simple form, and sometimes in the expanded form described above. After its conclusion the deacon says: «Let us pray; peace will be with us,» and the priest begins the service.

Since the entire service is conducted in the ancient Syriac language, laypeople—especially the elderly men and women—cannot generally follow it, except at the familiar passages. But all who are able to read from the old books press forward toward the books, of which there are never more than two and often only one, and stand around them. It matters not to them how the book is oriented relative to themselves—whether upside down or sideways—they are able to make it out with almost equal ease from any direction. In this way ten or twelve people may read from one large-print book, some looking over the shoulders of others. This facility in reading a book even when it lies upside down relative to the readers is explained by the fact that the language is thoroughly familiar to them.

The singers are ordinarily divided into two choirs, which alternately, one after the other, sing the hymns appointed by the rule. The custom of singing in two choirs is attributed to the rule of St. Ignatius, who in a vision saw the angels singing antiphonally, and taught the church of Antioch—and through it the entire Church of the East—to do the same. Since the churches are almost always dark, roughly made wax candles are ordinarily held before the books. Since candles of this kind quickly grow dark, the snuff is removed from them by hand, and the very condition of the manuscripts—dripping with wax—attests more to the singer’s zeal in chanting his hymns than to any precaution against soiling the books. The Syro-Chaldeans generally love public worship. Their entire service consists principally of hymnody; and all who can read participate in the singing with the full strength of their voices, though often not in the same key or in full agreement with the others. But everyone in general gives themselves to this singing with complete wholehearted devotion and enthusiasm. A service consisting of simple readings they would consider a waste of time and unworthy of the occasion.

The Syro-Chaldeans always pray facing east, because our Lord, they say, will appear from that direction at His second coming. «For as the lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man» (Matt. 24:27). Tradition holds that when our Lord led His disciples out to Bethany and, lifting up His hands, blessed them before His ascension, His face was turned to the west, and the disciples worshipped Him, themselves facing east (Luke 24:50, 52). Such is the origin of this custom, according to the explanation of the Sunhadus. In an essay assigned to schoolchildren on the prophet Jonah, one pupil remarked that the whale turned to the east so as to give the prophet greater opportunity for prayer.

Images or icons are not permitted in the churches, and no mention of them is to be found in the Sunhadus and similar books.

The reason for the elimination of icons was undoubtedly Islam, which fiercely persecuted all such representations. The Syro-Chaldeans are more subject to such Muslim influences than their Armenian neighbors, who are strong enough to resist them, and they also have more contact with Europe. But in all likelihood icons were little used in the Eastern Syriac churches in general. Their place has been taken by the cross, toward which the people bear the greatest reverence. All venerate the cross above the door upon entering the church itself, as well as the cross laid in the church before the beginning and after the conclusion of the service. A separate cross is often laid out for the women as well, in order to make the veneration of the cross accessible to everyone. The sign of the cross is very frequently used among the Syro-Chaldeans. They make the sign of the cross over everything that is to be consecrated, as well as over the bread they eat at table; and one who does not make the sign of the cross is considered a Muslim or a pagan. Bringing the fingers gathered in the form of the cross to the mouth, they say: in the name; then, placing them on the forehead, they add: of the Father; on the chest — and of the Son; on the right shoulder — and of the Holy; and on the left shoulder — Spirit.

The Syro-Chaldeans pray standing, as do other Eastern Christians. The custom of kneeling has almost fallen out of use among them. The canons, it is true, state that from the Feast of the Trinity until Pascha kneeling is to be observed, excepting Sundays and feast days, when it is not permitted, as it signifies grief and sorrow; but in practice the Syro-Chaldeans kneel only for a few moments before the invocation of the Holy Spirit during the liturgy and during special services in Lent, and even then kneeling among them has degenerated into sitting. For those who are accustomed to sitting on their feet on the ground, this is, of course, entirely natural; but there is some incongruity in the fact that the most solemn parts of the service are now associated with precisely this most comfortable and easy posture. The laity frequently prostrate themselves during the service, uttering reverent exclamations.

Among the remarkable features of Syro-Chaldean worship one may note the moving prayers for their oppressors, such as the following: «We also beseech Thy mercy, O Lord, for all our enemies and all who hate us; for all who devise evil against us: we pray Thee not for judgment or vengeance, O Lord Almighty God, but for compassion and salvation, and the forgiveness of all sins, for Thou desirest that all men be saved and come to the knowledge of the truth. Thou hast taught us, through Thy beloved Son, Jesus Christ our Lord, to pray for our enemies and for those who rule over us with unjust oppression.»

Among the appealing features of Syro-Chaldean worship must be reckoned the profound reverence for the martyrs and likewise for the Most Holy Mother of God, while the language employed in it is remarkably simple and free of all rhetoric. The following, for example, is how prayers are addressed to the Mother of God:

Come and hear, and I shall tell you. Listen and marvel, O ye wise. A Virgin gave birth in Bethlehem to the Light of all the world, and her memory is glorified by processions in all four quarters of the earth and in heaven by the angels.

Glory to the Father, and so forth. May the power that descended from on high, that sanctified her and adorned her with honor, so that she might bring forth the true light, the hope and life of all creation—may it be with us… May we, who have taken refuge in the prayers of the blessed Mary, the holy Virgin, Mother of Jesus our Savior, be preserved by her from the evil one, and may we overcome all his wiles. And may that great day of trial come when the good shall be separated from the evil. May we be accounted worthy to have joy with her in the bridal chamber of the Heavenly King.

Syro-Chaldean worship is distinguished by the abundance of its petitions, which encompass nearly every aspect of their life. Among these petitions there are prayers for their church, for the patriarch, metropolitan, and bishop—all of whom are mentioned by name at least twice yearly—and for their daily needs; intercession is likewise made for all «the sons of the holy catholic church in this land and in the holy land»; for their oppressors, as mentioned above; «for priests, kings, and rulers, that they may abide in the peace of the churches and in safety in all the corners of the world»; and also for «all the departed who are separated from us and have found repose among us.»

Invocations of the saints in the Syro-Chaldean liturgical books are considerably developed, take various forms, and are generally characterized by a sound understanding of the significance of the saints as intercessors between God and sinful men, as this is interpreted by sound theology. These invocations, which are generally marked by simplicity and an absence of excessive rhetoric, take three forms: 1) the form of direct prayer to God that the saints may intercede for us; 2) the expression of the wish that they themselves pray for us; 3) direct address to them. The following are examples of all three types of invocation:

Glory to the Father, and so forth. O Mary, mother of the King, the King of kings, intercede with Christ, who came forth from thy womb, that He may have mercy upon us through His grace and account us worthy of His kingdom.

Unto the ages of ages. O Christ our Savior, by the prayers of Thy saints, prophets, apostles, martyrs, and all the righteous, preserve Thy faithful from every evil.

And let all the people say: amen and amen. Our holy Father, be our guide in good works pleasing to Thy Lord, so that through Thy prayers we may receive help, and with Thee have joy.

And may your prayers be for all of us. May the prayers of Hadai, the Maccabean, and of Tersaeus, of Hebron, and of Jason, and of Bacchus, and of Jonadab, the seventh son, and of their teacher Eleazar, and of their mother, the faithful Shmuni, be a wall for us.

Their proclamation has gone out to all the ends of the earth. Matthew, Mark, Luke, and John—may your prayers be a wall for our souls.

Seek the Lord and His strength. Ye martyrs, ask mercy for the world, which finds its true refuge in the power of your relics.