The CHALDEAN RITE. — Also called Nestorian, Persian, Syro-Oriental, it originated in Mesopotamia, which was incorporated into the Persian Empire, and spread southward into Malabar and eastward into Central Asia and China (for the liturgical fragments found, cf. A. Baumstark, Die christl. literarischen Turfan-Funde, in Or. christ., nuova serie, 3 [1913], pp. 328-332; id., Neue sogdisch-nestorianische Bruchstücke, ibid., 4 [1915], pp. 123-28; N. Pigoulevsky, Fragments syriaques et syro-turcs de Hara-Hoto et du Tourfan, Revue Or. Chretien, 30 [1935-36], pp. 3-46). Today the rite exists among the Nestorians of Kurdistan, among
### CALDEANS
The Chaldean Catholics of Iraq and Persia, and the Malabarese, follow this rite. For particulars regarding the latter, see MALABARESE, RITE.
Of the ancient Chaldean rite prior to the 5th century, which probably originated—at least in part—from the city of Edessa, it is nearly impossible to form an accurate picture due to the almost complete lack of information and documents. This rite was partially abandoned or reformed at the Synod of Seleucia (410) in accordance with the example of the “Western” Fathers, namely those of Osrhoene and northern Syria, which explains why the most important sources of the new rite include the Catecheses of Theodore of Mopsuestia. To these are added the Homilies of Narses of Nisibis, who also composed hymns for liturgical feasts, and the decisions of various synods of the Nestorian Church. The greatest organizer of the rite was the Catholicos Išōʿjahb III (647–657), who regulated the pre-anaphoral part of the Mass, prescribed the use of only three anaphoras (of the Apostles, of Nestorius, and of Theodore of Mopsuestia), excluding all others, removed the exorcisms from the baptismal rite, shortened the ordination ceremonies, and compiled the choral book called the *Hudrā*. After him, the ceremonies underwent few changes, at least according to the liturgical commentaries of Abraham bar Līpeh, the anonymous author of the 9th century, Išōʿbar Nūn, Timothy I, Jōḥannān Zōʿbī, ʿAbdīšōʿ, Timothy II, and the casuists in their *Questions and Answers* (cf. W. C. van Unnik, *Nestorian Questions on the Administration of the Eucharist*, Haarlem 1937). However, the texts were renewed, and liturgical poetry flourished until the 17th century (cf. A. Baumstark, *Geschichte der syrischen Literatur*, Bonn 1922). The definitive and unified compilation of the liturgical books still in use today is due to the work of the “Upper Monastery” of Mosul (cf. A. Rücker, *Das Obere Kloster bei Mossul und seine Bedeutung für die Geschichte der ostsyrischen Liturgie*, in *Oriens christianus*, 3rd ser., 7 [1932], pp. 180–87). After the 13th century, the liturgy followed the profound decline of the Nestorian Church; the faithful who united with the Catholic Church in the 16th century and again at the end of the 18th century preserved their rite in a sufficiently pure form.
What is most striking about the Chaldean rite is the ancient structure of its ceremonies, which makes it a truly distinct rite among the Eastern rites, differing even from the West Syrian rite with which it shares the Syriac language and the poetic heritage of St. Ephrem. This antiquity and distinctiveness are due to the geographical and political position of Mesopotamia (outside the Roman and Byzantine world) and to the fundamental dogma of the Nestorian Church, which separated it from both the Orthodox and the Monophysites.
### The Mass
After the customary beginning, psalmody commences, which, together with the opening of the sanctuary, the chant called *Lakū Mārā*, and the incensing of the church, constitutes the preparatory rites; the Catholics add the preparation of the oblata. The instructional part of the Mass opens with the Trisagion; there are four readings: the first from the Law, the second from the Prophets, the third the Epistle, and the fourth the Gospel; each reading has its diaconal announcement, introductory prayer, and the Gospel is also incensed. The *Kārāzūlā*, a kind of litany that continues the great prayer for common needs—attested already by St. Justin—has been retained only on certain days of Lent, though the accompanying prayer is recited daily. To conclude the Mass of the Catechumens, the priest recites the prayer of the inclination of the head for the imposition of hands and the blessing of the catechumens and penitents who depart after the deacon’s admonition: “Let those who have not received Baptism depart! Let those who are not to receive it depart! Go forth, O hearers; and guard the doors.” Once the faithful remain alone, the sacrifice begins. The priest washes his hands, takes the bread and wine with water, offers the oblata by touching the paten to the chalice three times, while the choir sings the hymn of the mysteries. Then the bishop (as in antiquity) designates one of the priests seated around him to consecrate the gifts; this priest proceeds to the sanctuary, and after the singing of the Symbol, recites the prayer of the veil, making three bows and advancing one step toward the altar with each bow. Having reached the altar, he kisses it in the center, then at the right end, then at the left end, and continuing his prayers, he returns to the center where he kisses the altar three more times—in the center, slightly to the right, and slightly to the left. In his prayer, he gives thanks to God for having made him, though a sinner, worthy to administer the mysteries of the Body and Blood of Christ. Thus ends this expressive ceremony of access to the altar. Following this, to obey the Lord’s command, the deacon proclaims: “Brethren, give one another the peace”; and as each person places his hands in those of his neighbor, the diptychs of the living and the dead were read in antiquity. Another admonition from the deacon and an incensation follow, and the priest removes the veil covering the oblata and intones the great Eucharistic prayer with the dialogue of the preface. This prayer is interrupted three times: first by the people who sing the Sanctus, then after the consecration by the deacon who invites to prayer while the priest recites the intercessory orations; the third interruption comes again from the deacon who warns the people to be attentive because the priest will recite the epiclesis. The Communion is now prepared. After incensing the hands that will perform the fraction, the priest (only among Catholics) elevates the Host, and after the fraction, the commingling, and the *intimatio*, he elevates the chalice. In various prayers, the people affirm their faith in Christ, true God and true Man, ask forgiveness for their sins, recite the Pater Noster, and respond to the Sanctus sanctis. Then Communion is distributed; among Catholics under one kind, among Nestorians under both kinds. Prayers of thanksgiving and the final blessing conclude the Mass. The Nestorians now consume the sacred species, while the Catholics perform ablutions after Communion.
It is worth noting that in the Anaphora of the Apostles, which is probably of Mesopotamian structure and origin, the words of institution are lacking; this grave deficiency is remedied by taking the text from one of the other two anaphoras, which derive—one (that of Nestorius) perhaps from Byzantium, the other (that of Theodore) from Cilicia (cf. A. Raes, *Le Récit de l’institution eucharistique dans l’anafore chaldéenne et malabare des Apôtres*, in *Oriens christianus periodicus*, 10 [1944], pp. 216–26).
### Baptism and Confirmation
Išōʿjahb III reformed and compiled this rite for children; but, according to his Pelagian theory that children are exempt from all sin, even original sin, he suppressed the exorcisms and the solemn renunciation of the devil in the baptismal rite. In antiquity, the rites of the catechumenate existed among the Nestorians (cf. W. de Vries, *Zur Liturgie der Erwachsenenaufnahme der Nestorianen*, in *Oriens christianus periodicus*, 9 [1943], pp. 460–73). The new rite presents a structure similar to that of the Mass; thus, at the moment of the *Ossorito*, instead of bread and wine, oil is brought to the altar and covered with a veil; this oil is blessed after the Sanctus with an epiclesis; the water is blessed after the Pater Noster, and after the Sanctus sanctis the body of the baptismal candidate is immersed three times in the water; then, returning from the baptistery to the church, the priest imposes his hands on the baptized, anointing his forehead with his thumb: this is the double rite of Confirmation. In antiquity, this was followed by the third sacrament of initiation, Communion.