The beauty of liturgy is a hidden treasure for those who are not proficient in classical languages such as Syriac, Greek, and Hebrew. The traditions and teachings of the Holy Church are preserved and transmitted through the liturgy. Though the term liturgy commonly refers to the Holy Qurbono, it includes all sacred rites employed in the Church’s official worship. Jerusalem was the first center of the Church, but the destruction of the city made it impossible for it to continue in its pre-eminent position. We learn from the New Testament that after Jerusalem, Antioch, the capital of the Eastern world, was the first home of Christianity (Acts 11:26,27; 14:26).
The liturgy of St. James or the Jerusalem liturgy, is none other than that of the Patriarchate of Antioch and of all Orthodox Syria (Salaville, 1938). During the first three centuries, local practices influenced the liturgy. Until then the liturgy was mostly preserved by the word of mouth. From the first century A. D. onwards, the liturgy was documented at first in part. It was later completed and modified over the ages to the diverse forms we find today. Though different bishops made adaptations over different periods of time, the sacred traditions which trace back to the Apostles themselves were always maintained.

Renaudot provides criteria for evaluating liturgy. A liturgy is authentic if it expresses with exactness the faith of the Church which makes use of its formularies (cited in Salaville, 1938). A liturgy is authentic if it has been in use in the Church constantly from time immemorial, or if it is the work of the author to whom it is attributed. In the former sense, Syrian Orthodox liturgy has been handed down from the time of the Apostles, generation to generation, without significant changes. The work of Aphram Barsoum (2000) is one of the best sources available in the study of the evolution of liturgy. The references listed in this book are the basic sources available in English and Malayalam. They include a number of books in classical languages. Their available English translations were used as the primary sources in spite of the fact that a historical researcher would treat translations as secondary sources. References to Mose Bar Kepho, Bishop of Mosul (c. A. D. 813- 903), Mor Dionysius Bar Saleebi, Bishop of Amid (d. 1171) and Mor Gregorius Yuhanon Bar Hebraeus (A. D. 1226-1286), Maphrian of Tikrit, are based on citations by many authors and available translations in English and Malayalam. To the extent possible, the American Psychological Association (APA) style of referencing is used throughout the book. Many of the interpretations presented are from informal and formal conversations with my spiritual teachers. I have drawn extensively from the speeches of learned people, both clergy and laity. Most of the prayers of the Holy Qurbono included in this book have been taken from Anaphora published by His Eminence Athanasius Yeshue Samuel (1967), the Late Archbishop of the Syrian Orthodox diocese of USA and Canada. In this revised edition I have added a few biblical and other references to substantiate the interpretations. Biographies of saints remembered in the fifth diptych are enriched with more details. A few corrections were made to the text of the first edition which were noticed later. Though not exhaustive, this book is an earnest attempt to shed light on the rich liturgical heritage of the Syrian Orthodox Church.