Safro of the Assumption

In the Syriac tradition, we lack the systematic treatises of the Latin Church. What we have, instead, are beautiful poetic liturgical texts which are catechismal in two ways: (1) they're instructive as to how we should raise glory to God and (2) they're instructive as to why we should raise glory to God (lex orandi, lex credendi). This office of the Assumption is illustrative to Mary's voluntary role in the Incarnation of God and salvation of mankind, her power was an intercessor and God's magnification of her.
To access the office, click here.

As to not repeat what I've previously written, I explained what the Fenqitho is and why I've chosen to translate this office here. One tidbit of information I did not mention in the last post about the Fenqitho is that the particular version I used was promulgated under Pope Alexander VII in the 17th century.

Now, comparative to a Safro from the Shhimtho, this office comes close to almost double the length. Structurally, the office itself is relatively similar with some additions. Instead of the ordinary four sets of prayers and qole (rotated with the Magnificat, Psalm 63, the Glory of St. Ephrem and the Shabah) before the sooghito, there are seven (in addition to the other four, Psalm 91, Psalm 51 and the Glory of the Three Youths). As with any office there is a Hoosoyo, except the Proemion and Sedro are substantially longer, the Sedro itself including a couple pages alone of angelic salutations to the Virgin Mary upon her death. Between the Hoosoyo and mazmooro there is also an additional qolo, and for the mazmooro itself there are two options given.

Following the mazmooro, this office has fixed readings (unlike the ordinary offices, which obviously change). All 6 readings (the Burning Bush, the Rod of Aaron, the Second Giving of the 10-Commandments, the Giving of Inheritance to Zelophehad's Daughters, a canticle from Job and the Fleece of Gideon) are Marian typologies from the Old Testament, as is common in Syriac liturgy. While it might come as a surprise to the modern day Maronite that these are all exclusively Old Testament readings, Syriac theology is integrally bound to the Old Testament and our exclusive use of the Epistle/Gospel is a Latinization from the Tridentine Liturgy, hence why we read the Epistle from the south side of the altar and the gospel from the north, as was commonly done in the Latin Church. Rigid dichotomies are the intellectual byproduct of the West - the Syriac tradition is a completion with continuity of Israel rather than an entirely new order and to forsake the first half of revelation is to forsake half the history of salvation and half of what we the hidden God has revealed to us.

Anyway, following the concluding bo'oto, there is a short qolo.

Let us pray this office in sincerity in commemoration of the Holy Virgin and ask for her intercession before God. I conclude this post with three of the angelic salutations from the Sedro:

“Come in peace, Dove who bore the Great Eagle. He caused Adam to fly on high from death in His fortitude.

“Come in peace, Mistress of the World through whom the curse of Eve was uprooted and through whom the redeemed peoples were blessed.

“Come in peace, Ewe which bore the Lamb of the Father who sacrificed Himself for the sake of mortals that they may live.

  Our Lord, accept our service, our prayers, come to our aid and have mercy on us!