The Use of Psalms in the Maronite Tradition

It seems the usage of Psalms in the Maronite tradition is a point of confusion. Often people ask if we have something analogous to the Byzantine kathisma for a systematic recitation of the Psalms. Since this seems to be a question that I am asked pretty frequently, for general edification I shall repost a response of mine below particularly relating to the offices.

The psalms that are prayed, outside personal devotion, are those found in the offices. It is not in the Syriac tradition (be ye West or East Syriac) to have that kind [i.e. in Byzantine tradition] of comprehensive recitation of the psalms. The offices include Ps. 51, 63, 91, 117, 134, 141, 142, 148-150 as well as excerpts from Ps. 25, 26, 44, 45, 88, 119, 132. Rather than a recitation of all the psalms, there is a pronounced focus on a select group - one of the most prominent is Ps. 51 (which even appeared in the liturgy prior to the liturgical destruction of 1992). In the Syriac psalter, each Psalm has a relatively lengthy foreword and explanation of the circumstances in relation to its author and to us, the people praying them. Ps. 51 is particularly prominent not only because it is when David "sinned and killed Uriah" but "for us it is said as a teaching and profession." It goes perfectly with the Syriac idea of constantly seeking mercy from God and the need for purification (a very Jewish idea) before sacrifice (in this instance, before the sacrifice of incense in the hoosoyo - the word itself meaning forgiveness).

There one has it - we do not systematically recite the Psalms in our offices. In addition to the use of Psalms in qole (i.e. hymns that rotate between a psalmic verse and a hymn verse) and the occasional recitation of a Psalm by itself (e.g. Ps. 51), there are Psalms that were used in our liturgy such as for the fetghomo between the "hallelujah" proclamations prior to the Gospel and different sacraments use appropriate Psalms as are relevant. For example, Ps. 21:1-4 is sung after the crowning of the groom and Ps. 45:10-13 for the crowning of the bride, each respective Psalm alluding to God blessing and adorning the respective spouse.

There is also umpteenth allusions to various Psalms within the texts of different liturgies, as one can see while praying the liturgy.

The last thing I'd like to mention is just Ps. 117's usage in our offices. It is a Psalm that appears in every office except the minor offices which exclude Psalms in their Hoosoyo (limited to Sunday). In the Pshitta's psalter, the foreword for the Psalm mentions its origin is derived from the Three Youths leaving the burning furnace. It is a universal call to worship for the might of God, for God works wonders such as making the fire of the burning furnace of the Three Youths into a soothing dew. It is a constant reminder of God's infinite wonder and how we should praise Him at every moment because of it for all things come from Him.

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