TAKSA D-HUSSAYA1. IntroductionThe pity in some Eastern churches is that they have loosed their original practices which have grown anddeveloped during long centuries in their particular way of worship, spirituality, theology, and laws. The absenceof these original rites from their liturgical books and practice deprives the particular Church, and even theuniversal Church from a part of her richness. For this reason I thought it would be good to give some idea ofhow the reconciliation was and still is celebrated in the East Syrian tradition. Only what is known can be loved.I hope that this study will contribute to the quick restoration of this rite.For the liturgical texts I have made use of Mar Jacques Isaac's Taksa d-Hussaya (who gives the texts in Syriacand French), and Mar Aprem's (George Mooken) The Liturgy of the Holy Apostles Adai and Mari. Othertranslations are available in Badger, Vosté's Pontificale, and Denzinger.2. Structure1. Our Father2. Prayer before the Surraya3. Surraya: Pss. 25, 122 and 1294. Prayer before the Onyata5. Onyata6. Prayer before the Qanona7. Qanona: Ps. 51 + 2 refrains8. Tesbohta9. Signing10. Trisagion11. Gospel-reading12. Karozutha13. Two Sacerdotal prayers14. Prayer of the imposition of hands with signingThe structure of the rite of reconciliation resembles to the rites of the other sacraments (marriage, baptism1 andordinations) and of the Divine Office (nightoffice, Lelya; vigil, Sapra; and morningoffice, Sapra). They have incommon the introductory part: 1° a sacerdotal prayer with the surraya (psalm), 2° a sacerdotal prayer withonyata (responsorial hymn), 3° a sacerdotal prayer with qanona (refrain). We find other common elements withcertain of these rites in the Tesbohta (hymn of praise), Trisagion, Karozutha (litany), the sacerdotal prayers andthe final prayer of imposition and signing (which has its equivalent in the huttama, blessing, of the other rites).3. Liturgical analysis1. Euchological Part1. Our Father: The Our Father was ...