The Antiochene or Antiochian Rite refers to the family of liturgies originally used by the patriarch of Antioch. It includes the Liturgy of St James in Greek and Syriac, as well as other West Syriac Anaphoras.

The major source for the history of the Antiochene Rite is the Apostolic Constitutions. This text contains two liturgical outlines, as well as the oldest known complete liturgy.

All Antiochene liturgies follow the same basic structure, including Syriac, Palestinian, and the related Byzantine liturgies. Key constants include:

Two points in that of the Apostolic Constitutions should be noticed. No saints are mentioned by name and there is no Our Father. The mention of saints' names, especially of the "All-holy Mother of God", spread considerably among Catholics after the Council of Ephesus (431), and prayers invoking her under that title were then added to all the Catholic liturgies. The Apostolic Constitutions have preserved an older form unchanged by the development that modifies forms in actual use. The omission of the Lord's Prayer is curious and unique. It has at any rate nothing to do with relative antiquity. In the "Teaching of the Twelve Apostles" (VIII, ii, 3) people are told to pray three times a day "as the Lord commanded in his Gospel: Our Father", etc.

Of the Antiochene liturgies drawn up for actual use, the oldest one and the original from which the others have been derived is the Greek Liturgy of St. James. The reference to it in Canon xxxii of the Quinisextum Council, which quotes it as being composed by St. James, the brother of Our Lord. The Council appeals to this liturgy in defending the mixed chalice against the Armenians. St. Jerome (died 420) seems to have known it. At any rate at Bethlehem he quotes as a liturgical form the words "who alone is sinless", which occur in this Liturgy (Adv. Pel., II, xxiii). The fact that the Syriac Orthodox Church uses the same liturgy in Syriac shows that it existed and was well established before the Chalcedonian schism. The oldest manuscript is one from the tenth century formerly belonging to the Greek monastery at Messina and is now kept in the University library of that city.

The Greek Liturgy of St. James follows in all its essential parts that of the Apostolic Constitutions. It has preparatory prayers to be said by the priest and deacon and a blessing of incense. Then begins the Mass of the Catechumens with the little Entrance. The deacon says a litany (’ekténeia), to each clause of which the people answer "Kyrie Eleison". The priest meanwhile silently recites a prayer, raising his voice only for the last words, when the litany has ended. The singers say the Trisagion, "Holy God, holy Strong One, holy Immortal One, have mercy on us." The practice of the priest saying one prayer silently while the people are occupied with something different is a later development. The Lessons follow, still in the older form, that is, long portions of both Testaments, then the prayers for the catechumens and their dismissal. Among the prayers for the catechumens occurs a reference to the cross (lift the horn of the Christians by the power of the venerable and life-giving cross) which must have been written after St. Helen found it (c. 326) and which is one of the many reasons for connecting this liturgy with Jerusalem. When the catechumens are dismissed, the deacon tells the faithful to "know each other", that is to observe whether any stranger is still present. The great Entrance which begins the Mass of the Faithful is already an imposing ceremony. The incense is blessed, and the oblation is brought from the Prothesis to the altar while the people sing the Cherubikon, ending with three Alleluias. (The text is different from the Byzantine Cherubikon.) Meanwhile, the priest says another prayer silently. The creed is then said; apparently, at first, it was a shorter form like the Apostles' Creed. The Offertory prayers and the litany are much longer than those in the Apostolic Constitutions. There is as yet no reference to an Iconostasis (screen dividing the choir or place of the clergy). The beginning of the "Anaphora" (Preface) is shorter. The words of Institution and Anamimnesis are followed immediately by the Epiklesis; then comes the Supplication for various people. The deacon reads the "Diptychs" of the names of the people for whom they pray; then follows a list of Saints beginning with "our all-holy, immaculate and highly praised Lady Mary, Mother of God and ever-virgin." Here are inserted two hymns to Our Lady directed against the Nestorian heresy. The Lord's Prayer follows with an introduction and Embolismos. The Host is shown to the people with the same words as in the Apostolic Constitutions, and then broken, and part of it is put into the chalice while the priest says: "The mixing of the all-holy Body and the precious Blood of Our Lord and God and Saviour Jesus Christ." Before Communion Psalm xxxiii is said. The priest says a prayer before his Communion. The deacon communicates with the people. There is no such form as: "The Body of Christ"; he says only: "Approach in the fear of the Lord", and they answer, "Blessed is He who comes in the name of the Lord." What is left of the Blessed Sacrament is taken by the deacon to the Prothesis; the prayers of thanksgiving are longer than those of the Apostolic Constitutions.

The Liturgy of St. James as it now exists is a more developed form of the same use as that of the Apostolic Constitutions. The prayers are longer, the ceremonies have become more elaborate, incense is used continually, and the preparation is already on the way to becoming complicated service of the Byzantine Prothesis. There are continual invocations of saints, but the essential outline of the Rite is the same. Besides the references to the Holy Cross, one allusion makes it clear that it was originally drawn up for the Church of Jerusalem. The first supplication after the Epiklesis is: "We offer to thee, O Lord, for Thy holy places which Thou hast glorified by the divine appearance of Thy Christ and by the coming of Thy holy Spirit, especially for the holy and illustrious Sion, mother of all churches and for Thy holy Catholic and apostolic Church throughout the world." This liturgy was used throughout Syria and Palestine, that is throughout the Antiochene Patriarchate (Jerusalem was not made a patriarchal see till the Council of Ephesus, 431) before the Nestorian and Monophysite schisms. It is possible to reconstruct a great part of the use of the city of Antioch while St. John Chrysostom was preaching there (370-397) from the allusions and quotations in his homilies (Probst, Liturgie des IV. Jahrh., II, i, v, 156, 198). It is then seen to be practically that of St. James: indeed, whole passages are quoted word for word as they stand in St. James or in the Apostolic Constitutions.

The Catechisms of St. Cyril of Jerusalem were held in 348; the first eighteen are addressed to the Competentes (photizómenoi) during Lent, the last six to the neophytes in Easter week. In these he explains, besides Baptism and Confirmation, the holy liturgy. The allusions to the liturgy are carefully veiled in the earlier ones because of the disciplina arcani; they became much plainer when he speaks to people just baptized, although even then he avoids quoting the baptism form or the words of consecration. From these Catechisms, we learn the order of the liturgy in Jerusalem in the middle of the fourth century. Except for one or two unimportant variations, it is that of St. James (Probst, op. cit., II, i, ii, 77-106). This liturgy appears to have been used in either language, Greek in Antioch, Jerusalem, and in the chief cities where Greek was commonly spoken, Syriac in the country. The oldest form of it now extant is the Greek version. Is it possible to find a relationship between it and other parent uses. There are a number of very remarkable parallel passages between the Anaphora of this liturgy and the Canon of the Roman Mass. The order of the prayers is different, but when the Greek or Syriac is translated into Latin there appear many phrases and clauses that are identical to ours. It has been suggested that Rome and Syria originally used the same liturgy and that the much-disputed question of the order of our Canon may be solved by reconstructing it according to the Syriac use (Drews, Zur Entstehungsgeschichte des Kanons). Duchesne and most authors, on the other hand, are disposed to connect the Gallican Liturgy with that of Syria and the Roman Mass with the Alexandrine use (Duchesne, Origines du culte chrétien, 54).