2012, In B. Groen; S. Hawkes-Teeples & S. Alexopoulos (ed.), Inquiries into Eastern Christian Worship. Selected Papers of the Second International Congress of the Society of Oriental Liturgies, Rome, 17-21 September 2008. Peeters Publishers, pp. 227 - 267
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45 pages
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The paper explores the significance of the Hagiopolite liturgy within the context of Byzantine liturgical traditions, examining new sources and studies related to the Georgian witness of the Jerusalem liturgy. It emphasizes the influence of Jerusalem on the development of the Byzantine rite and highlights key aspects of the Palestinian liturgy, including unique liturgical practices and hymnography. The work seeks to provide a comprehensive understanding of how these traditions have been preserved and adapted within the broader liturgical family.
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Studia Liturgica, 1991
Every liturgical historian is familiar with the main sources of the Jerusalem liturgy: the sermons of Cyril) and the account of Egerias from the late fourth century, the Armenian lectionary from the early fifth century and the Georgian lectionary from the eighth (both translated from lost Greek originals), and the Greek typikon for Holy and Easter weeks copied in the year 1122.3 This paper is a first report on another source of great importance that has recently become available. This is the chantbook, or tropologion, which * An early version of this paper was presented to the Study Group on Problems in the Early History of the Liturgy at the 1990 annual meeting of the North American Academy of Liturgy in St. Louis, Missouri. I am grateful to the members of the Study Group for their many learned and helpful suggestions.
Review of Ecumenical Studies Sibiu, 2019
This article discusses the role of Byzantine liturgical hymnography within the Jewish-Orthodox Christian dialogue. It seems that problematic anti-Jewish hymns of the Orthodox liturgy were often put forward by the Jewish side, but Orthodox theologians couldn’t offer a satisfactory answer, so that the dialogue itself profoundly suffered. The author of this study argues that liturgical hymnography cannot be a stumbling stone for the dialogue. Bringing new witnesses from several Orthodox theologians, the author underlines the need for a change of perspective. Then, beyond the intrinsic plea for the revision of the anti-Jewish texts, this article actually emphasizes the need to rediscover the Jewishness of the Byzantine liturgy and to approach the hymnography as an exegesis or even Midrash on the biblical texts and motives. As such, the anti-Jewish elements of the liturgy can be considered an impulse to a deeper analysis of Byzantine hymnography, which could be very fruitful for the Jewi...
Journal of Medieval History, 2017
Until recently, the Hymnarium of Jerusalem (‘Tropologion’) was known almost exclusively due to its Georgian and Syrian translations. In this article, the Hymnarium of Jerusalem (“Tropologion”) – Cod. Sin.Gr. ΝΕ/ΜΓ 56+5 (9th c., 240 ff.) – recently discovered on the Sinai Peninsula (Egypt) in the original Greek language is explored for the first time. It is a unique liturgical witness, which fixed both the rites and chant-repertoire of the Church of Resurrection (“Grabeskirche”) in Jerusalem as evidenced by the heading on the first folio, which says: ‘With God the Tropologion of all the holy feasts of the whole year established by the Holy <church of> the Resurrection of our Lord Jesus Christ <in Jerusalem>.’ The Hymnarium comprises 73 services for the period, from the Forefeast of the Nativity of Christ to the commemoration of St. Joseph of Arimathea (12th of June), with incorporated Lenten and Paschal services. It also includes the rites of preparing the chrism, foot washing and Paschal procession. Its calendar is Palestinian in style, with some Alexandrian features and containing unique rubrics commemorating those perished in the earthquake of January 17, 749 in Palestine, the Feast of Sts. Faith, Hope and Love on June 1, and the Coptic Festival of the Archangel on June 6. In the article one finds descriptions of the rubrics of the “Tropologion” with all the incipits of the hymns and the first attempts to analyze the specifics of the calendar, structure and content of the Hymnarium in comparison with archaic Georgian Palestinian witnesses and later Greek Byzantine hymnographical data. The author of the article concludes that Cod. Sin.Gr. ΝΕ/ΜΓ 56+5, which contains the most complete (as of yet) collection of early Greek liturgical poetry of Palestine, represents the next, newest, redaction (brought about through the activities of St. John of Damascus and his adopted brother St. Cosmas) of the Hymnarium, replacing the older version, known due to the Georgian ‘Udzvelesi Iadgari’ and directly preceding 9th c. formation of the liturgical books such as ‘Menaia’ and ‘Triodia’ in Constantinople, which inherited genres and structures, artistic and technical principles of the Hymnarium of Jerusalem (“Tropologion”).
Medioevo Greco 22 (2022), 399-427
The article critically examines the proposal made by Stig R. Frøyshov to backdate from the 9th to the 7th century the adoption in Constantinople of the Jerusalem liturgical rite and offers some methodological reflections on the study and use of liturgical sources in the broader field of Byzantine history.
Journal of Orthodox Christian Studies, 2018
2022
The Society of Oriental Liturgy (SOL) is an international academic society dedicated to the scholarly study of the various Eastern Christian liturgical traditions and related fields in all its aspects and phases, including allied disciplines, and its multiple methodologies. This volume brings together a selection of contributions from society members that germinated from papers delivered at the SOL congress gathered in Etchmiadzin, Armenia in September 2016. The chapters reveal new and original research on a variety of topics pertaining to Eastern liturgical rites, including, inter alia, methodological reflections on the field of liturgiology, analysis of unedited Syriac and Ge’ez liturgical texts, investigations on the development of the liturgical calendar in late antiquity, a study of medieval Byzantine hymnography, and a discussion of liturgical renewal for the Armenian Apostolic Church. These and the many other original topics explored herein show the dynamism that characterizes the study of Eastern liturgy today while also calling attention to the many questions that have yet to be explored.
While the influence of worship in Jerusalem on the rest of Christendom has been studied extensively, 1 how the Hagiopolite rite would later be dominated by that of another city, Constantinople, is less understood. This change, or "Byzantinization", in Hagiopolite liturgy begins around the ninth century in a period marked by strained relations between Muslim rulers and their Christian subjects, when many of Jerusalem's holy sites were in a state of disrepair. 2 The change of rite was virtually complete by the thirteenth century, whereby the authentic Hagiopolite liturgy -so closely connected to the biblical holy sites -had been lost.
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Georgian manuscripts are pivotal as they largely preserved the first millennium Jerusalem liturgy, significantly contributing to our understanding of this rite's development between the 5th and 10th centuries.
The Georgian version of the Ancient Iadgari uniquely integrates original Hagiopolite hymnography while retaining ancient liturgical forms distinct from those of Greek sources.
Georgian traditions reveal a close connection to the Hagiopolite rite, evident in their distinct hymnography and the 5th-6th century Hagiopolite manuscript adaptations.
The Sinai New Finds enhance our knowledge by adding over 142 Georgian liturgical entities, completing earlier manuscript collections and revealing previously unknown texts.
The shift from Hagiopolite to Byzantine liturgy in the Georgian Church began in the 10th century, particularly influenced by the Iviron Monastery on Mount Athos.
Canterbury Dictionary of Hymnology
Liturgy of Jerusalem, 2024
This paper will present the Jerusalem liturgy in the fourth and fifth centuries, a period of the formation of the liturgies throughout the Christian world. More than all other major centers of the Christian world, Jerusalem has preserved written detailed descriptions of its liturgy since the fourth century. The primary sources on which the description of the Hagiopolite liturgy depend are: the Catechesis of St. Cyril of Jerusalem (CE 348-386), the narrative of Egeria's pilgrimage (CE 381-384), the Armenian Lectionary (CE 430),and the Georgian Lectionary (fifth to eighth centuries). Egeria, in her account, gives us the primary liturgical source that describes the liturgical year and the daily liturgy, but nothing is said to us regarding the texts used. This gap was filled by both the Armenian Lectionary published by British scholar Frederick Cornwallis Conybeare in the famous Rituale Armenorum, and the Lectionary of Jerusalem 121 which witnesses to the same content, of the same type around CE 417-434, fifty years after the Egeria pilgrimage to Jerusalem. 1 The Georgian Lectionary (GL) is a Georgian translation of the Greek Kanonion of Jerusalem, written during the time of Bishop Juvenal (CE 422-458) or later. 2 Some say it can be attributed to hymnographer St. Sophronius of Jerusalem (CE 634-638). 3 Before Egeria, already in the third century, the Fathers of the Church testified to the existence of a liturgy known in Jerusalem: the Hierosolimite Liturgy. The main two fathers are: Origen in CE 240, and Hesychius of Jerusalem since CE 412. 4 In this essay we will speak about the main churches where the Liturgy of Jerusalem was centered, then the main characteristic of this liturgy, its major elements, the liturgical language of Palestine, the ministries of religion in Jerusalem at that period, and finally the Jerusalemite Liturgical year.
Review of Ecumenical Studies, 2019
This article discusses the role of Byzantine liturgical hymnography within the Jewish- Orthodox Christian dialogue. It seems that problematic anti-Jewish hymns of the Orthodox liturgy were often put forward by the Jewish side, but Orthodox theologians couldn’t offer a satisfactory answer, so that the dialogue itself profoundly suffered. The author of this study argues that liturgical hymnography cannot be a stumbling stone for the dialogue. Bringing new witnesses from several Orthodox theologians, the author underlines the need for a change of perspective. Then, beyond the intrinsic plea for the revision of the anti-Jewish texts, this article actually emphasizes the need to rediscover the Jewishness of the Byzantine liturgy and to approach the hymnography as an exegesis or even Midrash on the biblical texts and motives. As such, the anti-Jewish elements of the liturgy can be considered an impulse to a deeper analysis of Byzantine hymnography, which could be very fruitful for the Jewish-Christian Dialogue.
The Greek Tropologion Sin.Gr. ΜΓ 56+5, found in 1975 at Sinai and dated, as I suggest, to the second half of the 9th Century, is an important source for the liturgy of Jerusalem from outside of Jerusalem. Based on the “Anastasis” tradition, it has a local calendar and specific cult tradition, influenced by the region of Egypt, as seen in the “patronal feast” of the Archangel Michael, a hymn for the shrine of Saint Arsenios the Great, the commemoration of Saint Mark the Apostle as a “our patron,” etc. This constitutes the larger part of the Tropologion preserving these traditions in Greek, which also draws on the Old Iadgari. From the traditions of the Old Iadgari it inherited the liturgical framework (Vespers, Orthros, and sometimes the Eucharist), chants “at the Gathering,” “at the Entrance of the Holy [Gifts],” a number of common chants, archaic structures of refrains and poetical calques, concrete hymnographical pieces, interpolations for the Second Ode for new canons by John and Cosmas of Jerusaleme, who were the main architects of the new redaction of the Tropologion. The main body of hymns for many feasts of church year is new, as well as the innovative canon structure without the Second Ode, and the musical system of eight tones and pattern melodies. There is also evidence of Byzantinization in this manuscript, i.e. the influence of the liturgical tradition of Constantinople upon the tradition of Jerusalem, seen in the attributive remark “Byzantine”– an indication of the Byzantine manner of chanting in the service for Saint John Chrysostom (27 January, rubric 25, Εἰς τ(ὸ) αἰνεῖτ(ε). Ἦχ(ος) δ´. Βυζ(αντινά), as well as the “Cenae Tuae” koinonikon of Holy Thursday which we discussed above and which is clear evidence for Byzantinization, according to Parenti. Sin.Gr. ΜΓ 56+5 throws light on the liturgical tradition of Codex Sinaiticus Liturgicus (RNB.Gr.44, 9th Century), with its special commemoration of the Archangel Michael and the same monostroph which we found in our tropologion (RNB.Gr.44, f. 68 v–69= Sin.Gr. ΜΓ 56+5, rubric 70): Ἐκ τῶν φοβερῶν καὶ ἀχράντων μυστηρίων, Μιχαὴλ ὁ ἀρχάγγελος τὸ βραβεῖον ἐδέξατο, ὅτι τὸν Χριστὸν καὶ σωτῆρα τοῦ κόσμου ὑπὲρ ἡμῶν ἰκέτευε σὺν τῷ χορῷ τῶν ἀγγέλων, διὰ τοῦτο καὶ ἡμεῖς βοήσωμεν αὐτῷ∙ δόξα σοὶ ἀρχηγὲ καὶ πρεσβευτὰ τῶν ψυχῶν ἡμῶν. The manuscripts uncovered in May 1975 at Saint Catherine’s Monastery, Sinai may have originated in some of the destroyed monasteries in Egypt. Because of their local specificity, they were useless in any location other than the ones for which they were composed and were thus put into storeage. I hope that the following manuscripts from the new finds at Sinai – Sin.Gr. ΜΓ. 80 (9th Centuries) and Sin.Gr. ΜΓ. 4, 20, 24, 82, 83, 84 (9th–10th Centuries) – by being brought into wider consideration, may give us rich food for further reflections on the Tropologion Sin.Gr. ΜΓ 56+5 and on this redaction of the Jerusalem liturgy outside of Jerusalem.
Ruch Biblijny i Liturgiczny
These types of liturgies and liturgical rites show us the richness that is present in the Christian East and West. They are the liturgical traditions of the Church, which preserves the continuity of the Christian liturgical tradition from the perspective of historical context in the environment where Christians live. Despite the glory of Constantinople, the Eastern Churches have preserved their own liturgies and rites. Although they are in smaller number, they are nonetheless still preserved in the liturgy despite circumstances hostile to Christianity and the influence of Islam. Local traditions in the West were gradually vanishing and the Roman liturgy had to confront life in Gallia. The celebration of the liturgy in the West according to the Roman model in the city of Rome and in areas under the jurisdiction of the Bishop of Roman was preserved in the Latin Church until the beginning of the eighth century. Then there came a very important breaking point when the focus of the cultu...
Journal of Medieval History, 2017
Although the arrival of the crusaders in Jerusalem in 1099 displaced the clergy, monks and faithful of the Orthodox Patriarchate of Jerusalem from the holy sites that had been in their care for almost 800 years, they continued to pray and worship in the territory of the Latin Kingdom of Jerusalem. This article examines two Greek liturgical manuscripts copied in Palestine during the twelfth century and seeks to contextualise their liturgical practices. The first manuscript, Hagios Stavros Gr. 43 (A.D. 1122), referred to as the 'Anastasis Typikon', is a hymnal for Holy Week and Easter at the Church of the Holy Sepulchre. The second manuscript, Sinai Gr. 1096 (twelfth century), is a liturgical Typikon regulating services at the multilingual and multi-ethnic Lavra of Mar Sabas southeast of Jerusalem. While both manuscripts are significant witnesses to the development of the Byzantine rite, they also provide glimpses of the religious life of Greek-praying Christians under crusader rule.
Convivium Supplementum, Georgia as a Bridge between Cultures Dynamics of Artistic Exchanges, 2021
Liturgy and Architecture: Constantinopolitan Rite and Changes in the Architectural Planning of Georgian Churches In the first half of the eleventh century, the Georgian Church standardized liturgy and church architecture, a process that had begun at the end of the preceding century. Literary evidence indicates that this shift, from the Hagiopolite tradition to the Constantinopolitan Liturgical Rite, was gradual and related to the presence of Georgians on Mount Athos, in particular to the Great Synaxarion edited by George Hagiorites between 1044 and 1056. Architectural evidence indicates a similar, gradual, process of transformation of sanctuaries in keeping with the new regulations in monastic, parish, and cathedral churches of Georgia. This paper argues that the process was taking place among the monasteries of T'ao-K'larjeti and speculate that the Studite Rite, which served as a basis for the Constantinopolitan Rite, was translated and practiced by Georgian monks in the Oshk'i, Otkhta Ek'lesia, and P'arkhali monasteries before the foundation of Iviron Monastery on Mount Athos.
Stig Simeon Frøyshov