Liturgical Tradition Research Articles

Anointings with Oil and Handlayings in the Early Eastern Church: Further Evidence for These Gestures as Early Ritual Cognates

Anointings and handlayings were used across the Christian liturgical tradition in the patristic period and often in a number of similar ways. While distinct ritual gestures, their similar use, particularly in the rites of Christian initiation, suggests they were often interchangeable and, thus, functioned as ritual cognates. This article defines what a ritual cognate is within a ritual system. It then looks at the way these gestures were used in the Eastern liturgical sources from the third to sixth centuries in order to support the argument that these gestures should be viewed as ritual cognates. Uncovering their function as ritual cognates helps explain these gestures as well as how ritual systems are constructed.

Jewish Liturgical Traditions and Paul’s Use of the Old Testament

Jewish Liturgical Traditions and Paul’s Use of the Old Testament

Zamość Style Unification: Liturgicon and Euchologion in the Basilian Monasteries of the Lviv Eparchy in Second Half of the 18th Century

The paper studies the problem of the unification of the liturgical books in the Basilian monasteries of the Lviv eparchy in the second half of the 18th century. Research concentrates on the problem of Zamość council resolution implementation by analyzing the “church books” in the monasteries of Basilians. Investigating the “book lists” from inventory descriptions and protocols of visitations allows to trace changes in the monasteries concerning the “church books” as it was fixed in the documents, a major part of which used for this research are from the Lviv archives. Among the main indicators of a certain liturgical tradition are the texts of the Liturgicon and the Euchologion. In the second half of the 18th century, the presence of Univ and Pochaiv Liturgicon and Euchologion was selective since we do not have data for all decades for all monasteries. At the same time, such an analysis allows tracing a clear tendency – the full-fledged unification of liturgical literature in Basilian monasteries can be noted at the start of the 1760s.

Учение священномученика Серафима (Звездинского) о Божественной литургии и Евхаристии

The resurgence of liturgical traditions in Russia underscores the importance of bridging modern church practices with historical continuity. In this regard, the Eucharist of Hieromartyr Seraphim (Zvezdinsky) stands as a significant figure, offering profound insights into the Divine Liturgy and Eucharist. The texts of Hieromartyr Seraphim (Zvezdinsky) are an example of understanding the church experience and contain significant material telling about the practice of church worship, the center of which is the Divine Liturgy. This article reflects on the fundamental aspects of Hieromartyr Seraphim’s teachings on the Divine Liturgy and Eucharist. The former is understood as an integral part of the believer’s life, while the latter occupies a central position in worship. Not only does the Eucharist reflect Christ’s sacrifice, but it also contributes to the purification of the believer’s soul. Through the sacrament of Сommunion, eating the Flesh and Blood of Christ, believers become temples of God, and their souls are cleansed of passions. This constitutes the supreme gift of the Eucharist bestowed by the Lord. In conclusion, the teachings of Hieromartyr Seraphim (Zvezdinsky) offer profound insights into the significance of the Divine Liturgy and Eucharist within Orthodox theology and practice. His writings serve as a rich resource for modern believers seeking to deepen their understanding of these central sacraments and their transformative power in the life of the Church.

САКРАЛЬНИЙ ПІДХІД КАЛАТРАВИ

The work of Santiago Calatrava is characterized by biomorphic imitation combined with engineering thought, an approach that has made him one of the foremost and renowned architects of contemporary times. The architect employed principles of symbolic imitation and historical resonance. The main form, in this project, for imitation was taken from the icon of the Virgin Mary with a Child, which the architect skillfully transformed into the silhouette of a church, while the idea of geometric analysis of the Virgin's Face with a halo inspired the creation of the plan. The principle of historical resonance is ubiquitous in the project, from the orientation of the church and adherence to liturgical traditions to the incorporation of distinctive elements from existing cultic objects of Byzantine sacred architecture. On the other hand, the architect did not overlook modern challenges and needs. By utilizing advanced technologies and creativity, the author and his studio adeptly use light to emphasize important elements of the structure in the interior and create a unique appearance of the church from the outside during the dark hours of the day. Indeed, the illumination of the church at night is another idea of imitating the church candle as a symbol of God's presence. Functionally, the church is equipped not only with liturgical spaces but also with areas that will serve the community and as a memorial to the tragedy of September 11. These volumes are harmoniously integrated by the western façade and have important visual connections with the Park of Freedom and the memorial complex itself. St. Nicholas Church in New York should be singled out as a successful example of the symbiosis of tradition, modern technologies, and the author's creative approach.

Pentecostalism and the Eucharist in a digital age: A theological reflection on Bill Johnson’s praxis

ABSTRACT During the Covid-19 pandemic most, if not all, Christian denominations moved their worship services online. While this may have been satisfactory in some respects, it caused problems for many liturgical traditions because of the centrality of the Eucharist as an act of worship. They struggled to decide whether it was legitimate to celebrate the sacrament online. However, Pentecostals and independent charismatic churches simply moved their eucharistic services online without too many obvious problems. Individuals sat at home with bread and fruit juice in front of their computer screens. Since the pandemic has passed, many people continue to sit in front of their computer screens or smartphones in order to participate in the Eucharist. But these practices raise some important and interesting theological questions from a Pentecostal perspective. This paper explores Pentecostal eucharistic theology using the example of Bill Johnson’s teaching praxis, as posted on the social medial platform YouTube. It offers a theological reflection on Pentecostal scholarship and makes suggestions as to how the discussion of Pentecostal eucharistic praxis may be developed.

Church Music, Community, and Faith Formation

Abstract Has there ever been a time in history when the status of music in worship was as high as it is now? From the early church to the present, the Word and the Lord’s Supper have formed an important framework for worship. This is an emphasis that transcends denominations and is found in any liturgy. However, after the praise and worship movement evolved in the 1960s, music in worship came to occupy an important place no less than that of the Word and the Lord’s Supper. Regardless of the denomination’s theology and liturgical traditions, it is no exaggeration to say that the first half of the service is dominated by the band-leading praise and worship style music. Believers of this age are looking for a church that longs for good quality of preaching, but at the same time, they are searching for a church that provides good worship music. While music ministries are in the spotlight, pastors and leaders have a fundamental question: Is church music necessary in worship? Would not the negative function of music be greater than the positive one in this era? What hymns will churchgoers sing in worship? What kind of music is suitable for worship? Why are church hymns important? Humans are created as homo musicus beings who love and use music. It expresses a person’s inner feelings and emotions and it shapes as well a person’s character and thoughts. Not only does the melody of music stimulate people’s nerves and bring about psychological changes, but the lyrics woven into the music also convey thoughts that become ingrained knowledge in the mind. Above all, music contributes to the togetherness of the community, its formation, identity, and transmission of its traditions. This study, due to space limitations, does not delve into the diverse views of theologians regarding church music or the historical controversies surrounding it. From a liturgical theological point of view, I will discuss why church music is important, which church music could be used, how church music forms personal faith identity, and how it affects community faith formation will be analysed. In the end, this article will demonstrate that the music people sing shapes the character of their faith.

Antonín Cyril Stojan (1851–1923) and the Union Congresses of Velehrad: New Documents from the Vatican Archives for a Better Understanding of His Legacy

On the occasion of the first centenary of the death of Antonin Cyril Stojan, Archbishop of Olomouc from 1921 to 1923, the article provides an original interpretation of some relevant aspects of his spiritual legacy. In analysing a number of documents kept in the Vatican Apostolic Archives (Archivio Apostolico Vaticano) and in the Archive of the Congregation for Oriental Churches (Archivio della Congregazione per le Chiese Orientali), the author outlines the peculiarity of Stojan’s contribution to the quest for unity among Christians. The organization of the seven Union Congresses of Velehrad, held from 1907 up to 1936, based on Stojan’s intuition, took place in a very difficult political and social context, including the First World War. Stojan showed how hope for a future good is not only linked to the present external conditions: it can be concretely cultivated in the forms granted by the age in which one lives. For this reason, even after his death, during the pontificate of Pius XI, the cycles of Congresses and moments of prayer and study of the Eastern Churches of the Byzantine liturgical tradition that Stojan had begun, continued. Regarding this original way of approaching interconfessional relations, some significant documents kept in the aforementioned Archives can shed light on two relevant dimensions of these cycles of Congresses, which remain faithful to the Catholic Church and rejecting proselytism as a means of spreading Catholicism.

Nota Ecclesiae. Katolickość w świetle włoskiej eklezjologii posoborowej

We can understand catholicity as a gift and task for the Church. In catholicity is written not only the diversity of charismas, spiritual and liturgical traditions, and ministries, but also the diversity of local Churches. It is obvious, that inculturation, catholicity, mission and ecumenism are interconnected. Catholicity is a feature of the Church that expresses the fullness, integrity, and whole life of Christ. It is the essential element of the communion, gathering all people, races and cultures in a community where the one Church of God is revealed and realized. The above issues were presented in the light of post-conciliar Italian ecclesiology.

Lyrical prayer poetry by priest poets. K. Kravtsov’s and S. Kruglov’s poetic prayers

The article undertakes a comparative study of the lyrical prayer poetry authored by K. Kravtsov and S. Kruglov, both ordained priests as well as poets and each offering a personal interpretation of the canon of prayer, transforming it into a unique poetic genre. Going into the history of the phenomenon, V. Razumov provides a classification of the prayer genres proper, noting that the diversity of prayers can be grouped into five principal types: invective, supplication (including intercession on somebody’s behalf), penitence, thanksgiving, and praise. Those are the prayer intentions explored in Kruglov’s and Kravtsov’s poetry, with the addition of elements typical of contemporary as well as folk poetry (a stream of consciousness, a counting rhyme, intertextual references, a lyrical hero in a particular role, a civically-minded lyrical subject, etc.). Razumov finds that Kruglov extends the limits of the genre convention, whereas Kravtsov appears to transcend them. This difference notwithstanding, both poets write at the confluence of literary and liturgical traditions and undoubtedly enrich the tuning and intonation of modern poetry.

Scottish Liturgical Traditions and Religious Politics: From Reformers to Jacobites, 1540–1764 ed. by Allan I. Macminnes, Patricia Barton, and Kieran German (review)

Scottish Liturgical Traditions and Religious Politics: From Reformers to Jacobites, 1540–1764 ed. by Allan I. Macminnes, Patricia Barton, and Kieran German (review)

„To czyńcie na moją pamiątkę!” Wschodnie a zachodnie rozumienie anamnezy eucharystycznej

The concept of liturgical anamnesis refers to the remembering of God's acts, which makes them present and actualised in every celebration. Both Latin and Orthodox theology emphasise the anamnetic dimension of liturgical celebration. However, there are important differences between individual liturgical practices and their theological understanding. This article attempts to explore the nature and extent of these differences. Are these merely different formulations due to distinct liturgical traditions and practices, or do the differences concern the essence of the understanding of the Eucharist as a memorial? In order to answer this question, the first part of this article will discuss the biblical understanding of the concept of anamnesis, which is common to both Latin and Eastern theology. This will be done using the historical-genetic method. In the second part, the understanding of anamnesis in the Latin Church will be presented as it results from an analysis of the Eucharistic Prayers used by that Church. For this purpose, the author will employ the method of analysis and interpretation of liturgical texts. The third part will attempt to characterise the Orthodox theology of anamnesis.

Holy women in the medieval music culture from the sources from the area of Slovakia

Medieval chants celebrating the feasts of female saints can be divided into two major groups. The first group includes the repertoire of the mass liturgy, which, as a rule, is located in the proprium de sanctis part of the missals or graduals (or the so called sequentiale). The second, much more varied group consists of a repertoire of chants that are part of the liturgy of the hours (breviaries, antiphonaries, psalters). Ritus of Esztergom is documented by manuscripts from the late Middle Ages, especially from the 15th century, a smaller part from the 12th–14th century. The codices we have in Slovakia from the Middle Ages contain more or less Esztergom liturgical tradition, some of them show foreign influences. The central liturgy of the Esztergom rite is preserved in an extremely precise form especially in the notated manuscripts from Bratislava (Bratislava Missal I EC Lad. 3, the State Archive in Bratislava, Bratislava Antiphonaries I–IV). The Spiš codices show the Esztergom rite in a specific, regional version (Spiš Antiphonary Mss. No. 2, Spiš Graduale Mss. No. 1, Spišská Kapitula). Other Spiš manuscripts, preserved now in Budapest and Alba Julia, contain a number of specific features typical of Spiš (the library Batthyaneum Alba Julia: Breviary R. II. 46, Breviary R. III. 94, Breviary R II. 102, Diurnale R. II. 125; Budapest: Breviary 63. 74. I. C Hungarian National Museum, Breviary 63. 84. C Hungarian National Museum). Among the feasts of medieval female saints, the most prominent was the liturgical celebration of the various feasts of the Virgin Mary. Among those feasts, then, the most important feasts were Purificatio BMV (2. 2.), Annuntiatio BMV (25. 3.), Visitatio BMV (usually 2. 7.), BMV de Nive (5. 8.), Assumptio BMV (15. 8.), Nativitas BMV (8. 9.), Praesentatio BMV (21. 11.) and Conceptio BMV (8. 12). Besides them, within the Esztergom proprium de sanctis the most important are those female saints, to whom a mass form accompanied by music notation is dedicated, or those for whom a specific liturgy of the hours have been created. In the extant manuscripts from Slovakia, the most distinguished are the following female saints: St. Agnes, St. Agatha, St. Cecilia, St. Lucia, St. Margaret, St. Mary Magdalene, St. Ursula, St. Catherine, St. Dorothea, St. Anne and St. Elizabeth.

THE CONGREGATION FOR THE DOCTRINE OF THE FAITH’S CUM SANCTISSIMA AND QUO MAGIS DECREES OF FEBRUARY 22, 2020: A CANONICAL ANALYSIS OF THE DOCUMENTS CONCERNING THE NEW FORMULARIES OF THE SAINTS AND PREFACES IN THE LITURGY OF 1962

The Congregation for the Doctrine of the Faith issued two documents concerning the liturgy of the Latin Church on February 22, 2020. These are general decrees about the liturgy of 1962, previously known as the extraordinary form of the Roman Rite, approved in forma communi by Pope Francis on December 5, 2019. It was the end of the Pontifical Commission Ecclesia Dei’s work which had been erected in 1988. According to these decrees, during liturgical celebrations, it is possible to use seven new prefaces ad libitum and to honor the Saints who have been introduced into the current Calendarium Romanum. The issued decrees are part of the process of mutual enrich­ment between the earlier liturgical tradition and the liturgy introduced after the Second Vatican Council.

Mandatum rite in the 14th century “Ceremoniale et Pontificale Episcoporum” (AKKK, Ms. 11) from the Archives and Library of the Krakow Cathedral Chapter

The study of history and content of medieval liturgical manuscripts can reveal the ways of formation and transmission of liturgy and particular liturgical traditions existing in the Western Church before the Council of Trent. The purpose of this article is to present the formulary of Mandatum rite recorded in the 14th century pontifical Ms.11 located in the Archives of the Krakow Cathedral Chapter, and to attempt to identify its sources. The article provides the edition of the text of the rubrics and orations as well as melodic transcriptions of the chants.

Oryginał cyrylickich starych druków Ewangelii tetr wydanych w Poczajowie. Analiza świąt i świętych obecnych w menologionach

Out of 110 early printed Cyrillic liturgical Tetraevangelia, five were issued by the printing house of the Holy Dormition Pochaiv Lavra. All of them appeared in the 2nd half of the 18th century and were intended for the use in the Uniate, i.e., Greek-Catholic, Church. A text critical study of different texts from various parts of Tetraevangelia has suggested that the Gospel edition issued in Kyiv in 1746 was used by printers in Pochaiv to prepare their first liturgical Tetraevangelion.
 This publication is focused on the textual analysis of menologia present in early printed Cyrillic Tetraevangelia, with particular attention given to the saints and feasts, as well as verbatim correspondence of commemorations and liturgical rubrics. Its results allow to conclude that the first Tetraevangelion issued at the Holy Dormition Pochaiv Lavra in 1759, was prepared on the basis of the Gospel edition issued at the Kyiv Pechersk Lavra in 1746. Liturgical rubrics in the first Pochaiv Tetraevangelion were adjusted to the liturgical tradition of the Greek-Catholic Church. Four further Pochaiv liturgical Gospel editions copied, with some minor corrections, the menologion of the first one.

Menologia of cyrillic early printed liturgical tetraevangelia issued in Vilnius

Merely four out of 110 Cyrillic early printed liturgical Tetraevangelia were printed in Vilnius. Three of them were issued at Mamonich Printing House (1575, 1600 and ca. 1620) and one at Vilnius Brotherhood of the Holy Spirit (1644). As these four editions were frequently consulted in various book studies and completely neglected in liturgical scholarship, the commemorations of saints and feasts present in Menologia (i.e., in the fixed liturgical calendar) of all of Vilnius Gospels and other typologically homogeneous books were chosen as the subject of this research.This study was based on all Cyrillic early printed liturgical Tetraevangelia, i.e., books issued before the year 1800. Special attention was paid to the three 16th c. Moscow (so-called anonymous) and the first two Lviv editions (issued in 1636 and 1644), as they are sometimes treated as the origins of Vilnius Gospels.Textual and liturgical analyses of Menologia were the main research methods applied in this publication. The varying number of days in the twelve months, the presence or absence of saints and feasts, as well asthe verbatim correspondence of the names of commemorations and the information on the recitation of the Gospel fragments at the Divine Liturgy have been analysed. The outcomes of the undertaken research have proven that three Mamonich Gospel editions copied the Muscovite liturgical tradition, whereas Vilnius Brotherhood’s Tetraevangelion fully reproduced the first Lviv Gospel.This means that one of the three 16th c. Moscow anonymous Tetraevangelia had served as the origin for the first Mamonich edition, and that the fourth Vilnius Gospel is an accurate copy of the first Lviv Tetraevangelion. Textual variants revealed in Vilnius Gospel editions must be treated as the result of the printers’ text revision. A full list of all 203 commemorations present in the Menologia of the four Vilnius Tetraevanalia was added to this study.

Old Testament Saints in Menologia of Cyrillic Early Printed Tetraevangelia

This artile examines Old Testament saints present in menologia of cyrillic early printed Tetraevangelia, i.e., books issued in the 16th–18th centuries. Only twenty-seven Old Testament figures mentioned by name and three groups of saints can be found in the fixed liturgical calendar of cyrillic early printed Tetraevangelia. Three prophets, Elisseus, Elias and Daniel, together with the Three Holy Youths, as well as Forefathers, Fathers and Seven Maccabean Martyr Brothers, are present in all cyrillic early printed Tetraevangelia. Prophet Malachi is missing in all Lviv and the fourth Vilnius editions, while two prophets, Jeremiah and Moses, are absent in all eleven South Slavonic cyrillic early printed Tetraevangelia. Six minor prophets, together with Samuel and Righteous Job, were introduced with the inclusion of the full menologion in the Moscow cyrillic early printed Tetraevangelion issued in 1653. Four prophets (Isaiah, Sophonias, Nahum and Micah) can be found in some editions printed before 1653. Six other Old Testament figures, Solomonia and Eleazar, Jonah, Zachariah, Ezekiel and Jesus of Navi, were introduced into Moscow cyrillic early printed Tetraevangelia issued in the 1680s. The last four saints occurred for the last time in 1694. The results obtained in this research have proven that liturgical tradition reflected in menologia of cyrillic early printed Tetraevangelia was not homogeneous nor stable but was subject to change. Old Testament saints are present in menologia of cyrillic early printed Tetraevangelia, but they are overshadowed by New Testament and other figures commemorated by the Orthodox Church.

Travelling Festivals in Late Antiquity: How Christmas Came to the Greek East

This article argues that the liturgical tradition of celebrating Christmas on 25 December travelled from the Latin West to the Greek East at the behest of Theodosius I upon his arrival in Constantinople in AD 380. From there it made its way to Cappadocia, Pontus and Syrian Antioch by means of travelling clerics who belonged to a pro-Nicene network. The essay also makes the larger methodological point that in late antiquity liturgical traditions did not travel of their own accord; rather, they were often carried by networks of travelling bishops and ‘radiated out’ from major sees to minor ones.

The Discipline of Historical Liturgics in Russia: From «Unhappy Step-daughter» to Full-fledged Scholarly Discipline

Abstract The birth of liturgical research in Russia is a phenomenon that deserves careful study. The development of liturgical studies took place mainly in the Theological (Spiritual) Academies of St. Petersburg, Moscow, Kyiv and Kazan. The publication of liturgical source materials was the first step towards the establishment of an independent scientific school of liturgical studies in Russia. Thanks to Nikolai Krasnoseltsev, Ivan Mansvetov, Alexei Dmitrievskij, Ivan Karabinov and other prominent liturgists, we have a number of outstanding treatises on the liturgy of the East and West, the Typicon, both of Greek and Russian liturgical traditions, the Sacramental rites and other orders grown out of use. At present, the considerable range of matters addressed in these studies is poorly recognized, although the hypotheses of Russian scholars and their gains in methodology anticipated some of the achievements of the liturgists in the second half of the 20th century.