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Imnografia Liturgică Bizantină. Perspective Critice” Poate Părea Provocator Prin Titlul Său

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Imnografia Liturgică Bizantină. Perspective Critice” Poate Părea Provocator Prin Titlul Său STUDIA OECUMENICA 13 STUDIA OECUMENICA Colecţie editată de Centrul de Cercetare Ecumenică Sibiu Universitatea „Lucian Blaga” Sibiu Editor: Prof. Dr. Aurel Pavel Consiliul ştiinţific: ÎPS Prof. Dr. Laurenţiu Streza, Arhiepiscopul Sibiului şi Mitropolitul Ardealului ES Prof. Dr. Dr. h.c. Christoph Klein, Episcop em. al Bisericii Evanghelice C.A. din România Prof. Dr. Stefan Tobler, Universitatea „Lucian Blaga” Sibiu Prof. Dr. Ioan-Vasile Leb, Universitatea Babeş-Bolyai, Cluj-Napoca Prof. Dr. Daniel Benga, Ludwig-Maximilians Universität München Prof. Dr. Dr. h.c. Martin Tamcke, Georg-August-Universität Göttingen Prof. em. Dr. Dr. h.c. Viorel Ioniţă, Universitatea din Bucureşti Prof. Dr. Piero Coda, Istituto Universitario Sophia, Loppiano (Firenze) ISBN 978-606-37-0640-0 STUDIA OECUMENICA 13 IMNOGRAFIA LITURGICĂ BIZANTINĂ PERSPECTIVE CRITICE Volum editat de Alexandru Ioniţă Presa Universitară Clujeană 2019 Redactor: Alexandru Prelipcean Concept copertă: Lucian Niculescu Acest volum apare în cadrul proiectului de cercetare finanțat prin UEFISCIDI: „Dialogul iudeo-creştin în secolul XX între toleranță şi anti-semitism: documente, interpretări şi perspective pentru contextul creştin ortodox” (PN-III-P4-ID-PCE-2016-0699) Universitatea Babeş-Bolyai Presa Universitară Clujeană Str. Hasdeu nr. 51, 400371 Cluj-Napoca, România Tel./fax: (+40)-264-597.401 E-mail: [email protected] http://www.editura.ubbcluj.ro/ Cuprins Cuvânt înainte (Constantin Oancea) 7 Imnografia Ortodoxă și anti-iudaismul Michael Azar Matrice profetică şi paradox teologic: iudei şi iudaism în Săptămâna Mare şi în ritualurile pascale din Biserica Ortodoxă 11 Ioannis Mourtzios Fenomenul antisemitismului şi Biserica Ortodoxă. Textele liturgice ale Săptămânii Patimilor 39 Bogdan G. Bucur Retorica anti-iudaică din imnografia bizantină: Contextualizare exegetică şi teologică 52 Maica Éliane Poirot o.c.d. Permanenţa legământului şi textele liturgice bizantine 78 Alexandru Ioniţă Vin vechi în burdufuri noi: Romani 9-11 ca sursă de inspirație pentru noi creații imnografice 95 Biblie și Liturghie Derek Krueger Biblia penitenţială şi Canonul cel Mare al lui Andrei Criteanul 123 Doru Costache Înțelegeri bizantine: Cartea Facerii, teologie şi spiritualitate în Canonul cel Mare al Sfântului Andrei Cretanul 179 Alexandru Prelipcean Imaginea lui Moise în condacele Sfântului Roman Melodul. Scurte remarci 217 Andrew Mellas Emoţii liturgice în imnele bizantine: condacul „La biruinţa Crucii” al lui Roman Melodul 240 Alexandru Prelipcean Numirile lui Hristos în textul Prohodului Domnului 270 Cosmin Pricop Receptarea Scripturii în textele liturgice. Studiu de caz: slujba ortodoxă a Logodnei 284 Stelian Paşca-Tuşa Psalmul 119[118] – elogiul liric al Torei: de la Scriptură spre Liturghie 305 Cuvânt înainte Alexandru Ioniță continuă seria volumelor tematice Studia Oecumenica cu un număr interesant şi, cu siguranță, provo- cator pentru cititorii de teologie ortodoxă românească. Când afirm acest lucru am în vedere faptul că, în cadrul activității desfăşurate până acum la Centrul de Cercetare Ecumenică din Sibiu, Alexandru Ioniță a reuşit să lanseze dezbateri de idei şi să atragă personalități cunoscute la masa dialogului teologic. Mai mult, prin conferințele, prelegerile şi publicațiile desfăşurate sub tutela Centrului de Cercetare Ecumenică, o serie de cerce- tători tineri au aflat posibilitate de exprimare şi afirmare – ceea ce nu este chiar de la sine înțeles în mediul academic românesc. Volumul pe care editorul îl propune se remarcă prin faptul că abordează două teme de mare actualitate. Pe de-o parte, in- teresul pentru cercetarea izvoarelor liturgice ale Bisericii Ortodoxe este deplin justificat. Dacă pentru textul Sfintei Scripturi există ediții critice de mai bine de un secol, ediții critice pentru tex- tele cultului ortodox sunt cvasi-inexistente. Tezaurul liturgic ar fi rămas, pesemne, un fel de „cenuşăreasă” a teologiei ortodoxe, dacă nu ar fi existat în ultimii 50 de ani un aport complinitor la cunoaşterea cultului răsăritean venit din afara Ortodoxiei, în- deosebi din partea unor teologi romano-catolici. Volumul de față doreşte să contribuie la o cunoaştere sporită a textelor din cultul ortodox. Textele semnate de Derek Krueger, Alexandru Prelipcean, Andrew Mellas, Doru Costache, Alexandru Ioniță şi Cosmin Pricop cercetează interpretarea Bibliei în imnografia răsăriteană – o temă pe care semnatarul acestor rânduri o consi- deră prioritară în teologia ortodoxă contemporană. La fel de importantă mi se pare o altă temă, în jurul căre- ia gravitează textele scrise de Michael Azar, Ioannis Mourtzios, 7 Bogdan Bucur şi Maica Eliane Poirot. Ele discută prezența unor texte cu conținut antiiudaic în imnografia liturgică ortodo- xă. Apariția textelor respective într-un anumit moment al is- toriei este explicabilă, însă utilizarea lor astăzi produce reacții surprinzătoare, uneori fundamental opuse în rândul celor care le ascultă. Dacă unii cer imperativ excluderea lor din cultul Bisericii, pentru alții ele sunt intangibile şi, din păcate, există tineri pentru care asemenea texte justifică şi chiar alimentează atitudini antisemite în prezent. Starea de fapt demonstrează că în teologia românească persistă lipsa unei dezbateri serioase şi obiective asupra antisemitismului în România primei jumătăți a secolului XX. Peste acest subiect, rămas încă tabú, se suprapune o cunoaştere superficială a istoriei dramatice a Bisericii Ortodo- xe Române în perioada comunismului. Din păcate, evitarea dis- cutării celor două problematici nu face decât să alimenteze, în România de astăzi, evaluări maniheiste – de o parte, sau pasiuni anacronice – de cealaltă parte. Cred că volumul de față ar trebui lecturat sine ira et studio de ambele categorii: atât de partizanii cenzurării textelor antiiudaice, cât şi de cei care cochetează cu clişeele antiiudaice ale antisemitismului interbelic românesc. Volumul „Imnografia liturgică bizantină. Perspective critice” poate părea provocator prin titlul său. „A critica” se reduce, pen- tru mulți, la a înşira defecte, lipsuri. La origine însă, în limba greacă, kritēs înseamnă judecător; „a critica” presupune aşadar a analiza şi evalua obiectiv afirmații, cântărind argumentele. Este şi sensul în care autorii contribuțiilor din acest volum „critică” imnografia ortodoxă: analizează atent texte liturgice, pentru a le înțelege mai bine şi pentru a da posibilitatea cititorilor de a cunoaşte roadele muncii lor. La rândul lor, cititorii sunt invitați să analizeze şi să evalueze cele scrise, trecând peste prejudecăți şi reflectând asupra celor citite. Sine ira et studio! Constantin Oancea*, Sibiu, 10 octombrie 2019 * Pr. conf. dr. habil. Constantin Oancea, Facultatea de Teologie Ortodoxă „Sf. Andrei Șaguna”, Universitatea „Lucian Blaga” din Sibiu. 8 Imnografia ortodoxă și anti-iudaismul 2 10 Matrice profetică şi paradox teologic: iudei şi iudaism în Săptămâna Mare şi în ritualurile pascale din Biserica Ortodoxă MICHAEL G. AZAR* „Paştile cele sfinţite astăzi nouă S-au arătat. Paştile cele nouă şi sfinte, Paştile cele de taină, Paştile cele preacinstite, Paştile Hristos-Izbăvitorul; Paştile cele fără prihană, Paştile cele mari, Paştile credincioşilor, Paştile care au deschis nouă uşile raiului, Paştile cele ce sfinţesc pe toţi credincioşii” (Stihoavna de la Vecernia Paştilor). This article offers a textual examination of the references to Jews and Judaism in the Holy Week and Pascha services of the Orthodox Church. These references are considered in light of both the distinctive elements of Orthodox Christian theology and the scriptural backgrounds from which the liturgical texts draw. For the sake of clarity, the examination is limited to texts from the Greek Orthodox Archdiocese of America. Keywords: Pascha, Holy Week, Jewish-Christian relations, Eastern Orthodox Church Paştile: continuitatea naraţiunii Originile sărbătorii creştine ale Paştelui sunt bine cunoscute dar încă învăluite în incertitudine. Pe de o parte, este clar că sărbă- toarea s-a dezvoltat după Învierea lui Iisus ca o continuare a prac- ∗ Michael G. Azar, Profesor asociat de Teologie/Studii religioase la Scranton University. Email: [email protected]. Traducerea studiului s-a efec- tuat după originalul: „Prophetic Matrix and Theological Paradox: Jews and Judaism in the Holy Week and Pascha Observances of the Greek Orthodox Church”, în: Studies in Christian-Jewish Relations 10 (1/2015), [versiune on- line: https://ejournals.bc.edu/index.php/scjr/article/view/8658, 27 august 2019] de către Alexandru Prelipcean. Mulțumim editorilor jurnalului precum şi autorului pentru permisiunea de a publica acest text în limba română. 11 Michael G. Azar ticilor de Paşti ale comunităților evreieşti în diasporă şi în țara lui Israel1. Cum această sărbătoare a devenit o respectare anuală şi, mai târziu săptămânală, a urmaşilor evrei şi a poporului lui Iisus, este totuşi mai puțin uşor de explicat. Printre aspectele mai am- bigue ale acestor origini incerte se regăseşte reproiectarea treptată a subiectului comemorării în sărbătoare. După moartea Sa, mulți dintre adepții lui Iisus au continuat sărbătoarea Paştilor anual– pascha, în limba greacă–dar, pe măsură ce mişcarea a continuat să crească, focalizarea comemorării s-a extins în cele din urmă din- colo de trăirea în jurul evenimentelor exodului din Egipt spre iz- băvirea legată de Ierusalimul din primul secol. Odată cu trecerea timpului, accentul mozaic a rămas în comemorări, dar eliberarea adusă prin Hristos, „Paştile nostru” (1 Co 5, 7), a luat treptat po- ziţia centrală.
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