Copyright 2015 Ayşe Henry

Total Page:16

File Type:pdf, Size:1020Kb

Copyright 2015 Ayşe Henry Copyright 2015 Ayşe Henry ! THE PILGRIMAGE CENTER OF ST. SYMEON THE YOUNGER: DESIGNED BY ANGELS, SUPERVISED BY A SAINT, CONSTRUCTED BY PILGRIMS BY AYŞE HENRY DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Architecture in the Graduate College of the University of Illinois at Urbana-Champaign, 2015 Urbana, Illinois Doctoral Committee: Associate Professor John R. Senseney, Chair Professor Robert G. Ousterhout, Director of Research, University of Pennsylvania Professor D. Fairchild Ruggles Associate Professor Heather Hyde Minor ii Abstract The present study, The Pilgrimage Center of St. Symeon the Younger: Designed by angels, supervised by a saint, constructed by pilgrims, evaluates the architectural characteristics of the building complex built around the column of St. Symeon the Younger at Wondrous Mountain/Antioch (Turkey) from different perspectives. The main focus remains on the architectural development of the site throughout the sixth century, although available archaeological and textual data concerning the preceding and successive periods is briefly presented. A full account of the state of the site at present is given in Chapter 2. This chapter is a detailed documentation of the remains and is strictly descriptive in nature. The historical sources are introduced and discussed in Chapter 3. The goal of this section is to elucidate the historical context under which the site was constructed and flourished. The focus is essentially the sixth century, while the later periods are presented cursorily. In Chapter 4, I discuss and reconstruct the development of the building complex. The section aims at establishing a clearer picture of each building phase. This process also involves contextualizing the architectural features and design decisions within each period whenever possible, while reconsidering the historical discussions presented in the previous chapter. Chapter 5 discusses how the site should be reconsidered in light of other examples of the Early Byzantine period. To do this, I compare the site of St. Symeon the Younger with other stylite sites, especially the Syrian ones, as well as with other pilgrimage centers of the period. Finally, I propose that the complex at Wondrous Mountain was originally an unconventional pilgrimage site in the sixth century, because of the need to establish a site appropriate for a living and immobile saint who is active in liturgical practices. Towards the end of the saint’s life, the site was prepared for the aftermath of his death and it was transformed into a site including a new veneration route to its south. iii Acknowledgements: My first interest in the complex at Wondrous Mountain was during the Robert Ousterhout’s graduate seminar at the University of Illinois at Urbana-Champaign. My peculiar passion about Early Christian pilgrimage flourished into a research interest under his guidance and mentorship. I am indeed grateful to him, my patient advisor, for accepting me as a student despite the fact that I was not already educated as a Byzantinist, for his trust and encouragement throughout my PhD journey, and for everything he has thaught me, including –but not limited to- the frustrating job of explaining to me over and over how to organize my thinking and writing. My subject, on the other hand, came from someone else; Hatice Pamir gave me the chance and permission to work on the site and shared the facilities of her survey. She also turned every working season into a pleasure through her kindness and support. She and her incredible team transformed hardships of each working season into good memories of laughter and joy. I was also very excited to meet Jean-Pierre Sodini at the early stages of my work, who shared kindly and generously his extensive knowledge on the field and region, and responded to my every email, question and concern patiently, quite often attaching an article or two into the conversations. The University of Illinois at Urbana-Champaign offered me a new experience surrounded by an extraordinary faculty, who expanded my vision to every direction. I cannot thank each of them by name, but I hope they can recognize the traces of our seminars in the following pages. The grants and fellowships from the university enabled me to conduct the necessary research and research trips. The able librarians of the University of Illinois at Urbana-Champaign, especially of the Classics; I will forever remember the times when I could reach any publication that I wished, many times through your assistance. The facilities of the Research Center for Anatolian iv Civilisations, Koç University, its staff and my “fellow fellows” offered me the opportunity to start the writing process on the right track. The Suna- İnan Kıraç Research Institute on Mediterranean Civilisations funded one season of important fieldwork. My trips to the University of Pennsylvania provided me with the facilities of another excellent university. In fact, the backbone of this study and several of its chapters emerged in Philadelphia. I especially thank Renata Holod and her family, for housing me under their roof and for their occasional invitations for delicious, merry and home-cooked dinners. The Institut Français d’Etudes Anatoliennes opened its facilities to me for two years, provided me with a desk, with books, lots of coffee, and occasionally a room to sleep, which offered me the chance to finish my dissertation. I should thank many colleagues for their kind assistance and intellectual exchange. I referred all of their names in the relevant footnotes, but I need to extend my thanks from here as well. My friends and family were always around and supportive. Jordan Pickett has read some sections of this work and enchanced it with very interesting discussions and provided me personalized library services whenever I needed. Arzu Özsavaşçı is always in my team with her smile and incredible skills. Bilgen and Fikret was my support during the vicissitudes of this period. Olivier is in everything with his love, trust and hard work on the site and at home; he drew for me, learned with me, talked with me. Esin brought joy to the last stages of this work. Yet, this work is dedicated to my son, who lived side by side this work all through his life. He mocked me occasionally, imitating my old age: I say, leaning on my cane, with my trembling voice, “Bring me my glasses, my dear, I will finish writing!” Well dear, I still do not use a cane and I say: v “Sinan’a, canım oğluma” vi TABLE OF CONTENTS CHAPTER 1. INTRODUCTION ................................................................................................... 1 1.1 General Description .............................................................................................................. 4 1.2 Research History and Problems............................................................................................ 5 1.3 Methodology....................................................................................................................... 12 1.3.1 Fieldwork ..................................................................................................................... 12 1.3.2 The Reconsideration of the Texts ................................................................................ 14 1.4 Organization........................................................................................................................ 18 CHAPTER 2. GENERAL DESCRIPTION (Present Condition) ................................................. 20 2.1 The Rectangular Core ......................................................................................................... 22 2.1.1 The Octagon, the Column and the Monolithic Staircase ............................................. 22 2.1.2 Tetraconch.................................................................................................................... 30 2.1.3 The Eastern Section ..................................................................................................... 31 2.1.4 The Northern and the Southern Passages..................................................................... 42 2.1.5 The Western Section.................................................................................................... 45 2.1.6 The Atrium................................................................................................................... 48 2.2 Walls and the External Arrangements ................................................................................ 48 2.3 General Remarks................................................................................................................. 54 CHAPTER 3. HISTORICAL CONSIDERATIONS.................................................................... 56 3.1 The Lives............................................................................................................................. 57 3.1.1 Brief Summaries of the Lives....................................................................................... 58 3.1.2 Authorship and Context ............................................................................................... 61 3.2 Saint Symeon the Younger and Antioch............................................................................. 68 vii 3.2.1 Significant Primary Sources Other Than Lives............................................................ 68 3.2.2 Why to Build a Site for St. Symeon the Younger?.....................................................
Recommended publications
  • St. Michael and Attis
    St. Michael and Attis Cyril MANGO Δελτίον XAE 12 (1984), Περίοδος Δ'. Στην εκατονταετηρίδα της Χριστιανικής Αρχαιολογικής Εταιρείας (1884-1984)• Σελ. 39-62 ΑΘΗΝΑ 1986 ST. MICHAEL AND ATTIS Twenty years ago, when I was working on the apse mosaics of St. Sophia at Constantinople, I had ample opportunity to contemplate what is surely one of the most beautiful works of Byzantine art, I mean the image of the archangel Gabriel, who stands next to the enthroned Theotokos (Fig. 1). Gabriel is dressed in court costume; indeed, one can affirm that his costume is imperial, since he is wearing red buskins and holding a globe, the symbol of universal dominion. Yet neither the Bible nor orthodox doctrine as defined by the Fathers provides any justification for portraying an archangel in this guise; no matter how great was his dignity in heaven, he remained a minister and a messenger1. Only God could be described as the equivalent of the emperor. How was it then that Byzantine art, which showed extreme reluctance to give to Christ, the pambasileus, any visible attributes of royalty other than the throne, granted these very attributes to archangels, who had no claim to them? An enquiry I undertook at the time (and left unpublished) suggested the following conclusions: 1. The Byzantines themselves, I mean the medieval Byzantines, could offer no reasonable explanation of the iconography of archangels and seemed to be unaware of its meaning. On the subject of the globe I found only two texts. One was an unedited opuscule by Michael Psellos, who, quite absurdly, considered it to denote the angels' rapidity of movement; "for", he says, "the sphere is such an object that, touching as it does only a tiny portion of the ground, is able in less than an instant to travel in any direction"2.
    [Show full text]
  • The Office of Vespers
    THE PATRIARCHAL ORTHODOX CHURCH OF ROMANIA ARCHDIOCESE OF WESTERN EUROPE THE OFFICE OF VESPERS TYPIKON ( With Litiya & Artoklasia Service ) ? The priest vests with the epitrachelion in the sanctuary. He opens the curtain and the Royal Doors Standing before the holy table facing East, he blesses himself saying loudly : Priest Blessed is Our God, always, Now and Forever, and to the Ages of Ages. + Choir Amen. Glory to Thee our God, Glory to Thee. The Choir Leader begins the Trisagion Prayers. The priest closes the Holy Doors and curtain Choir Come let us worship and bow down before God our King ( + metanie ) Come let us worship and bow down before Christ, our King and God ( + metanie ) Come let us worship and bow down before Christ himself, our King, and our God ( + metanie ) O Heavenly King, the Paraclete, the Spirit of Truth, who are present everywhere filling all things, Treasury of good things, and Giver of Life, come and dwell in us, cleanse us of every stain, and save our souls, O Good One. + Holy God, Holy Mighty, Holy Immortal, Have mercy on us ( three times) + Glory to the Father, and to the Son, and to the Holy Spirit, Now, and forever, and to the Ages of Ages, Amen. All Holy Trinity have mercy on us. Lord forgive us our sins. Master pardon our transgressions. Holy One, visit and heal our infirmities for your name’s sake. Lord have mercy, Lord have mercy, Lord have mercy. + Glory to the Father, and to the Son, and to the Holy Spirit Now, and forever, and to the Ages of Ages, Amen.
    [Show full text]
  • Constantinople As Center and Crossroad
    Constantinople as Center and Crossroad Edited by Olof Heilo and Ingela Nilsson SWEDISH RESEARCH INSTITUTE IN ISTANBUL TRANSACTIONS, VOL. 23 Table of Contents Acknowledgments ......................................................................... 7 OLOF HEILO & INGELA NILSSON WITH RAGNAR HEDLUND Constantinople as Crossroad: Some introductory remarks ........................................................... 9 RAGNAR HEDLUND Byzantion, Zeuxippos, and Constantinople: The emergence of an imperial city .............................................. 20 GRIGORI SIMEONOV Crossing the Straits in the Search for a Cure: Travelling to Constantinople in the Miracles of its healer saints .......................................................... 34 FEDIR ANDROSHCHUK When and How Were Byzantine Miliaresia Brought to Scandinavia? Constantinople and the dissemination of silver coinage outside the empire ............................................. 55 ANNALINDEN WELLER Mediating the Eastern Frontier: Classical models of warfare in the work of Nikephoros Ouranos ............................................ 89 CLAUDIA RAPP A Medieval Cosmopolis: Constantinople and its foreigners .............................................. 100 MABI ANGAR Disturbed Orders: Architectural representations in Saint Mary Peribleptos as seen by Ruy González de Clavijo ........................................... 116 ISABEL KIMMELFIELD Argyropolis: A diachronic approach to the study of Constantinople’s suburbs ................................... 142 6 TABLE OF CONTENTS MILOŠ
    [Show full text]
  • A Study of the Levantine Agricultural Economy (1St-8Th C. AD)
    Society and economy in marginal zones: a study of the Levantine agricultural economy (1st-8th c. AD) Andrea Zerbini Department of Classics and Philosophy Royal Holloway University of London PhD in Classics 1 2 Abstract This thesis analyses the social and economic structures that characterised settlement in ecologically marginal regions in the Roman to early-Arab Levant (1st-8th c. AD). Findings show that, far from being self-sufficient, the economy of marginal zones relied heavily on surplus production aimed at marketing. The connection of these regions to large-scale commercial networks is also confirmed by ceramic findings. The thesis is structured in four main parts. The first outlines the main debates and research trends in the study of ancient agrarian society and economy. Part II comprises a survey of the available evidence for settlement patterns in two marginal regions of the Roman Near East: the Golan Heights, the jebel al-cArab. It also includes a small- scale test study that concentrates on the long-term development of the hinterland of Sic, a hilltop village in the jebel al-cArab, which housed one of the most important regional sanctuaries in the pre-Roman and Roman period. Parts III and IV contain the core the thesis and concentrate on the Limestone Massif of northern Syria, a region located between the cities of Antioch, Aleppo (Beroia) and Apamea. Following settlement development from the 2nd c. BC to the 12 c. AD, these sections provide a comprehensive assessment of how a village society developed out of semi-nomadic groups (largely through endogenous transformations) and was able to attain great prosperity in Late Antiquity.
    [Show full text]
  • Architectural and Functional/Liturgical Development of the North-West Church in Hippos (Sussita) 148 JOLANTA MŁYNARCZYK
    CENTRE D’ARCHÉOLOGIE MÉDITERRANÉENNE DE L’ACADÉMIE POLONAISE DES SCIENCES ÉTUDES et TRAVAUX XXII 2008 JOLANTA MŁYNARCZYK Architectural and Functional/Liturgical Development of the North-West Church in Hippos (Sussita) 148 JOLANTA MŁYNARCZYK In July 2007, the eighth season of excavations was completed at the so-called North- West Church at Hippos (Sussita), one of the cities of the Decapolis. The church was explored by a Polish team within the framework of an international project devoted to the unearth- ing of the remains of that Graeco-Roman and Byzantine-Umayyad period town, headed by Arthur Segal of the University of Haifa. Despite the fact that as many as four churches have so far been uncovered at Sussita,1 it is only the North-West Church (NWC) that became one of the examples discussed by A. Ovadiah in his paper listing Byzantine-peri- od churches excavated within the borders of the present-day Israel, in which architectural changes apparently refl ect some liturgical modifi cations.2 Unfortunately, A. Ovadiah’s interpretation of the NWC (published in 2005) not only was based on the reports of the early seasons of our fi eldwork (2002, 2003), but also proved to be rather superfi cial one, a fact which calls for a careful re-examination of the excavation data. Perhaps the most important fact about the NWC is that this has been one of rare in- stances attested for the region of a church that was still active as such during the Um- ayyad period. Archaeological contexts sealed by the earthquake of A.D.
    [Show full text]
  • The Spread of Christianity in the Eastern Black Sea Littoral (Written and Archaeological Sources)*
    9863-07_AncientW&E_09 07-11-2007 16:04 Pagina 177 doi: 10.2143/AWE.6.0.2022799 AWE 6 (2007) 177-219 THE SPREAD OF CHRISTIANITY IN THE EASTERN BLACK SEA LITTORAL (WRITTEN AND ARCHAEOLOGICAL SOURCES)* L.G. KHRUSHKOVA Abstract This article presents a brief summary of the literary and archaeological evidence for the spread and consolidation of Christianity in the eastern Black Sea littoral during the early Christian era (4th-7th centuries AD). Colchis is one of the regions of the late antique world for which the archaeological evidence of Christianisation is greater and more varied than the literary. Developments during the past decade in the field of early Christian archaeology now enable this process to be described in considerably greater detail The eastern Black Sea littoral–ancient Colchis–comprises (from north to south) part of the Sochi district of the Krasnodar region of the Russian Federation as far as the River Psou, then Abkhazia as far as the River Ingur (Engur), and, further south, the western provinces of Georgia: Megrelia (Samegrelo), Guria, Imereti and Adzhara (Fig. 1). This article provides a summary of the literary and archaeological evidence for the spread and consolidation of Christianity in the region during the early Christ- ian era (4th-7th centuries AD).1 Colchis is one of the regions of late antiquity for which the archaeological evidence of Christianisation is greater and more varied than the literary. Progress during the past decade in the field of early Christian archaeology now enables this process to be described in considerably greater detail.2 The many early Christian monuments of Colchis are found in ancient cities and fortresses that are familiar through the written sources.3 These include Pityus (modern Pitsunda, Abkhazian Mzakhara, Georgian Bichvinta); Nitike (modern Gagra); Trakheia, which is surely Anakopiya (modern Novyi Afon, Abkhazian Psyrtskha); Dioscuria/ * Translated from Russian by Brent Davis.
    [Show full text]
  • Byzantine Lutheranism!
    Byzantine Lutheranism? Byzantine Lutheranism! Through the 1596 Union of Brest, many Ruthenian Orthodox bishops, with their eparchies, entered into communion with the Pope at Rome. They did this with the understanding that they and their successors would always be able to preserve their distinctive Eastern customs, such as a married priesthood, and the use of the Byzantine Rite for worship, in a language understood by the people. The Ukrainian Greek Catholic Church became (and remains) the heir of this 1596 union. The region of Galicia in eastern Europe (now a part of Ukraine), inhabited mostly by ethnic Ukrainians, was a part of the Austro-Hungarian Empire until the end of the First World War. After a few years of regional conflict Galicia then came under the jurisdiction of a newly reconstituted Polish state. Soon thereafter, under pressure from the hierarchy of the Polish Roman Catholic Church and with the collusion of the Pope, the Stanyslaviv Eparchy of the Ukrainian Greek Catholic Church in Galicia began to undergo an imposed Latinization. This Latinization process manifested itself chiefly in the prohibition of any future ordinations of married men, and in the requirement that the Western Rite Latin Mass be used for worship. The Ukrainians who were affected by this felt betrayed, and many of them began to reconsider their ecclesiastical associations and allegiance to the Pope. This was the setting for the emergence of a Lutheran movement among the Ukrainians of this region, in the 1920s. This movement was initially prompted by two
    [Show full text]
  • Swinging Thuribles in Early Byzantine Churches in the Holy Land. Author
    Восточнохристианское искусство 119 УДК: 7.033.2…1 ББК: 85.13 А43 DOI:10.18688/aa166-2-12 Fanny Vitto Swinging Thuribles in Early Byzantine Churches in the Holy Land Swinging thuribles producing fragrant smoke are commonplace in the Eastern Orthodox, Oriental Orthodox, Armenian, and Roman Catholic Churches. The use of incense, though, predates Christianity by thousands of years. The practice of incense burning during religious ceremonies was customary for most ancient civilizations around the Mediterranean. It orig- inated in the Near East, doubtlessly because its ingredients, frankincense and spices, were indigenous to this area. Frankincense is an aromatic resin obtained from the Boswellia sacra tree which grew mainly in southern Arabia and southern Nubia. Isaiah (Isaiah 60:6) speaks of the caravans of camels from Midian and Sheba carrying gold and frankincense. Incense was a greatly valued commodity in the ancient times. It is quite significant that frankincense (λίβανος) was one of the three gifts the Magi offered to infant Jesus (Matthew 2:11). In antiquity, incense was burned in various vessels including high clay stands, tripods with holes and horned altars. The Old Testament contains numerous references to the use of in- cense in Ancient Israel [9; 15; 23]. There were two terms for incense used in Hebrew: qetoret (a burning mixture of spices) and levonah (meaning white, i.e., frankincense which is one of the ingredients in qetoret). In the Temple of Jerusalem incense was burned by the High Priest in the Holy of Holies. On the Day of Atonement, the smoke of incense (qetoret sammim) sym- bolically carried men’s prayers to God in order to obtain forgiveness for their sins.
    [Show full text]
  • On Byzantine Churches, and the Modifications Made in Their Arrange- Ments Owing to the Necessities of the Greek Ritual.—By EDWIN PRESHFIELD, ESQ
    XXIV.— On Byzantine Churches, and the Modifications made in their Arrange- ments owing to the Necessities of the Greek Ritual.—By EDWIN PRESHFIELD, ESQ. M.A. F.S.A. Read April 3rd, 1873. There is no subject that appears to me to present a better field for inquiry to a Christian antiquary than the architecture and antiquities of the Byzantine Church and the Churches associated with it. Although much has no doubt been lost, much still remains, and a far from incomplete history of Byzantine architecture and of the different styles prevailing at the different epochs of that empire might be collected even from the churches still existing in the cities of Constantinople, Salonica, Athens, and Trebisond alone, and there would still remain the churches of the Monasteries of Mount Athos and of the islands, without touching upon those of Asia Minor, Syria, and Egypt. My object in this communication is to point out what I believe to be one of the great landmarks in the Byzantine style, and its connection with the Greek Liturgy. The landmark is this: where an ancient Greek church is found with three apses it is subsequent in date to the Emperor Justin II., or has had a new east end applied; where it has only one apse it is prior to that date. Byzantine architecture is so intimately connected with the Liturgy of its Church that the study of one necessarily involves the other. On examining the churches I was struck to find in the later buildings a dis- tinctive feature found equally at Corfu and Trebisond, at Alexandria and at Studenitza, which I did not find in the earlier examples, and this feature I will explain.
    [Show full text]
  • Rt. Rev. Archimandrite Robert F. Taft, SJ
    Rt. Rev. Archimandrite Robert F. Taft, S.J. Professor Emeritus PONTIFICIO ISTITUTO ORIENTALE Piazza S. Maria Maggiore 7 00185 Roma, ITALIA Tel. +39-06-44741-7139 FAX +39-06-446-5576 Email [email protected] B I B L I O G R A P H Y (as of November 2011) Abbreviations: AL = Analecta Liturgica (S. Anselmo, Rome) BBGG = Bollettino della Badia Greca di Grottaferrata BELS = Bibliotheca Ephemerides Liturgicae, Subsidia CCOr = ContaCOr, Collegium Orientale Eichstätt und Oriens Occidens e. V., Eichstätt, Germany DOP = Dumbarton Oaks Papers ECJ = Eastern Churches Journal EOC = «Edizioni Orientalia Christiana» (Rome, PIO) EOrans = Ecclesia Orans LMD = La Maison-Dieu Logos = Logos: A Journal of Eastern Christian Studies/Revue des études de l’Orient chrétien/Журнал Східньохристиянських Студій OC = Oriens Christianus OCA = Orientalia Christiana Analecta OCP = Orientalia Christiana Periodica OKS = Ostkirchliche Studien PIO = Pontificio Istituto Orientale (Rome) POC = Proche-orient chrétien REN = Renasterea (Cluj, Romania) SA = Studia Anselmiana (S. Anselmo, Rome) SL = Studia Liturgica SOC = Studi sull’Oriente cristiano TS = Theological Studies Chronological List of Publications: To this list can be added several abstracts published in New Testament Abstracts 1960-1964. In addition, several of Fr. Taft’s “vota” or official responses and briefs composed at the request of Vatican Congregation for the Oriental Churches on various liturgical issues and sent under the name of the Congregatio pro Ecclesiis Orientalibus to local Churches as official responses of the Holy See, have been published anonymously, and without Fr. Taft’s authorization, in India in the journal Christian Orient as well as in the anthology Roman Documents on the Syro-Malabar Liturgy (up-dated and enlarged edition, Oriental Institute of Religious Studies India No.
    [Show full text]
  • The Evolution of the Byzantine “Divine Liturgy”
    Robert Taft SJ How Liturgies Grow: The Evolution of the Byzantine “Divine Liturgy” Orientalia Christiana Periodica XLIII, Roma 1977, p. 8-30 In this paper I would like to locate the evolution of the Byzan- characterize this stage of liturgical history. For it is the rite of tine eucharist within the larger context of liturgical history, the new capital of Constantine, the founding of which in 315 using it as a “model” or “case study” from which to draw some inaugurates the new era of Constantinian or imperial Chris- general methodological principles applicable, I believe, to the tendom. growth of all rites. This is the period of the unifications of rites, when worship, STAGES OF RITUAL HISTORY like a church government, not only evolved new forms, but The history of the eucharistic service can be divided into sev- also let the weaker variants of the species die out, as the eral periods: church developed, via the creation of intermediate unities, into a federation of federations of local churches, with ever- 1) In the period of initial information the Lord’s Supper is sepa- increasing unity of practice within each federation, and ever- rated from the agape, the World services becomes perma- increasing diversity of practice from federation to federation. nently joined to it, and the “first statum” of that Dom Gregory In other words what was once one loose collection of individ- 1 Dix called the “classical shape of the liturgy” emerges by the ual local churches each with its own liturgical uses, evolved middle of the 2d century in the Apology of Justin Martyr (I, 65, into a series of intermediate structures or federations (later 67): called patriarchates) grouped around certain major sees.
    [Show full text]
  • Robert F. Taft, S.J. the 2001 Vatican Addai and Mari Decision
    Robert F. Taft, S.J. Pontificio Istituto Orientale Piazza S, Maria Maggiore 7 00185 Rome ITALY PROFILE : Robert F. Taft, S.J., born in Providence, RI (USA) Jan. 9, 1932, entered the Society of Jesus on August 14, 1949. After receiving the MA and Licentiate in Philosophy, he taught from 1956-59 at Baghdad College, Baghdad, Iraq, followed by an MA in Russian Studies at Fordham University in NY (1961), and an MA and STL in theology in 1964. He was ordained to the priesthood in the Byzantine Slavonic (Russian) Rite in 1963. He is Professor- emeritus of Oriental Liturgy at the Pontifical Oriental Institute, Rome, and founder and editor-in-chief of its Anaphorae Orientales series. He studied there his doctorate (1965-70), then did postdoctoral studies in Oriental Philology at the University of Louvain (1971-72). The bibliography of his publications and writings comprises over 800 titles written in English, French, and Italian, mostly scholarly publications on Eastern Liturgy, including 23 books, three of them co-authored. His writings have been translated into eighteen different languages. Fr. Taft is also Consultor for Liturgy of the Vatican Congregation for the Oriental Churches, and a member of several Vatican commissions and other editorial and advisory boards. Fr. Taft has received numerous ecclesiastical honors and academic awards, including three honorary doctorates and election as Corresponding Fellow of the British Academy, the highest honor the Academy confers in recognition of scholarly distinction. He is the first American Jesuit
    [Show full text]