File Magic-I0E0D7CD.MAG

Total Page:16

File Type:pdf, Size:1020Kb

File Magic-I0E0D7CD.MAG J I! 1 Y 1 7 • 1 9 8 6 The Rev. Richard D. Brigham In the PinPs Eotscooal Church 316 PPachtre~ Parkway. North Peac~tr~€ City, GA 30269 Dear Rev. Brigham: We received vour inQuiry of July 3, concerrdng Arwf'ni~n Liturgical books. We are delighted to ~ear of vour interP~t and ability to r~ad classica1 Arme~ian. The Oktoechos does not have a corresponding counterpart in thP. Armenian tradition. The Horologion is the Jhamakirk (Book of Hours). t~e Menaion is the Donaga.rl< (Book of Feasts), and the Euchologion is the Ma5htotz. We enclos~ her~with a list of books carried by the Diocesan Bookstore. for your possible interest. With oray~rs, Fr. Khajag Barsal'llian Yi\ar General Enc1: ~ SAINT ANDREW'S In the Pines EPISCOPAL CHURCH 316 Peachtree Parkway, North Peachtree City, Ga. 30269 (404)487-8415 I \ I, '' ' July 3, 1986 The Rt. Rev. Archbishop Torkom Manoogian Primate, Eastern Diocese, Armenian Church of N.A. 630 Second Ave. New York, N.Y. 10016 Rt. Rev. Sir: I am writing you this letter of inquiry concerning the liturgical books of the Armenian Church. I have studied classical Armenian and am able to read the Bible, Krapar edition, with the help of Bedrosian's dictionary. I would like to obtain the liturgical books which correspond to the Greek Orthodox books such as the Horologion, The Oktoechos, the Euchologion, and the Menaion. J ~--.-- --· ~ '\ ~._· \ \-n!-1 I would be most grateful if you could direct\ me to an American or European ~\'1 distributor of your liturgical books. I would like to thank you very much in advance for your kindness and assistance. , Sincerely yours, ,:.. ~&·viv.J P. ~ The Rev. Richard D. Brigham RDB/dr MEMLING [88s) MENAS GlasgoW from the Duke of Lennox on condi­ 1641), who popularized the prayer; but its real tion that the bulk of the revenues reverted to author is unknown. The earliest known texts &he Duke. Thereby brought into opposition date from the late 15th cent. where they are to •james VI [I], he was charged at Edinburgh embodied in a much longer prayer to the BVM. in 1584 wit~ treason, and fled. to England to In 1846 Pope *Pius IX attached considerable escape impnsonment and posstble death. In indulgences to its recitation, and it is included 15g, he returned to Scotland, was again in the 1849 ed. of the *Raccolta. The most Moderator of the General Assembly in 1587, popular Eng. version begins, 'Remember, 0 and became rector of St. Andrews in 1590. most loving Virgin Mary'. His attacks on the King's interference in re­ N. Paulns, 'Das Alter des Gebetes M"""'MI' In Z.K.T., ligious matters led to the loss of his rectorship :uvi (19<>2), pp. 6o4-6. H. Thurstoo, S.J., 'The Memor11r~' in 1597, but he was made Dean of the Theo­ in Tlte Mmoth,~uii (1918) p_p.z6c)-7S,repr.lnbisF<~MiliM P~a,..s, od. P. GrosJe&D, ~J. (1953), No. ix, pp. 152-63, logical Faculty at St. Andrews in 1599· After With ref!. the accession of James to the English throne he again incurred the royal displeasure by in­ aisting on the right of a free Assembly and was MEMORIALE RITUUM. A Latin lit­ 1ummoned to London in 16o6. A sarcastic urgical book, also known as the Rituale par· Latin poem on Anglican worship caused him vum, containing the forms used in the blessing to be charged before the Privy Council and of candles (for *Candlemas), ashes (for • Ash confined to the Tower in 1607, whence he was Wednesday), and palma (for *Palm Sunday), released in 16u on being offered the chair of as well as the service for the last three days in Biblical theology at Sedan university. Here he *Holy Week in the shortened form usual in a~t the remaining years of hi~ life. Though smaller RC parish churches. The book was his bitter invective frequently marred the suc­ first issued in 17:15 for use at Rome by *Bene­ ccts of his work, his reform of the Scottish dict XIII, and nearly a hundred years later universities and of Scottish Pres?rterianism (18:11) approved by *Pius VII for the whole 1re lasting achievements. Among his writings Church of the Roman rite. 1ft Latin poems on Biblical subjects, the finest P. Siflrin In E.C., viii (1952), cols. 666 f., s.v. of which is the Carmen Mosis (1573); a treatise on Free-Will (1597); and a commentary on Romans (publd. 18so). MEMPHITIC. See Bohairic. The standard modern work is the life by T. McCrie ( 2 vols. ""'•d in 1; Edinburgh, 1819; ed. z, 1823). Popular life b_y W. Morrison ('Fam<>us Scots Series' (1899]). Stndy b)1 MEMRA. (Aram. ICJil'Q, 'word'). The word S. Mechie in R. S. Wri~ht (ed.), FtiJ-~.ofllte Kirk (196<>), was used in a specifically theological sense in pp. 37-~8. A. Gordon m D.N.B., :uxvu (1894), pp. 230-7, "'tb further refi. Jewish literature esp. for the Divine creative Word (see Logot), manifesting God's power in MEMLING or MEMLINC, HANS (c. 143o- the material world and in the human mind, 1494), Flemish painter. A Fleming by birth, and acting as His agent and as the mediator ht is said to have been a pupil of Roger van between God and men. In the *Targums lkr Weyden, but little that is definite is known 'Memra' is sometimes used where the OT has of his life. He apparently settled in Bruges, '*Jehovah', to avoid anthropomorphism. The 11\d became an inmate of St. John's Hospital, Memra concep_t :po.:;.ss;;i'"'brilyr.u::.n:...d..:e::.rl_ie.;.;s;....;;;th::.e:....:'Lo::.:.go=.:: s' 'Nhere much of his work may be seen. His or'VVord'ofJJL . paintings, notable for their colour and harmony, mclude the Shrine of St. *Ursula and several Madonnas and altar-pieces. NAION Gk. ,.'fJ'IIO.iov, from ,.-r]v, 'month'). L·k··prt~uctions of his pictures, witb introd. by K. V In the E. Church, the name given to each o.L tl\la~ ... lkt r der Kunst m Gesamtausgaben, s.iv· t ). the twelve liturgical books (one for each l.ltt••" of his 'Passionsaltar' at Lilbeck ed. C. G. etse month) which contain the variable parts of the ~ontburg, 1950). J. Du Jardin, HMS Memlin Son Divine "Office for the immovable feasts. They '~"• sa vie. et sa culture (Antwerp, I8g7)l'J' Bock, ~~mg-.'lud"'" (D\isseldorf, rgoo); L. von B , Ham correspond with the 'proprium sanctorum' in It ••g (Vienna [1942]). M. J. FriedlAnder, D nUder· the W. The series begins with the Greek / ·x.w'h'h' Malmi, vi (1928), pp. !r7o, with plates lxvi~id., das der ecclesiastical year, in September. An appendix 111' "" •twas ilber Verbaltnis Roger van eyaens contains the rite for the saints which have no J' !llt-miing' in Oud-Ho'll4nd, !xi (1946), r;· 11 • Id., ~7'"f (Palet Series, xliv; Amsterdam 1949]). Other *proper office, corresponding to the 'comm u "~ nctu.de works by W. H. J. Weale printed r the sanctorum' of the Latin "Breviary. See so ~j,•del Soctety, r865; also in the series 'The Great ters ~ i.lntlng and Sculpture', 1901, and, with H. C. Weal , Menologion. 11 «nes 'Ma~terpieces in Colour' [11)09)). [J.] A. [X. ~t<l(~ (¥ervttrs [r883]), M. Vioux (Paris [1924]), A. Hut~~ m( ..... r.,. Brussels, 1925; in Dutch, ib., 1926), and G. St. (c. 3rd- t t.), Egyptian ~ /.,. "'J\U a~ rans, 1934). H. Volltner in U. Thieme-F. Becker 1 1 martyr. e y rn and martyred 00 K 4., H t·r ... io Allgeme£nes Lexikon der bildlflllns Kanstler 'l.lfm Pp ~ ~>~:ke bts ''" Gegenwarl, xxiv (ed. H. Vollmer; 1930), in Egypt, but his story was apparently fused cfJ · 37•-7, s.v .• with detailed bibl. with that of a soldier executed in Phrygia under the Emp. *Diocletian, possibly another Menas, ~ IIE~ORARE (Lat., 'Remember'). A widely possibly St. Gordian. His reputed birthplace, ~ Intercessory prayer addressed to the BVM. to the south•west of Lake Mareotis, became an~ ~s COtnmonly ascribed to St. *Bernard of important pilgrimage centre, associated with Cla rvdawc, prob. owing to a confusion with miraculous cures by water. The church and u e Bernard ('The Poor Priest'; 1588:- town were excavated in 1905-8, and *ampulla• ~ I '· EUCHELAION EUDOXIUS EUCHELAION (Gk. €~xl.\cuo•). In the educated at the •Jesuit college at Caen, he was Greek Church, the regular term for the accepted by the Superior General of the Sacrament of Holy •Unction. •Oratory in 1623 and priested in r6zs. After heroic service in plagues in r627 and r63r, he spent ten years in conducting missions. In EUCHERIUS, St. (d. e. 449), Bp. of Lyons. r64r he founded the 'Order of our Lady of Although married and a father, he entered Charity', dedicated to the heart of Mary, to the famous monastery of *Lerins and became a care for fallen women, which in 1644 was en­ keen exponent of the ascetic way of life. C. 43.4 trusted to the *Visitandines of Caen. In 1643 he was elected to the see of Lyons, but of hts he withdrew from the Oratory and founded at administration we know very httle. Together Caen the 'Congregation of jesus and Mary', with *Hilary of Aries he _pres]~ed over t!te dedicated to the Hearts of Jesus and Mary, an Synod of *Orange (441). Hts wntmg~ ~o~pme association of priests whose object w~ to two exegetical works (FC?rmulae Spmta_lu In­ conduct seminaries.
Recommended publications
  • THO 3347 (H 2015) – Glossary of Terms
    THO 3347 (H 2015) – Glossary of Terms Akathist Literally, “not standing.” A hymn dedicated to our Lord, the Theotokos, a saint, or a holy event. Aposticha The stichera sung with psalm verses at the end of Vespers and Matins. These differ from the stichera at Psalm 140 (Vespers) and at the Praise Psalms (Matins), which are sung with fixed psalms, in that the psalm verses used (pripivs) vary with the day or feast, and do not end the singing of the whole psalm. See also stichery na stichovnych. Archieratikon Тhе book containing texts and rubrics for the solemn Hierarchical (a.k.a. Pontifical) Divine Liturgy. The Archieratikon also contains the sacrament of Ноlу Orders and special blessings and consecrations. Canon A system of nine odes (the Second Ode is sung only during Great Lent) sung at Matins after Psalm 50 and before the Praises. Each ode is connected traditionally with a scriptural canticle (see below for the nine scriptural canticles) and consists of an Irmos, a variable number of troparia and, on feasts, a katavasia. After the Third Ode a sidalen is usually sung, and after the Sixth Ode a kontakion and ikos, and after the Ninth Ode, the Svitelen is sung. The Canon has its own system of eight tones. Domatikon A theotokion sung after “Now…” (or “Glory… Now…”) at the end of Psalms 140, 141, 129, and 116 at Vespers on Friday and Saturday evenings, and on the eve of a Polyeleos saint or saints with a vigil in the same tone as the last sticheron of the saint (at “Glory…”).
    [Show full text]
  • Liturgy As Ethicizer: Cultivating Ecological Consciousness Through a Coptic Orthodox Liturgical Ethos
    Sacred Heart University DigitalCommons@SHU Catholic Studies Faculty Publications Catholic Studies 2020 Liturgy as Ethicizer: Cultivating Ecological Consciousness through a Coptic Orthodox Liturgical Ethos Stephen M. Meawad Follow this and additional works at: https://digitalcommons.sacredheart.edu/cath_fac Part of the Christian Denominations and Sects Commons, Environmental Studies Commons, and the Ethics in Religion Commons 1 Stephen M. Meawad Liturgy as Ethicizer: Cultivating Ecological Consciousness through a Coptic Orthodox Liturgical Ethos 1 – Introduction Eastern Orthodox Christianity’s recent expression of its ecological concern has been vast and strong, evidenced by its designation of September 1st as a day of prayer for the “protection of the environment” and also through the scholarly contributions of more than a dozen theologians and religious figures, including Patriarch Bartholomew, Elizabeth Theokritoff, and John Chryssavgis.1 Much of this witness can and does extend to Oriental Orthodoxy in numerous respects.2 Among others, some examples include similarities in the doctrine of creation, proper relation to non-human animals, spiritual degradation as a precursor to ecological degradation, and extending love of neighbor to include all of creation. Yet, analyzing ways that other families of Orthodoxy conceive of the relationship between ecology and theology—a promising endeavor—has remained largely untapped contemporarily. This project will examine the liturgical ethos of the Coptic Orthodox Church and how this ethos is effective in creating self-sustaining, ecologically aware communities. A more comprehensive version of this project would develop what might be called a politeia (behavior or ethos of a given community) of the Coptic Orthodox Church that would include monasticism and asceticism; fasting; agriculture and co-stewardship; and self-sustenance.
    [Show full text]
  • Glossary of Liturgical Books (Resource Sheet 73)
    Glossary of Liturgical Books (Resource Sheet 73) The Anthologion is a liturgical text that tries to encompasses as much of the basic liturgical text as as possible. An example of this text in Greek is the Synekthimos. A Slavonic example is the Velikij Sbnornik. The closest thing we have in English is the text:"Divine Prayers and Services of the Catholic Orthodox Church of Christ", by Fr. Seraphim Nassar—commonly known as "The Nassar Five-Pounder." Anthologia usually contain the daily the basic text of the Horologion, the Sunday Octoechos, the General Menaion, and Selections from the Menaion, Triodion, and Pentecostarion. The Apostolos ('book of the apostle'), also called the Epistle Lectionary, is the book containing prescribed readings from the Acts of the Apostles and the Epistles, arranged according to the Orthodox liturgical year. The lections are used in the first scripture reading in the Divine Liturgy, usually called the Epistle reading. This lectionary often includes the prokeimena and alleluias that are sung before and after the epistle reading, respectively. The Archieratikon ("book for the bishop," also spelled Arkhieratikon), is the bishop's liturgical service book. It is used in celebrating a Hierarchical Divine Liturgy, having pontifical editions of the Divine Liturgies of St. John Chrysostom and St. Basil the Great, as well as the Liturgy of the Presanctified Gifts, and other episcopal services, such as ordinations. Also known as the Tetraevangelion, the Evangelion is the Book of Gospels, usually arranged by the pericopes appointed to be read throughout the liturgical year. It is generally kept on the altar table in a metal case decorated with icons of the evangelists; tradition forbids the use of animal skin on the altar table.
    [Show full text]
  • January Menaion
    Byzantine Monthly Menaion Volume Five: January Metropolitan Cantor Institute Byzantine Catholic Seminary Pittsburgh, PA Foreword A Menaion is a liturgical book which contains the changeable parts of Byzantine divine services for a given month. The volume in your hands is the fourth of a series of twelve books for use in Byzantine Catholic parishes. Each day is provided with the following material: (1) Synaxarion (brief life of the saints remembered) (2) Troparia and Kontakia (3) Prokeimena and Alleluiaria (4) Communion Hymn. On major feasts, the proper antiphons (when there are any) and the Magnification and Irmos (appointed to take the place of It is truly proper) are also included. Texts which are contained in the Faithful’s Book published by the Byzantine Catholic Church are reproduced with their musical settings from that book. Those texts were translated by the Inter-Eparchial Liturgical Commission, and then set to plainchant by the Inter-Eparchial Music Commission. Many of the Troparia contained in this volume of the Menaion are, in fact, common texts (i.e., they are used on more than one feast). These texts, too, come from the work of the IELC/IEMC, as are all the Prokeimena and Alleluiaria and Communion Hymns. The texts of the Troparia and Kontakia that are not from the above-mentioned source are almost always taken from the Order of Matins published by the Sisters of the Order of Saint Basil the Great, and we acknowledge these texts with gratitude. This volume is intended to be used annually. Because of this, cantors must use the Typikon of the Metropolitan Church to discern how materials from the Menaion are to be combined with the Sunday Ochtoechos.
    [Show full text]
  • Qüé=Eçäó= Bìåüçäçöáçå=
    qÜÉ=eçäó= bìÅÜçäçÖáçå= Pieuxologion `eqouab <<Œ‚Ϲ]<îq÷ç¤] Table of Contents THE LAST SUPPER ii Table of Contents H. H. POPE SHENOUDA III iii Table of Contents “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” (Joh 6:56) “So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.” (1Co 14:9) “If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.” (1Co 14:27-28) iv Table of Contents TABLE OF CONTENTS Table of Contents .................................................................................................................................................... v Vespers & Matins Incense ...................................................................................................................................... 1 Prayer of Thanksgiving ....................................................................................................................................... 2 Introduction of the Prayer of Incense .................................................................................................................. 6 Prayer of the Incense ........................................................................................................................................... 7 Offering of the Incense ......................................................................................................................................
    [Show full text]
  • The Byzantine Euchologion
    The Byzantine Euchologion by George N. Filias - rev. Theodoros J. Koumarianos University of Athens The Euchologion is a codex that contains a collection of prayers. The composite word is made from the Greek words εὐχή (prayer) and λόγιον (collection). It is the Prayer Book used bishops, priests and deacons for all kinds of Ἀκολουθίαι in the Byzantine Rite, such as the Holy Mysteries, the Offices and other Prayers. In this article Filias first discusses the content of the Euchologion followed by its origins, evolution and history. He places the manuscript tradition into groups according to textual content. Focus is then given to the liturgical function of the Euchologion and related codex structures with examples of problems concerning nomenclature. The article ends with an outline of scholarly research in particular most recent studies along with a useful appendix exhibiting the contents of a Euchologion. The text of each Prayer in the Euchologion almost always contains references to scriptural passages and biblical events, as well as praises and thanksgiving to God for His benefactions, and finally petitions to God. Every single Prayer is constructed in a dialogical form between God and man. Prayers are usually written down in small groups, each group constituting a different Service, such as the Holy Liturgy, the rite of Baptism, Vespers, Matins, the Great Blessing of Waters on Theophany, the rite of Matrimony, and the Burial Service. A Euchologion also includes rubrics or liturgical instructions for the proper performance of Services, independent from the rest of its contents. During the first five centuries there was freedom in the recitation of Prayers, and writing them down for reciting was unnecessary.
    [Show full text]
  • A Concise Glossary of the Genres of Eastern Orthodox Hymnography
    Journal of the International Society for Orthodox Church Music Vol. 4 (1), Section III: Miscellanea, pp. 198–207 ISSN 2342-1258 https://journal.fi/jisocm A Concise Glossary of the Genres of Eastern Orthodox Hymnography Elena Kolyada [email protected] The Glossary contains concise entries on most genres of Eastern Orthodox hymnography that are mentioned in the article by E. Kolyada “The Genre System of Early Russian Hymnography: the Main Stages and Principles of Its Formation”.1 On the one hand the Glossary is an integral part of the article, therefore revealing and corroborating its principal conceptual propositions. However, on the other hand it can be used as an independent reference resource for hymnographical terminology, useful for the majority of Orthodox Churches worldwide that follow the Eastern Rite: Byzantine, Russian, Bulgarian, Serbian et al., as well as those Western Orthodox dioceses and parishes, where worship is conducted in English. The Glossary includes the main corpus of chants that represents the five great branches of the genealogical tree of the genre system of early Christian hymnography, together with their many offshoots. These branches are 1) psalms and derivative genres; 2) sticheron-troparion genres; 3) akathistos; 4) canon; 5) prayer genres (see the relevant tables, p. 298-299).2 Each entry includes information about the etymology of the term, a short definition, typological features and a basic statement about the place of a particular chant in the daily and yearly cycles of services in the Byzantine rite.3 All this may help anyone who is involved in the worship or is simply interested in Orthodox liturgiology to understand more fully specific chanting material, as well as the general hymnographic repertoire of each service.
    [Show full text]
  • Post-Communial Sticheron in the Byzantine-Slavic Liturgical Formularies: Musical and Liturgical Aspects
    Proceedings of the 10th WSEAS International Conference on ACOUSTICS & MUSIC: THEORY & APPLICATIONS Post-Communial Sticheron in the Byzantine-Slavic Liturgical Formularies: Musical and Liturgical Aspects ŠIMON MARINČÁK ‘Michael Lacko’ Center of Spirituality East-West University of Trnava Komenského 14, 04001 Košice SLOVAKIA [email protected] Abstract: – Liturgical formularies of the Byzantine (or Constantinopolitan) tradition have undergone many intercalations and omissions that have modified its actual cursus during the centuries. Post-Communial Sticheron ‘We have seen the true light’ belongs to more recent additions and have not been explained satisfactorily yet. This chant has not been a stable part of the liturgical formulary before 17th century and its insertion and stabilization after the Communion rites is still quite obscure. Interesting is its musical mutation from the original Octoechal modal musical system to a system of a free composition is some cultural traditions, again, not explained satisfactorily yet. This paper will bring the historical overview that will set into chronological table the process of accession of this sticheron into the Byzantine liturgical formularies, as well as the comparison of various musical models both Octoechal and compositional. Key Words: – Music, Liturgy, Byzantine, Chant, Rite, Eucharistic Formulary. 1 Introduction of the Little Vespers or Lord, I have cried of the Byzantine Church as direct descendant of the pure Great Vespers on Saturday evening before the Constantinopolitan tradition [1] uses three feast of Pentecost (eighth Sunday after the Pascha) principal liturgical formularies: liturgy of St Basil [3]. It is inserted into Byzantine liturgies of CHR the Great (henceforth the BAS), liturgy of St John and BAS and is performed right after the Chrysostom (henceforth the CHR), and liturgy of communion rites.
    [Show full text]
  • The Plainchant of the Byzantine Catholic Church
    The Plainchant of the Byzantine Catholic Church Week 1: Liturgical background for this course Byzantine Catholic Seminary, Pittsburgh, Pennsylvania Instructor: Deacon Jeffrey Mierzejewski Spring 2017 What is the Byzantine Rite? • Liturgy: the organized, public liturgy of the Christian Church • Rite – a particular arrangement of the divine services, consisting of the texts and actions used in worship, and the chant that accompanies them – Roman Rite: the liturgical order of the city of Rome, used in much of the Catholic Church – Byzantine Rite: the liturgical order of the city of Constantinople, used in the Orthodox churches and most (not all) Eastern Catholic churches – Antiochene (Syrian) Rite: the liturgical order of the city of Antioch, used by Maronite, Syriac, Malabar, Malankar, and Chaldean Catholics, and well as some Oriental Orthodox churches – Alexandrian (Coptic) Rite: the liturgical order of the city of Alexandria, used by Coptic and Ethiopian Catholics and Orthodox – Jerusalem Rite: the liturgical order of the city of Jerusalem, now largely absorbed into the other Eastern Rites • Each of these rites has changed over time, and has been adapted locally by the various churches that use them. The Byzantine Catholic Church follows the Byzantine Rite, and this lecture will focus on this tradition. The Divine Praises In the Byzantine Rite, the day begins at sundown. “Thus evening came, and morning followed - the first day.” (Genesis 1:5) – At sunset: Vespers - praise for creation, and intercession for the world –Before sleep: Compline
    [Show full text]
  • The Liturgical Books Used in Orthodox Worship Fall Into Three Main Groups
    LITURGICAL BOOKS The Liturgical books used in Orthodox worship fall into three main groups. The first of these are three books containing readings from Holy Scripture. These are the Book of Gospels, the Book of Epistles (Apostol), and the Book of Psalms (Psalter). BOOK OF GOSPELS. This book contains the text of the four Gospels (Matthew, Mark, Luke and John) arranged in sections called pericopes (or zachalo in Russian). This book normally rests on the Holy Table, and is customarily treated in the same way as the Holy Icons, itself being regarded as an Icon of the Savior in His teaching ministry. BOOK OF EPISTLES (APOSTOL). This contains the readings from the Acts of the Apostles and the Epistles for the whole year i.e., the entire New Testament outside of the Gospels and the Apocalypse (Revelation) of St. John. It too is divided into pericopes and also includes the Prokeimena and Alleluia verses which precede and follow the Epistle readings. BOOK OF PSALMS (PSALTER). The Psalter contains the 150 Psalms of David, divided into twenty Kathismas, as well as the text of the Nine Biblical Canticles sung at Matins. The Division of the Psalter in Kathismas*** Kathisma Stasis 1 Stasis 2 Stasis 3 1 1-3 4-6 7-8 (D (4-6) (7-8) 2 9-11 12-14 15-17 (9-10) (11-13) (14-16) 3 18 19-21 22-24 (17) (18-20) (21-23) 4 25-27 28-30 31-32 (24-26) (27-29) (30-31) 5 33-34 35-36 37 (32-33) (34-35) (36) 6 38-40 41-43 44-46 (37-39) (40-42) (43-45) 7 47-49 50-51 52-55 (46-48) (49-50) (51-54) 8 56-58 59-61 62-64 (55-57) (58-60) (61-63) 9 65-67 68 69-70 (64-66) (67) (68-69)
    [Show full text]
  • Hymnographica & Liturgica
    Hymnographica & Liturgica 1 Downloaded from Brill.com09/27/2021 04:01:58AM via free access . 2 Downloaded from Brill.com09/27/2021 04:01:58AM via free access Roman Krivko Moscow, Russia [email protected] A TYPOLOGY OF BYZANTINE OFFICE MENAIA OF THE NINTH — FOURTEENTH CENTURIES* I. Introduction I.1. The Research Goal and Classifi cation Criteria This article aims at describing the structure of Byzantine offi ce Menaia of the 9th–14th cc. from a historical point of view. The typo- logical classifi cation of sources will be based on a) genre content, and b) structure, i. e. the order in which the genres are arranged. The fol- lowing classifi cation criteria are taken into consideration: 1) the use of (*) This article was wri en as a part of the research project “Sprache der altkirchenslavischen liturgischen Denkmäler” carried out at the Seminar für Slavische Philologie der Georg-August-Universität Gö ingen (2009-2010) and fi nanced by the Alexander von Humboldt Foundation. For the invitation to Gö ingen and for every support provided during my research stay in Göt- tingen, I am deeply grateful to Prof. em. Dr. Dr. h.c. Werner Lehfeldt. The manuscripts from the collections of the Bibliotheca Apostolica Vaticana were consulted according to the microfi lms held by the Vatican Film Library — Center for Medieval and Renaissance Studies at St. Louis University (St. Louis, MO, USA); the research in the Vatican Film Library was supported by the NEH — National Endowment for the Humanities Fellowship (October 2008). For numerous bibliographical consultations regarding Vatican manuscripts I am obliged to Dr.
    [Show full text]
  • 93323765-Mack-Ridge-Language-And
    Language and National Identity in Greece 1766–1976 This page intentionally left blank Language and National Identity in Greece 1766–1976 PETER MACKRIDGE 1 3 Great Clarendon Street, Oxford ox2 6DP Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York © Peter Mackridge 2009 The moral rights of the author have been asserted Database right Oxford University Press (maker) First published 2009 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other binding or cover and you must impose the same condition on any acquirer British Library Cataloguing in Publication Data Data available Library of Congress Cataloging-in-Publication Data Mackridge, Peter.
    [Show full text]