Old Jerusalem liturgy

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The Old Jerusalem liturgy is the Christian worship service in Jerusalem and Palestine in the period between the early Jerusalem community and the adoption of the liturgical customs and books of the Byzantine Rite from Constantinople .

In liturgical rubrics that Jerusalem is called liturgy as rite of the Holy City (κατὰ τὸv ἁγιοπολίτην or ἁκολουθία τοῦ ἁγιοπολίτου), the Byzantine than that of the Great Church of Constantinople Opel (κατὰ τὸν ἐκκλησιαστήν or ἁκολουθία ... ὁ ἐκκλησιαστής) or order of Rhomäerreiches (τῆς Ῥωμανίας τάξις).

Model of the Jerusalem Cathedral (Anastasis, Church of the Holy Sepulcher ) in late antiquity; at St. Peter in Gallicantu , Jerusalem
Main locations of the celebrations in the Jerusalem Cathedral (from left): Basilica ("Martyrium", "Konstantinon"), inner atrium ("Holy Garden") with rock of the cross, grave rotunda ("Anastasis")

Liturgical history

The early church liturgy of Jerusalem and Palestine essentially followed common Christian practice, but gave the usual celebrations - like other important stylistic centers of Christianity - their own text and celebration form. On the one hand, there are similarities with the liturgy in the Patriarchate of Antioch , on the other hand, certain differences even within Palestine, e.g. B. regarding the monastery of Mar Saba . In the development of the history of liturgy in Palestine, a distinction must be made between a "late antique" phase and a more recent phase (from the 8th century), the beginning of which is assumed to be a more than superficial liturgical reform (New Tropologion, New Horologion, etc.). The original main language was Greek; in addition, the regional dialect of Aramaic and, later, Arabic was used.

The Old Jerusalem liturgy was gradually superseded by the Constantinopolitan liturgy in its homeland of Palestine and was almost completely replaced by it by the 13th century at the latest. Therefore it can no longer be observed today, but can only be reconstructed scientifically. This reconstruction is far from complete; it is still a desideratum of liturgical research. In this respect, the discovery, recording and translation of sources are of particular importance.

Introductory literature

  • Ute Wagner-Lux, Heinzgerd Brakmann: Art. Jerusalem I (city history) . In: Reallexikon für Antike und Christianentum 17 (1996), pp. 631–718.
  • John F. Baldovin: Liturgy in Ancient Jerusalem. Grove Books, Bramcote 1989.
  • Carmelo García del Valle: Jerusalem, un siglo de oro de vida liturgica . Madrid 1968.
  • Carmelo García del Valle: Jerusalem, la liturgia de la Iglesia madre. Center de Pastoral Litúrgica, Barcelona 2001.
  • Charles (= Athanase) Renoux: Hierosolymitana . In: Archiv für Liturgiewwissenschaft 23 (1981), pp. 1–29. 149-175 (literature review).

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The divine service in Jerusalem is extensively documented from around the middle of the 4th century: The pilgrim Egeria describes the forms of celebration observed in Jerusalem in 381/84 AD on Sunday and week, feasts and feasts in her travelogue, chapters 24–49 .; Important secondary sources are the 19 catecheses that Cyril of Jerusalem († 386/87) gave to the baptized around 350, as well as the five mystagogical catecheses for the newly baptized by the same Cyril or his successor John II, apparently a few decades younger .

The repertoire of elementary liturgical text modules, such as readings, psalmody, prayer and hymnody, is widely known or can be reconstructed.

Lessonaries

Pericopes and psalms are recorded in the Jerusalem Lectionary Typikon ("Kanonarion"), lost in the original Greek, but preserved in (a) Armenian and (b) Georgian translations. The Armenian version reflects the state that the Jerusalem Reading Regulations 417 to 439, which were laid down in the middle of the 4th century, had reached. The Georgian transmission, finalized in the 8th century, shows the developments between the 5th and 8th centuries.

Younger Gospels according to the Jerusalem reading order have survived with the Codex Sinait. size 210 + sin. gr. NE Meg. Perg. 12 + Petropol. RAIK 194 + Sin. Harris app. 16.22 ( l 844 BC 861/62 ?, Mar Saba ?), The Greek-Arabic bilingual Sinait. arab. 116 (v. J. 995/96, Sinai) and in Arabic translation with Cod. Borghese arab. 95 (9th century) and Berlin Or. Oct. Ms. 1108 BC J. 1046/47.

Hymn books

The Armenian Sharaknoz and above all the Georgian “ Tropologia ” ( Georg . Iadgari ; hymn books) pass on the treasure of Jerusalem church poetry that grew in late antiquity. Some of them can be recovered from Byzantine liturgical books. A distinction is made between an "Old Iadgari" and a younger "New / Great Iadgari". First translations from Georgian into Western languages ​​were:

  • Ch. Renoux: Les hymnes de la Résurrection 1. Hymnographie liturgique géorgienne . Du Cerf, Paris 2000.
  • HM. Schneider: Praise in the right faith. The theology of the hymns on the feasts of the Incarnation of the ancient Jerusalem liturgy in the Georgian Udzvelesi Iadgari (Hereditas 23). Borengässer, Bonn 2004.

The oldest known tropologion of Palestinian tradition in the Greek original language is the recently discovered Codex Sinait. gr. Meg. Perg, 56 + 5 (9th century; Egypt) .; In terms of development, it corresponds to the Georgian "New Iadgari".

Prayer books

The Jerusalem “Great Euchologion ” for the hand of the bishop and priests has been lost as a closed book. His part of the Eucharist is preserved with the Greek Jacobos liturgy and the Jacobos presanctific liturgy. Further material can be found in Georgian manuscripts of 10/11 that have not yet been edited. Century.

The “Horologion” ( Book of Hours ) contains not only oriental translations but also younger Greek representatives, such as the Codex Sinait. gr. 863 (9th century).

Typikon

The last significant witness of the pre-Byzantine Jerusalem liturgy is the so-called Anastasis Typikon , an i. In 1122, that is, under the Crusaders, the code was written in Jerusalem (Hieros. S. Cruc. 43), the older (around 10th century), records of the customs of the Holy Week and Easter week that cannot be followed due to circumstances, apparently out of devotion and to the hoped for Benefit of the Greeks after the removal of Latin rule.

  • A. Papadopoulos-Kerameus: Aνάλεκτα Ιεροσολυμιτικης σταχυολογίας , Vol. 2; Eν Πετρουπόλει 1894; Pp. 1-254; to be used with Aleksej Dmitrievskij, Древнeйшіе патріаршіе типиконы: Святогробскій Іерусалимскій и Великой Константинопой. Кіевъ 1907, esp. Pp. 41–59.

They celebrate

Eucharist - St. James liturgy

The Palestinian order of the Eucharistic celebration bears the name of the Jerusalem founding bishop James ( James liturgy ). Your central prayer (" Prayer "), the James anaphora , goes back to the 4th century and perhaps to Palestine's metropolis Caesarea Maritima . It was taken over by the Patriarchate of Antioch . The full form for the worship service has been handed down for an older stage of development through the Georgian translation. The not very numerous Greek manuscripts represent later states.

Also under the name of the Lord Brother James there was a separate Palestinian order of communion celebrations (= "Liturgy of pre-sanctified gifts" alias "Presanctification Liturgy"). It has been completely preserved in Georgian translation, Greek only as a fragment.

  • IM Phountoules: Leitourgia Proêgiasmenôn dôrôn Iakôbou tou adelphotheou . Thessalonike 1979.
  • Michael Tarchnišvili (ed.): Liturgiae Ibericae Antiquiores (CSCO 123 / Iber. 1). Lovanii 1950; Pp. 71-77.
  • Stéphane Verhelst: Les Présanctifiés de saint Jacques . In: Orientalia Christiana Periodica 61 (1995), pp. 381-405.
  • Georgian text of the James Presidential Liturgy
  • Eric Segelberg, Έὺχῂ τοῦ Θυμιάματος. Towards the history of a prayer in the Liturgy of St. James. In: Έὑχαριστῄριον, Τιμητικὸς τὁμος ἐπί τή 45ετηρίδι έπιστημόικης δράσεως καἰ τῇ 35τηρίδι τεγαεῆς σγαθς σγαθς σγαθς Σ. Άλιβιζάτου. Athens 1958, reprinted in: E. Segelberg, Gnostica - Mandaica Liturgica. (Acta Universitatis Upsaliensis. Historia Religionum 11.) Uppsala 1990.

From the 19th century, broader attempts at revitalizing the "St. James Liturgy" can be observed within the framework of the Byzantine rite :

The main problem with these attempts is that, while the prayer texts of the historical James liturgy are known, little about what their celebration in Jerusalem looked like. That is why the texts are either forced into a Byzantine-Constantinopolitan corset or, with plenty of imagination, “restored” a ceremony that one considers beautiful and worthy.

Recently, a reconstructed version of the Jerusalem Presidency of St. James has been celebrated in Greece and the USA.

Initiatio Christiana

For the rites of catechumenate, baptism, chrismation, and the first Eucharist, an order was in use in Palestine, the Syriac-Antiochene version of which circulates under the name of Basil of Caesarea . The full text has been preserved in an old Georgian translation, a larger fragment of the Greek text.

  • Михаил С. Желтов: Сирийский (или палестинский?) Чин Крещения в греческой рукописи Sinait. NE МГ 93. In: Вестник церковной истории. М., 2014. Вып. 33-34. С. 116-126.

ordination

The pre-Byzantine prayers for the appointment of a deacon and a presbyter were rediscovered in the mid-20th century, and more recently, including that for a bishop.

  • H. Brakmann: The early church ordination prayers of Jerusalem. In: Jahrbuch für Antike und Christianentum 47 (2004 [2005]); Pp. 108-127.

Anointing of the sick

Slavic manuscripts attest a special Jerusalem form of the blessing of oil and anointing of the sick in the church building: At the beginning of the mass, seven priests came to a lamp in the middle of the church, each poured some oil into the lamp, said a prayer and lit seven while chanting Wicks on. Then seven epistles and gospel readings and seven prayers were recited, and finally the book of the gospels was placed on the patient. Then the celebration of the Mass continued at the altar. At the end of it, the priests returned to the center of the Church and anointed the sick and anyone who wished to be anointed. The age and development of this order have not yet been conclusively researched.

  • MJ Rouët de Journel: Le rite de l'extrême-onction dans l'église gréco-russe . In: Revue de l'Orient Chrétien 21 (1918/19) 63.65.
  • Tinatin Chronz: The celebration of the Holy Oil according to the Jerusalem order : Münster iW: Aschendorff 2012.

Times of day (hourly prayer)

Different stages of development are distinguished:

1. The early church office of the Jerusalem cathedral.

2. Its adaptation either there or by the monks of the Sabas monastery in two different editorial offices,

a) an older one, which has been handed down in Georgian translations, and

b) a younger, represented u. a. through the Codex Sinait. gr. 863 ("New Horologion").

3. The developed Palestinian horologion ("book of hours"), which forms the basis of the horologion of the Byzantine rite.

  • Stig R. Frøshov: L'horologe "géorgien" du Sinaiticus ibericus 34. 2 volumes. Diss. Paris (2003), unpublished.
  • Juan Mateos: Un horologion inédit de Saint-Sabas. Le Codex sinaïtique grec 863 (IXe siècle) , in: Mélanges Eugène Tisserant vol. 3, 1. Città del Vaticano 1964, 47-76.
  • Stefano Parenti: Un fascicolo ritrovato dell'horologion Sinai gr. 863 (IX sec.) , In: Orientalia Christiana Periodica 75 (2009) 343-358.
  • Василь Рудейко: Часослов за каноном лаври святого отця нашого Сави: Впровадження. Переклад. Коментарі. Львів: Видавництво Українського католицького університету 2016.

Festivals and celebrations

Jerusalem's Christians have been using the buildings and courtyards at Christ's grave and Golgothafelsen, the Church of the Holy Sepulcher , as well as the urban area now open to them, including its surrounding area as far as Bethlehem and Bethanien , since the 4th century , in order to display the memory of the people at different locations, outdoors or in church buildings To develop the deeds of Jesus in church services broadly (" station worship "). Namely (a) on the basis of the biblical dates on the respective anniversary, if possible at the exact hour, and (b) through meetings at the known or specific place of the event. This so-called historicization of the liturgy is completed by a corresponding text repertoire: (1) Reading of coordinated pericopes, the biblical “history of the feast”, and (2) suitable chants and prayers. From this it follows as a typical Jerusalem rule of festivities “that hymns, antiphons and readings as well as prayers spoken by the bishop always have such thoughts that they refer to the day that is being celebrated and the place where the action takes place goes, suitable and suitable are always ".

Characteristic for the Old Jerusalem church year are:

Easter festival circle

  • See also: Holy Week in Jerusalem (4th century)
  • Gaga Shurgaïa: Formazione della struttura dell'ufficio del sabato di Lazzaro nella tradizione cattedrale di Gerusalemme : In: Annali di Ca 'Foscari 36, 3. 1997, 147-168;
  • Gaga Shurgaïa: La struttura della Liturgia delle Ore del Mattino della Domenica delle Palme nella Tradizione di Gerusalemme . In: Studi sull'Oriente Cristiano 1. 1997, 79-107.
  • Mark M. Morozowich: Jerusalem Celebration of Matins and the Hours in Great Week from Monday to Wednesday . In: Orientalia Christiana Periodica 77 (2011) 423-447.
  • Mark M. Morozowich: Jerusalem Celebration of Great Week Evening Services from Monday to Wednesday in the First Millennium . In: Studi sull'Oriente Cristiano 14 (2010) 99-126.
  • Mark M. Morozowich: Holy Thursday in the Jerusalem and Constantinopolitan Traditions. The Liturgical Celebration from the Fourth to the Fourteenth Centuries ; Diss. Pont. Is. Orientale Rome (2002), in press.
  • Sebastià Janeras: Le Vendredi-Saint dans la tradition liturgique byzantine. Structure et history de ses offices. Benedictina, Roma 1988; no ISBN.
  • Gabriel Bertonière: The historical development of the Easter Vigil and related services in the Greek Church. Pont. Institutum Studiorum Orientalium, Roma 1972; no ISBN.
  • Manuela Ulrich: Development and unfolding of the Ascension Day in the Jerusalem liturgy ; 2nd edition, Mag.-thesis, Vienna 2007.
  • Heinzgerd Brakmann - Tinatin Chronz: A new witness of the Ordos of the Easter Vigil in the Jerusalem tradition. Edition, translation and commentary on the history of the liturgy with notes on the transmission of the old Georgian version of the Hagiopolitical lectionary . In: Ostkirchliche Studien 66 (2017) 112–171.
  • Christopher Sweeney: "The Wailing of the People": The Lay Invention of Passion Piety in Late Antique Jerusalem In: Journal of Orthodox Christian Studies 2, 2 (2019) 129-148.

Christmas festival circle

  • Hypapante , February 14th (later February 2nd)
    • Heinzgerd Brakmann: Ἡ ὑπαπαντὴ τοῦ Κυρίου. Christ Candlemas in early Christian Jerusalem . In: Hans-Jürgen Feulner u. a. (Ed.): Crossroad of Cultures. Studies in Liturgy and Patristics in Honor of Gabriele Winkler (= Orientalia Christiana Analecta , Vol. 260). Pontificio Istituto Orientale, Rome 2000, ISBN 88-7210-325-8 , pp. 151-172.
    • Stéphane Verhelst: Les processions du cycle annuel dans la liturgie de Jérusalem . In: Bollettino della Badia Greca di Grottaferrata III s. 11 (2014) 217-253, here 238-246.

Festival calendar

  • G. Garitte: Le Calendrier palestino-géorgien du Sinaiticus 34 (Xe siècle) (Subsidia hagiographica 30) , Bollandistes, Bruxelles 1958.

Cross festivals

  • Gaga Shurgaia: Santo imperatore. Costantino il Grande nelle tradizione liturgica di Gerusalemme . In: Bizantinistica 2.5 (2003) 217-230.
  • Good Friday.
  • May 7th: Commemoration of the apparition of the cross in Jerusalem i. J. 351
    • Charles Renoux: Les hymnes du Iadgari pour la fête de l'apparition de la croix le 7 may . In: Studi sull'Oriente Cristiano 4, 1 (2000); Pp. 93-102.
  • 13./14. September: Commemoration of the consecration of the Church of the Resurrection with Exaltation of the Cross (= display)

Marian festivals

  • August 15th: Dormition of Mary
    • Walter Ray: August 15 and the Development of the Jerusalem Calendar . Diss. University of Notre Dame 2000.

literature

  • Georg Kretschmar : The early history of the Jerusalem liturgy. In: Yearbook for Liturgy and Hymnology . Vol. 2, 1956, ISSN  0075-2681 , pp. 22-46.
  • Rudolf Zerfass: The scripture reading in the cathedral office of Jerusalem. (= Liturgical scientific sources and research. Issue 48, ISSN  0076-0048 ). Aschendorff, Münster 1968.
  • Helmut Leeb: The chants in the church service in Jerusalem. (From 5th to 8th centuries). (= Viennese contributions to theology. Vol. 28, ZDB -ID 503476-0 ). Herder, Vienna, 1970.
  • Charles Renoux: La lecture biblique dans la liturgie de Jérusalem. In: Claude Mondésert (Ed.): Le monde grec ancien et la Bible (= Bible de tous les temps. Vol. 1). Editions Beauchesne, Paris 1984, ISBN 2-7010-1088-8 , pp. 399-420.
  • Enrique Bermejo Cabrera: La proclamación de la Escritura en la liturgia de Jerusalén. Estudio terminólogico del "Itinerarium Egeriae". (= Studium Biblicum Franciscanum. Collectio maior. Vol. 37, ZDB -ID 2421220-9 ). Franciscan Printing Press, Jerusalem 1993.
  • Charles Renoux: Hymnographie géorgienne ancienne et hymnaire de Saint-Sabas (Ve – VIIIe siècle). In: Irénikon. Vol. 80, 2007, ISSN  0021-0978 pp. 36-69.
  • Tinatin Chronz: Editions of Georgian Liturgical Texts. In: Dagmar Christians (Ed.): Bible, Liturgy and Piety in Slavia Byzantina. Ceremony for Hans Rothe on his 80th birthday (= Studies on language and culture in Central and Eastern Europe. Vol. 3). Sagner, Munich et al. 2009, ISBN 978-3-86688-066-5 , pp. 177-193 (lit.).
  • Stéphane Verhelst: Le lectionnaire de Jérusalem. Ses traditions judéo-chrétiennes et son histoire. (= Spicilegii Friburgensis Subsidia 24) (Friborg 2012). ISBN 978-3-7278-1722-9 .
  • Charles Renoux: Textes liturgiques grecs palestiniens des Ve – VIIIe siècles conservés en géorgien . In: Bizantiologia sak'art'velosi Vol. 2. Ed .: Neli Maxaraje, Marina Giorgaje. T'bilisis Saxelmcip'o Universiteti, T'bilisi 2009, pp. 625-637.

Individual evidence

  1. ^ Egeria: Itinerarium, travel report. With excerpts from: Petrus Diaconus, De locis sanctis. The holy places . Latin-German. Translated and introduced by Georg Röwekamp with the assistance of Dietmar Thönnes. 2. verb. Ed. Herder, Freiburg i. Br. 2000.
  2. ↑ See Sebastià Janeras: Les lectionnaires de l'ancienne liturgie de Jérusalem . In: Collectanea Christiana Orientalia 2 (2005) 71-92.
  3. ↑ Alexandra Nikiforova: The Oldest Greek Tropologion Sinat. Size ΜΓ56 + 5 . In: Oriens Christianus 98 (2015) 138-173.
  4. ↑ The material is currently being worked on in a DFG project [1] .
  5. ↑ Heinzgerd Brakmann: The second life of the Greek Jacobos liturgy . In: Ostkirchliche Studien 64 (2015) 48–79.
  6. ↑ on the individual locations of the celebrations cf. S. Verhelst: Les lieux de station du lectionnaire de Jérusalem . In: Proche-Orient Chrétien 54 (2004) 13–70. 247-289.
  7. ↑ Hesych. hom. 1, 1 (1, 24 Aubineau).
  8. ↑ Egeria peregr. 47, 5 (SC 296, 314-316).
  9. ↑ Cf. B. Botte: Un nouveau document sur la liturgie de Jérusalem . In: L'Orient Syrien 4 (1959) 242–246 with a list of the festivals in the Anastasis (Church of the Holy Sepulcher).