Liturgy of St James

As old Jerusalem liturgy is called the Christian church in Jerusalem and Palestine in the period between the early Jerusalem church, and the takeover of the liturgical rites and books of the Byzantine rite of Constantinople Opel.

• 2.1 Eucharist - Liturgy of St James
• 2.2 ordination
• 2.3 Anointing of the Sick

• 4.1 The Easter Triduum / Easter
• 4.2 Cross Festivals
• 4.3 Marienfeste

Liturgical history

The early church liturgy of Jerusalem and Palestine was essentially in common Christian practice, was the usual celebrations, however - as similar to other major style forming centers of Christianity - own text and public figure. Here, on the one hand matches show with the liturgy at the Patriarchate of Antioch, on the other hand, some differences even within Palestine. In the liturgy historical development is to distinguish between a " late antique " phase and a younger phase (from the 8th century ), as the beginning of a more than superficial liturgical reform is adopted.

The Old Jerusalem liturgy was gradually displaced in their homeland Palestine from Constantinople and replaced as good as all of this at least since the 13th century. Therefore, it is no longer observed today, but only scientifically reconstruct. This reconstruction is far from complete, but still a desideratum of the liturgy scientific research. In this respect, the discovery, collection and translation is of particular significance of sources.

Introductory Literature

• Ute Wagner -Lux, Heinz Gerd Brakmann: Art Jerusalem I ( the city's history ). In: Encyclopedia of Ancient and Real Christianity 17 (1996 ), pp. 631-718.
• John F. Baldovin: Liturgy in Ancient Jerusalem. Grove Books, Bramcote 1989.
• Carmelo García del Valle: Jerusalén, un siglo de oro de vida liturgica. Madrid 1968.
• Carmelo García del Valle: Jerusalén, liturgia la madre de la Iglesia. Centre de Pastoral Liturgica, Barcelona 2001.
• Charles ( = Athanase ) Renoux: Hierosolymitana. In: Archives for Liturgical Studies 23 (1981 ), pp. 1-29. 149-175 ( literature review ).

Swell

The church of Jerusalem is documented comprehensive From about the middle of the 4th century: The 381/84 nC. observed forms of celebration in Jerusalem Sunday and week, celebrations and feasts describes the pilgrim Egeria in her travelogue.

• Egeria: itinerary, travelogue. With excerpts from: Peter the Deacon, De Sanctis locis. The holy places. Latin - German. Übers and inlaid. v. George Röwekamp under al. v. Dietmar Thönnes. 2 verb. Ed Herder, Freiburg 2000.

Other important sources are the 19 catechesis that Cyril of Jerusalem ( † 386/87 ) 350 held the baptisms, and apparently a few decades younger five Mystagogical catechesis for the newly baptized the same Cyril or his successor John II

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

Pericopes and Psalms are listed in the Jerusalem Lectionary - type icon ( "Canon Arion " ), lost in the original Greek, but obtained in ( a) Armenian and ( b ) Georgian translation. The Armenian version reflects the state that the firmly situated in Broad already mid 4th century Jerusalem lectionary had 417-439 reached. The schlussredigierte in the 8th century Georgian transmission lets the developments between the 5th and 8th centuries seen.

• Reading order after the Armenian translation of the Jerusalem Lectionary
• Georgian Lectionary of Jerusalem Printed editions and manuscripts of the Georgian Lectionary (English)

Younger Gospels after Jerusalem lectionary have with the Codex Sinait. gr 210 Sin. gr NE Meg. Perg 12 (previous year: 861/62, Sabbas Monastery? ), The Greek- Arabic bilingual Sinait. Arab. 116 (previous year 995/96, Sinai ), and translated into Arabic by Arab Cod Borghese. 95 (9th century ) and Berlin Or Oct. Ms. 1108 v.J. 1046/47 received.

Especially Georgian " Tropologia " ( song books ) hand down the anwachsenenden in Late Antiquity treasure Jerusalem Church Poetry, whose Greek original texts can be recover from the Byzantine liturgy books in some cases. First translations into Western languages ​​were:

• Ch Renoux: Les Hymnes of the Resurrection 1 hymnography liturgique géorgienne. Du Cerf, Paris, 2000.
• H.-M. Schneider: Worship in the true faith. The theology of the hymns in the feasts of the Incarnation of the old Jerusalem liturgy Georgian Udzvelesi Iadgari ( Hereditas 23). Borengässer, Bonn 2004.

The Jerusalem " Great Euchologion " for the hand of the bishop and priests disappeared as a closed book. His Eucharist part is obtained with the Greek Jakobos - Liturgy and the Jakobos - Präsanktifikaten liturgy. Further material is found mainly in still unedited Georgian manuscripts of 10-11. Century.

From " Horologion " (Book of Hours ) can be found next to oriental translations younger Greek representative, the Codex Sinait. gr 863 (9th century ).

Last important witness vorbyzantinischer Jerusalem liturgy is the so-called Anastasis - type icon, a i ​​J. 1122, so among the Crusaders, written in Jerusalem Code ( s Hieros. Cruc. 43), the elder, not of circumstance befolgbare customs of the Kar - Easter week and records, obviously from attachment and the hoped-for benefits of the Greeks after the completion of Latin rule.

• A. Papadopoulos - Kerameus: Aνάλεκτα Ιεροσολυμιτικης σταχυολογίας, Vol 2; Eν Πετρουπόλει 1894; Pp. 1-254.

The celebrations

Eucharist - Liturgy of St James

The Palestinian order of the Eucharistic celebration is named after the founder of Jerusalem Bishop James (James liturgy ). Your central prayer ( " Prayer " ), the James - anaphora, goes back to the 4th century, and perhaps back to Palestine metropolis of Caesarea Maritima. It was taken over by the Patriarchate of Antioch. The full form of worship has been handed down for an older stage of development by the Georgian translation. The total not very numerous Greek manuscripts represent subsequent states.

• German translation (from the Greek ): Library of the Fathers, 2nd edition, Vol 5 (1912 ), pp. 84-123.
• Αλκιβιάδης Κ. Καζαμίας: Η Θεία Λειτουργία του Αγίου Ιακώβου του Αδελφοθέου και τα νέα σιναϊτικά χειρόγραφα. Θεσσαλονίκη (Thessaloniki ): Ιερά Μονή Θεοβαδίστου Όρους Σινά, 2006; ISBN 960-85739-7-1
• Stéphane Verhelst: La messe de Jérusalem (bilan d'une recherche ); in: Studia Orientalia Christiana Collectanea 28 (1995 ), pp. 237-270.
• Liturgy of Ibero - graeca sancti Jacobi. Editio - translatio - retroversion - Commentaries. The Liturgy of St.. Apostle Saint James (Georgian with English translation, comments ) = Jerusalem Theological Forum 17 Münster: Aschendorff 2011.

Also under the name of the Lord's brother James there was a separate order of the Palestinian Community " Communion Celebration " (= " liturgy of the vorgeheiligten gifts " alias " Präsanktifikaten Liturgy "). It is completely preserved in the Georgian transmission, Greek only as a fragment.

• IN Phountoules: Leitourgia Proêgiasmenôn Doron Iakôbou tou adelphotheou. Thessalonica in 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 - Präsanktifikatenliturgie

From the 19th century revitalization attempts of " James liturgy " to watch as part of the Byzantine rite:

• In the Greek language (Zante Zakynthos =; Jerusalem, Greece)
• In Church Slavonic with " restored " ceremony (from 1938),
• In the Orthodox Diaspora ( USA) Hê theia Leitourgia tou tou Hagiou Iakôbou Adelphotheou. Epistasia Archiepiskopou Athenon Chrysostomou ( Papadopoulou ), 11th Edition Athens 1983 and passim (PDF, 2.3 MB)
• Romuald Müller (Ed. ): James Liturgy Liturgy of the Presanctified Gifts. Ostreferat d Inst for Weltanschaul. Questions, Zurich 1986 ( followed by the Church Slavonic " tradition ", the Präsanktifikatenliturgie contained in this publication is the Byzantine, not Jerusalem ).

The main problem of these experiments is that, although the prayers of the historic James liturgy are known, but hardly anything about how their celebration in Jerusalem looked like. Therefore, it forces the texts either " restored " in a Byzantine- Constantinopolitan corset with plenty of imagination or a ceremony, which is believed to be beautiful and dignified.

More recently, a reconstructed version of the Jerusalem James - Präsanktifikatenliturge is celebrated in Greece.

Ordination

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

• H. Brakmann: The Early Church Ordination Prayers of Jerusalem. In: Yearbook for Antiquity and Christianity 47 (2004); Pp. 108-127.

Anointing of the Sick

Slavic manuscripts testify to a special Jerusalem form the blessing of oil and anointing of the sick in the church building: At the beginning of the celebration were seven priests to a lamp in the middle of the church, poured each a little oil in the lamp, said a prayer and lit with a song seven wicks on. After seven Epistle and Gospel readings and seven prayers were recited, finally launched the book of Gospels the sick. After the celebration of Mass was continued at the altar. At its end, the priest returned to the center of the church and anointed the sick and anyone who wished to be anointed. Age and development of these regulations have not yet been definitively resolved.

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

Tagzeiten ( Liturgy of the Hours )

Differences are different stages of development:

1 The early Church Office of the Cathedral of Jerusalem.

2 Meanwhile, adaptation by the monks of the Sabas monastery in two different editors,

A) an older, which is preserved in Georgian translations, and

B ) a younger, represented by the Codex Sinait. 863 gr

3 The Palestinian Horologion ( " Book of Hours " ), which forms the basis of Horologions of the Byzantine rite.

• Stig R. Frøshov: L' horologe " géorgien " you 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 Vatican City 1964, 47-76.
• Stefano Parenti: Un Fascicolo ritrovato dell'horologion Sinai gr 863 (IX sec ), in: Orientalia Christiana Periodica 75 (2009) 343-358.

Festivals and feasts

Jerusalem Christians used since the 4th century, the buildings and courtyards at grave of Christ and Golgothafelsen, the Holy Sepulchre, as well as them now freely open city area along with its surrounding areas to Bethlehem and Bethany, in order to alternate site, outdoors or in church buildings, the memory of the deeds of Jesus in church wide to unfold. Namely, (a ) on the basis of the biblical date information on each anniversary as possible to the exact hour, and ( b) meetings on known or specific location of the event. These so-called historicization of the liturgy is completed by a corresponding text repertoire: (1) reading matched pericopes, the biblical " history of the feast ," and (2) the appropriate chants and prayers. It follows as a typical Jerusalem principle of hard celebrations, "that always both anthems such as antiphons and readings and prayers spoken by the bishop, such thoughts have to for the day, which is celebrated, and the place where the action before him is suitable and fit are forever ".

The Easter Triduum / Easter

• Mark M. Morozowich: Holy Thursday in Jerusalem and the 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 byzantine liturgique. Structure histoire et 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 deployment of the Assumption festival in the Jerusalem liturgy; 2nd edition, Mag - working, Vienna 2007.

Cross -resistant

• Good Friday.
• May 7: Memory of the Jerusalem cross appearance i J. 351 Charles Renoux: Les Hymnes you Iadgari pour la fête de l' apparition de la croix le 7 mai. In: Studi sull'Oriente Cristiano 4, 1 (2000); Pp. 93-102.

• A. Fraser: Michael The Feast of the Encainia in the 4th century and in the ancient liturgical sources of Jerusalem; Diss Durham, 1996.
• Gaga Shurgaia: L' esaltazione della Croce nello Iadgari antico. In: L' onagro maestro. Miscellanea by Gianroberto Scarci; Venice, 2004; Pp. 137-188.
• MD Findikyan: Armenian Hymns of the Holy Cross and the Jerusalem Encaenia. In: Revue des Études Arméniennes 32 (2010) 25-58.

Marian Feasts