180 HABTEMICHAEL-KIDANE, ‘The celebrant’s desire is to see what has been fulfilled by Christ on Holy Thursday fulfilled again through the action of the Holy Spirit, called Melos, reiterated by the Church in the liturgy. Conclusion Does this study matter to the Orthodox Téwahado Church? Probably not very much, However, it eerily matters to those who are making 2 reat effort to keep their turgial heritage and o restore it by elimina ing elements that have infiltrated, altering the most important liturgical books, such as the Mdshafa Qaddase. This was the aim of internally analysing tis petition and comparing it with other analogous fens. ‘The Orthodox Tawahado Church has never showed any ambiguity or doubt that tis portion of the petition was anything eter than for the coming ofthe Holy Spirit upon te lat. Nor was the Church concered about the presence of magic prayers or words in her public liturgical prayer, since very few prayers of the oficial Church prayers are incor porated within the ‘magic prayers’. Just as one can be certain that the official Church prayer does not allow any presence of magic connotation, so also is it clear that the word Melos cannot be viewed with suspicious eyes: in the Church's eyes, the term Melos, as found in JS 53, is nothing other than a petition for the coming of the Holy Spirit. Thus, JS 53 is @ pneumatological prayer. The idea that the epiclesis of JS 53 makes no explicit reference to the Holy Spirit and that it i a request for the coming of the Son must be rejected. ‘THE JERUSALEM LECTIONARY AND THE BYZANTINE RITE Daniel GALADZA, During the twentieth century numerous scholars have devoted much atten- tion to the distinct lectionary of the Church of Jerusalem.! Nevertheless, no ‘one has systematically established its pericope order in the manner that has been achieved for the Byzantine Rite? The reasons for this deficiency can be reduced to three factors, namely that: 1) ancient hagiopolite liturgy was extin- guished by the implementation of the synthesized Byzantine Rite, through a Process known as “Byzantinization’? and is no longer used in the worship of the Church; 2) the sources of the Jerusalem lectionary are fragmentary, mean- ing that no one source contains the full fixed and moveable cycle for the liturgical year; and 3) the sources of the Jerusalem lectionary exist in atleast five different languages, making a systematic attempt to synthesize all the extant sources an extremely difficult, if not impossible, task. Fully aware of the challenges, this paper does not pretend to resolve these problems.* The goal here will be to briefly outline some of the sources that contain the Jerusalem lectionary, mainly in Greek and Georgian, and then to focus on several peculiarities of its structure and * The most notable scholars active today are Charles Renoux, Sebasti Jancra, and Berard Outer. See below for the bibliography oftheir Works. * Caspar René Gregory, Testiriik des Neuen Testamentes (Leipzig, 1900), vol. Pp. M4-386, See also Elena Velkovska, ‘Lo studio dei levionar bizantini: Ecclese Orans 13 (1996), pp. 253-271; Alexis Kniazef, “La lecture de VAncien et du Nouveau Testament dans le nite byzantin’, in La prire des Heures, ed. Monssigneu Cassien and Dom Bernard Bott, Lox Oran, 35 (Pais, 1960), pp. 201-251; David M. Petas, “The Gospel Lectionaty ‘ofthe Byzantine Church’ i Vladimir's Theological Quarterly 41 (1997), pp. 113-140, ® This process began around the eighth century and was completed around the thit- teenth century. For more on this phenomenon, see Robert F. Taft, The Byzantine Rite A Short History Collegeville MN, 1992), pp, 56-87 and p. 64, n. 31; idem, ‘Liturgy’ The Osiord Handbook of Byzantine Studies, ed. Elizabeth Jetfieys (New York, 2008), . 608: Daniel Galadza, “Liturgical Byzantinizaion in Jerusalem: ALBiruai's Metkite Calendar in Context", BBGG ILL s. 72010), pp 69-85. * Soe Stephane Vets, Le lectionnaire de Jerusalem, Ses traditions judéo-chrétienes et son histoire suivant index des péricopesévangéligues, concla parle sanctoral du Si, glo. $8 ‘novus, Spice Friburgenss Subsiia, 2¢ (Freiburg, 2012) Profesor Bémard Outer informed ‘mein private correspondence that there are plans Yo publish @ new edition ofthe complete Jerusalem lectionary. See also Stéphane Verbelst, "The Liturgy of Jerusalem inthe Byzantine Pesod’, in Christians and Christianity in he Holy Land: From the Origins to the Latin King dons, ds. Ora Limor and Guy G, Stroumsa (Turnout, 2006) pp. 421-462 on p. 420.182 D.GALADZA its content in relation to the Byzantine Rite. It is hoped that the treatment of the lectionary’s structure will serve to identify other potential hagi- polite liturgical sources based onthe presence of elements of the les: tionary’ and to draw attention t0 the adoption of distinctly tagiopotte letionary eyoes inthe Byzantine Rite, Likewise, the diveussion of eer tain variants in the text of the Jerusalem lectionary and parallels else- where in the liturgical tradition of Jerusalem may suggest a method to ance of prayers in the Euchologion of the Byzantine inct Melkite theological profile. identify the proven: Rite based on a dis L. Sources and Studies of the Jerusalem Lectionary “The oldest type of witness to the Jerusalem lectionary isa source that is called a ‘canon’ (Greek: saves Armenian: Kanon: Georgian sno fanon’). Tis te, apart from being a liturgical regulatory guide fr the services, also suggests a dogmatic and disciplinary meaning.° St. Cyril o Jerusalem alludes tothe dogmatic aspect of lestionaries when he sates that ony those books ofthe Bible readin church shold! be read at al “These lectionaries were also the sources of the texts they regulated, ful- filing the function of later Gospel and Epistle books, as well as hymn colletions. With the development of hymnography., the Tropologion became the hymn companion to the lectionary.* The evolution of i en in “Sourees forthe Je use of the Jerusalem lectionary for thi 5 ave argued forthe use ofthe Jerusal fain Sur fr te sauay ony Poe Byanine salem 638-1187 CE). a5 an ur autres OIE omen Lem 21M Blin compare det deus ronnie Nese Renn PO, 362 (Tato 1971.35 Cha Rens "Trae armicme et ire hosolymisins in Lai de sie prtiire arg de TEqlse waver, BLS. 7 (Raney 1970) pp 26-278 Jo F Balu. a ee a sion Worhp: Te Origins Developmen. ard Meaning of Seon Lire OCA, 228 ome 1987p 65. ee "St Cyl of Jerusalem, Catechesis TV, 35, PG 33:497-S01, gives a lst of canonical os fe BI shud be ned, Bowe, tS. Cy el ae aes am "Rak a Revlon, gm apr fhe roan ion aed gate deve xe ans ne ote neon Eger (381-80, Se Ces Renu Li eesmigu dns ede Jette In Le monde gree ante o Bie eae Monde (Pars 1988), py. 398-4000 393. ee pets Trtxin peel Grin wast un te ane ar oe eT Matra Cea Cavan Lil Kevan egy coo ee dar The most ancient Lagan (Toki, 1980); Li M. Xevsuiani, Compra doe Toners Compstat forthe dee ofc of ino creo decal ess] i, I Ande Wo, The OME a “The Jens Propologion, V-VIII c.', OCP 50 (1984), pp. harles (Athanase) ae ei rcmrton le imogaphie MurweRertieme: Teves ‘THI JERUSALEM LECTIONARY AND THE BYZANTINE RITE 183 lectionaries can also be seen in the expansion of their liturgical calendar, growing from fewer than thirty commemorations around the fifth century to over 300 by the eighth century, with a commemoration for almost every day of the year.’ Despite this expansion and the function of regulat- ing liturgical synaxes, hagiopolite lectionaries never arrived at the scope and complexity of the Byzantine Rite liturgical Typikon. Although the original language of this source was Greek, which was the primary liturgical language for both cathedral and monastic liturgy in the Jerusalem Patriarchate, these sources only exist today in Armenian and Georgian translations. Komeli Kekelidze was the fist to publish an edition of the Georgian version of the Jerusalem lectionary in 1912," followed by Michael Tarchnishvili's critical edition of five Georgian ‘manuscripts (mss) published posthumously in 1959 and 1960." In the decades following Tarchnishvili’s edition, Gérard Garitte and Ber- nard Outtier compiled other witnesses of the Jerusalem pericope order in Georgian mss.'? Some of these mss"? contain Eucharistic Liturgies, prayers Sinai 18, Sources turgiques (Paris, 2000): idem, Lhynnaire cle Saint Sabas (V-VIE siete) ‘Le manuscrt séorgion H 2123.1: Du Samedi de Lazare dla Pentecde, PO, 5033 Tamhout, 2008); idem. Ls iynnes de la réwreetion, I, Hymnographieligigue géorgenne: Testes ddes manuscrits Sina 40,41 et 34, PO, 52.1 Tumbout, 2012); idem. Les yones dela res ‘ection, Il, Hymnographieliurgique eéorgienne: Introduction, traduction, annotation des ‘manuscrits Sina 26 et 20 et index anastigue des ois volumes, PO, 32.2 Tarbut, 2012). * ohn F.Baldovin, Liturgy in Ancient Jerusalem, Grove Liturgical Stuy. 57 (Noting: ham, 1989), pp. 42-43; Verhelst, “Jerusalem in the Byzantine Period (Seen. 4), po 433. ‘© Komelit 8. Kekelidze, lepreasustesit Kanonapn VI ara (Ty nmcka eepeis) (Teilisi 1912), based om the Latha (L) manuscript (ms). " Legrand ectionnaive de ’Eglise de érualem (V-VII sce) ed, Michel Tarcvishvik, ‘CSCO, 188-189, 204-205 Louvain, 1959-1960) The five ms employed are: GL (P) = Paris Bibiovéque Naionale Geo. 3 (IOAY® c); GL (8) = Sinai Geo: 0. 37 [Cagarcli 30] (AD. 982): copied hy the Sinaitc serie John Zosime: GL. (L) = Latha [Mestia Museu 635] (10" ©): copied by Jn Zosime in his early period, probably at St. Sabas Lava; GL (K) = Kala alsa Manasrip] 10" c): copied by Mihuel Cik'arts GL (GP) = fragment (7° €) from the Universiy of Graz; GL (H) = Tits Geo, 1831 (8c) a palimpest. Fora biography of Tarchnishvili, see G. Gate, ‘Néerologue de Michel Tarcnisl, Le Muséon 71 (1988), 398: D, Lang, “Falher Michael Tarchnishvil, Bed Kasia 4-5 (1958), pp. 30-3. " Forexample, Gerard Garte, ‘Un index agorien des lectures évangSiques selon Vancien site de Jénsaler’, Le Muséon 85 (1972), pp. 357-398; idem, “Un fragment d'evangliare sor. sin suivan ancien site de Zénsalem (Cod. Sin. go 63)' Bedi Karta 32 (1974), pp. 7085, Foran excellent survey of Georgian hagiopoliclitugia! sources, soe Stig Symeon Re. FaB)~ show, “The Georgian Witness tothe Jerusalem Liturgy: New Sources and Sides" Inquiries lo Eastern Christian Worship: Selected Papers of he Second International Congress ofthe Society of Oriental Liurgy, Rome, 17-21 Seprember 2008, eds. Bert Groen, Steven awkex. Teeples, and Stefanos Alexopoulos, Easter Christian Stages, [2 (Leuven, 2012), pp. 227267 * Dlemard Outer, “Un témoin pare! du lectionnsire géorgien ancien (Sinai géorgen 54), Bedi Kaisa 39'(1981) pp. 76-88; idem, “Un nowveau temoin panel du lectionnaie _aSorpon ancien (Sinai géorgion 12)’ Bedé Kardisa 1 (1983), pp. 162-174, Other mss ofthis ‘ype include Sina Geo. N. 26 (10%), Sina! Geo, N. 58 (9-106), Sinai Geo. N.22 (10%184 D.GALADZA for Baptism, Marriage, Monastic Tonsure, Funerals, and elements of the Iagiopolite liturgical year. While they are equivalent to Byzantine Eucholo- dies, they do not bear any title and have been referred to simply as “iturgical collections’.! Although most of them agree with one another and show ‘great faithfulness to a common hagiopolite lectionary, the occasional vari ety within theses sources points to the “plasticité” of the liturgy of the Patriarchate of Jerusalem before its Byzantinization,'® something also con- firmed by earlier sources of the Armenian lectionary.'° ‘Although most hagiopolite liturgical sources only survive in translation, Greek witnesses of the Jerusalem lectionary do exist and are pethaps more ‘humerous than one might expect from scholarly literature on the topic, Kurt ‘Aland caried out the most thorough examination of these hagiopolite sources in his list of Greek New ‘Testament mss, Following Alexei Dmitrievskii's article on the xaveby tig wahpuodiac,"” one might ask ‘What is the Jerusalem Pericope Order, so often mentioned in the Kurzgefalie Liste of Kurt Aland?” ‘Aland uses the abbreviation ‘Jerus.” atleast a dozen times in his list of New ‘Testament mss but never defines what this means, nor does he make reference to any other sources that might shed light on the problem." One must turn to the work of Sebastia Janeras in order to understand these Greek sourees ofthe Jerusalem lectionary in contrast and comparison with sources in other lan- ‘guages and with those of Constantinople and of the Byzantine Rite.” «),and Sinai Geo. N, 54 (0 6), See Zaza Alksidae, Mzckala Shane and Lily Khovste Fiani, Catalogue of Georgian Manuccripts Discovered in 197S at St. Catherine's Monastery fn Bint Sinai tans. M, Shani (Athens, 2005), pp. 396. 398-399, and 4L7-418; Liga IBero-Gracea Senet lacobi Eitio ~tranlatio ~ retroversio ~ commentaries. Sephane Verhelst tal, Jeruilemer Theologsches Forum, 17 (Minster 2011), pp. 18:19 and 24 H moputanggere JPodore or auiZoyH herroupyxiy wxuievov. Aleksilze et a, Catalogue of Georgian Manuscripts (sce n. 13), passim; Outer, Ui témoin patel {4 Leetionaire gorge ancient (Sinai géorgien 54)” (seen. 13), p88 55 Bemard Outer, “Un nouveau fragment oncialinédit au fecfonnatre de Jest a orgien' in Plerinages eens saints dans VAmiquté et le Mayen Age: Mélanges offers {Pierre Morava, eds. B. Caseau, J-CL. Cheynet, and V. Déroche, Centre de recherche (Sistoire et Civilisation de Byzance, Monographies, 23 (Paris, 2066), pp. 323-328. The fragment in question is Jerustlem Armenian Pariarchate, St. James Geo. 1683 (A.D, 1658). Charles Renoux, “La lecture bibique dans la iturgie de Jerusalem’ (ee 0. ),. 408, PRA. Dmitrievskii, “Uro Takoe Kavoy tig wuAjodias, Tax wepbaxo ‘ynowiniaewtt ne aiateonncanit npenoa. Cassi Oceatemaro’', Pyxoodemeo ‘iu ceawenusa nacmipet 38 (1889), pp. 69-73. See “Eriuterungen und Abstieungen’, in Kursgefase Liste der griechischen Hand- scbvifien des Neuen Testaments, ed. Kurt Aland, 2" revised and expanded! edition, [Arbeten zur neutestamentlichen Textforschung, | (Berlin, 1994), pp. xi-xs TS For example, see Sebastid Janeras, “Le pericope evangeliche dei tre primi giomt deta Setimana Santa nelle tradiziontagiopolita ebizantna’ Studi sul’ Orente Cristiano 15 (2001), pp, 29-52: idem, “Les leetionnares de T'ancienne liturpie de Ténusalem Colleeianea Christiana Oriemalia 2 (2005), pp. 71-92. Yvonne Burs has compared ‘THE JERUSALEM LECTIONARY AND THE BYZANTINE RITE 185 ‘The earliest, extant, dated Greek source containing the Jerusalem peri- ‘cope order is the Gospel book Sinai Gr. 2/0 (A.D, 861/862). most likely from the Lavra of St. Sabas.*" Unlike Georgian sources that include Gospel, Epistle, and even Old Testament readings, not to mention psalmody and hymnography, Sina’ Gr. 270 contains only Gospel pericopes. Other Greek mss that, aecording to Aland, contain the Jerusalem pericope order include: Ninth century Sinai Gr. 212 (9" c.): Gospel and Epistle lectionary. St, Petershurg RNB Gr. 44 (9 c.): Gospel and Epistle lectionary with ‘musical notation.* Sinai Gr. NE. MP 11 (9 c.): selected Gospel lectionary.* ‘Tenth century Sinai Ar. 116 (A.D. 995/996): bilingual Greek-Arabie Gospel lectionary.2* Sinai Gr. N.E. M8 (10% c.): Gospel and Epistle lectionary, and hym- nography collection.2* seems tobe unaware of Alan's category of *ensalem pericope onder letionries See gefabe Liste (see n. 18), 269; Onucarwe Pyxonucnoco Omdesa BiuGxnomexs Axadesas ‘J. Rendel Harris, “Appendix, ATIOETIAEMATA TA TIAETETA EAAHNIKA. ‘Fragments, ‘Chiefly Greek’, in Agnes Smith Lewis, Catalogue of the Syriac Mss. in the Convent ofS. 'Te46: Use! Gens). Gregory. Tevieik ace. 2, vol Trp. ane vl, 3 P. 1245; Aland, Kurzgefapite Liste (see n. 18), p. 269. 2 ° tex); and Kurechatie Liste (see n. 18), p. 233. m cs " 124 Bertin, 1977). pp. 207-225; Aland, Kurzgefapite Liste (see n. 18), p. 356. a186 D.GALADZA Eleventh-Twelfth centuries : Sinai Gr. N.E.X 87 (11*-12%c.); fragmentary selected Gospel and Ej tle lectionary.”” oo Sinai Gr. N-E. M 35 (118-128 c,): selected Gospel and Epistle lectionary.* Sinai Gr. N.E. M 66 (11*-12%c.): selected Gospel and Epistle lectionary.” Thirteenth century Sinai Gr. N.E.X 73 (134 c.): fragmentary Gospel and Epistle lectionary: Fourteenth century . Sinai Gr. N.E.X 159 (14 c.): fragmentary Epistle lectionary, Iso several fragments from the ninth? and eleventh®’ cen- hymnal in Hagios Stavros Gr. 43 (A.D. 1122), known as the “Typikon of the Anastasis’,™ also contains pericopes of the Jerusalem lectionary intertwined with Constantinopolitan readings.* eon sccm, 26:0 snd i S-Di Clara, “A Grek See es {Svan Sina Ge NE M8 Cen SINANES KAMHOLIRE. eae Goer “isaac jin ote Panache Heed rar 2am tao Aca Tan Cee eins p21 212017: le?P Gerus.). Aland, Kurzgefapie Liste (see n. 18), p. 356; Nikolopoulos, a ipa eb Sn sn 3, rab. 78 Se nie arise Le ee 18.236; Nilo ciple i alos 3). eh “ io, Pa. Aland, Rirzgeae Liste (een. 18), p- 356: Nikolposto, sina Ean tn 3) 910. : . eae Set eifie Live (2 v8), p 356; Nioopols, Nia circa eb Zao 2 " we ort li alin eh. 6 Nh soi ich oa ce Seo Whole apne) Ev ce Y z V. (7 fol. PE Gy ALE AIT (ly 12214 UP darn) Sin Gr NE. MT 3617 0 eee a ectcanie nas irTgn ens eaten tra ana PO ‘THE JERUSALEM LECTIONARY AND THE BYZANTINE RITE 187 Numerous Arabic mss also contain rubrics of the Jerusalem lectionary,% although scholars are not in agreement over the dating of these rubrics. Anton Baumstark argued that the rite of Jerusalem was lost after the Arab conquest, meaning that the rubries must predate the seventh century A.D.” Regardless of the fact that numerous Arabic Gospels from well after the Arab conquest contain hagiopolite rubrics, Georg Graf called into question Baumstark’s method of using rubrics to date the text of a ms." Ironically, it was Baumstark himself who insisted “the first duty of the historian is always to respect the factual datum even when no place for it can be found in the scheme of a pre- conceived theory’, and also that ‘when documents are wanting or too fragmentary, we must guard against too absolute conclusions’. The fact that some of the sources of the Jerusalem lectionary listed above 40 not fit smoothly into the chronologies established for the disappear- ance of the ancient liturgical rite of Jerusalem* should lead us to history of Greck letionary studies, soe Christopher Robert Dennis Jontan, The Textual Tradliion ofthe Gospel of Joh in Greek Gospel Lectionaries from the Middle Byzantine Period (8-11 century) (Unpublished doctoral thesis, University of Birmingham, 2009) Pp. 1539, » For example, the Arabic Gospels Sinai Ar. 72 (A.D. 897), Sinai Ar. 54 (9% c.), Sinai Ar. 74 (9% c.), Sinai Ar. 70 (98-10% €.), Sinai Gr. 116 (A.D. 995)996), and Sinai Ar. 97 (AD. 1123/8). See Gérard Garite, “Les rubriques liturgiques de quelques anciens traevangiles arabes du Sina, Script Dislecta ll, 1941-1977, Publications dé Pastitut Orientaliste de Louvain, 22 (Louvain-la-Neuve, 1980). pp. 722-721, oni, ‘nally published in Mélanges lnurgiques offers & Bernard Botte OSB. de Vabbaye da Mont César @ Voccasion du 50. anniversaire de son ordination secerdotale (4 Juin 1972) (Louvain, 1972), pp. 151-166. For the Arabic equivalent of Kur Aland's Kur, gefute Liste (see n. 18) see “An Abridged List of the Arabic Gospel Manuseripte” (ALAGM), in Hikmst Kashouh, The Arabic Versions of the Gospels: The Manuscripts and sheir Families, Arbeiten zur Neutestamentchen Textiorsching, 42 (Berlin, 2012), p. 46-77 Anton Baumstar, “Die Sonnuagicne Evangelrenlesung im vorbyeantinischen Jer salem’, Byzantnishe Zeitschrift 30 (1930), pp. 350-359. ® Georg Gal, Geschichte der christichen arabischen Literatur, vol. 1, Die Oberset sungen, Studie Testi, 118 (Rome, 1944), pp, 144-146, This question is sill debated and beyond the scope of this paper. For furher analysis, see Sidney H. Griffith, “The Gospel ‘i Arabic: An Inquiry into its Appearance in the First Abbisid Century’, Oriens Chris. #ianas 69 (1985), pp. 126-167; Kashoub, The Arabic Versions of the Gaspes (0 n. 36), pp. 18-19, ® Anton Baumstark, Comparative Liturgy, revised edition, ed. Berard Bote, tans FL, Cross. (Westminster MD, 1958). p. ix, “ Miguel Arranz, ‘Les grandes étapes de la litargie byzantine: Palestine - Byzance — Rassc. Essai d'apereu historique’, Litgie de Elise partculére er lturgie de V elise tniversell, BELS,7 (Rome, 1976), pp. 43-72; Alexey Pentkovsky, “Koncraitimonofscatit uepycammnextti GoroonyxeGuute yeranu', Hypuas Mocnoecnot Hampuapat, Apt 2001, pp. 70-78,188 D.GALADZA reconsider some aspects of the accepted periodization of Byzantine liturgical history. 2. Structure of the Jerusalem Lectionary “The sources of the Terusalem lectionary enumerated above reveal a par- ticular structure of the liturgical year. The most distinetive features includes the beginning of the year with the Annunciation (March 25) or Christmas {December 25), the presence of an octave after Theophany (January 6) and Enkainia (September 13), and the insertion of the moveable eyele (Great ‘Lent, Pascha, and Pentecost) between March and April." Significant differences between the leetionaries of Jerusalem and Con~ stantinople can also be seen in the distribution of their pericopes, esPe- Sially Gospel pericopes for the moveable cycle. The cycles of these two systems can be summarized as follows: Byzaine Rie oho aga — newesooch Matthew upuneh a = eypua Loe optani ~ supua ig mpontyou Joho ve wep (ist Sunday after Paschs) Mattes - fino vg neveexoorti Bing coi ora pob Mark - dro tig bdaens r08 rysiow cvaupom OV yevidhiov ke lind rv Geogaviy Eas sv Gbps aad (Groat Let Mark 7 hur roa nov wore “The rubrics from the Jerusalem pericope order show a clear connection between the moveable and fixed cycles, Two such ‘markers’ that were Tost and never incorporated into the Byzantine Rite were Hyperthesis (Yrép¥cor) and the commemoration of St. Athenogenes. Hyperthesis was the conclusion of Great Lent, commemorated on the Friday before Palm Sunday, This name is found in several hagiopolite sources: in the 1 SE de eration she nd of he gle of Mate neuen Sit "THE JERUSALEM LECTIONARY AND THE BYZANTINE RITE 189, Arabic rubric in Sinai Ar, 116 (A.D. 995/6);* in the Greek** and Arabic” versions of the Life of St. Stephen the Sabaite (4. 794); and in Sinai Gr. 210 (A.D. 861/2).* The Greek vita states explicitly that Lent ended on the day of Hyperthesis (tfig tescapaxootiic ninpa®eions Ev th ‘jtépe tig bnepOEoe0¢) and explains in a marginal note by a contem- porary, tenth-century hand that, in Ferusalem, the Friday before Lazarus, Saturday was called by that name.” Although not a household name, St. Athenogenes, bishop of Sebaste (B" ¢.) defender of the divinity of the Holy Spirit,” popularized in ‘Armenia by St. Gregory the Iluminator,*' and martyred under Diocletian,*? was quite prominent in the Jerusalem calendar and lection- ary. Athenogenes is not mentioned at all in the Armenian lectionary, but the Georgian lectionary indicates his commemoration on the seventh Sunday after Pentecost and provides four readings and a special Gospel reading Although the seventh Sunday after Pentecost falls within the cycle of Matthew in the Jerusalem lectionary, the Sunday reading for St. Athenogenes is from Luke. Sinai Geo. O. 38 (A.D. 979) and Sinai Geo. (0. 34 (10"c,) have St. Athenogenes and the Holy Apostles on the seventh * “Logit in fine ieiunii’, fol. 129. Garite, “Evangéliire gree-arabe’ (See n. 25), 1.219. The word népleaie means ‘Superior position” or “extension of a fast’, See {Gharies du Fresne du Cange, Glassorium a sriptores medi et ingimae Gracitatis (Lyons, 1688), p. 1638; G.WH. Lampe, A Paristic Greet Levicon (Oxford, 1961), p. 1439. * BHG 1670. © =. yetomada hypertheseos ("b's) quae est ante Palmas’. Sinai Ar. S05 (13 &), fol, 202; Géraral Garite, “Le abut de la vie de S. Exienne le Sabateretouvé en arabe au Sinai’, Analecta Bollandiana 77 (1959), p. 338, n. 2. Tol Gr, See Garte, “Evangéiaice gce-arabe' (seen. 25), p. 219, n. 66 © “Révyoum ty napacKeyiy rob hazépon of yworoliza GxépDeow'. Paris Cols lin Gr, 303 (10 e.): Gave, “Evangéliire grec arabe (see. 25), p. 219, n. 66. Por more ton this commemoration i Jerusalem, see Scbastia Janeras, ‘Le vendredi avant le Diman- the des Palmes dans la traction liturgique hagiopolite™ Studi sul'Oriente Cristiano 4 (2000), pp. 59-86, *© Si. Basil the Great, De Spire Sancto 29:73, PG 22:205A, 5 St Gregory the Mluminatr i said to have found Athenogenes" relies and, uniting them with those of St John the Baptist, promoted their common cult in Armenia, which was to replace the pagan agricultural fast of Deorum Hospitalium (GevoSexriv Oaay). Agahange lus, De S. Gregorio Episcopo Armeniee Confessor, Acta Sanctorum Septembrs, tomus VIL (Cnoverp, 1762), pp. 320-402, on p. 384 ( 142), and pp. 389-390 (§ 150) September 30) © BHG 197: Maria Vitoria Brand, ‘Atenogene di Sebaste’ Bibliotheca Sanctorum, vol, 2 (Rome, 1965), pp. 562-58. 5 Tarchnishvli Le grand lectionnaire (seen. 11), vol L p, 173-174 (8§ 899-906). The actual peticope varies among the sources. Sce Kekelidze. Kunotaps (seen. 10), . 150; Tarehnishvil, Le grand lectionnaire (seen, 11), vol. 1, p. 174 (§ 905): Gait, “Index des lectures évangligues’ (seen. 12), p. 387.190 D.GALADZA, Sunday afier Pentecost with a special Gospel from Luke" and his fixed ‘commemoration falls on July 13 and 17.5 July 16 and 17 were also the feast of St. Athenogenes in Constantinople.®” Kekelidze points out that in Jerusalem the seventh Sunday after Pentecost was the dividing point fortwo cytes of readings between Pentecost and Eenkainia: seven Su ss of the Apostles and seven Sundays of summer: . «yg even when he abovementioned eles of ersem and Conia tinople match one another, the internal arrangement of their pericopes is ‘completely different. The cycle of John is illustrative of this: SE wan G20 |S GeO Sw 10 ah Fe Gem [i Gay [in b.97. [ca 986)_| Ge Cha aay Tenn Darra peer [20-01 >in zee [r2ann 15-168 nt ieee peaee [Inset [in5stis Raat petted [sete [in 71a [eT M(B, Finis [nee [nero [imsssss |inoarao [mst Snir find 259 [ner 58 [inaita.25 [In 64738 [Jn e138 ee theta fuer —fucseanss [azeaiss fuses) Peon [lacie foe aeao pnt [iesa0 [Jo ee Tiere Deis pasar pe rsaete [rn En 18, 277-278, 432. Raymond Jann, La géographieecclésatique de Epi bycanin, Premiere pate: Le Msseeseacant eon ars 198), 70 The ConstninopolianPrexapowas, Mas Cee ian ie coos Sa eit al cee ne aa onder, Pi Onl sti, 208) p38, "THE. JERUSALEM LECTIONARY AND THE BYZANTINE RITE, 191 By the ninth century, witnesses of the Jerusalem pericope order begin to disappear. The Gospel book Sinai Gr. 211 (9% c.)" however, is a particular case. It represents a standard Byzantine Gospel book, except for Holy Week, where it follows the order of Jerusalem. Similarly, other Byzantine reading cycles migrated to hagiopolite sources. As Michael Wawryk and Stefano Parenti have pointed out, the weekday readings found in the “Euchologium Sinaiticum’, Sinai Slav. 37 and Sinai Slav. 1/N (11 ¢), are none other than the propers for the octave fol- lowing monastic profession in the Euchologion Barberini Gr. 336 (8% c.),* with a few minor changes. Although the hagiopolite pericope order was replaced by that of Con- stantinople, certain elements of the Jerusalem lectionary found their way into the Byzantine Rite. The eleven Resurrectional Gospels (ebayyéha So6tvir dvactdotpa) read at Sunday Matins in the Byzantine Rite" are actually selected readings from Bright Week in Jerusalem: Tenisalem Tesarrectona Constantinople Sinai Geo. 0.38 | Gospets ofthe Typiton of the Great (AD.979) Byzantine Rite Church Pascha Vigil Me 28:1-20, ext 28:16.20) | M28:1.20 Matins | Jn 20:1-18 =70n20:1-10) |= $80n 20-11-18) Liturgy | Mk 16:18 22 Jn 2-17 Vespers | n20:19.25 =9 4n 20:19-28 1 84S: Ustesk, Aland, Kurstefiite Liste (seen. 18), p. 268 © “Béow ynwbaxeww: Get dno de pzctat wh eberyEhve wari toy eave tig Gag éke0s" Onb Tv Batov Eoxépas 200 caparou" xa wéyps Tod ayiow oupBaroU Sorépa iis Aertoupyias)’. Fo. 131 OR. Nachtigal, Euchologium Sinaiticum: Starocerkvenoslovanski_glagolsti spomenit, vol 2, Test s komentarjem (Ljubljana. 1942). pp. 331-338: Fucholaginme Sinaticum: Texte slave avee sources grecques et traduction frangaise, ed. Jean Free, PO, 25.3 (Tummhout, 1989), pp. 596-601; loannes C. Tamanidis, The Slavonic Mani sripts Discovered in 1975 at Si. Catherine's Monastery on Mount Sinai (Thessalonica, 1988), pp, 79-82 % LEucologio Barberini gr. 236, eds. Steno Parenti an Elena Velkovska, 2! revised edition, BELS, 80 (Rome, 2000), pp. 227-229 (§ 256). © Michael Wawryk, "The Offices of Monastic Initiation in the Euchologiuen Sinait- ‘cum and their Greck Sources’, Harvard Ukrainian Studies 10 (1986), pp. $47; Stefano Parent ‘ciclo delle “leture quotidiane”aell'euologia slavo del Sinai, BEGG IIs. 6 (2009), pp. 313-316. There is no octave after monastic tonsure inthe current Byzantine Rite: instead the newly-ionsured monk or aun i to ‘stim the church for five days" in Prayer and contemplation. See the ‘Order ofthe Lesser Schema’, The Great Baok of Needs (South Canaan PA, 1998), vol. [,p. 380. “For these pericopes, see Gregory, Testriti (see n 2), vol Lp. 364192 D.GaLADZA Monday Mains | Mt 28:1-20 Liturgy | Le 2451-12 4 oo ‘Tuesday Matin) Mk 16:1-8 Liumy [Leas |=s Wednesday Mains | Lk 24:1-12 2 Linwrgy | Lk 24:36-40 6 = ‘Thursday Matins | Mt 28:1-20 _ Liturgy | Me3:1-16 _ Friday aus | 201-18 eran — | a +8. 20:11-18) iwgy | smatctaa f - Saturday « ; : Mans | sc 369-20 : . titgy —_fnziss.25 1 ina209 By the tenth century, this series of Gospels became the subject of hymnographic compositions of Resurrectional idiomela (Eo. iiopeha dvactacysa) by Emperor Leo VI the Wise (866-912) and Resurrectional exaposteilaria (Eanootethépia dvaocdoya) by Emperor Constantine VII Porphyrogennetos (905-959).* By the twelfth ‘century, liturgical books from Jerusalem already refer to these pericopes by their number inthe uence ofthe Matin | {endow Gospels, rather their hagiopolite sequence in Bright Week.” inns ay the Leen Sunday pericope order of Jel with readings from Luke was replaced by Byzantine pericopes from Mark. Nevertheless, the themes of the Lukan pericopes served as the inspiration for hymnography on these Sundays, which was retained in the Lenten Triodion. This is why the theme of the Sunday canons at Matins on the © alexander Kahan and Antony Cit, Lap VP ODB, wo 2 pp 2401211 Artanier Karhian and Antony Csr “Corsintne Il Bomhyrosemetos val 2 Ore Se ale Stas Gr 43 (AB. 112) fl 152 Te ton by Papadpoutes Kran, “Tn if apoooaors Bi” oem.) se fy ‘epesea ete dc For ncompee sy of he striae fo Aston eau ama vag omen dla een se al ite gpa c hsm in Peale Mein: Sun marora del Aare Pog Sere Mars (1910-1985) Ghoti Fare Sats Anslmins 21 (Romer 1986), pp. 55-69, on pp. 66-67, “THE JERUSALEM LECTIONARY AND THE BYZANTINE RITE 193, second (Lk 15:11-32, Prodigal Son), fourth (Lk 10:25-37, Samaritan Woman), and fifth (Lk 16:19-31, Rich Man and Lazarus) Sundays of Lent in the Byzantine Rite do not match the Sunday Gospel from Mark read at the Divine Liturgy.” A similar process occurred on Monday of Holy Week: the Byzantine Rite adopted the Constantinopolitan pericope (Mt 24:3-35) for Vespers, but the primary hymnography of the day is based on the hagiopolite pericope (Mt 20:17-28).”! While Greek and Georgian sources provide significant information con- cerning the distribution of Gospel readings, less is known regarding the “Nichtevangelische Perikopen’. Most of the Greek sources that contain Epistle pericopes only provide readings for general commemorations of saints. One interesting particularity, however, is the lectio continua (or semi-continua) of the General Epistle of St. James, along with readings from the Acts of the Apostles, at the Divine Liturgy during Bright Week in Jerusalem.” Charles Renoux has speculated that the Epistle of James ‘was read at this time in Jerusalem because of St. James’ martyrdom around Pascha in A.D, 62.”° Thus, unlike the Constantinopolitan lectionary, which reserves the General Epistles for the end of the Epistle cycle before Great The practice of reading more than two readings (i.e. more than the Epistle and Gospel) at the Divine Liturgy leads to the question of the presence — and then disappearance — of Old Testament readings during the Eucharistic Liturgy in Jerusalem, This question requires a study of its ‘own and recent discussions of this question have, in my opinion, not ™ Gabriet Bertoniére, The Sundays of Lent inthe Triodion: The Sundays Without @ Commemoration, OCA, 253 (Rome, 1977), pp. 74 and 97 "" SebastidJuneras, ‘Le pericope evangeliche dei te print giomi della Setimana Santa nelle tadizion agiopolitae bizatina’, Sua oul Oriente Cristiane 13 (200%), pp. 29 52, I-36 and pp. 49-50, ® For the beginning ofthese readings, see Tarchnshvili, Le grand lectonnaire (see 1.11), vol. tsp. 147 (6 758). The reading from Acts is fist, followed by a reading from ‘he General Epistle. See also Charles Renous, “Les letionnites arméniens", pp. 33°74, 4nd Bemard Outer, ‘Les letionnares éorgens pp. 75-85, in La Lecture litwrsigue des Epitres cathotiques dans 'Eglise ancienne, 06s. Chistian-Bemard Amphnoux and Jean Paul Bouhot, Histoire du Texte Bibigue, | (Lausanne, 1996). Eusebius of Caesarea, Histoire Ecclésiastique. ed, Gustave Bandy, SC, 31 (Paris, 1982), pp, 87-88 (ll, 23:18); Charles Renoux, “La leeture bibligue dans la liturpie dé Jrusaiem’ (sce . 7), pp. 408-412, “ AAndreou, Praxapostoos (ee n. $7) pp. 178-189. Fo a study ofthe reading ofthe Epistle in the curent Byzantine Rite, se Toannes M. Pountoules, “O Anderohos Tlathos on) Ocia hatpsia’, Tederoopyucd fuera, Esipa “Aoyixt harpeia, 12 (Athens, 2006), vo. 2, pp. 25:40194 D.GALADZA adequately resolved the problem.”5 Nevertheless, understanding the lee- tionary practices of Constantinople will help to understand the dectine of the Old Testament lection in Jerusalem during its liturgy’s subsequent Byzantinization. 3. Content of the Jerusalem Lectionary ‘Textual variants have long attracted the attention of biblical scholars, who have developed methods for identifying various groups of texts,” nd witnesses of the Jerusalem pericope order are no exception.” Whether these are simply errors due to the mistake of the copyist or actually reflect a distinct ms tradition that served as the model for texts of the Jerusalem lectionary is unknown and requires further study. While the ‘goal of biblical scholars engaged in textual criticism is generally to arrive at the most ancient example of a scriptural text.” our goal here is to understand the relationship — if any — between the Jerusalem lectionary and other hagiopolite liturgical texts ‘An emblematic passage is from the Georgian version of the Jerusalem lectionary's pericope of the Epistle to the Hebrews (11:32-40) read at the commemoration of St. Anthony the Great on January 17.”° The reading, preserved only in Georgian translation, has interpolated names of specific 2 Sysse Gudrun Engberg, “The Prophetologion and] the Triple-Leetion Theory — the Genesis of & Liturgical Book’, BEGG IIs. 3 (2006), pp. 67-92; Robert Fall, Were ‘There Once Old Testament Readings in the Byzantine Divine Liturgy? Apropos of an Aricle by Sysse Gudrun Engberg’, BBGG Ils. 8 2011) pp. 271-311 se paul Robert McReynolds, [fe Claremont Profle Method and the Grouping of By antine New Testament Manuscripts (Ann Arbor Ml, 1969): Roger L. Omanson, The Clare. inom Profile Method and the Grouping of Byzantine New Testament Maruscripts inthe Geapel of Mark (Ann Adbor Ml, 1975); Frederik Wier, The Profile Method for the Clas Sifeation and Evaluation of Manuscript Bvidence, as Applied to the Consinuons Greek ‘Test of the Gospel of Lute (Grand Rapids MI, 1982); Roger L, Omanson, a Tessual Guide Ihe Greek New Testament: An Adaptation of Bruce M Metzger’s Textual Commentary for the Needs of Translators (Stttgat, 2006). See Bruce M, Metzger, The Early Versions of th Transmission, and Limitations (Oxford, 1972. pp. 187-188 and (99-214, ohn 5. Kselman and Ronald D. Witherup, ‘Modern New Testoment Criticism’ in New Jerome Biblical Commentary, ed. Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy (Englewood Cliffs NI, 1990), pp. 1130-1145 *S "tarchnisivili, Le grand lectionnaie (se m. 11), vol. 1s pp. 28-29. 149) "The same reading i also indicated in the GL for: Prophet Jeremiah (May 1, § 947); Prophet lise {Gune L4, § 1029); Prophet Amos (lune 17, 1040): the Nativity of John the Baptist June 34, $1080); the Maccabees (August 1 § 1120); Prophet Samuel (August 20 § 1162); the Seposition of Lath, Prophet Zechariah, the Three Youths, and the Forty Martyrs New Testament: Their Origin. } ‘THE JERUSALEM LECTIONARY AND THE BYZANTINE RITE 195, biblical figures in x easel igures into the text of the Epistle to the Hebrews, and reads as {82] And wha more can we say, tne would fll us in tis ofthe ues. of Cason Bara, of Sanson, a of ephtah of the Sne Of David and Samuel and the prophets, Abra: andthe judges (33) ws through faith conquered kings; Abraham, Moses, Joshua and Phineas administered justice: Abratars,Jthua, and Caleb ceived promise Sam. ton an Devi and Danie! Ste mut of ns (5) he ce ots lananiah, cara and Mshaet quences ring re, Uta, Mie and Ela the Proper ecaped the edge ofthe sword: Dot Ring Hee tiah, King Asa received strength out of weakness; Gideon, Barak, Samsor and David routed the foreign armies; the Shunamite woman an the roman from Sarepta = [35] women received hr dead by ese: the Seven Maccabee brothers and their moter and cher prophets oer were torared tat they might be worthy: Isaiah, Jeremah and Job senin were bet over [36] Were teed: Jeremiah and Micah chained an imprisoned Jeremiah and Naboth [37] were stones sah as etn Job, Zerubbabel were tempted; Micah, Amos, Zechariah the Priest were ied bythe sword Jon the Bap, Ean, lens nem around in skins [38] this word proper who nourished Obadiah wandered in desert inthe caves ofthe earth, (39] With al tes, witness was proven tat ‘not without us will they be perfected.®* . (August 25, § 1180); the Beheading of John the B us Of John the Baptist and the Prophet Etseus tic neem Jantar. 17, Conmemecon of or ahr, Ana. Reding 4 Pat th Heron Tachi Le ran enna em Dv. pp. 2829 (139) tomes igen ob: sboBgdea Biol gobo oo 1gde0 Bolu Kggbabs sEembobo. c: Lagoebsgo: Sea: ghfigronc: In os aed arson fatoero erdusrde FB go> ep Sonhenbie bacon 03. Btu oP | Lgintshagh es mgood Bagge: esgonebinst eo Yomalfusagayngrean: sbeube" s Buzorrte eaiacee gfemeat Bxaam: snstll Ba og, co onto. oftmegh ahinnals! BMuts8. olny em reno RapBenbyeyb sgenigdabe: glee coon 5 wae wrosafo) Sonn ceritente: oa gion fo. sno fags qtongal ace goberine, msbs Boer es ps Foalhintooynace. i890 Sopts Bison cago ga obgjn gh ithngeeea Garena gga Bis bait eu eigan DBs snd ogtm nga: in bSoggeS Bb ce naan Rab arvoysiS9h Gomion seeartncte Dspeunbe too Sadat fs dS oF cya el lon: ens roctpeanognact: vrai dew gOAW 98505, glow. gdm. nb: Akg So CRS DEe spina ana os ip Son gga so USayambowsgboons agers Gr Febgmo duos suboC365b. gly gatebgri. on’ tremducger Sbaegl Seip nt ion te nage Bsa fare mga foe ‘eofaee oot geebt alco bersbobons nea oe oblonga cen Bereores sieon gqestfums tyes. Tgpomboerbo ~.smoecen Jonyeocsos [Pe] go sagas oth. haon ta goon Neb ge neo Me Pin ishvl Legrand ection (se II), pp. 38-29 (8 149)196 D.GaLaDza While modern commentaries of the Epistle to the Hebrews suggest “it is impossible to know in all instances to whom the references apply’. the text of St. Ephrem the Syrian’s Commentary on the Epistle 10 the Hebrews, preserved in Armenian translation.*” matches nearly all the ref- erences in Hebrews with the same biblical figures interpolated in the above variant readings. Both texts are characterized by great familiarity ‘with the Scriptures and their freedom to express the Greek idiomatically. in the style of Targum commentaries."* However, connections between a patristic text and variants in a lec- tionary are not really proof of anything, since patristic authors were read widely beyond the region in which they wrote, and in translations quite distant from their original language. Instead, confirmation can be sought in the particularities of liturgical texts. The interpolation of saints in this scriptural text immediately calls to mind other examples in hagiopolite liturgy. In the Liturgy of St. James (JAS), the concluding diaconal peti- tion during the Great Ektene (f xaBoAuey [éxtevi)) after the general commemoration of the Theotokos ("Tijs nuvayias, dzpétvron...),adds names of specific saints. The list of saints often varies from one litany to the next in the same ms, but they all generally include a great number of Old Testament figures and local hagiopolite saints.®* In the liturgical © Myles M. Bourke, “The Epistle to the Hebrews’. in New Jerome fiblical Commen: tary, eds. Raymond E. Brown, loseph A. Fitzmyer, and Roland E. Murphy (Englewood Clits NJ, 1990), pp. 920-941, on p- 940. Commentary onthe Epistle to the Hebrews. Works of Ephrem in Armenian, ans, ‘Marco Conti, Ancient Christian Commentary on Seriptre translation projet, pp. 226-227, fed in Hebvews. ed. Erk M, Hen and Philip D.W. Krey, Ancient Christian Commentary fon Scripture, New Testament, 10 (Downers Grove TL, 2005), pp. 204-205 BON Mar, “Sontiazaunesi. parent» spenie-rpysumexoll nepeilt Berxaro ‘aura, Xpuerianesin Bocnnone 2 (1913), pp. 378-388, on p. 387; Metzget. Early Ver- sions of the New Testament (soe 0.77) pp. 161-164, Two ether pats sours also gloss Sth passage from Hebrews. St Athanasius of Alevandia's qotation ofthe Epistle to the Hebvews reveals minor textual variations and his source is faithful witness ofthe ‘Alexandrian text type, See Gerald J. Donker, The Text of the Apostolos in Athanasis of ‘Alexandria, The New Testament inthe Greek Fathers, 8 (Atlanta GA. 2011), pp. 187-188. ‘Certain variants in St. Cyril of Jerusalem's Cazecheses suggest he was familiar with & Similar passage that inserts the name of Ishiah as the one who was ‘sawn in 10" Cénpiadmauv: psbobgibs, ganixersa; Heb 11:37). See Roderie Lynn Mullen, Cyril of Jerusalem and the Tevt of the New Testament in Fourdh-Century Patestine (Unpublished “octal dissertation, University of North Carolina at Chapel Hill, 1994), p. 254: idem, The New Testament Fest of Cyril of Jerusalem (Atlanta, 1997), p. 270. Se tiie naveryias, dgpdveav, imepevSszou, cihoynpevns Szanoivns Asn Seodxov kai Heinapévo Mapias, Tod @yiou “Taawwou tod Ev54500 xpOor}FOR, pospouoe xa Parricr05, xv Griav dxoordhav. Etegavov Too mpwTob\axovou Kei Rparonapropes, Movotws, Aupsv, "Hhiov, “Etoatov, Sauouiy. apis evi. TOV RpogMTaY Kal zaveov tov dyiov Kai Suaiov pnpovEiceRey.. La ‘THE JERUSALEM LECTIONARY AND THE BYZANTINE RITE. 197 ‘Typikon of St, Sabas Lavra, Sinai Gr. 1096 (12%-13" c.), St. Sabas is inserted into the ordo at every imaginable point: his name is added to litanies® and prayers that normally do not make reference to any saints:*" his feast is celebrated with an octave: Fridays and Saturdays ofthe year include hymnography dedicated to him; and processions to his tomb, just outside the Lavra's Great Church, are included during Lité at every Vigil, both at Vespers and Matins.% Thus, local Palestinian saints — be they Old Testament figures or monastics — receive great attention in hhagiopolite liturgy Departing from hagiopolite sources and delving into Byzantine Rite prayers, we find similar parallels interpolating saints and Old Testament figures. This is especially the ease with certain sacraments, such as Unc- tion*! and Marriage.” Numerous prayers from the Rite of Marriage insert Old Testament figures, especially couples, as models and examples of the action of God in their lives.” Giuseppe Baldanza, who identified Liturgie de Saini Jacques: Edition critique du we in tag ert i 2, [La Keone cotholiqe de a arse de Jéusalem en Géorgen (Sin. 12 184, rch ft inte ee eae Sea a ego cee Scoaaor nce lt Sesh wemmopaneceune exeenicn (Kiev, 1913), vol. 2, pp. 91-94. wmne apo Mabe esl ae os sen Lité. Onueanie, 1, p. 23. a Se eee ae a Forum, 18 (Minster, 2012), pp. 220- ea 26 6 fo 861, Pe ad Vehovsa Enso Barer ce 8 p 187-188 CF 189); “O Ovds 6 tizpaveos nui mans xzioewe SmuLoupyoc,” Din198 D.GALADZA many of these prayers as “Syro-Alexandrian’ in origin.™ considers this arrangement as a sign of Christian couples forming links in the chain of salvation history.*S rather than historicism. Writing of the readings of the Jerusalem lectionary, Renoux is of the same mind: “the readings, often connected to the Eucharistic celebration of Christ the conqueror, were not intended simply to recall events from the economy of salvation, but to provide substance for faith and life’. It is tempting to consider these examples of hagiopolite, or at least Middle Eastern, lectionaries and prayers as representative of a distinct Melkite ‘theological profile’. Sidney Griffith has argued that such a “pro- * of Melkite theology. best represented by St. John of Damascus (ca, 675-753/4)” and Theodore Abii Qurrah (ca. 740-825)." was con- cemed more with local Palestinian conflicts between Chaleedonian Christians and Jews and Muslims,” rather than with increasingly foreign internal Byzantine theological debates." © Giuseppe Baldanza ll rito det Matrimonio nel Bucotogio Barberini 336: Analisi deta sua visione teologics*,Fphemerides Liturgicwe 93 (1979) pp. 816-351,.0np. 23-336, "8 “Questa impostazion’ sembra tendere ad evidenziare che pi sposicisian vengon0 insert, quasi ane di una eatena, nella storia della salvezza. In esse per loro continua a nealizari la promess, il dono dei beni messianic. Giuseppe Baldanza, “rio mati- ‘onic dell-Eucologio Sinaitico Greco 958 edi signiicao dela coronazione nella 054 rea tig Proposte per una ricerca teologica’ Ephemerides Litwrgicae 95 (1981). pp. 28> 315, om p. 301 eC rest pas en effet une représenaton, an drame, que Ion cherche & monte aux Fidees, avec une fds histori, chronologique ct topozraphique minusieuse...Comme tans ute autre Egle chrtienne, la communauté higrosolymitane clebrait le Christ res fuscité et vivant: es lectures, souvent lies la célebration encharsique du Christ vain~ {jueur,a-éaiet pas desinges seulement & rappele les événements de I&conosie d sat, iiais& fourir matge laf et & la ve", Renoux, “La lecture bibligue dans ta Sturge de Terasalem’ (see n- 7), ps 413. See also Robert F. Tat, istricism Revisited’, eyond East tind West: Problems in Litargical Understanding, 2 ovised and enlarged edition (Rome, 2001), p. 31-49 17 Atxander Kazhdan, “John of Damascus", ODB, vol 2, pp. 1063-1064; Danie J Sahas, John of Damascns on Islam: The ‘Heresy of the Ivhmaelites” (Leiden, 1972). ‘Andrew Loulh, Si Joh Damascene: Tradition and Originality in Byzantine Theology (New York, 2002). Sidney H. Griffith and Alexander Kazhdan, “Theodore Abu-Qures’, ODB, vol. 3, p.2041; John G Lamoreaun, ‘The Biography of Theodore Abii Quitah Revisited. Dan barton Oaks Papers 56 (2002), pp. 25-40: idem, Theodore Abi Qurrah, Library ofthe Cirstan Bast, 1 (Provo UT, 2005). Sidney H. Griffith, “The Chureh of Ferusalem and the °Melkites": The Making of an “arab Orthodox” Christian Identity inthe World of Islam (750-1050 Cy’. in Christians ‘and Christonity in the Holy Land (seen. 4), pp. (75-208, on pp. 191-197. "eo Sidney H. Gifith “Bycantium and the Christians inthe World of slam: Constan- tinopte and the Church in the Holy Land inthe Ninth Century’, in Medieval Encounters, ol 3. no 3 (Leiden, 1997), pp. 281-265, on p. TNE JERUSALEM LECTIONARY AND THE BYZANTINE RITE, 199 Could such @ Melkte theological profile be used to determine liturgical provenance? Stefano Parenti writes that “it would be interesting to very, case by case, in a non-Byzantine source from the Middle East if prayer common to Eachologies ofthe periphery might effectively be ascribable to the Greek liturgical traditions of the Chalcedonian Patriarchates of Alex. andria and Antioch/lersalem’." While the primary method of verifying the provenance of a certain prayer must be through codicological analysis, it can also be useful to propose theories with regard to thematic content and theology, atleast inthe interests of “hypothesis negation" !™= 4. Conclusions From what has been said above, we can draw the following three conclu- 1) Despite the variety of languages and the ‘plasticity’ of the Jerusalem pericope order, a distinct hagiopolite lectionary can be reconstituted from the various fragmentary sources. 2) Witnesses of the Jerusalem lectionary survive beyond the eleventh, century, especially in mss with a ‘mixed rite’ or as units assimilated into the synthesized Byzantine Rite, 3) Certain witnesses of the Jerusalem lectionary contain textual variants, reflecting characteristics of a local hagiopolite liturgical tradition ‘emphasizing Old Testament figures and local saints. This is confirmed in other liturgical sources beyond lectionaries, Whether this reflects a distinet Melkite theological profile and can be used to identify the provenance of a prayer or liturgical element remains to be seen. "Cen saree nessa veri rica, as pe on na ene no iat ato Onane sen reghrn comne i eto pst trams dhe tn aren Gro area aeons Ac nochVOersenme' tno Pars Lapeer dela catea nel eaclgi a bering eee 8 (2011), pp. 149-168, on p. 164. me obo Ta “The Sica Aha of ire Unis: An Ey Meh cology’, in Beyond East and West (see n. 96), p. 190, a aed