Taft R. - Armenian Holy Sacrifice (Surb Patarag)-OCR

ORIENTALIA CHRISTIANA ANALECTA254 THE ARMENIAN CHRISTIAN TRADITION Scholarly Symposium in Honor of the Visit to the Pontifical Oriental Institute, Rome of His Holiness KAREKINI Supreme Patriarch and Catholicos of All Armenians December 12, 1996 edited by Robert F. Taft, S. J. Vice Rector of the Pontifical Oriental Institute ESTRATTO PONTIFICIO IST1TUTO ORIENTALE PIAZZA S. MARIA MAGGIORE, 7 1-00185 ROMA 1997 XXXIX' Semaine dfetudes liturgi ques. Brightman. Armenian-English edition of the Armenian Missal. Nersoyan = Bishop Tiran Nersoyan (ed.3 juillet 1992 (BELS 70. Diocese of the Armenian Church. EO = Echos d’Orient. Rome 1993) 277-308.). The Christian East = id. “Les commentaires liturgiques armeniennes. Taft. Ftlnfzehn Texte und Untersuchungen." Texte und Untersu chungen zur Uturgie der Armenisch Apostolischeri Orthodoxen Kirche (Dissertation [A] der Fakultat filr Theologie des Wissenschaftlichen Rates der Martin-LutherUniversitat Halle-Wittenberg zur Erlangung des akademischen Grades doctor theologiae [Dr.). and other rites because the lived expression of the Armenian Christian faith now codi fied liturgically in the Armenian rite was forged in a different cultural * The author is indebted to his colleague and friend of many years. in Armenian.Robert F. Mystagogie: pensee liturgique d'aujourd'hui et Uturgie ancienne. Triacca. Rome 19972). Its Institutions & its Thought. Taft. F. The Armenian "Holy Sacrifice (Surb Partarg)" as a Mirror of Armenian Liturgical History* I. PO = Patrologia Orientalis. Prof. and to his doctoral student Rev. Dr. Conferences Saint-Serge. Renoux. (Armenian Church Classics. E. Renoux. Byzantine. New York 1991)." in A. Pataragamatoyc' hayastaneayc' arak'elakan allap'ar ekelec'woy — Divine Liturgy of the Armenian Apostolic Orthodox Church (New York 1950). (ed. Abbreviations: BELS = Bibliotheca Ephemerides Liturgicae. Beyond East and West = R. A Critical Reflection. The Christian East. von J. Peter Cowe. REA = Revue des itudes armdniennes. Translated with an in troduction by S. Pistoia (eds. L i t u r g y a nd Cu l t u r e in Ar m e n ia The Armenian rite differs from the Roman. Beyond East and West. for reading the text of this paper and making helpful suggestions and corrections. theol. Papers of the International Scholarly Congress for the 75th . Sowrb Patarag — "Heiliges Opfer. Findikyan. 30 juin . Subsidia. Catergian.] Halle/Saale 1986). Paris. hrsg. LEW = F. Findikyan. Kdckert = Friederike Kbckert. Deacon Michael Findikyan. A Publication of the De partment of Religious Education. Gabriele Winkler.). OCA = O rien talia C h ristian a Analecta. A. Cowe = Commentary on the Divine Liturgy by Xosrov Anjewac'i.M. Dashian (Vienna 1897). Die Liturgien bei den Armeniem. Taft. Liturgies Eastern and Western (Oxford 1896). Problems in Liturgical Understanding (Edizioni Orientalia Christiana. OC = Oriens Christianus. Taft. "Commentaires” = Ch. Catergian-Dashian = J. SJ. "Bishop Step'anos Siwnec'i: A Source for the Study of Medieval Armenian Liturgy" Ostkirchliche Sttidien 44 (1995) 171-196. "Medieval Armenian Liturgy" = M. "Decline' = Gabriele Winkler. The Christian East 266-298. and must be read with great prudence as witAnniversary of the Pontifical Oriental Institute. 12:45-46. Gregory the Illum inator1 (ca.211-12. this journey began in the region of Lake Van. 10:32. 8:12. What historians of liturgy call a "rite” is a coherent. For Armenia. Conferences Saint-Serge 1975. Rome. 1 Jn 1:15. Winkler. 1 Thess 5:5. The evangelization of Armenia is traditionally attributed to St. 9:5. Winkler. "Zur Geschichte des armenischen Gottesdienstes in Hinblick auf den in mehreren Wellen erfolgten griechischen Einfluss.” in Taft.3 juillet 1975 (BELS7. XXIIe Semaine d’etudes liturgiques. Taft. TAFT. id. Das armenische Initiationsrituale. Hours = id. 348-51." in Lilurgie de I’eglise particulidre et liturgie de legUse universelle. Rev 21:22-26. ’ l. now on the eastern border of Turkey. 260-ca. "Obscure Chapter” = eadem. Eph 5:14. unified cor pus of liturgical usages followed by Christian churches w ithin a single ecclesiastical conscription. 2:8-11. “Der armenische Ritus: Bestandsaufnahmc und neue Erkenntnisse sowie einige ktlrzere Notizen zur Liturgie der Georgier. Tire Origins o f the Divine Office and its Meaning for Today (Collegeville 19932).. "illumination. 30 May — 5 June 1993 (OCA 251. The Liturgy o f the Hows in East and West.s. Col 1:12-13.176 ROBERT F.Rome 1976)329-368. Winkler. 285-90. Winkler "Geschichte” = eadem. "the light of the world" (Jn 1:4-9. Winkler. .e. Beyond East and West 171-180. Rome 1996). Obersetzung und Kommentar (OCA245. Rome 1994). Koriwns Biographie des Mesrop Maitoc'. But the principal historical sources concerning these origins have been frequently reworked. Paris30juin. north o f the Syriac Christian cultural centers of Edessa and Osrhoene. B etw een 279314 Christianity in Armenia was declared the state religion. 28-9. Winkler. Rome 1982). Entwicklungsgeschichtliche und liturgievergleichende Untersuchung der Quellen des 3. and we can reconstruct this process from its extant m onum ents only partially. matrix. Before the end of Late Antiquity the process of the unification of local liturgical usages into a single "rite" w a s still un derway. Great Entrance = id. The Great Entrance.” REAn. S J . 19 (1985) 85-180. "Armenia and the Gradual Decline of its Tradi tional Liturgical Practices as a Result of the Expanding Influence of the Holy See from the 11th to the 14th Century.36-8. and was consecrated a bishop there around 302. the baptizer. bis 10. St. Taft. east of Cappadocia. 14-15. Koriwn = eadem. Hours 10. which brings one out of the darkness of sin into Christ. For these traces represent but a few sporadic footprints left over from a long trek. A History of the Transfer o f Gifts and Other Preanaphoral Rites of the Liturgy of St. Inidationsrituale = eadem.. Gregory received a Greek education in Caesarea in Cap padocia. “Ritus" = eadem.” OC 58 (1974) 154-172. Rome 19782). John Chrysostom (OCA 200.. Heb 6:4. "An Obscure Chapter in Armenian Church His tory (428-439).. In early Christianity φώτισ α or φωτισ ός." was a synonym for baptism. cf. 328). Jahrhunderts (OCA217. Taft. "Perspectives pour l'itude des Eglises du Caucase. Thomson. also eadem. Moses Khorenats'i. Ein interdisziplinares Kompendium. Thomson (Harvard Armenian Texts and Studies 5." OC 70 (1986) 143-180." Wor ship 52 (1978) 24-45. Around 387 Armenia w as divided betw een the two superpowers o f the day.. Cambridge. esp. 1-6. Rome 1978) 317-324. the same. Cambridge. competing wave of East-Syrian Christian influence from Syriac Osrhoene to the south: Winkler. "Geschichte." in Taft. 329-36. History o f the Armenians. Koriwn. The Epic Histories attributed to P'awstos Buzand (Buzandaran Patmut'ivmk'). Cambridge. Garsoian. See also eadem.W. w ith the Greek ultimately gaining the upper hand. Pawmut'iwn Hayots' (History o f the Armenians') (Classical Armenian Text Reprint Series. Thomson (Albany. and commentary by R.” in H. Kaczynski (eds." Le Museon 106 (1993) 97-117. Translation and Commentary (Har vard Armenian Texts and Studies 8. trans. 58-61. Thomson (Harvard Armenian Texts and Studies 4. This struggle o f cultures w as not without political overtones.J. and esp. R. Ihre Affinitat mit syrischem Gedankengut. and commen tary by R. and R. Liturgie und Dichtung. trans. see id.W. History o f the Armenians. christological controversy: Winkler. there was an even earlier.” Ostkirchliche Studien 27 (1978) 281306. Thomson's comments in his introductions (passim as well as the pp. 4 Aramaic dialects were in widespread use even among official scribes. trans.).” in Symposium Syriacum 1976 (OCA 205. with extensive further bibliography on the topic (15-44) and a lengthy historical introduction on the origins and early development of the Arme nian tradition (47-75). "Die Tauf-Hymnen der Armenier. van Esbroeck. "Die spatere llberarbeitung der armenischen Quellen zu den Ereignissen der Jahre vor bis nach dem Ephesinum. on the Ar menian historical sources and their reinterpretation to bring them in line with the "received” account of Armenian Christian origins.G. "The Original Meaning of the Prebaptismal Anointing and its Implications. and commentary by R. Becker. the Greek and the Syriac. 381-419.T H E AREM NIAN "HOLY SA CRIFICE" (SURB PATARAG ) 177 nesses to history in the making.2 M uch like the com m unist historians. "Zur fruhehristliehen Tauftradition in Syrien und Armenien unter Einbezug der Taufe Jesu. here 318-9. W. History o f Vardan and the Armenian War. and in the early Armenian documents they composed. "Obscure Chapter. her mag isterial Initiationsrituale." 154-7. and Winkler. “Decline. the Byzantine and Persian em pires. Winkler. and 2 See the excellent review of the question in M.’’3 W e now know that betw een the second and fourth centuries Syriac. "Les Eglises orientales non syriennes.. NY 1981) v-xviii." 3 The same caution must be exercised with regard to what Winkler has called "the rewriting of history" in the context of the 5th c. indicated) to: Agathangelos." esp. The Christian East 129-144. "Einleitung.W. R. (Erzabtei St. 2 vols. MA 1982) 1-2. not Greek influence was predom inant in the formation o f the Armenian rites of Christian Initiation. NY 1976) vii-xviii. Ottilien 1983) I. N. such early Christian sources m odified history as they w ent along in order to suit the shifting “party line. For we know that in addition to the Cappadocian-Greek influence. “The History of the Syriac Prebaptismal Anointing in the Light of the Earliest Armenian Sources.W. Elishe. MA 1978) 1. "very few Greek loanwords are to be found": G. in eadem. "Introduction” to Moses Khorenats'i. Delmar." passim. more succinctly. MA 1989) esp. 166-9.4 In Armenia one sees a certain struggle for dom inance betw een these two strains o f Christian culture. S. 24. . fostering the invention of the Armenian alphabet by the monk Mesrop Ma§toc‘ at the beginning of the fifth century. of course disappear. 'Obscure Chapter. London 1985) e\p l hapters HI-IV. and from the eleventh to the fourteenth 5 Winkler.ii Technique. was in danger of absorption into the Byzantine and Persian cultures." Greek influence did not.8 This influence remained strong especially in the borderlands." passim. suitable for liturgical use. P. 6 Peters. Armenian Christians carne into contact with the Crusaders as they passed through Asia Minor on their way to the Holy Land. This struggle might not have been a bad thing. it seems that at least the lections or Scripture readings were ren dered orally into the vernacular during services: Cowe 41 note 4. Before this. "Perspectives" (note 2 above).5 The lion’s share.J. Byzantium and its church exerted enormous cultural influence throughout the East. Armenia Major. N. and the Armenians and their liturgy were affected too. h in Persarmenia from 429 until 437. eadem. 170 'Van ( shn « k." REA 9 (1929) 113-237. S. Only from this date can one really speak of an ‘Armenian rite. 650-728). and “the Chalcedonian w ing of the Armenian church remained active right up until [the time of Armenian Catholicos] John Odznetsi” (ca. for it helped to break the previous foreign cultural monopoly. here 207-17." 89ff. "L'alphabet" (previous note) esp." REA 22 (1990-1991). and with it the beginnings of the Golden Age of Armenian literature. important groups in the Armenian i him h continued to favor Byzantine Orthodoxy: Winkler. TAFT. Irespite Persian dominance and the imposition of Syrian patriarchs to rule the Arme nian i him. 224-6. . VIII-XII.178 ROBERT F. KOckert 4.9 But the churches of Byzantium and Persian Mesopotamia were not the only cultural influences on the Armenian rite. Grabar or classical Armenian." with the relevant literature she cites. Garsoian. in press. where the Greek and Armenian cultures met and mingled." 156-7. Armenia between Hvzuntium and the Sasanians (Variorum Collected Studies Series 218. and the Armenian church was no longer beholden to foreign cultural centers for its prayer life.7 Thereafter. "Obscure Chapter. “(•rsihichte. their Origin and TranslaIII. liturgical texts were translated into or composed in Grabar.6 These developments led to the evolution and fixation of a literary language. Peters. esp 88 IIJ9. "Pour 1'histoire des origines de Talphabet arminien. fell under the overlordship of Persia. It is im possible to overestimate the importance of this breakthrough in the history o f Armenian Christian culture and liturgy. citing his forthcom ing studv "The Two Armenian Versions of the Chronicles. Koriwn 226-68. * On Greek influence on the Armenian church — and hence on its liturgy — see Winkler “tjesehnhte” and "Obscure Chapter. Winkler. " esp.und Uturgiegeschichte des 14.A." whereas the far more preponderant Byzantine influence — one can far more readily speak of the "byzantinization" o f eastern liturgies than of their ‘latinization” — seem s. Jahrhunderts (Rome 1935). also G. "Decline.” Handes Amsorya 101 (1987) 303-315. . Furthermore. “Decline. Das Offizium des heiligen Dominicus des Bekenners im Brevier der Fratres Unitores von OstArmenien. contact with the Latin armies passing through Asia Minor resulted in a substantial influx of elements from the Latin liturgies.11 In summary. “Ungeldste Fragen im Zusammenhang mit den liturgischen Gebrauchen in Jerusalem.10 In this matter. Ancient Armenian Translations (New York 1992) llff.T H E AREMNIAN "HOLY SACRIFICE" {SURB PATARAG) 179 century w e have Latin influence and even Armenian translations from the Dominican rite of the Order of Preachers. Initiationsrituale 47-101 and "Geschichte" 13 See Winkler. there was a strong wave of Byzantine influence. Then. the Armenian church underwent the following waves of liturgical influence during the formative period of the Armenian rite:12 1. Winkler. Ter Petrossian. the period o f origins. In the period of Late Antiquity. limited geographically and ethnicly. however. then. 11 Winkler. es pecially in the lectionary and calendar of feasts and com m em orations. The Armenian Apostolic Church was the Christian church in Armenia for the 10 Winkler. from around the beginning of the second m illennium. This gives us a framework in which to work.” 14 As Renoux has abundantly demonstrated in his seminal publications on the topic: see the APPENDIX at the end of this study. We are dealing with a compact. one must avoid the common but unexamined and unchallenged historical double-standard by which Latin influence on eastern liturgies is always decried as baneful "latinization. M.14 3. for some reason. Later in the Middle Ages. van den Oudenrijn. Ein Beitrag zur Missions. during the Crusades. 4. Byzantine influence was just as heavyhanded as that o f the Latins. to be taken for granted.13 2. whose members were active in the area. there was M esopotamian-Syriac and Cappadocian-Greek influence. beginning with the fifth century. we observe considerable hagiopolite influence on the Armenian liturgy. “Obscure Chapter. national church. 348-53 and 353ff passim. On Dominican translations from the Latin in general. see L. In the foundational period. 12 The entire history is summarized in Winkler.'’ 329ff. Das eucharistiscke Hochgebet der Basileiosliturgie (Theologie des christlichen Ostens 1. 7. J. Variationen einem liturgischen Motiv. Fenwick.16 Since a definitive scholarly investigation of th is eucharistic liturgy based on the manuscript tradition and other sou rces lies ahead. Sursum corda. R. here 58-9. I can offer here but a few tentative pointers in the direction o f a history still to be written. Basil translated into Armenian. Lk 2:24. MUnster 1931) lxxxii. 274-7). Geburtstag (Graz 1990) 58-65. 17 H. Renhart. G. TAFT.180 ROBERT F. and that is the first char acteristic of its rite that strikes the historian of liturgy: its openness to cultural exchange. with relevant bibliography. Cf. "Geschichte.” in E. What resulted from all this is the liturgical tradition we know as th e Armenian rite. is Winkler. "Ritus” (on the Patarag. Already by the beginning of the fifth century we find in the A rm e nian Anaphora of Gregory the Illuminator an early Cappadocian redac tion of the Liturgy of St. however. A. it does not reach its full sh ap e until around the fourteenth century. Gen 4:3-4. this was by no means true of the Armenian church. Engberding. T h e S u r e Pa t a r a g I believe that the present shape of the Armenian Surb Patarag (“H o ly Sacrifice") or eucharist. including the eucharist. cultural xeno phobia. a tradition distrustful of and closed to others. K. is the word used in the Armenian Bible (ca. but its basic lineaments are already clear before the end of the first millennium. 16 The best overview of scholarship to date. Fur Philipp Harnoncourt zum 60. it was the Cappadocian that predom i nated." in the Septuagint Greek Old Testament and in the N ew Testament as well. That sort of situation often spells involution. “Liturgie und Frfimmigkeit der Armenischen Kirche.15 mirrors to a remarkable degree this history o f the Armenian rite. Ps 50/51:18-19. u n lik e Baptism. S J.17 The wdde' 5 Patarag in classical Armenian or Grabar. Π. Winkler. the Armenian Church's liturgical language still today. Like the Byzantine rite. Surprisingly.” 157-159. For a review of the best literature on the Armenian rite see the APPENDIX at the end of this study.). AD 435) to translate the Greek thysia. The Anaphoras of St Basil and St James. Schnider (eds. pp. See Mesrob K. Text: The earliest literary witnesses to the Patarag betray that here. Armenians. "sacrifice. Rome 1992) 299-301 — see. Winkler's critical review o f . An Investigation into their Common Origins (OCA 240. Krikorian. among the two formative streams of influence in the founda tional period of the Armenian rite. St. and discussion in Renoux. Latin trans. P. French trans. Paris 1970) 83-108. esp. Latin trans. “L'anaphore armdnienne de saint Gregoire l'llluminateur. Die angebliche Liturgie des hi. literal fidelity to Scripture in early Christian liturgical texts is a sign o f later redactional adjustments: early liturgies used Scripture with the abandon characteristic o f the New Testament's use o f the Old. on liturgical books. however. Cowe 19-20.21 By the end of the fifth century. 18 Garsoian. ibid." just cited above. A. Ferhat.18 a source which tends to reflect not Greek influence but a southern. A third is attributed to Gregory Nazianzen: Catergian-Dashian 244-54. 20 Engberding. Catholicos Sahaks. 3 (1913) 16-32. Ferhat. Cowe 20. Translations (note 10 above). In addition to those al- . “L'anaphore arm6nienne de saint Grdgoire. "Denkmaler altarmenischer MeBliturgie II.” OC n. Renoux. A variant of this early Armenian re daction of the Basil anaphora is the Anaphora of Catholicos Sahak. Cowe 20. P. Cf. Catergian-Dashian 130-5. 1 (1911) 201-214. which betray a number o f later developments such as assimilation to the biblical text. Latin trans. P. Winkler. Ferhat. Latin trans. Rucker." 159-61. Gregor von Nazianz zugeschriebene Liturgie.s.20 Liturgical translations into Armenian proceeded apace in this re markably productive Golden Age. Basil: [1] an earlier recension attributed to St. Kokert 114-6. Two of these anaphoras are variant recensions of the Liturgy of St. "L'anaphore armdnienne de saint Gregoire” (previous note) 88-108. Eine dem hi. 1 Iff.19 The antiquity of this precious witness to the Basilian text is proven by its agreement with the ancient Sahidic Liturgy of St. Cf. son of the chief Armenian hierarch of the day.s. Catergian-Dashian 222-43. Nerses. of P'awtos’ text in parallel columns with a French version of the anaphora itself. 22 Cowe 20-21. see Ter Petrossian." OC n. A. "Ritus. Cowe 20. Catholicos Sahaks." OC n. Sahak: Armenian text in CatergianDashian 220-43. the Armenians had translated four other Cappadocian Greek anaphoras.22 Fenwick in 0C 78 (1994) 269-77. "Denkmaler altarmenischer Mchliturgie IV. attributed to St. 3 (1913) 16-32. The attribution of these translations to Catholicos Yovhannes Mandakuni (478-490) need not be taken ad litteram. Die angebliche Liturgie des hi. 19 Garsoian (previous note). "Denkmaler altarmenischer MeEliturgie II.T H E AREMNIAN "HOLY SACRIFICE" (Si/R B PATARAG ) 181 spread use of this text throughout the Armenian Church in the fifth cen tury is attested by a long citation from the anaphora in the history attrib uted to P'awstos (Buzandaran Patmut'iwnk'/Epic Histories) V. The text is edited — not always reliably: cf. Cyril of Alexandria: Catergian-Dashian 256-67. 21 On Armenian translations in antiquity. Basil over against the Byzantine and Syriac redactions. closer to the later Byzantine redaction. 321-2." 275. "Geschichte. 9. who was the great-great grandson of St. 28.” in Eucharisties d’Orient et d'Occident II (Lex orandi 47.s. Winkler. 23-24. Die Anaphora des Patriarchen Kyrillos von Alexandreia." OC ser. [2] a later one. Renoux.1 (1927) 143-157. “Denkmaler altarmenischer MeEliturgie I. Basileiosliturgie (note 17 above) lxxff. gives a French trans. P'awstos (note 2 above) 207-9 with the notes on pp. here 84 note 5 — in Catergian-Dashian 120-59. Syrianrelated provenance. Contrary to what the sixteenth-century Reformers liked to think. Gregory the Illuminator himself: ed. 3. G. this comer of the field is also white for the harvest hut the laborers are few. Engberding. and the Armenian anaphoras await the results of the research presently underway under her direction (see the APPENDIX at the end of this study). Hanssens. Jacques. Cowe 42 note 13. Edition critique. cf. Latin trans. cf. Die Anaphora des heiligen Ignatius von Antiochien. the sam e Jerusalem stam p still ready mentioned. Die armenische Rezension des Jakobusliturgie. 'line opuscule grec traduit de l'armdnien su r (’addition d’eau au vin eucharistique. 3.23 Nor did the Armenian eucharist escape being affected by the str o n g influence Jerusalem exercised on the Christian liturgies o f Late A n tiq uity. a cura del comitato per il XV° cente nario della sua morte. for it is t h e only one he takes the time to explain. The discovery of the Holy Places after the Peace of C onstantine in 312." UMusfan 73 (1960) 311-315. La Iιΐιιη:η· de S. Rucker.2. the formulary is obviously older. As Gabriele W inkler (Tubingen) stated (note 33 above). 407-1907 (Rome 1908) 359-404. even if the ms assigns the days on which this or that prayer is to be used.” in XPYCOCTOMIKA. 1566. One of them. Also H. For example. A th a n a siu s.-Ch." REA 4 (1967) 49-55. “Das anaphorische Fiirbittgebet der armenischen Athanasiusliturgie. A. including the Roman Mass. A. avec traduction latine (PO 26. Mercier (ed. Paris 1946). TAFT. and it is by no means certain that these texts w ere widelv used.182 ROBERT F.i lu/i MeKliturgie III. attributed to St. Many of these anaphoras in Grabar are translations from other traditions. /. §§ 1497. "Denkmaler altarmeni-. ( atergian-Dashian 435-50. Baumstark. “Fragments dune anaphore inconnue attribuee a S. Most of them are found in only one m s.s. 17 (olim 15) (AD 1314)." Le Musion 73 (1960) 306-308. Aucher. In addition to the Armenian anaphoras mentioned in the previous note.vom arm. there is an extant fragment of an Armenian Anaphora o f St. G." OC n. Garitte. Giovanni Crisostomo.-M. 24 Commentary §§ 52ff = Cowe 138ff. 1932) III. "Denkmaler altarm emsther Meflliturgie V. Ct.). By Xosrov's time it had apparently b e come the only Armenian eucharistic prayer in general use. would eventually su p p lan t a ll others in Armenian usage. ushered in the Holy Land pilgrimage era.24*even if chapter 35 o f his C o m m e n tary shows that he knew of the existence of other anaphoral form u lar ies. 7-8 1 19)81 I 32. James.J. som e other Armenian anaphoras have been translated into western languages. Kpiphanius: B. 2i see J. Cowe 21. Studi e ricerehe intomo a S. Cowe 42 note 13. S." OC ser. As we shall see below. the structure o f the preces after the lections follow a hagiopolite rather than the Antiochene format u se d by the Byzantines. . 21. Epiphane. "La versione armena della Liturgia di S. Catergian-Dashian 300-3. Institutiones liturgicae de ritibus orientalibus II-III (Rome 1930.5 (1930) 86-79. Giovanni Crisostomo. Athanasius.26 but also used it for the m odel o f m uch in th e ir own eucharistic service.*2*23 Though Xosrov’s m id-tenth-century c o m mentary is our first witness to this Armenian Anaphora of St. and in this period C h ris tians from Armenia as elsewhere not only translated the h a g io p o lite Anaphora of St. Botte. The Greek text is edited critically in B. “Laversione armena. also S. 29 On the Armenian liturgical commentaries see Renoux. Byzantine influence on the Armenian eucharist will becom e predominant.29 only three of the nine that deal with the eucharist30 have been published. But we now have the new and excellent re-edition of the Armenian text of the Venice edition of 1869 with English translation of this seminal primary source (see Cowe). usually monks or bishops. in Latin. Basil in its later.27 2. Vetter. In the period be tween 381-451 the Byzantine church rose to predominance and in the course of the first millennium gradually spread its hegemony throughout Asia Minor and the whole East. and the diptychs during the anaphora. Renhart (see APPENDIX below). "Commentaires. more developed Byzantine redaction was again translated into Armenian. Liturgical commentaries are explanations of the liturgical services by church writers. 171.” LEW xcix-c. bishop of Anjewac'ik' from around 950. The earliest is that of Xosrov Anjewac'i (ca.28 A comparison between the Patarag ordo in the oldest sources and its present structure provides a perfect mirror of the history I have been describing. Enarxis. An investigation of both redactions has been undertaken by E." 299-303. Towards the end of this epoch. (Freiburg im B. 28 Ibid. . and Dismissal rites of the Patarag in the same period. 900-ca. for instance. in the ninth and tenth centuries. For the complete ordo w e must turn to the Armenian liturgical commentaries.T H E AREMNIAN "HOLY SACRIFICE” (SW tB PATARAG) 183 marks the twofold chant following lections. John Chrysostom had also been made. 963). Cf. GreatEntrance. By the thirteenth century a translation of the Byzantine redaction of the Liturgy of St. "Geschichte. We see this.” (note 23 above). This is the only Patarag commentary for which a complete translation. when the Liturgy of St. has been available: P. 30 Cowe 87-92 lists them. many of the available eucharistic texts contain only the anaphoral section of the Patarag. 31 Renoux. Chosroae magni episcopi monophysitici Explicatio precum missae. "Commentaires.” 170-172. Of the extant classic commentaries on the Armenian liturgy. A second wave of Greek influence follows the m etam orphosis of the Eastern Roman Empire into the Byzantine Empire. First of all. We see it also in the Byzantinization of the Prothesis.31 who wrote it as a sort of liturgi27 Winkler. and Aucher. Ordo: But Greek influence was not limited to the translation o f Greek texts. leading to a new wave of translations. 1880). ” Studia Orientalia Christiana. id. an area often neglected in other . L. 34 B. Lambronense sulla Liturgia Armena (Venezia 1851). 2.36 Salaville. N. Claudio Gugerotti. 1260-ca. In addition. Studi. C. is yet to see the light of day. Nerses Snorhali. available in a modem edition: Grigoris ArSamni. ed. N. Kockert 112. by Yovhannes (Ospnaker) ArdiSeci (ca. V. 3fi Ct.35 though generally dismissed as little more than a com pi lation of the two earlier commentaries. 12) lists four editions. 35 Cowe (91 notes 9. o f Lambron — bishop of Tarsus in Cilicia from 1175-1198. Die armenische Literatur = Handhuch der Orientalistik.34 The third published commentary. have appeared in translation in various studies. and his nephew's com mentary describes a highly-byzantinized form o f the Armenian Patarag. Venice 1964). έ. Geschichte der armenischen Literatur = Geschichte derchristlichen Literatur.4 (1982) 331-337.. B. Sab. Venice-Sl.32 The long and critically important twelfth-century Commentary on the H oly Sacrifice (M eknut'iwn Srhoy Pataragi) of the young Nerses Lambronac'i (1152/3-1198) — i. Kockert 113. has been pub lished only in Armenian (Venice 1847). Giustina. Froidevaux (Bibliotheca Armeniaca Textus et Studia I. Finck.” EO 16 (1913) 28-31." 338-41. there is an 8th c.” 305-6. Inglisian. Conybeare. "Decline. There is also an older history of Armenian literature: F. Spuler (Leiden-Cologne 1963) 156-254. Bd. Renoux. "Consecration et ipiclese dans l'Eglise arminienne au Xlle sidcle. Abt. "Commentaires." Jahrbuch der bsteneichischen Byiantinistik 32. The other commentators. 8. Zekiyan." EO 39 (1940-1942) 349-382. “L’Explication de la messe de I'armenien Chosrov (950). cal catechism for the faithful of his diocese. Salaville. Padova 1991) passim. Dulaurier. vol.” 295-7. Rituale Armenorum (Oxford 1905) 502-7. Documents αηηέniens. here 186. Meknut'iwn snt'erc'uaioc' (Bibliothdque arminienne de la Fondation Caloustc (iiillx-nkian.33 N erses of Lambron w as the nephew of Catholicos Nerses Snorhali (d.184 ROBERT F. Traduction frangaise. L'interazione dei ruoli in una cele bratione come mistagogia («Caro Salutis Cardo». introduction et notes par. said to be in preparation for decades. 1 (Paris 1859) 569-78. 32 Salaville. is actually more original than once thought. here 333-6. previous note) 380. L. "L’Explication de la messe" (cit. some of them from the turn of die 7th to the 8th e„ extraordinarily early for the relatively rare genre of commentalies on the hours. Collectanea 4 (Cairo 1959) 131-183. A French translation for the collection Sources chrdtiennes. S. M. also S.. Abteilung I: Der nahe und der mitdere Osten.e. Abbazia di S. Alcuni squarci del Commentario di S. Receuil des historiens des croisades." 303-5. Commentaire du lectionnaire. "Commentaires. though sections of this commentary." EO 14 (1911) 10-16. "La forma dell’eucaristia e l'epiclesi nella litur gia armena secondo Nerses Lambronatzi. 1330). Temoignage de saint Nersds de Lampron. "Les rdlations armino-byzantines aprds la mort de St. Lazarus 1975). 1173). deal with the Divine Office.J. (Leipzig 1909). Thdologie et liturgie. Cf. id. commentary on the lectionary by Grigoris ArSaruni. Winkler. Xosrov also wrote a commentary on the Divine Office.. S ee Renoux. 33 Cf. whose liturgical reform s were inspired by Byzantine and Latin models. "Commentaires. Renoux. F. J. Istituto di Liturgia Pastora le. 7. TAFT. "Consecration et 6picldse d’aprds Chosrov le Grand. 65. esp. "Commentaires. Rome 1995) 321-330. The reasons are obvious.*' This Armenian Midday H our or traditions especially at that early date. 39 PG 6:428-9. with the preanaphoral rites that follow the Gospel and Creed. L'eucharistie: celebra tions. preanaphora. A. Paris 28 juin . The Enarxis404 1 Xosrov begins his commentary on the Divine Liturgy abruptly.T H E AREMNIAN "HOLY SACRIFICE” (SURB PATARAG) 185 The commentary of Xosrov and the Anaphora of Gregory the Illum i nator illustrate the truism that liturgies grow at their “soft points” — places where originally there was ritual activity unaccompanied by chants or prayers37— and also at the beginning and end. Beyond East and West 203-32. medieval liturgy abhorred a vacuum. As I have shown elsewhere." in A. 11 of Taft. concluded by a prayer. a d 150 in Justin. and dismissal. 37 I develop and illustrate this principle in "How Liturgies Grow. covered by a chant 3. and the communion — originally points o f “action without words. 6739 — the opening of the liturgy. 41 Cowe 6-7. Hours 219-220. 38 Ibid. Apology I. 40 A new study on the Armenian Liturgy of the Word became available to m e only after this paper was completed: Ch.1 juillet 1994 (BELS 79. See Renoux. the transfer of gifts and preparation for the anaphora. cf. Besides. Taft. but less in the communion rites. Let us examine these elements in the order in which they occur in the Patarag. . "La celebration de la parole dans le rite armenien avant le X' siScle. pieties." 289-98. an action 2. or at its beginning and end. Conferences Saint-Serge. than to mess with elements already a fixed part o f the existing text. Like nature. M. In the Armenian Patarag this process is visible especially in the open ing rites. Cowe 25. 204 and chapter 11 passim. 24ff.” ch. a.). 204. it is easier to insert things new into the empty cracks o f a service." eventually came to be filled in every where by a threefold structure comprising: 1.38 the three principal “soft points” o f the ancient structure of the eucharist as it emerges already ca. Triacca. rites. Renoux. XLP Semaine d’dtudes liturgiques. Cowe believed this was because Xosrov had already explained the Liturgy o f the Word in his commentary on the CaJSu zam. Pistoia (eds. S. 297. 1323). 47 Ibid.43 But does it also. as amply dem onstrated b y R e noux's monumental work on the lectionary. nowhere do we find Xosrov commenting on anything resembling a Lit urgy of the Word. F. Xosrov’s discussion of the Third. etc. Cowe says. A Short History (American Essays in Liturgy Series. in whose eighth-century commentary on the Office we do indeed find the ordo of the Liturgy of the Word under the heading of 42 J. "Un horologion inedit de S.186 RO BERT F. that Xosrov treats the Enands material. Tisserant. "synaxis" (Cas means. Sixth. Sabas. the m idday repast) is a s e r v ic e analogous to the Byzantine Typika. Mateos. Cowe's sketch ot the Liturgy of the Word47 is based not on Xosrov.42 This is but one more proof of the strong hagiopolite in flu e n c e in the formation of the Armenian rite. La cdlebration de la parole dans la liturgie byzcintine (OCA 191. 46 Cowe 25. but on YovhannSs Ojnec'i. provide the key to an aspect o f Xosrov’s commentary that has long puzzled students o f Armenian liturgy: the fact that Xosrov begins his commentary abruptly w ith the in terces sions following the lections and Creed. esp. For further sources of what Baumstark calls "the Old Palestinian Melkite Rite" see Baumstark. 45 On this work. "Ritus.J. It is there. . TAFT. Trisagion. cf. MD 1958) 223-4. gos pel." 295-7. 45 Relevant bibliography in APPENDIX below and Winkler.46 But Cowe’s th eo ry has been challenged by Michael Findikyan: Xosrov’s Commentary on the Office has been published only as part of a redaction by MovsSs Erznac'i (d. 26.” 265-6 (note 2). § 1. among other things. which at that date w a s already a permanent fixture of the Patarag. alleluia. Comparative Liturgy (Westminster. This is a florilegium in which we find Xosrov's Commentary on the Hours intercalated among the writings of other liturgical commentators. "Commentaires. The problem is that in Xosrov's Commentary as given in this re daction. see also Renoux. a Palestinian m onastic c o m m u n io n service. J. and Ninth Hours is lim ited to his charactristic word-for-word commentary' of the proclamations and prayers of those little hours with no mention of scripture readings." in Mdlanges E. 1 (Studi e testi 233. III. 97. Vatican 1964) 47-76. psalms. 545. Rome 1971) 68-71. R. Taft. 44 Cowe 24-8. Collegeville 1992)56-57 and the literature cited pp. in the commentary on the D ivine Of fice. cf. as is evident from the eig h th century commentaries treated immediately below. 64-5: notes 26-31. the creed. The Byzantine Rite. as Cowe theorizes. without a word about th e Enarxis?44 Cowe argues that Xosrov’s commentary on the eucharist w a s meant to be accompanied by his similar treatment o f the hours:45 b o th were conceived as a single work even if they have always been p u b lish ed separately. Mateos. Consequently. Le codex sinai'lique grcc 863 (IX'-' siecle). 48 S in ce O jn eci (ca. 182-3. the co m im in io n and dism issal rites o f the Patarag.e.54 U nlike th e present Enarxis and Casu iam . Amatowni (ed. and 82-101 with 122-5. “The Origin and Development of the Divine Liturgy of the Armenian Church" (unpublished seminar paper 1993) 13. .e. 52 S. see Findikyan. Step'anos adds to his outline of the service the precious codicil: "and the H oly M ystery (surb xorhurdn — i. the latter service in th e com m en tary o f Step'anos Siwnec'i. 59 On Step'anos. X osrov cannot have b een unaware of the ritual O jneci described. Zamakargul'ean Meknut'iwn mdarfak ew hamarOt Step'anosi Siwneac' Episkoposi (Ejmiac'in 1917) 64. This ordo is also found in Movsgs Erznac'i's florilegiurn. the psalm . and then jum ps to the com m union service: the Lord’s Prayer and its doxology.. 174ff. T he Arm enian service follow s this w ith the lections and in tercessio n s. 650-728) seem to have known the sam e basic structure for th is service.50 Step'anos and Catholicos Y ovhann es O jn eci (ca. w hich. and. the Skeuop h ylak ion Prayer o f the Byzantine Chrysostom Liturgy — i. 680-735). by the tim e o f Step'anos Siwnec'i (ca. It had been prefixed to the Arme nian Patarag sin ce at least the beginning o f the eighth century. 49 Ibid. like the Byz a n tin e Typika. Findikyan. om itting the m anual acts and com m u n ion . the Sancta sanctis and its response. like the B yzantine Typika. 650-728) antedates X osrov (ca. however.T H E A R EM N IA N "H O LY SACRIFICE" (. Com m entary on the Liturgy o f 48 M. B u t th e problem Findikyan has raised remains: "Why does X osrov o m it any reference at all to these essentiallydefining elem ents o f the S unday M orning Office/Liturgy of the Word?”49 Possibly because this (fasu ia m W ord service could b e celebrated separately. 963) by m ore than a century. 900-ca.’’52 Though today the CaSu ia m is celebrated w ith o u t H o ly C om m union on days w hen there is no Patarag .SURB PATARAG ) 187 the Third-H our Office on Sunday. com prises the Enarxis or opening part o f the full eucharist. "Medieval Armenian Liturgy.53 it seem s originally to have b een a presanctified com m union service for noneuch aristic days. w a s doubtless originally designed for aliturgical days w h en the eu charist w as not celebrated.51 And after th e Creed." esp. 54 Com pare Nersoyan 35-53 with 118-21. 53 Nersoyan 119. the eucharist) w h ich is called dasazam n. This is obvious from its structure. The crucial passage from the commentary on the hours by Yovhannes Ojnec'i concerning the CaSu iam is translated by Cowe 268. though Step'anos is m ore detailed.). but. today. 51 Ibid. those in boldface are the only ones mentioned in the earlier Caiu zam as outlined by Step'anos Siwnec'i: flnitial Blessing 2am am ut (= Introit: on Sundays the fMonogenes) Oremus Doxology Peace to all Inclination f Prayer of Antiphon I CaSu Antiphon fP rayer of Antiphon II tP ray er of Antiphon III fln tro it Prayer Elevation of the Gospel 55 Ed.J. S. the Hours. LEW 421-5. English translation and thorough analysis in Michael FindiJcyan. id. 685-735) and the Armenian Liturgy of the Word (unpublished Licentiate thesis. written under my direction at the Pontificio Istituto Orientale. Those marked with a cross (f) are additions borrowed from the Byzantine rite. has only one psalm before the Trisagion:55 Ps 92/93:1-5 Elevation of the Gospel "PfosxumS" (= Πρόσχω εν) Procession with Gospel an d Trisagion Litany Ps 64/65:2 Prophecy (= OT Lesson) Mesedi (= Responsory) Apostle (= NT Epistle Lesson) Alleluia Gospel Creed Litany The Holy Mystery (= Eucharist) Today’s Armenian Enarxis structure56 is much more complex. 56 Ncrsoyan 34-45. includ ing the following elements. cf. also 50. "Medieval Armenian Liturgy.188 ROBERT F .. chapter 6: “H ow are the prayers of the Third Hour to be un derstood?". Bishop Step'anos Siwnec'i (c. Rome 1994) text 22-8." 182ff. . TAFT. Amatuni (note 52 above) 64-9. the Armenian psalm is found in the Casu iam in the earliest Armenian com mentators from roughly the same period. Taft. he has girded him self with m ight. bishop of Tarsus (1175-1198). and owe nothing to Byzantium.59 Later changes in the Armenian Enarxis are the result o f massive Byz antine influence. I would consider purely fortuitous.. . 27-45.58 but because of the suitability of the psalm text to express the high christology and strong incamational stress of the Armenian tradition ("The Lord reigned. esp. and one does not need to look far to see where it came from. in this case Ps 92/93. This is reinforced by the fact that the Armenian refrains with w hich the psalm is farsed take their cue from the psalm incipit.. The Lord on high is m ighty.. cited by Kdckert 149 and note 25... he is robed in majesty’’ [Ps 92/92:l] .. Thou art from everlasting. 58 The Byzantine Enarxis has developed by the first half of the eighth century (Mateos.. In Armenia it opens the service: Yovhannes Qjnec'i refers thus to the Casu Antiphon for Sundays: “And then the be ginning of the service: "The Lord reigned. The fact that Ps 92/93 is also the psalm of Antiphon Π of the Byzantine Enarxis on ordinary days.T H E AREMNIAN "HOLY SACRIFICE" (SURB PATARAG) 189 “ProsxumE” (= Πρόσχω εν) In tro it Trisagion fT risagion Prayer Litany fE k ten e Prayer The rest as above in Step'anos The conclusion seem s ineluctable: in Armenia.. the original Introit Antiphon comprised one psalm. we see an even more heavily byzantinized ordo (the only native Armenian elements are in boldface): 57 Catergian-Dashian 513-8. w ith its proper troparion or refrain. In the order of the Enands of the Patarag in the commentary of Nerses of Lambron. But the choice of the psalm of Byzantine Antiphon Π is inexplicable — unless the Armenians chose Ps 92/93 as their Introit not at all in imitation o f the Byzantines. Citibration (note 42 above) 27-126. they would more likely have borrowed either the pristine Byzantine Introit Antiphon (now Antiphon EH) — Ps 94/95 — or the Byz antine Antiphon I o f the later three-antiphon structure. Beyond East and West 206-17). 59 Kockert 150. Ps 91/92. he is robed in m ajesty.’’).57 Had the Armenians borrowed this opening Antiphon from Byzantium. like everywhere else. "Glory b e to th e F a th e r.” Priest: "Blessed is the kingdom. lb + Refrain (verse 1 of today’s 0aSu refrain.. m aster. This is for ordinary Patarag celebrations. b e fo re entering the sanctuary. Beyond East and West 206-17." + alleluia Meanwhile the bishop and priests say the Introit Prayer in silence.. w ith its doxology aloud at the e n d of the litany. which is preceded by a Small Synapte: Deacon: Small Synapte Archpriest in sanctuary: Prayer of Antiphon III Choirs: Ps 94/95: verse 1 + alleluia. 94/95) Enarxis of the Byzantine Liturgy61 with a few armenianisms here 60 It is similar to but longer than the one in L£W 424-5.. "Now and ever. At solemn feasts or pontifi cal liturgies.. Choirs: Ps 92/93:la. Bl I give a precis of its development in Taft. 16 + "Glory be to the F ath er.. Proper refrains sung while the bishop incenses Trisagion and Trisagion Prayer Litany and prayer Ascent to the throne Scriptural lections This is simply an adaptation of the three-psalm (Pss 91/92. Deacon: "Prosxume!” People: Trisagion.60 Priest: Prayer of Antiphon I in silence. S. basically an Armenian ad ap tatio n of th e Byzantine G reat Synapte. verse 2 + alleluia. Priest: Prayer of Antiphon II in silence.190 ROBERT F. Choirs: Ps 91/92:2. but does not enter the sanctuary until the singing of Ps 94/95 w ith alleluia.” + alleluia. “Peace to all!” Prayer of Antiphon III. an d the p rie s t says Ps 94/95:6-7.. Deacon: "Bless. they enter the sanctuary. Deacon: Armenian adaptation of the Small Synapte. 92/93. Ps 92/93:3." Deacon: Litany of 17 petitions. the bishop enters the church to vest during the Great Syn apte.” + refrain "Glory to y o u 0 God.” followed by the Monogenes.. TAFT.. . tone 6 for Sundays).J. 2 (sic). And when Ps 94/95:5b is sung. doxology aloud. 360. Renoux has shown in his recent study of the CaSoc' or Armenian lectionary manuscripts that the liturgical unit of three psalms p lus alleluia at the beginning of the eucharist appears only in lectionary m anuscripts from Cilicia.13 (LEW 542-543). 65 LEW 359. In his edition (LEW 310:12-13) Brightman took the liberty to fill in what he considered “lacunae" in this ms. Rome. with the new critical edition of the Barberini text: S. the Chalcedonian doctrine was widely accepted. id. Caedeum a nexomopux MtmypemecKux pyKonucsx BamuKancKou BuOmommi (Kazan 1885) 283-4.g.65 exhibits a structure first seen in the tenth-century Byzantine Uspensldj Euchology of codex St.66 Furthermore. 31.7-26. also the 12th c. 5. Some of the byzantinism s ■— e. cf. the attribution of the Prothesis Prayer to Chrysostom and th e Initial B lessing62 — could not have existed before the turn of the m il lennium . beginning in the thirteenth century. had the prayer been borrowed before the Chrysostom liturgy had taken the lead and moved up to occupy first place in the euchology mss. F.63 And the Armenians’ borrowed Byzantine Prothesis rite. 421.). Kockert (148) is wrong in asserting that the Initial Blessing is found in the 8th c. X) (Analekta Vlatadon 36.. 63 Since the Liturgy of St. 66 N. it was introduced in the 10th century: S. the oldest extant Byzantine euchology. sec. Passarelli. Basil. As for the opening bless ing (LEW 362.67 Earlier sources provide only one opening psalm. with its borrowed Byzantine Incense Prayer following the Prothesis Prayer.9-11. Rome 1995) §§1-2. And today's Armenian Enarxis ordo is just an abbreviated form of the presbyteral ordo in Nerses. in contrast to the other sources cited in LEW 539-49..25-6). they could not have been m ore than a century old.β. Krasnosel'cev.5. Peters burg Gr. codex Barberini 336. codex Oxford Bodleian Auct. E. Parenti and Elena Velkovska (eds. and numer- 62 LEW 419.64 n o t before it as in later Byzantine usage. also G. "Osservazioni liturgiche. 1-263) (BELS 80. Parenti. Ediiione (Excerpta ex Dissertatione ad Doctoratum. when relations with the Byzantines intensified." Bollettino della Badia Greca di Grottafer rata 33 (1979) 75-85. th e prayer would doubtless have been attributed to St. 226.33-6. L'eucologio Cryptense Γβ VII (sec. Pontificio Istituto Orientale 1994) §§4. L'Eucologio Barberini gr.4:477-80. 67 R enoux. for those who have not read either the ms or Brightman s notes. cf. cf. Thessalonika 1982) 39-40. All this leads us back to the influence of the Byzantine rite during the period of the Catholicosate o f Cilicia. But if these changes were already in place by the tim e o f Nerses in the last quarter of the twelfth century. thereby disseminating endless confusion only now dissipated. Le lectionnaire de Jerusalem en Armenie (see APPENDIX below) PO 44. . L'eucologio manoscritto Γ.TH E AREM NIAN "HOLY SACRIFICE’’ (SVRB PATARAG) 191 and there.) della Bihlioteca di Grottaferrata. 336 (ff. Basil was the principal Byzantine eucharistic liturgy during the first millennium. IV (X. 64LEW419.31-361. TAFT. ous byzantinisms were introduced into the liturgy under Catholicos Nerses IV Snorhali (1166-1173) and his successors. the Creed is found here as early as Yovhannes Ojnec'i (ca. cf. S. As we saw above. incensing of gifts *Lavabo Accessus diakonika and prayer Pax Though one might be tempted to attribute to medieval Latin influence the location of the Creed right after the Gospel. both of whose languages he knew.J. See Frangois Toumebidze. Jerusalem (*). 70 LEW 426-34. previous note) 260-65. 69 Toumebidze (cit.J. The Preanaphoral Rites The second "soft point'' of the liturgy falls in the preanaphora. Histoire politique et religieusede I’Armenie (Paris 1910) 250ff. etc. this is hardly probable.192 ROBERT F . zeon (hot water) added to the chalice. li turgical commentator. and Byzantine (t) elements:70 Gospel Creed in te rc e ssio n s w ith "Angel of Peace” biddings *Peace to all in c lin a tio n Prayer *Dismissals tN em o dignus G reat-Entrance Chant I G reat-Entrance Chant II fG reat-E ntrance C hant ΙΠ Transfer. and the Byzantine dates for Annunciation (March 25 instead of the Armenian date of April 7. S. calculated on the basis of Armenian adherence to the old Jerusalem date of Nativity January 6). 650-728) and 68 The "theopaschite clause" of the Trisagion is suppressed. hymnographer.. deposition. Mansi 22:198.68 and especially through the influence of Nerses of Lambron. orator. olive oil introduced in place of sesame for the chrism.69 b. .. imposed. and fervent exponent of religious union with the Latins and Greeks. The li turgical material found between the Scripture readings and the anaphora reflects the same symbiosis of Armenian. where it occurs only in the Roman and Armenian rites. Circumcision. 70-76. even if it is misplaced..77 The original place o f the Lavabo in hagiopolite 71 On this whole question see H. belonging instead before the first chant. Vienna 1970) 99-124. The first ("The body of the Lord.73 the third is Byzantine. obviously derived from the hagiopolite preanaphora o f the Liturgy o f St. 130-34.18ff..18-24. 77 Taft. 99-102. The third chant is a late Byzantine borrowing. 73 Compare L E W 267. 73 Taft. Great Entrance 166-170. see Taft. 92-4. 72 Compare ΡΟ 26:176. Great En trance 68-76.74 Here.") is an East-Syrian borrowing. and the “H olies” (στιχηρόν ψαλλό εvov εις τά αγία) or “Sanctuary” (βη ατίκιον) chant at the transfer o f gifts. the “Lavabo” chant after the lections. too. as is the Nemo dignus prayer. id. 76 LEW 432. Kockert (111) takes me to task For this comparison. The Preanaphoral Chants The present system of three preanaphoral chants reflects the sam e in fluences. Great Entrance 121-30. 430. 113-14. Narration of Abbots John and Sophronius" (in press). I am not trying to show that the Armenian Patarag is an earlier form of the Byzantine eucharist.75 The present location o f the Lavabo or handwashing following the Deposition of the Gifts76 also reflects Byzantine structures anterior to the twelfth century. Jahrhundert) (Wiener Beitrage zur Theologie.. Basil. Taft. only the second is the native Armenian Hagiology chant. "The 'Bematikion (βη ιπικιον) in the 6-7th c.33-268. Great Entrance 41. which preceded the dismissals o f the Lit urgy of James. The original Armenian structure had only two chants.T H E A REM NIAN "HOLY SACRIFICE" {SURB VATARAG) 193 Step'anos Siw neci (ca. James. On the Byzantine origins of this chant and prayer. c. long before w e can postulate Latin influence in Armenia. Leeb.2.72 Of the three Great Entrance chants in present use. with its tw o chants. but she has misunderstood my point. 74 L E W 430. 175-7.71 The fact that the latter is preceded by the diaconal admonition to sing be trays hagiopolite provenance too. Die Gesange im Gemeindegottesdienst von Jerusalem (vom 5. bis 8. but simply to hy- . when the Byzantine Lavabo began to be moved up to its present place before the Great Entrance and w as ultimately restricted to the pontifical liturgy. LEW 430-1. 680-735) at the turn o f the seventh-eighth cen tury. the byzantinism s can be dated to after the turn of the millennium: this Byzantine prayer is a medieval addition not found in the earliest Greek manuscripts o f the Chrysostom liturgy and missing even in two tenth-century sources of the Liturgy of St. with the dead com memorated first.22-456. 80 LEW 330-36. in com m on with Byzantium.28-398.81 e. LEW 439.7-11 with 448.37. Taft. O. In Memory o f Neils K. Foun tain o f Life. when the Byzantine Great Entrance rites exhibited a simply structure still reflected in the Patarag.80 This is foreign to the Armenian anaphoral intercessions. as found in Byzantine usage.25-220. Washington. Rome 1991) 66-71. "The Precommunion Elevation of the Byzantine Divine Liturgy. w hich follow the structure o f the Liturgy of St.35 (right col. 79 See texts and analysis in R.C.4 = 397.17-8. A History of the Liturgy of St. James. Taft. 1991) 87-102. Austen (ed. . R.79 From Byz antium comes the ordering of the intercessions. 82 Compare LEW 341. 83 Compare LEW 347. John Chrysos tom. with the Lavabo chant at the very start of the preanaphoral rites.194 ROBERT F.). usage was earlier. The Commmunion and Final Rites Though the Byzantine Elevation Prayer has entered the Armenian communion rites. (NPM Studies in Church Music and Liturgy. then the living. F. cf.83 the clos ing rites of the Patarag also betray later Byzantine and Latin influence: the Final Blessing or Opisthambonos Prayer and the Consummation Prayer are lifted right out of the Chrysostom liturgy84 — only to be fol lowed by the Last Gospel of the pre-Vatican Π Roman Mass!85 pothesize that Byzantine influence on the Armenian Great Entrance can probably be dated to around the tenth century. have also pre served the earlier christological response to the Sancta sanctis. 442.” in G. then the living.” OCP 62 (1996) 15-52. TAFT. and cf. The Ancient Call to Communion and its Response.27-440. 78 See references in note 71 above. 81 Compare PO 26:206.5.82 which. The influence o f the same liturgy is also reflected in the diptychs. Taft. and fi nally everyone.6-17. D.)-443. by the way in which the remembrance of the dead. ‘"Holy Things for the Saints'. On this prayer see R.14. Taft.P. 447.78 d.13-4.J.17. Rasmussen. IV: The Diptychs (OCA 238. The Diptychs The diptychs accompanying the anaphoral intercessions also show unmistakable signs o f Byzantine and hagiopolite influence. concludes by returning again to the dead. 85 LEW 456. F. S. Diptychs (note 79 above) 68.5-25. 84 LEW455. F. 136-8. "Un manuscrit du lectionnaire armdnien de Jirusalem (cod. What is most remarkable about Armenian religious culture viewed in the mirror of the Patarag. including Nerses Lambronac'i. Rome 1995) 106-1 1. the Byzantine Orthodox Church had consolidated its own rite while turning its face against the different usages of its principal neighbors.). Then. see above all the studies of Renoux. Co n c l u s io n So the Armenian Patarag. G. Vigiles et annee liturgique. Epiphanie. 161-2.s. Byzantium had had doctrinal differences with the Armenians. indeed. and since the Quinisext Council "in Trullo. 99. Ap p e n d ix : Se l ec t sc h o l a r l y L it er a t u r e on t h e Ar m e n ia n L it u r g y On the Casoc' or typikon-Iectionary and the church calendar with its cycle of feasts. 121)/’ Le Musion 74 (1961) 361-3S5. from the fifth century. The second millennium is characterized by heavy Byzantine and Latin influ ence. like other rituals of the Armenian rite — and. The first or lowest level is the Armenian Urgut derived from East-Syrian Mesopotamia and Greek Cap padocia. is like an archeological dig. La Priere des heures (Lex orandi 35. and coping with their powerful Christian neighbor Byzantium on their doorstep. Nedungatt. were remarkably open to the uses of other nations. retour du Christ (Lex orandi 40." REA n." held at Constantinople just over 1300 years ago (691/2). 55-56. we observe a steady stream of hagiopolite borrowings. in the centuries after that dolorous misunder standing. The Council in Trullo Revisited (Kanonika 6. arm. . absorbing Latin and Byzantine customs with rela tive sang-froid. this could provide a lesson for us all. Charles (Athanase) Renoux.). 81. 179-80.195 THE AREMNIAN "HOLY SACRIFICE" (SURB PATARAG) m .” in Mons Cassien.86 Though busy holding off the Persians and those who succeeded them. Paris 1963) 167-199. Paris 1967) 171-193. B. Since the Council of Chalcedon (451). In view of the savage ethnic and religious tribalism rending large parts of the world today. Slice through the tell and one finds a layer-cake of strata mirroring the phases of Armenian cultural and religious history. “Les catechdses mystagogiques dans l'organisa86 Canons 32-33. as were numerous Armenian ecclesiastics. 2 (1965) 343-359 = Noel. Featherstone (eds. by contrast. is its receptivity to cultural exchange. Jerus. the Armenians. Xosrov's own receptivity often led him to be considered a Chalcedonian. of any — eastern rite. the Armenians and the Latin West. "L’Epiphanie a Jerusalem au IVe et au Ve sihcle d'aprts Ie lectionnaire armdnien de Jerusalem. "Liturgie de Jerusalem et Iectionnaires armdniens. M. especially in the calendar and lectionaiy. Botte (eds. G. I. XXXIIIe Semaine d'etudes liturgi ques." REA n. typicon-lectionnaire: origines et evolutions. “A propos de G.s. The Historical Background of the Introductory Part of giSerayin 2am. XXIF Se maine d'etudes liturgiques. “A New Study of Early Development of the Divine Office." in Melanges offerts au R." Journal of the Society for Armenian Studies 1 (1984) 93-113." in Mens concordet voci. Wiesbaden 1994).” REA n. Bibl. Rome 1987) 291-303. "Les lectures bibliques du rite armdniens: de la Pentec6te a Vardavar. Tumhout 1969). Gabriel Kkouri-Sarkis (1898-1968) (Louvain 1969) 83-88. “The Armenian Night Office. Winkler. “La fete de l’Assomption dans le rite armdnien. 266-267. Edition comparee du texte et de deux autres manuscrits (PO 36." in Mdmorial Mgr. II. 1. "Ritus. “Le CaSoc'.” in Liturgie de Veglise particuliere et liturgie de leglise universelle.2 ." REAn. 4 (1967) 63-79.’’ in Saints et saintetd dans la liturgie. Introduction et liste des manuscrits (PO 44. Tumhout 1982) 168-171. "Les lectures quadraggsimales du rite armdnien. Tumhout 1971). Confdrences Saint-Serge 1975." Sacris erudiri 11 (1949) 111-122.s." Le. See also the old but still useful F. “Liturgie armdnienne et liturgie hierosolymitaine. 5 (1968) 231-247. Further litrature on the Ritual is cited in Winkler.3 juillet 1975 (BELS 7. Tumhout 1989). Bradshaw. ‘The Armenian Night Office IT. “CaSoc' et tonakan armeniens. Dependence et complementarity. 15 (1981) 103-114." REA 17 (1983) 471-555. Das Begrabnisrituale der Armenier (Orient. Dom Bernard Botte O. Paris 25-28 juin 1985 (BELS 37. ΧΧΧΙΓ Semaine d'etudes liturgiques. M. see esp. ArevSatyan. "Ungeloste Fragen im Zusammenhang mit den liturgischen Gebrauchen in Jerusalem.196 ROBERT F. TAFT. 20 (1986-1987) 123-151. On the rites of Christian initiation in the MaStoc' or Ritual. van Esbroeck (ed). ‘‘Le triduum pascal dans le rite armenien et les hymnes de la grande semaine. and the other works cited in note 4 above. Rome 1976) 275-288.” ibid. et Christ. A.” Bulletin de litterature ecclesiastique 2 (1968) 115-126. pour Mgr.” Worship 56 (1982) 27-35. "The Armenian Night Office. Le lectionnaire de Jirusalem en Armdnie: le 0aJoc‘ I.4 . "Le MaStoc' ou rituel: origines et evolution littSraire et musicale. Winkler. 5." in La Mire du Jesus-Christ et la communion des saints dans la liturgie. tion liturgique Hierosolymitaine du IVe et du Vc siecle. “La fete de la Transfiguration et le rite arm6nien. "Nochmals das armenische Nachtoffizium und weitere Anmerkungen zum Myrophorenoffizium." Ecclesia Orans 4 (1987) 169-201. Le codex anndnien Jerusalem 121. Arma S. Canticles. C. Barsabee de Jerusalem sur le Christ et les eglises (PO 41. and Andrea B. 168. Initialionsrituale.B. 14 (1980) 287305.2 . Winkler. “A Response to Paul F." REA n.s. Conferences Saint-Serge.J. and Hymns. Un rite penitentiel de la Pentecdte? L'office de la genuflexion dans la tradition armenienne (Studien zur armenischen Geschichte 12.No. 7 (1970) 55-122. "'Les fetes et les saints de I’Eglise Armenienne' de N.No.” REA 21 (1988-1989) 501-519 (response to the critique of C. see G. and concludes her overview (297): “Es fehlen vor allem neuere Monographien fiber die . Introduction r." Handes Amsorya (1987) 303-315. where Winkler also reviews earlier studies on the Armenian Divine Office. II. Paris 22-26 juin 1986 (BELS 40.” 27782.” REA 18 (1984) 593-598). "L'hymne de l’office nocturne du rite armenien durant la grande sdmaine.No.. Renoux.ux origines de la liturgie Hierosolymitaine (PO 35. Conferences Saint-Serge. with Particular Emphasis on the Origins and Early Evolution of Armenia's Hymnography. Botte.s. Vienna 1973). 163. Paris 30 juin .s. The Unit of Psalmody." REA n. "Ritus.No. S.1 . See also the study of B. "Les lectures du temps pascal dans la tradition armenienne. “Les premieres manifestations liturgiques du culte des saints en Arm6nie.S. Der Kanon der Entschlafenen. Adontz. "Le canon de la Pentecote dans I’hymnaire armenien. Conybeare." section 1.s.” REA n. For the Armenian Liturgy of the Hours. Musion 78 (1965) 355-359. Schmidt. 187. (Louvain 1972) 477-498. On Armenian Vardavar/ Transfiguration see also M. 200. "Le lectionnaire armenien et la fete de la Theotokos a Jerusalem. Rome 1986) 235-253. Rituale Armenonim (Oxford 1905). Martimort (Paris 1983) 652-662. 20 (1986-1987) 153-166 and the literature cited 165-6. Winkler (cf. G. F or the editions of the service books. Athanasius. M aria M aggiore 7 0 0 1 8 5 R om e.. I am grateful to Prof. A. by Hans-Jurgen Feulner for the Anaphora of St. Institutiones liturgicae de ritibus orientalibus II-III (Rome 1930. Comparative Liturgy (W estm inster. W inkler for making her copy of Kockert’s thesis available to me. Vieles ist noch zu tu n . Taft. a doctoral dissertation w ritten in East-Germany before die Wende. in the still standard Catergian-Dashian. S.-M. §§ 1496-97. Kockert. H anssens. chapter 12. and a systematic study of the ms tradition is presently being undertaken in Tubingen. LEW xcviii-xcix. .. Hours. on which see J. under the direction of G. I know of only one major work on the topic. P o n tificio Istituto Orientale P ia zza S. G. 1566. 1.J. But Catergian-Dashian is now outdated.” See also Taft. MD 1958) 232-34. Basil. Kalemkiar. In Part Π KSckert gives th e historical evolution of the Armenian Patarag insofar as it can be ascertained from the available sources without delving into the ms tradition. Baumstark. 1932) ΠΙ. in part. The m ss had been examined and edited. Vienna 1892) 14-22. and by Erich Renhart for the two Armenian redactions of the Anaphora of St. which for the Armenians began to be printed in the sixteenth century.T H E A R EM N IA N "HOLY SACRIFICE" iSURB PATARAG) 197 Entstehungsgeschichte d er armenischen Anaphoren und des Horologions. Italy Robert F.u n d Staatsbibliothek zu Munchen (Haupt-Catalog II. her study in this volume). 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Blumenthal, R. Neoplatonism and Early Christian ThoughtБирюков-Николай-Мефонский-Против-Прокла-в-Контексте-УниверсалийFooter MenuBack To TopAboutAbout ScribdPressOur blogJoin our team!Contact UsJoin todayInvite FriendsGiftsLegalTermsPrivacyCopyrightSupportHelp / FAQAccessibilityPurchase helpAdChoicesPublishersSocial MediaCopyright © 2018 Scribd Inc. .Browse Books.Site Directory.Site Language: English中文EspañolالعربيةPortuguês日本語DeutschFrançaisTurkceРусский языкTiếng việtJęzyk polskiBahasa indonesiaSign up to vote on this titleUsefulNot usefulYou're Reading a Free PreviewDownloadClose DialogAre you sure?This action might not be possible to undo. Are you sure you want to continue?CANCELOK