The Baptismal Liturgy of Jerusalem (Liturgy, Worship & by Juliette Day

By Juliette Day

Used to be Jerusalem, lower than her bishop Cyril, the resource of liturgical concepts within the 4th century or was once she easily following tendencies which additionally affected the liturgy of neighbouring provinces? In assessing those confirmed propositions with regards to baptism, Juliette Day undertakes a cautious comparative research of the entire correct assets for Palestine, Egypt and Syria, being attentive to the constitution, content material and theological narrative of the rites which they describe. The Mystagogical Catecheses, ordinarily attributed to Cyril of Jerusalem, are the main resource during this dialogue and this e-book demonstrates that they date from the episcopate of his successor John.

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Paris, 1985), p. 19. ; W. Jardine Grisbrooke, The Liturgical Portions of the Apostolic Constitutions (Alcuin/GROW Liturgical Studies vols 13–14. Nottingham, 1990), p. 5. 47 Metzger, Les Constitutions Apostoliques, pp. 55–7. , pp. 30–3. , pp. 58, 60. Grisbrooke, The Liturgical Portions (p. 7) also dated AC to 380. 50 Jean Michel Hanssens, La Liturgie d’Hippolyte (OCA 155. Rome, 1959), p. 52. 51 Bradshaw, Search for the Origins, p. 85. ’52 He does not provide any evidence for assigning AC to a particular group and the text itself does not provide explicit evidence that it is the work of Arians or Apollinarians.

53 42 The Baptismal Liturgy of Jerusalem and isolate distinctive liturgical and theological ideas which reflect the milieu in which they were composed. The liturgical elements which AC and CH share and upon which they differ will be referred to in the following chapters. The catechetical and homiletic work of Chrysostom, the homilies of Theodore and AC will be used to represent the West Syrian patriarchate of Antioch. We have concluded that AC is the earliest and of Antiochene origin; Chrysostom also described the liturgy of that city in homilies delivered from 388 onwards; lastly, the rite described by Theodore is presumed to be that of Mopsuestia and to date from the end of the fourth or early fifth century.

G. Prevost, The Homilies of S. John Chrysostom on the Gospel of Matthew (Oxford, 1843), part 1, p. 167. 35 Wendy Mayer and Pauline Allen, John Chrysostom (London, 2000), p. 7. , p. 31 n. 4 (on p. 208). , p. 31. 38 For example, ‘Our congregation today is smaller and the participants in the action less numerous …’ Chrysostom, Hom. 1. Robert C. Hill, John Chrysostom: Homilies on Genesis (FoC, vol. 74. Washington, 1990), p. 127. D. Kelly, Golden Mouth: The Story of John Chrysostom, Ascetic, Preacher, Bishop (London, 1995), p.

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