Revue de patrologie,
d’hagiographie critique
et d’histoire ecclésiastique

Table des matières

Préface (9)

La liturgie, c’est pour les liturgistes. Oui, il est vrai, mais ce n’est pas la vérité toute entière. L’intérêt scientifique des matières liturgiques ne se limite pas à l’histoire de la liturgie au sens strict. Il y a d’autres domaines où la compréhension de la liturgie est vitale même dans ses détails techniques. Tout d’abord, ce sont les visions mystiques du Temple céleste. Les apocalypses juives et chrétiennes aussi bien que l’expérience de la vie monastique du christianisme médiéval ouvrent des scènes de services dans le Temple céleste, devant le Trône de Dieu, dans l’entourage des anges et des esprits des justes. Parfois c’est uniquement l’analyse des données liturgiques qui serait capable de fournir la clef aux chiffres symboliques des textes mystiques anciens. D’ailleurs, la liturgie est toujours unie avec les traditions hagiographiques et artistiques. De temps en temps, des textes hymnographiques sauraient jeter de la lumière sur les faits historiques.
Telles sont, en bref, les idées sous-jacentes à l’approche interdisciplinaire qui a produit le recueil présent. Il contient des publications liturgiques sensu stricto aussi bien que des études dans les domaines où l’on fait usage du symbolisme liturgique.
Dieu voulant, ce ne sera que le début d’une file de publications où les liens entre la liturgie historique «pure» et ce que l’on peut nommer «la liturgie historique appliquée» seront de plus en plus étroits.

Liste des abbréviations (10)

Édition critique

Andrei S. Slutskij, Early Slavonic Versions of the Liturgy of the Presanctified Gifts (13):
Preface (13). Introduction (14). Manuscripts of the Old Russian Recension (22). Manuscripts of the Studite Recension (23). I. Vespers (24). II. The Great Entrance (45). III. Communion (55). Appendix. Critical Edition of the Liturgy of the Presanctified Gifts in the Old Russian Recension (64)


Andrei A. Orlov, Eschatological Yom Kippur in the Apocalypse of Abraham: Part I. The Scapegoat Ritual (89)

The article investigates the sacerdotal dimension of the Apocalypse of Abraham. The study shows that the entrance of a seer into the celestial realm reveals the cultic dimension and is envisioned as a visitation of the heavenly temple. The study theorizes that some portions of the second, apocalyptic part of the pseudepigraphon can be seen as an eschatological re-enactment of the Yom Kippur ritual — one of the most enigmatic cultic ceremonies in the Jewish tradition.

Silviu N. Bunta, «Your Own of Your Own»: Jewish Adam Speculations and Christian Liturgy in the Slavonic and Romanian Life of Adam and Eve (122)

The Romanian version of the Life of Adam and Eve preserves the only text form in which, during the burial of Adam’s body, the offering formula «your own of your own», which has been used in eastern liturgies from as early as the sixth century, is addressed by the earth to God. All other extant versions have God utter the phrase to the earth. Thus these versions understand Adam’s body to be a possession of the earth, while the Romanian recension associates the body of the protoplast with God. Similar votive phrases, based primarily on 1 Chron 29:14, are used in ancient Jewish and Christian speculations to describe the iconic relation between humanity, particularly the human body, and God. This paper argues that, in its idiosyncratic reading, the Romanian recension of the Life of Adam and Eve, although preserved in late medieval manuscripts, seems to reflect the mergence of the eastern liturgical formula with these ancient Jewish and Christian speculations about the iconic nature of Adam.

Bogdan G. Bucur, «The Mountain of the Lord»: Sinai, Zion, and Eden in Byzantine Hymnographic Exegesis (139)

The exegesis of biblical theophanies was crucially important for early Christians: it underlay their appropriation of the Scriptures of Israel as «Old Testament», it lent itself to polemical use against dualism and monarchianism, and, it was eventually absorbed into Byzantine festal hymnography, thereby gaining wide acceptance in Byzantine theology. Part of a larger project dealing with the exegesis of biblical theophanies in patristic literature, this essay discusses the interpretation of theophanies associated with Sinai, Zion, and Eden found in Byzantine hymnography. After presenting and commenting on the exegesis of specific Old Testament theophanies in Byzantine festal hymns, the author argues that this type of exegesis is difficult to frame within the categories commonly used to describe patristic exegesis, and that a more suitable category would be that of «rewritten Bible», current among scholars of the Old Testament Pseudepigrapha. He then examines relationship between the Christology emerging from the hymns under discussion and the normative conciliar Christology.

Jack Custer, Inspired Word and Spiritual Worship: How Byzantine Hymnography Interprets Sacred Scripture (183)

Like all authentic monuments of Christian culture, the liturgical hymnography of the Byzantine tradition springs from the Church’s ongoing engagement with biblical revelation. Liturgical hymns, in particular, are deeply rooted in patristic preaching, whose interpretive strategies and conclusions they mirror and disseminate in a form accessible to the entire worshiping community. Along with the standard exegetic tools of the patristic era, the hymnographers exploit verbal, audial and visual relationships among inspired texts to unpack the drama inherent in spare biblical narratives. Citation and allusion allow these inspired texts to weave rich intertextual celebrations of individual moments in the Christian mystery and to find the New Testament hidden in the Old.

Stéphane Verhelst, Les prières de l’ambonde la Liturgie de saint Jacques (209)

Cet article retrace la genèse de la prière de l’ambon dans la Liturgie de saint Jacques et établit ensuite la liste de ses variantes en grec et surtout en géorgien. Il comporte la traduction des incipit de 55 prières géorgiennes, faite directement sur le microfilm du sinaiticus 12. L’analyse plus rapprochée de l’une d’entre elles (n°53) apporte une nouvelle observation (par rapport à une première partie de cet article parue dans la revue BBGG) sur l’origénisme qui a marqué la tradition liturgique de Jérusalem avant Justinien. On y trouvera d’autres éléments de datation tendant à faire remonter la Vorlage grecque de la collection géorgienne (du moins de sa partie principale) avant le milieu du VIe siècle.

Dmitrij F. Bumazhnov, Das Charisma in der christlichen Gnosisund im frühen ägyptischen Mönchtum (234)

The contribution focuses on the different understandings of charismata in the Gnostic text, The Interpretation of Knowledge and in the 3rd Sahidic Vita of St. Pachomius. The Gnostic text develops further an aspect of Apostle Paul’s notion of community structure according to which the charismata of the community members are understood as supplementing each other. This notion is completed with the idea of the primordial and post mortem equality of all members as far as they are Gnostic pneumatics. One of the consequences of this ecclesiology is the prohibition to name someone «father» (cf. Mt 23,9). The Sahidic vita of St. Pachomius, on the contrary, argues for the application of this title to a Christian charismatic leader, a difference which witnesses a fundamental gap between the notion of a spiritaul mediator in Gnostic and Catholic thought.

Sung-Hyun Nam, L’Usage du Terme «notre père (peneiwt)» dans la littérature pachômienne (248)

The expression of «our father» which is used to indicate the founder of the cenobitism in the Pachomian literature represents a notion of cenobite collectivity of the pachomian monks in comparison to the outside world. In order to describe the complicated historical process of the formation of this technical term, we must first of all distinguish the locutions of two successors of Pachomius; one is the term of Horsiesius «our father», the other that of Theodore «apa». In this hermeneutic effort, an analysis of the works of Horsiesius and Theodorus is prior, whereas the Lives are complementary.

Dragoş A. Giulea, The Heavenly Fire Working the Earth of the Heart: Origen, Antony, Pseudo-Macarius, and the Internalization of the Image of Divine Fire (262)

This study represents an investigation of the image of heavenly fire from its incipient biblical representations as external sacrificial fire, fire of punishment, or theophanic fire to the elaborated images of internalized heavenly fire encountered in Origen, (Ps?-) Antony, and especially Ps.-Macarius. These authors purposely connect this internalized image of the divine fire with the Holy Spirit operating internally under the guidance of the Son. This study will also refer to a particular tradition of the inner fire produced by the words of Scripture present in the Jeremian corpus, the New Testament, and several rabbinic documents, and to a few Christian contexts of the internalized image of the divine fire, such as Paul and Clement of Alexandria. However, Ps.-Macarius entitles the heavenly fire with cathartic and demiurgic functions, and, according to the author, the way the divine fire operates in the human soul represents one of the greatest mysteries, hidden even to the Apostles until Christ himself unveiled it to them.

Nestor Kavvadas, Theology of Language and Liturgical Prayer in Isaac of Nineveh (283)

An mehreren Stellen seiner Schriften zieht Isaak von Ninive der Verbindlichkeit kirchenrechtlicher liturgischer Vorschriften für das Gebet des Einsiedlers klare Grenzen, indem er Letzterem weitgehende Freiheiten bei der Gestaltung des eigenen liturgischen ordo einräumt. Diese Freiheiten reichen bis zur völligen, wenn auch vorläufigen, Entbindung von der Observanzpflicht beim Eintreten der «Theoria» oder der Offenbarung des Geistes. Hinter dieser nicht unumstrittenen These steckt eine explizite gebetstheologische Begründung, die ihrerseits, wie dieser Artikel erweisen will, auf der Grundlage einer tiefergehenden theologischen Gnoseologie der Sprache steht. Diese verbindet in sich die grundsätzliche Verneinung der Möglichkeit der Erlangung der höchsten einem Menschen mitteilbaren Gotteserkenntnis (und somit eines der Wahrheit Gottes genau entsprechenden Gebets) durch das medium geschöpflicher Vernunft, die ihrem Wesen nach sprachlich verfasst ist, mit einer nachdrücklichen Bejahung der gottgeschenkten Möglichkeit einer über Vernunft und Sprache erhabenen Erkenntnis Gottes und eines ihr zugeordneten «Gebets», welches jenseits der natürlichen Möglichkeiten des sprechenden Menschen angesiedelt ist.

Leena Mari Peltomaa, Role of the Virgin Mary at the Siege of Constantinople in 626 (294)

The paper concerns dating the prooemium of the Akathistos Hymn, the Τῇ ὑπερμάχῳ στρατηγῷ. It introduces a homily, attributed to Theodore Syncellus, as an evidence of the mutual relationship between the siege of Constantinople in 626 and the Akathistos Hymn and its prooemium. Dogmatical, ideological and linguistic parallels demonstrate that the Akathistos is reflected in Syncellus’ text. Further it is shown that in Syncellus’ homily Mary has both the role of the defender (ὑπέρμαχος) and the function of the general (στρατηγός), though the latter word is not employed explicitely. As a contemporary text, the poem by George of Pisidia on the siege of 626, includes the word στρατηγός, even together with the word χαῖρε, the very characteristic of the Akathistos, it provides the piece of evidence whereby the dating of the Τῇ ὑπερμάχῳ στρατηγῷ to the first siege of Constantinope is justified.

Tatiana Borisova, To the Problem of the Reconstruction of the Early Stages of the History of the Church Slavonic Translation of the Akathistos Hymn (310)

The paper deals with the early stages of the history of the Old Church Slavonic translation of the Akathistos Hymn. The Greek Akathistos is stated to be translated twice into Slavonic in the 9th–11th centuries. The problems of the time and place of these translations, as well as of the relations between them are discussed. The second translation is proved to be performed in Bulgaria in the middle of the 10th century.

Tatiana A. Sénina (moniale Kassia), Remarques sur le canon des défunts écrit par S. Cassia de Constantinople (327)

The article contains an analysis of the hymnographic canon for the deaths written by Kassia of Constantinople. It is shown that all its theotokia (apart from the last one) are taken from earlier canons, including the theotokion of the fifth ode that was previously considered as written by Kassia herself. Concluding from its contents, the canon is to be dated to the 860s.

Youhanna Nessim Youssef, The Psalis for the Consecration of the Church (Revisited) (333)

Since Horner’s publication no further studies had been done. In this article we will study several aspects of these psalis such as theology, liturgy and history.


Constanta Costea, Earlier Versions of Patriarch Germanus’ Homily on the Cross and the Icons (351)

Vladimir A. Livšic, Sogdian «Ancient Letters» (II, IV, V) (354)

Basil Lourié, Courts of Solomon, A Jewish Collection (363)

Basil Lourié, Slavonic Texts of Hard Fate: the Prophecy of Solomon and Some Others (374)

Tatiana A. Sénina (moniale Kassia), Un saint fouette un autre: Théoktistos le logothète et Euthyme de Sardes (401)

Youhanna Nessim Youssef, Two Notes on the Coptic Theotokias (404)


B. Lourié, Michel Stavrou, Nicéphore Blemmydès, Œuvres théologiques. Introduction, texte critique, traduction et notes. Tome 1 (435)

A. Bausi, Tedros Abreha, Il Gädl di Abuna Demyanos santo eritreo (XIV/XV sec.). Edizione del testo etiopico e traduzione italiana (439)

B. Lourié, Nouvelles publications de l’Institut de la littérature russe (Maison de Pouchkine) sur la littérature ancienne de la Russie (446)

Les publications récentes dans la série ΣΜΑΡΑΓΔΟΣ ΦΙΛΟΚΑΛΙΑΣ (454)

Deux livres sur l’autocéphalie russe (457)

Bibliographie du R. P. Michel van Esbroeck, s. j. Addenda (458)


Т. Л. Вилкул, По поводу рецензии П. В. Лукина «Деконструкция деконструкции» [T. L. Vilkoul, À propos de la recension de P. V. Loukine «Déconstruction de la déconstruction»] (461)

П. В. Лукин, Нужно ли нам «новаторство»? (Об ответе Т. Л. Вилкул) [P. V. Loukine, Avons-nous besoin de l’esprit novateur?]  (505)