Here are some words, according to ESPN and USA Today, that Janga and Hathwar spelled correctly: Kjeldahl, Hohenzollern, juamave, gesellschaft, Feldenkrais, groenedael, and zindiq euchologion.
|
|
Provost Alexios Maltzew of the Russian Embassy Church at Berlin edited the Euchologion in Old Slavonic and German with notes (Vienna, 1861, reprinted at Berlin, 1892). A complete Euchologion, in several volumes, was printed in Moscow by the Synodal Press in 1902. Greek- Catholics use the Propaganda edition and have a compendium (mikron euchologion) containing only the Liturgies, Apostles and Gospels, baptism, marriage, unction, and confession (Rome, 1872). J. Goar, O. P., edited the Euchologion with very complete notes, explanations, and illustrations (Euchologion, sive Rituale Græcorum, 2nd ed.
|
|
Coptic lectionary with Bohairic script on the left hand of the page and Arabic on the right. The Coptic Books (in Coptic with Arabic rubrics, and generally with the text transliterated in Arabic characters too) are the Euchologion (Kitãb al- Khulagi almuqaddas), very often (but quite wrongly) called Missal. This corresponds to the Byzantine Euchologion. The Coptic equivalent of the Horologion is the Agpeya.
|
|
The Euchologion was first translated into Church Slavonic in the 9th century. The definitive version of the Euchologion used in the Ukrainian Orthodox Church was prepared by Peter Mogila, and published in 1646 (republished in Paris, 1988). This edition contains some 20 rituals that were of local origin and are not performed in other Eastern churches (e.g., services for the uncovering of holy relics and for the blessing of monasteries).
|
|
The most ancient document of the Rite of Constantinople (which is similar to the Antiochene Rite) is the Barberini Euchologion (gr.336), a Greek manuscript written around 790 A.D.E. Whitaker, M. Johnson, Documents of the Baptismal Liturgy (Liturgical Press, 2003), , p. 109. The first printed edition was published at Venice in 1526. This was followed by another, also in Venice, in 1638 of the Euchologion used by Jacques Goar for his edition.
|
|
The Deir Balyzeh Papyrus (or Der Balyzeh Euchologion) is a 6th-century papyrus, coming from Egypt. It contains early fragmentary Christian texts: three prayers, a short creed and a portion of Anaphora (i.e. a Eucharistic Prayer).
|
|
He also pioneered educational books for children named ⲁϧⲱⲙⲫⲁⲧ (Akhomphat). Claudius Labib was also responsible for editing a series of religious texts used by the Coptic Orthodox Church. The works were published at Cairo as follows: Katamãrus, 1900–02; Euchologion, 1904; Funeral Service, 1905.
|
|
Thus the Euchologion is the handbook for bishops, priests, and deacons. It contains only the short responses of the choir, who have their own choir-books (Horologion for the fixed portions of the services, and the Triodion, Pentecostarion, Octoechos and Menaion for the propers).
|
|
Fragment rediscovered in 1975 (Sin. slav. 1/N, f.1r) The Euchologium Sinaiticum (scholarly abbreviation: Eu or Euch) is a 109-folio Glagolitic Canon of Old Church Slavonic euchologion. It contains parts of the liturgy of the St. John Chrysostom, and is dated to the 11th century.
|
|
The encyclical of Benedict XIV Ex Quo (1756) announced an authorised version of Greek prayers for adherents to the Melkite Greek Catholic Church. It cited Giorgio Coresio as one of the ' outstanding scholars and experts in Greek affairs' who were consulted when an earlier edition of the prayers (Euchologion) was produced.
|
|
When first ritual functions books were written, the Sacramentary in the West and the Euchologion in the East, they contained all the priest's (and bishop's) part of whatever functions they performed, not only for the Mass or Divine Liturgy, but for all other sacraments, blessings, sacramentals, and rites of every kind as well.
|
|
Euchologia are also found among the Coptic, Armenian and East Syrian Churches, which differ from the Byzantine. The Euchologion of Bishop Serapion, a contemporary of St. Athanasius (c.293 – 373), contains texts from the Alexandrian Rite.Louis Duchesne, Christian Worship: Its Origin and Evolution (Society for Promoting Christian Knowledge, London, 1903), p. 75.
|
|
In the Eastern Orthodox Church, demonic activity is inextricably associated with disease and blight. As a result, exorcisms are quite common, even finding their way in rituals involving the blessing of fields. The exorcism ritual, found in the Euchologion, is that of St. Basil the Great. The baptism liturgy in Eastern Orthodoxy also contains an exorcism ritual.
|
|
In the Orthodox Church there is a ritual for the "Consecration of a Cemetery", found in the Euchologion (Slavonic: Trebnik). A large cross is erected in the center of the cemetery. The ritual begins with the Lesser Blessing of Waters. Then the cross and the entire property are consecrated with prayers, incense and the sprinkling of holy water.
|
|
His other notable works included Trebnyk or Euchologion (1646). It resembled an encyclopedia in which all Ukrainian church rites and services were systematized. In this, he did much to preserve the purity of Orthodox ritual. A decade earlier, he published his Anthologion in which he emphasized the need for teachers to find unique approaches to each student when teaching since their abilities varied.
|
|
The Ambrosian Rite has its own ritual (Rituale Ambrosianum, published by Giacomo Agnelli at the Archiepiscopal Press, Milan). In the Byzantine Rite, the contents of the ritual are contained in the Euchologion. The Armenians have a ritual book (Mashdotz) similar to the Roman Ritual. Other churches not in communion with the Holy See have not yet arranged the various parts of this book in one collection.
|
|
Instead of venerating the Gospel Book, the faithful venerate the Icon of the Feast, and receive the celebrant's blessing. There will also be Gospel readings at other occasional services from the Euchologion. These are usually read by the priest and normally follow the pattern of Matins. When a bishop or priest passes away and his body is prepared for burial, a Gospel Book is placed in the coffin with him.
|
|
The Sacramentary of Serapion of Thmuis is a work of Saint Serapion (fl. ca. 330 to 360, feast day: March 21), bishop of Thmuis (today Tell el-Timai) in the Nile Delta and a prominent supporter of Athanasius in the struggle against Arianism. He is sometimes called, for his learning, Serapion the Scholastic. He is best known in connection with this prayer-book or sacramentary (euchologion) intended for the use of bishops.
|
|
In 1544, the printing press was transported from Goražde to Târgoviște, the capital of Wallachia, thus becoming the second such facility in the territory of present-day Romania. Its relocation (and reactivation) was accomplished by Dimitrije Ljubavić, Božidar's grandson, who brought with him Hierodeacon Mojsije. In Târgoviște, Dimitrije printed a euchologion at the beginning of 1545, and an apostolarium in 1547. This was all done under the auspices of Serbian-born Metropolitan Anania of Wallachia at the time.
|
|
The next printing house would not appear in Bosnia and Herzegovina until 1866, when Sopron's Printing House began its work. In 1544, the printing press was transported from Goražde to Târgoviște, the capital of Wallachia, thus becoming the second such facility in the territory of present- day Romania. Its relocation and reactivation was accomplished by Dimitrije Ljubavić, Božidar's grandson.Čurčić 2008, pp. 335–36 In Târgoviște, Dimitrije printed a euchologion at the beginning of 1545, and an apostolarium in 1547.
|
|
The Syrian Catholics have a Euchologion (Syriac and Karshuni), published at Rome in 1843 (Missale Syriacum), and a "Book of clerks used in the ecclesiastical ministries" (Liber ministerii, Syriac only, Beirut, 1888). The Divine Office, collected like a Breviary, was published at Mosul in seven volumes (1886–96), the ferial office alone at Rome in 1853, and at Sharfi in the Lebanon (1898). A Ritual – "Book of Ceremony" – for the Syrian Uniats is issued by the Jesuits at Beirut.
|
|
Unlike in Western Christianity, where different religious orders and societies arose, each with its own profession rites, the Eastern Orthodox Church has only one type of monasticism. The profession of monastics is known as tonsure (referring to the ritual cutting of the monastic's hair which takes place during the service) and was, at one time, considered to be a Sacred Mystery (Sacrament). The Rite of Tonsure is printed in the Euchologion (Church Slavonic: Trebnik), as are the other Sacred Mysteries and services performed according to need, e.g., funerals, blessings, exorcisms, etc.
|
|
In the Eastern Orthodox Church, there is only one type of monasticism. The profession of monastics is known as tonsure (referring to the ritual cutting of the monastic's hair which takes place during the service) and is considered by monks to be a Sacred Mystery (Sacrament).Michael Prokurat, Michael D. Peterson, Alexander Golitzin (editors), The A to Z of the Orthodox Church (Scarcrow Press 2010 ), article: "Monasticism" The Rite of Tonsure is printed in the Euchologion (Church Slavonic: Trebnik), the same book as the other Sacred Mysteries and services performed according to need.
|
|
He visited Constantinople, Wallachia (where he was well received by Prince Matei Basarab), Moldavia (where he met Prince Vasile Lupu), Ukraine and Tsardom of Russia. Deposition of Patriarch Nikon He was in Moscow from January 26, 1655, to May 29, 1656, as the guest of Tsar Alexis. During this visit he had a large part in the religious and liturgical reform of the Russian Patriarch Nikon, mainly because he brought with him the new recension of the Euchologion made by Euthymius II Karmah and other liturgical books of the Patriarchate of Antioch.
|
|
Because members of Ljubavić family were from Goražde, they brought printing press to their hometown. At the Church of Saint George, Teodor organised the Goražde printing house, which produced, beside the hieratikon, two more books in Church Slavonic of the Serbian recension: a psalter in 1521, and a small euchologion in 1523. Books were printed by Božidar's grandson Dimitrije Ljubavić after being edited by hieromonk Teodor, his uncle. Dimitrije Ljubavić went on to found a printing press in 1545 in Târgoviște who was himself working for the Metropolitanate of Wallachia at the time.
|
|
The Old Bohairic pronunciation is evidence- based, using archived sound recordings and transcriptions of the oral tradition of Zeneya, Dabeyya, and other villages made by various scholars such as Georgy Sobhy, Petraeus, Galtier, Maria Cramer, Rochmonteix, in addition to the works of W.H. Worrell and Vycichl. Maher also consulted documents held in libraries and monasteries throughout Egypt, including Coptic manuscripts written in the Arabic script, such as the Damanhour euchologion, and tenth- century Arabic texts written in Coptic letters, and he analysed scribal transcription errors in the manuscripts tradition.
|
|
Another edition was published at Venice in 1862, which forms the basis of the current edition of the Great Euchologion, such as that published by Astir at Athens in 1970. The text in the Venetian edition of 1862 was the basis of the edition published in Bucharest in 1703. The 7th edition, edited by Spiridion Zerbos, was printed in 1898 at the Phoenix press (typographeion ho Phoinix) at Venice, the official Greek Orthodox printing house. The Orthodox Churches that use other liturgical languages have presses (generally at the capital of the country, Moscow, Bucharest, Jerusalem) for their translations.
|
|
Orthodox priest and deacon making the Entrance with the censer at Great Vespers An Eastern Orthodox censer, gold with four chains and bells Armenian Church, Kolkata The Eastern Orthodox Church and the Byzantine Rite Eastern Catholic Churches make frequent use of incense, not only at the Divine Liturgy (Eucharist), but also at Vespers, Matins and a number of other occasional services (see Euchologion). During funeral services and memorial services (Panikhida), the censer is swung almost continuously. Incense is understood as symbolizing the sanctifying grace of the Holy Spirit and the prayers of the Saints rising to heaven. Incense is offered by the priest or deacon during the services.
|
|
Another important source is the anaphora described in the Mystagogical Cathecheses of Theodore of Mopsuestia.Tonneau and Devréesse, Les homélies catéchétiques de Theodore de Mopsueste, 1949 In Egypt we have the Anaphora of Barcellona (and its related Louvain Coptic Papyrus), the Prayer into the Euchologion of Serapion, the Deir Balyzeh Papyrus, the Strasbourg papyrus and the ancient Anaphora of Saint MarkCodex Vat gr. 1970 in Greek, which developed in the Coptic Liturgy of Saint Cyril. Scholars find structural similarities in between the Roman and Egyptian anaphoral traditions: for instance the Barcelona Papyrus, as well as Deir Balyzeh Papyrus, include an epiclesis before the Words of Institution as in the Roman Canon.
|
|
Horologion in Romanian The Horologion is primarily a book for the use of the Reader and Chanters (as distinguished from the Euchologion, which contains the texts used by the Priest and Deacon). Several varieties of Horologia exist, the most complete of which is the Great Horologion (Greek: Ὡρολόγιον τò μέγα, Horologion to mega; Slavonic: Великий Часословъ, Velikij Chasoslov, Romanian: Ceaslovul Mare). It contains the fixed portions of the Daily Office (Vespers, Compline (Great and Small), Midnight Office, Matins, the Little Hours, the Inter-Hours, Typica, Prayers before Meals). The parts for the Reader and Chanters are given in full, the Priest's and Deacon's parts are abbreviated.
|
|
This liturgical text derives from the West Syriac Rite, being imported in Egypt after the 6th-century from Syriac monks who settled in Wadi El Natrun. The authorship of the core of this anaphora by Gregory of Nazianzus himself cannot be excluded. The text however was adapted to the Egyptian use, and it was one of the three anaphoras which use was permitted by the canons of Patriarch Gabriel II in the 12th century. The oldest manuscripts of this liturgy date the High Middle Ages: the oldest is a 10th-century Sahidic incomplete manuscripts from the euchologion of the White Monastery, while the earlier Bohairic texts are 12th or 13th manuscripts from the Monastery of Saint Macarius.
|
|
Armenian liturgical manuscript, 13th century, Kilikia. The Armenian Liturgical Books are quite definitely drawn up, arranged, and authorized. They are the only other set among Eastern Churches whose arrangement can be compared to those of the Byzantines. There are eight official Armenian service-books: #the Directory, or Calendar, corresponding to the Byzantine Typikon, #the Manual of Mysteries of the Sacred Oblation (= a Euchologion), #the Book of Ordinations, often bound up with the former, #the Lectionary, #the Hymn-book (containing the variable hymns of the Liturgy), #the Book of Hours (containing the Divine Office and, generally, the deacon's part of the Liturgy), #the Book of Canticles (containing the hymns of the Office), #the Mashdotz, or Ritual (containing the rites of the sacraments).
|
|
At Matins there are twelve Morning Prayers which the priest says with uncovered head while the reader says the Six Psalms (Psalms 3, 37, 62, 87, 102, 142). The priest says the first half of these prayers in front of the Holy Table (altar), and then after the third psalm, comes out to read the rest in front of the Holy Doors (or icon of Christ). Many of the Sacred Mysteries (sacraments) and other services in the Euchologion (priest's service book) also have secret prayers in them. Textually, the secret prayers are obviously intended to be said silently, often professing personal unworthiness on the part of the priest, and—though they are often written in the plural—they often contain references to the laity as distinct from the speaker(s), who are the clergy.
|
|
Then the Lectionary called Katamãrus; the Synaksãr, containing legends of saints; the "Deacon's Manual"; an Antiphonary (called Difnãri); the Psalter, Theotokia (containing offices of the Virgin Mary); Doxologia; collections of hymns for the choir and a number of smaller books for the various other offices. The Coptic Orthodox Church has a very sumptuously printed set of their books, edited by Gladios Labib, published at Cairo (Katamãrus, 1900–2; Euchologion, 1904; Funeral Service, 1905). These books were first grouped and arranged for the Coptic Catholic Church by Raphael Tuki, and printed at Rome in the eighteenth century. Their arrangement is obviously an imitation of that of the Latin service-books (Missale coptice et arabice, 1736; Diurnum alexandrinum copto-arabicum, 1750; Pontificale et Euchologium, 1761, 1762; Rituale coptice et arabice, 1763; Theotokia, 1764).
|
|
Church of St. George, Sopotnica In the second half of 1518, Božidar Ljubavić sent his sons, Đurađ and hieromonk Teodor, to Venice to buy a printing press and to learn the art of printing. The Ljubavić brothers procured a press and began printing a hieratikon (priest's service book), copies of which had been completed by 1 July 1519 either in Venice or at the Church of Saint George near Goražde. After Đurađ Ljubavić died in Venice on 2 March 1519, it is unclear whether his brother transported the press to Goražde before or after finishing the work on the hieratikon. At the Church of Saint George, Teodor organised the Goražde printing house, which produced, beside the hieratikon, two more books in Church Slavonic of the Serbian recension: a psalter in 1521, and a small euchologion in 1523.
|
|
The Euchologion contains only the parts of priest and deacon in full length, first for the Liturgy of St. John Chrysostom, then for those parts of Liturgy of St. Basil that differ from it; then the Liturgy of the Presanctified Gifts, beginning with the Hesperinon (Vespers) that always precedes it. After the Liturgies follow a collection of the Sacred Mysteries (sacraments and sacramentals) with various rules, canons, and blessings. First the rite of churching the mother after child-birth (euchai eis gynaika lecho), adapted for various conditions, then certain "Canons of the Apostles and Fathers" regarding Baptism, prayers to be said over Catechumens, the Rite of Baptism, followed by the ablution (apolousis) of the child, seven days later; Exorcisms of St. Basil and St. John Chrysostom, and the Rite of Consecrating Chrism (myron) on Holy Thursday. Then follow the Ordination services for deacon, priest, and bishop (there is a second rite of ordaining bishops "according to the exposition of the most holy Lord Metrophanes, Metropolitan of Nyssa"), the blessing of a hegumenos (abbot) and of other superiors of monasteries, a prayer for those who begin to serve in the Church, and the rites for minor orders (reader, chanter, and subdeacon).
|
|