Handbook for Liturgical Studies, Volume I

Anscar J. Chupungco, OSB

Published by Liturgical Press

Anscar J. Chupungco, OSB.

Handbook for Liturgical Studies, Volume I: Introduction to the Liturgy.
Liturgical Press, 1997.
Project MUSE.muse.jhu.edu/book/46802.

For additional information about this book

https://muse.jhu.edu/book/46802

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 Elena Velkova Velkovska

13

Byzantine Liturgical Books

Current editions of the Byzantine liturgical books reflect the complex

evolution and radical transformations experienced by the
Constantinople tradition over a thousand years, from the fifth to the
sixteenth century. The Byzantine rite, like the Roman, represents a
synthesis of extremely diverse cultic and cultural traditions. There­
fore we shall describe the books of each core tradition together with
the books that have resulted from their repeated encounter.

I . B O O K S F R O M T H E A N C I E N T C O N S TA N T I N O P L E
C AT H E D R A L T R A D I T I O N

1. Psalter
The psalter contained the 150 psalms of the Septuagint and fifteen
biblical canticles arranged in units called “antiphons.” For this reason
it was also sometimes called the antiphonary (ajntifwnavrion). Each
antiphon was composed of a variable number of psalms with respec-
tive refrains and constituted the psalmodic pensum of the Liturgy of
the Hours. Its organization has sometimes been attributed to the pa-
triarch Anthimos (535–36). After the psalms came the fifteen biblical
canticles proper to Constantinople and some appendices with chants
and prayers. The earliest copy preserved is the famous Chludov
Psalter (11th cen.), known for its valuable miniatures.

2. Gospel
The book used for liturgical proclamation of the gospel has always
been an object of special veneration in Byzantine churches because it
is a sign of Christ’s presence. It is kept on the altar to indicate the

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indissoluble link between the table of the Word and the table of the
Bread and Cup.
As in the West, the earliest group of gospel codices is represented
by the continuous text of the four evangelists (tetraeuaggevlion) in
the order Matthew, Mark, Luke, and John. This is followed or pre-
ceded by several tables indicating which pericopes are to be read.
Begin­ning in the eighth century, lectionaries (eujaggevlion, ejklogavdion
tou≈ eujaggevlivou) developed alongside the tetraevangelion. The peri-
copes were arranged in the order of their reading during the litur-
gical year: John, Matthew, Luke and Mark.
The earliest gospel lectionaries give pericopes only for Saturdays
and Sundays during the year, for weekdays between Easter and
Pentecost, and for the chief memorials of the Proper of the Saints.
Only much later do lectionaries appear with pericopes for weekdays
after Pentecost, with the exception of Lent, which was always alitur-
gical. This development depends on how often the Eucharist was
celebrated. Even today it is not celebrated daily in all places but is
restricted mainly to Saturdays, Sundays, and feastdays.
The readings are divided into four periods: the Gospel of John is
read from Easter until Pentecost; the Gospel of Matthew from the
Monday after Pentecost until the Sunday after September 14
(Exaltation of the Holy Cross); the Gospel of Luke from the Sunday
after the Exaltation until Lent; the Gospel of Mark is read during
Lent, with a few exceptions. Later it was also read on weekdays
(Monday-Friday) beginning with the thirteenth Sunday after
Pentecost.
Each of the three cycles (Saturday, Sunday, and Weekday), divided
into four periods, follows the principle of semi-continuous reading.
Holy Week and the Proper of the Saints, of course, have special
readings.

3. Praxapostolos
This is a lectionary for the Eucharist containing pericopes from Acts
(IIravxei"), the Letters of Paul (ajpovstolo") — hence the Greek name
praxapovstolo" — and at a later period the Catholic Epistles, but not
the Apocalypse. As in the gospel, the pericopes are arranged accord-
ing to the Proper of the Season and the Proper of the Saints. The
Proper of the Season begins with the Easter Eucharist and ends with

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the Easter Vigil of the following year; the Proper of the Saints, on the
other hand, begins on September 1, which was the ancient Byzantine
New Year.
The books are divided as follows: from Easter to Pentecost the Acts
of the Apostles are read; on the thirty-second through the thirty-sixth
Saturdays and Sundays after Pentecost, the readings are from the
Pauline corpus; during Lent the Letter to the Hebrews is read; on the
pre-Lenten Saturdays and Sundays and during Holy Week, the read-
ings are special.
As we have already seen with regard to the gospel, the weekday
cycle is later. In the concrete case of the Praxapostolos, it was arranged
by distributing according to the principle of semi-continuous reading
what remained of the Pauline corpus and the Letter to the Hebrews,
including also the Catholic Epistles. This has given rise to various edi-
torial possibilities in the manuscripts. These are embodied in as many
groups, linked to the eucharistic rhythms of each local church during
the time after Pentecost: a Saturday-Sunday lectionary, a Saturday-
Sunday-Weekday lectionary, or simply a Weekday lectionary.
One characteristic of the Praxapostolos is its many rubrical direc-
tions. It should be noted that in our Bibles today the order of the
books (Acts, Romans, Corinthians, etc.) follows that of the Byzantine
Praxapostolos.
4. Prophetologion
The disappearance of the Old Testament reading from the Eucharist
during the seventh century gave rise to the development of the Book
of Prophecies (profhtolovgion), whose earliest witness is Sinai gr. 7
(9th cen.). This lectionary contains the Old Testament pericopes —
often with musical notation — for Vespers and the vigils of major
feasts, Vespers for weekdays (Monday–Friday), and Tersext for Lent.
It also includes the psalms with their antiphons and the responsories
between the readings (prokeimevna and Alleluia) for the Eucharist,
­together with many rubrics.
5. Euchologion
The Greek term (eujcolovgion) literally means “collection of prayers.”
This liturgical book contains the presidential prayers for the
Eucharist, for the sacraments, and for blessings or consecrations of
persons and things reserved to the bishop and/or priest. It corre-

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sponds to the ancient Sacramentarium of the Roman Church. The
earliest known copy is the codex Barberini gr. 336 (8th cen.) from
southern Italy, which is kept in the Vatican Library.
From an esthetic and formal point of view, the Byzantine
Euchologion has come to us in the two forms of codex and scroll.
Although, as we have mentioned, the codex is attested since the
eighth century, we should note that the liturgical use of scrolls can
lay claim to a certain antiquity. We need only think of the famous
hymns or kontavkia by Romanos the Melodist, a deacon in
Constantinople before 518.
Some years ago L. W. Daly suggested that the liturgical use of
scrolls be seen as an imitation by the Church of the practice of the
­imperial chancery. This was based on the parallels he established be-
tween the kontakia and chrysobulls. Briefly, the euvcaiv presented to God
by the Church in the liturgy were supposedly written in a format
identical to that used in civil petitiones. The kontakia then are a kind of
elite Euchologion with a few special liturgical formulas, at first re-
served to a prominent celebrant such as a bishop or patriarch.
Manuscript tradition for the Euchologion exists in one of two recen-
sions: paleo-Byzantine and neo-Byzantine. The latter arose after the
iconoclast controversy, and its earliest manuscript is from 1027 (Paris,
Coislin 213). Each recension is in turn divided into Italian (Calabria-
Campania, Calabria-Sicily, Salento) and Eastern (Sinai, Palestine,
Greece). Each of these bears signs of distinct influences from the rite
of Jerusalem.

6. Synaxarion
This collection of hagiographic material is arranged according to the
sequence of feasts and memorials (suvnaxi") from September 1 to
August 31. It was “edited” in the ninth century under the sponsor-
ship of Emperor Constantine VII Porphyrogenitus (913–959) in the
context of the post-iconoclast liturgical reform. One famous
Synaxarion has been improperly called the Menologion of Basil II (see
below). In the twelfth century, verses by Christopher of Mytilene
were added.

7. Rubrics
There is no separate codex rubricarum in the Byzantine cathedral tradi-
tion, but the directives for individual celebrations may be found, as

228
we have seen, in the body or appendix of the lectionaries (gospel,
Praxapostolos, Prophetologion), or incorporated into the Synaxarion. The
most important collections of rubrics known today are included in
the manuscripts Patmos 226 and Jerusalem Hagios Stauros 40: codices P
and H of the Synaxarion. Juan Mateos, who edited codex H, entitled
his work the Typicon de la Grande Église, but this is not strictly correct,
since tupikovn is a term that belongs to the monastic rubrical tradition.
The rubrics contained in the Synaxarion are exceptionally important
for a knowledge of the development of the stational liturgy of
Constantinople, which revolved around the basilicas and imperial
buildings. Times, routes, and participants are given. Also interesting
are the rubrics for the proclamation of the Word at the Eucharist and
those for the cathedral Liturgy of the Hours.
In addition to the corpus of rubrics apportioned among various
books as needed, directories (diavtaxi") were established in the elev-
enth century in a metropolitan context. These were for the patriarchal
liturgy, whose increasingly complex development required detailed
regulations.

I I . B O O K S F R O M T H E PA L E S T I N I A N
MONASTIC TRADITION

1. Psalter
Unlike the cathedral tradition of Constantinople, the Palestinian
­monastic psalter, also called the Psalter of the Anastasis, is divided
into twenty sections or “sessions” (kaqivsmata), which in turn are sub-
divided into three or more subsections (stavsei") of three psalms each.
The result is that each session is the same length. The number of
verses is generally given at the end of each section or subsection.
The 150 psalms are followed by 11 of the 15 canticles of the cathedral
psalter, arranged in a Canon of nine odes. The earliest known witness
to this type of psalter is St. Petersburg gr. 216 from the year 862.

2. Horologion
This is the Book of Hours (wJrolovgion) of the monastery of Mar Saba
in Jerusalem. It contains the ordinary invariable parts (psalms and
hymns) for Vespers, ajpovdeipnon, mesonuvktikon, Matins, Prime, Terce,
Sext, and None (the order may vary). Depending on the individual
manuscripts, the ordinary is followed by various appendices contain-

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ing hymns. The Horologion reflects a strictly monastic Liturgy of the
Hours and does not envision the presence of a priest celebrant. The
earliest example, which dates back to the ninth century, is codex Sinai
gr. 863.

III. THE STUDITE AND SABAITE SYNTHESES

In the year 799, at the height of the iconoclast controversy, the monk
Theodore and some of his companions moved from Sakkoudion,
Bithynia (Asia Minor), to the Constantinople monastery of Stoudios,
whose name he would later take. To assure adequate support for his
iconodule position, Theodore appealed to Patriarch Theodore of
Jerusalem, who sent some monks from Mar Saba to Stoudios. Thus
they brought to Constantinople the prayer horaria of Palestine, which
upon contact with the cathedral rite gave birth to the so-called
Studite tradition. This process led to new “editions” of liturgical
books already noted and to the creation of others.

1. Books Resulting from the Monastic-Cathedral Synthesis

For the celebration of the Eucharist, the Studite monks kept the
­cathedral Euchologion, gospel, and Praxapostolos. They did the same
for the Liturgy of the Hours but distributed the prayers at Vespers
and Orthros according to the Palestine Horologion. From Mar Saba the
Studites adopted the psalter divided into sessions, but they interpo-
lated refrains from the cathedral antiphonary between the psalm
verses.

2. Hymnals
One of the monks who arrived in Constantinople with Theodore
from Mar Saba was Theophanes Graptos (778–845), a hymnographer
of exceptional talent. With him the consolidated hymn tradition of
Palestine, already distinguished by the names of Andrew of Crete
(d. 720), John of Damascus (d. 780), and Cosmas of Maiouma (d. 787),
moved to the banks of the Bosphorus. There in Stoudios it was able
to grow, thanks to Theodore himself and his brother Joseph, who
later became metropolitan of Thessalonica.
a) Oktoechos-Paraketike. This hymn cycle is fifty-six days long and is
divided into eight sections of a week each. It is called the Eight Tones
(ojktwvhco") because each weekly section of hymns is sung according
to one of the eight tones of Byzantine liturgical music. The cycle of

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the Oktoechos begins on the first Sunday after Pentecost and is inter-
rupted on Friday of Carnival Week. However, it remains in effect on
all the Sundays of Great Lent and Eastertime, except for Palm
Sunday and Easter Sunday.
The Sunday hymn cycle of the Eight Tones is often attributed to
John of Damascus but is certainly older, even though it also contains
material from him. Parallel to the original Sunday Oktoechos there
also developed a weekday series of hymns, called the Parakletike
(“consolation”), which completed the cycle of fifty-six days.
b) Triodion-Pentekostarion. This contains the hymns for pre-Lent,
Lent, Holy Week, and Eastertime. Originally conceived as one vol-
ume called simply the Triodion, it was later divided into two parts:
the name Triodion was reserved to the section ending with Holy
Saturday, and the name Pentekostarion was given to the section cover-
ing the fifty days of Easter. The name Triodion (triwvdion) comes from
the fact that during Lent the Canon for o[rqro" (Vigils-Lauds) calls for
the singing of just three biblical canticles with their respective odes.
c) Menaia. This collection of hymn texts contains the propers for the
cycle of fixed feasts (mhnaivon, “monthly”) arranged in twelve volumes
according to the Byzantine calendar, which runs from September 1
until August 31. The Menaia may contain only selected texts for major
feasts, or they may be complete and contain texts for every day. The
earliest copies date back to the ninth century. Among them are the
manuscripts Messina gr. 175 and Sophia, Dujec Center gr. 350.
d) Musical Collections. Many hymn texts of the Triodion,
Pentekostarion and Menaia have been gathered into special collections
according to their textual-musical genre. Thus we have the collection
of stichera for Vespers and Lauds (stichravrion), kontakia (kontakavrion),
and musical models for the Canons of Orthros (eijrmolovgion).

3. Menologion
This hagiographic collection, arranged by months (mhnolovgion),
­contains the lives of the saints and patristic homilies read mostly at
Orthros (Vigils-Lauds) or at other celebrations of the Hours, for ex-
ample during Holy Week, as directed by the Typicon. The Menologion
was compiled during the ninth century at the height of the Studite
era, but the edition produced by Simeon Metaphrastes (“the
Translator”) during the second half of the tenth century is important

231
enough that the book’s manuscript tradition is usually divided into
pre- and post- Metaphrastes. But Metaphrastes’s work was adapted
in turn, giving rise to the so-called Imperial Menologion from the time
of Emperor Michael IV Paphlagones (1034–1041).
4. Typikon
Conflicts between the Proper of the Season and the Proper of the
Saints, made more complicated by the increasing number of books
used in the Liturgy of the Hours, would be regulated from now on
by a new book of rubrics, the tupikovn.
a) Studite Typikon. After Theodore’s death, liturgical life in the
­monastery of Stoudios was entrusted to the brief prescriptions con-
tained in the Rule (uJpotuvpwsi") composed by his disciples. The first
real Studite Typikon we know of comes from the eleventh century and
was drawn up by the hegumen Alexis, who was patriarch from 1025
to 1043. This Typikon is now available only in a contemporary Slavic
translation, an eloquent sign of its spread throughout the Byzantine
world. The first Studite Typicon in Italy dates from the second half of
the twelfth century, although Theodore’s Rule had already reached
there by the first half of the tenth century.
b) Sabaite Typikon. This Typikon is the result of a renewed influence
of the Mar Saba Laura on the Studite Typikon, in particular following
the interlude of the Latin Empire in Constantinople. This influence is
especially noticeable in the reintroduction of the Vigil between
Saturday and Sunday. It is given such prominence that it occupies the
first chapter of the Typikon. In the fourteenth century the Athonite
­recension of this book became the norm for the Byzantine rite during
the Hesychast period. From the Holy Mountain it spread throughout
the entire Byzantine world, paradoxically regulating even celebra-
tions in secular churches. The only exception was southern Italy
which remained faithful to the Studite Typikon, which is still followed
today in the monastery of Grottaferrata near Rome — the only place
in the world.
I V. P E R I O D O F S TA B I L I Z AT I O N A N D U N I F I C AT I O N
With the fall of Constantinople in 1453 and the invention of printing,
the various Greek liturgical books assumed definitive shape in the
fifteenth century — naturally in their Byzantine-Sabaite form. Over
the course of a few decades, the Venetian printing houses of the

232
Calliergi and Sabio published the entire series of liturgical books:
Horologion (1509 and 1523), Parakletike and Triodion (1522 and 1525),
Psalter (1524), Oktoechos (1525), Euchologion (1525?), Menaia (1526-36),
Gospel (1539), Apostolos (1542), and Typikon (1545).
Stablization and the progressive spread of the Venetian editions has
marked the history of the Byzantine tradition until our own day.
Among the chief consequences, the first was the canonization, as it
were, of a single local tradition to the detriment of many others still
alive and well. The Venetian printers generally established the manu-
script tradition of the Greek Mediterranean (it was closer at hand),
with no attempt at comparison or correction based on other witnesses.
Thus the invention of printing hindered the organic development
of the liturgical heritage, at the same time laying down the premises
that would lead to the Byzantine rite becoming a monolithic and
fixed block. Except for minor rubrical details, there was no possibility
of legitimate liturgical pluralism, which until then had enjoyed free
reign. The individual churches had practically no role in this process
except to affix their formal imprimatur, while everything was left to
the initiative and will of the printers.
The advent of printing served to accentuate a process already
noted in the Orthodox world: the anthologizing of liturgical books.
These tended to become complete. Although this process never pro-
duced books of the kind found in the West after Trent, nevertheless
extracts from different liturgical books were often collected into a
single volume, usually for the Liturgy of the Hours.

V. R E F O R M S A N D R E V I S I O N S
The historical, religious, and political phenomenon known today as
uniatism, which since the late sixteenth century has resulted in the
division of some churches into two obediences or jurisdictions,
Roman and Orthodox, also favored in time the publication of sepa-
rate liturgical editions. In fact, in the seventeenth century a special
Roman congregation was created, headed by a cardinal, whose pur-
pose was to correct (as was said at the time) the Greek liturgical
books. This congregation remained active until the end of the nine-
teenth century. Breaking with the earlier tradition of confessional
neutrality, the commission made certain dogmatic adjustments, obvi-
ously from a Tridentine viewpoint. It suppressed some texts or struck

233
from others the names of dead authors not in communion with the
Church of Rome.
Moved by needs disproportionate to the size of the project — such
as the need to provide liturgical books for Albanian immigrants to
Italy — the congregation during its long life actually promoted the
critical study of Byzantine hymns and liturgical rules. Except for the
editorial changes just mentioned, the books it had printed are gener-
ally considered good from a philological point of view.
On the Greek Orthodox side, during the most acute phase of a
theological dispute, the monk Bartholomew of Imbros published a
Typikon of the Great Church in 1838. This is nothing more than a drastic
shortening of the Sabaite monastic Typikon, which was considered,
not without reason, as unsuitable for parish celebrations. The edition
met with great success, judging from the number of reprintings
(1851, 1868, and 1884). Finally, in the context of a larger project to
reform the liturgical books sponsored by the Ecumenical Patriarch
Joachim III (1878–1894), the definitive edition of 1888 was published,
thanks to the editorial work of Constantine, protocantor of the Great
Church.
Unfortunately this Orthodox revision, like that of the Roman con-
gregation, was not immune from editorial changes made under the
banner of confessional intransigence.

VI. PROSPECTS
From what we have said thus far, it is clear that the history of the
­liturgical books during the last four centuries moves in a distinctly
rubrical — if not rubricist — direction, at least in some churches.
Only one principle of adapatation is considered: that the celebrant or
cantor may shorten some parts of the celebration, but always within
the framework of the customs of their particular church.
But the idea of reform of the Byzantine liturgical books is not new,
even though it was spoken of with less insistence in the past — per-
haps because people were conscious of a certain hypersensitivity on
the part of the Orthodox in the area of liturgical renewal. It must not
be forgotten that the reform in Russia by Nikon and, more recently,
the adoption of the Gregorian calendar were carried out at the cost of
internal schisms that are still with us. In fact, based on the documents
of the preparatory commissions for the Pan-Orthodox Synod, the

234
question of reform of the liturgical books — even what was earlier
suggested on reorganization of the readings — has now been limited
to discussion concerning the periods of fasting.
In any case, when we speak of reform of the liturgical books
among the Orthodox, we must not imagine any kind of major change
in the celebration. It would be no more than a matter of revising the
texts of the individual books from a philological point of view in
order to eliminate inconsistencies and inaccuracies.
However, there are new particular liturgies, such as the liturgy of
New Skete Monastery in the United States and the French liturgy
which follows the Gallican rite.

Bibliography
Allatius, L. De libris et rebus ecclesiasticis graecorum dissertationes et observatio-
nes variae. Paris, 1646.
. De libris ecclesiasticis Graecorum dissertationes duae . . . ad editionem
Cramoisianam Paris. MDCXCIV, additis notis, supplemento & indice atque
elencho alpahabetico Melodorum Graecorum recusae, cura Jo. Alberti Fabricii.
Hamburg, 1717.
Beck, H. G. Kirche und theologische Literatur im byzantinischen Reich. Handbuch
der Alterumwissenschaft 12:245–262. Munich, 1959.
Cappuyns, R. “L’histoire des livres liturgiques grecs.” Studi bizantini e neoel-
lenici 4 (1940) 470–473.
Federici, T. “Libri liturgici orientali.” Anàmnesis 2:217–223.
Pantelakis, E. “Les livres ecclésiastiques de l’Orthodoxie.” Irén 13 (1936) 521–
557.
Taft, R. Selected Bibliography on the Byzantine Liturgy of the Hours. OCP 48
(1982) 358–404.

I. Books from the Constantinople Cathedral Tradition

PSALTER
Schneider, H. “Die biblischen Oden in christlichen Altertum.” Biblica 30
(1949) 28–65.
. “Die biblischen Oden seit dem sechsten Jahrhundert.” Biblica 30 (1949)
239–279.
. “Die biblischen Oden in Jerusalem und Constantinopel.” Biblica 30
(1949) 433–452.

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Strunk, O. “The Byzantine Office at Hagia Sophia.” Dumbarton Oaks Papers
9–10 (1955–1956) 175–202, esp. 200–201.
Taft, R. Selected Bibliography on the Byzantine Liturgy of the Hours. OCP 48
(1982) 358–404.
. “Mount Athos: A Late Chapter in the History of the Byzantine Rite.”
Dumbarton Oaks Papers 42 (1988) 179–194, esp. 181.

GOSPEL
Aland, K. Kurzgefasste Liste der griechischen Handschriften des Neuen Testaments.
Berlin, 1963.
Braithwaite, W. C. “The Lection-System of the Codex Macedonianus.” JThS 5
(1904) 265–274.
Guillaume, D. Saint Évangile conforme a celui qui est lu dans les Églises. Rome,
1979.
Gy, P.-M. “La question du système des lectures de la liturgie byzantine.”
Miscellanea liturgica in onore di Sua Eminenza il Cardinale Giacomo Lercaro,
2:251–261. Rome, 1967.
Velkovska, E. “Lo studio dei lezionari bizantini.” EO 13 (1996).

PRAXAPOSTOLOS
De Vries, I. The Epistles and the Tones of the Byzantine Liturgical Year. Eastern
Churches Quarterly 3 (1954).
Junack, K. “Zu den griechischen Lektionaren und ihrer Überlieferung der
Katholischen Briefe.” Die alten Übersetzungen des Neuen Testaments, die
Kirchenväterzitate und Lektionare, 498–589. Arbeiten zur neutestamentli-
chen Textforschung 5. Berlin–New York, 1972.

PROPHETOLOGION
Texts
Engberg, S. G. Prophetologium. Pars altera: Lectiones anni immobilis.
Copenhagen, 1980–1981.
Zuntz, G., and G. Engberg, eds. Prophetologium. 2 vols. Monumenta Musicae
Byzantinae, Lectionaria 1. Copenhagen, 1939–1981.

Studies
Engberg, S. G. “The Greek Old Testament Lectionary as a Liturgical Book.”
Cahiers de l’Institut de Moyen Âge grec et latin 54 (1986) 39–48.
Høeg, C., and G. Zuntz. “Remarks on the Prophetologion.” AA. VV.
Quantulacumque: Studies Presented to K. Lake, 189–198. London, 1937.
Taft, R. A Selected Bibliography on the Byzantine Liturgy of the Hours, no. 171.

236
Zuntz, G. “Das byzantinische Septuaginta-Lektionar.” Classica et mediaevalia
17 (1956) 183–198.

EUCHOLOGION

Texts
Dmitrievskij, A. Opisanie liturgiceskih rukopisej hranjasihsja v bibliotekax
pravoslavnago Vostoka. Vol. 2, Euchologia. Kiev, 1901. Reprint Hildesheim,
1965.
Goar, J. Euchologion, sive Rituale Graecorum complectens ritus et ordines Divinae
Liturgiae. Editio 2a. Venice, 1730. Reprint Graz, 1960.
Parenti, S., and E. Velkovska. L’eucologio Barberini gr. 336. BELS 80. Rome,
1995.

Studies
Daly, L. W. “Rotuli. Liturgical Rolls and Formal Documents.” Greek, Roman
and Byzantine Studies 14 (1973) 332–338.
Grand Euchologe et Arkhiératikon. Trans. D. Guillaume. Parma, 1992.
Parenti, S. “Euchologion.” Lexikon für Theologie und Kirche 3, col. 976.
Freiburg, 1995.
Taft, R. The Byzantine Rite: A Short History, 52–56. Collegeville, Minn., 1992.

SYNAXARION

Texts
Delehaye, H. Synaxarium ecclesiae Constantinopolitanae e codice Sirmondiano,
nunc Berolinensi, adiectis synaxariis selectis. Propylaeum ad Acta
Sanctorum, Novembris. Brussels, 1902.

Studies
Luzzi, A. Studi sul sinassario di Costantinopoli. Studi e testi bizantino-neoellenici
8. Rome, 1995.
Noret, J. “Ménologes, Synaxaires, Ménées: Essai de clarification d’une termi-
nologie.” AB 86 (1968) 21–24.
Pieralli, L. “Synaxarium Ecclesiae Constantinopolitanae: La famiglia C.” OCP
60 (1994) 399–470.

RUBRICS
Dmitrievskij, A. Opisanie liturgiceskih rukopisej hranjasihsja v bibliotekax
pravoslavnago Vostoka. Vol. 1, Tupikav. Kiev, 1895. Reprint Hildesheim,
1965. 1–152.

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Mateos, J. Le Typikon de la Grande Église. Ms. Sainte-Croix No. 40. 2 vols. OCA
165–166. Rome, 1962-1963.
Taft, R. “The Pontifical Liturgy of the Great Church According to a Twelfth-
Century Diataxis in Codex British Museum Add. 34060. OCP 45 (1979)
279–307; 46 (1980) 89–124. Reprinted in Liturgy in Byzantium and Beyond.
Collected Studies Series 493. Brookfield, Vt., 1995.
II. Books from the Palestinian Monastic Tradition

PSALTER
Taft, R. Selected Bibliography on the Byzantine Liturgy of the Hours. OCP 48
(1982) 358–404, nos. 86, 87.
. “Mount Athos: A Late Chapter in the History of the ‘Byzantine Rite.’”
Dumbarton Oaks Papers 42 (1988) 181–182.

HOROLOGION

Texts
Black, M. A Christian Palestinian Syriac Horologion (Berlin MS. Or. Oct. 1019).
Texts and Studies, n.s. 1. Cambridge, 1967.
Mateos, J. “Un horologion inédit de Saint-Sabas. Le Codex sinaïtique grec 863
(IXe siècle).” In Mélanges E. Tisserant. Vol. 3, Orient chrétien, 47–76. ST 233.
Vatican City, 1964.

Studies
Egender, N. Introduction to La prière des heures: Hôrologion. La prière des ég-
lises de rite byzantin 1. Chevetogne, 1975.
Taft, R. Selected Bibliography on the Byzantine Liturgy of the Hours. OCP 48
(1982) 358–404, nos. 62, 63, 66-67, 70, 73, 75-76, 88, 90, 94, 101, 108, 110.

III. The Studite and Sabaite Syntheses

OKTOECHOS-PARAKLETIKE

Text
The Hymns of the Octoechus. Parts I-II. Monumenta Musicae Byzantinae,
Transcripta 3 and 5. Copenhagen, 1940, 1949.

Studies
Hannick, Ch. “Le texte de l’Oktoechos.” Dimanche. Office selon les huits tons:
Oktoechos, 37–60. La prière des églises de rite byzantin 3. Chevetogne,
1972.

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TRIODION-PENTEKOSTARION

Text
Follieri, E., and O. Strunk. Triodium Athoum. Monumenta Musicae
Byzantinae, Transcripta 9. Copenhagen, 1975.

MUSICAL COLLECTIONS
Follieri, E. Initia hymnorum ecclesiae Graecae. 5 vols. in 6. ST 211–215. Vatican
City, 1960–1966.
Szövérffy, J. A Guide to Byzantine Hymnography: A Classified Bibliography of
Texts and Studies. 2 vols. Medieval Classics: Texts and Studies 11–12.
Brookline, Mass., and Leyden, 1978–1979.

MENOLOGION
Ehrhard, A. Überlieferung und Bestand der hagiographischen und homiletischen
Literatur der griechischen Kirche von den Anfängen bis zum Ende des 16.
Jahrhunderts. 3 vols. TU 50–52. 3/1: Leipzig, 1937–1943; 3/2: Berlin, 1952.
Halkin, F. Bibliotheca hagiographica graeca. 3 vols. Subsidia hagiographica 8a.
Brussels, 19573.

STUDITE TYPIKON
Taft, R. Selected Bibliography on the Byzantine Liturgy of the Hours. OCP 48
(1982) 358–404, nos. 29, 35, 37-38, 42-44, 47.

SABAITE TYPIKON

Text
Dmitrievskij, A. Opisanie liturgiceskih rukopisej hranjasihsja v bibliotekax
pravoslavnago Vostoka. Vol. 3. Kiev, 1901. Reprint Hildesheim, 1965.

Studies
Taft, R. “Mount Athos: A Late Chapter in the History of the ‘Byzantine Rite.’”
Dumbarton Oaks Papers 42 (1988) 187–194.

PERIOD OF STABILIZATION AND UNIFICATION

Follieri, E. “Il libro greco per i greci. Le imprese editoriali romane e vene-
ziane della prima metà del Cinquecento.” Venezia centro di mediazione tra
Oriente e Occidente (secoli XV–XVI): Aspetti e problemi, 2:482–508. Florence,
1977.
Korolevskij, C. “La codification de l’office byzantin: Les essais dans le passé.”
OCP 19 (1953) 25–58.

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Raes, A. “Les livres liturgiques grecs publiés a Venise.” Mélanges Eugène
Tisserant. Vol. 3, Orient chrétien, deuxième partie, 209–222. ST 233. Vatican
City, 1964.
Tomadake, N. B. “L’edizione dei libri ecclesiastici greci (soprattutto liturgici)
in Italia, a cura di religiosi greci ortodossi durante i secoli XV e XVI.” La
Chiesa Greca in Italia dall’VIII al XVI secolo. Atti del Convegno Storico
Interecclesiale, 685–721. Bari, 1969.

REFORMS AND REVISIONS

Korolevskij, C. “Liturgical Publications of the Sacred Eastern Congregation.”
Eastern Churches Quarterly 6 (1945–1946) 87–96, 388–399.
. “L’édition romaine des Ménées grecques: 1881–1901.” Bollettino della
Badia Greca di Grottaferrata, n.s. 3 (1949) 30–40, 153–162, 225–247; 4 (1950)
15–16.
Ploumidis, G. “Il libro liturgico (-biblico) greco e slavo. Scelte ecclesiastiche e
tecnica editoriale.” Rivista di Bizantinistica 2 (1992) 65–79.
Radovic, A. “Réformes liturgiques dans l’Église de Grèce.” Liturgie de l’Église
particulière et liturgie de l’Église universelle, 261–273, esp. 265–266. BELS 7.
Rome, 1976.
Raes, A. “Les notices historiques de l’horologe grec.” AB 68 (1950) 475–480.
Raquez, O. “La Congrégation pour la correction des livres de l’Église orien-
tale (1719–1862).” Sacra Congregatio de Propaganda Fide Memoria Rerum,
2:514–534. Rome, 1972.

PROSPECTS
Federici, T. “Revisione dei libri liturgici nell’Oriente oggi.” Not 15 (1979) 640–
654.
Sargologos, G. “L’altération des textes liturgiques grecs.” Gestes et paroles dans
les diverses familles liturgiques, 235–278. BELS 14. Rome, 1978.

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