Sameh farouk soliman (2 resultados)
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Librería: Libreria Studio Bosazzi, Firenze, ItaliaLibreria Studio Bosazzi
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Añadir al carritoBrossura. Condición: nuovo. 9pp. Estratto da ORIENTALIA CHRISTIANA PERIODICA 83 (2017), fasc. I-II --- The allusions to the Alexandrian Liturgy, in the Christian Topography, 7, 22 of Cosmas Indicopleustes, have been noticed a long time ago by E. Peterson who exaggerated in speaking of a "destruction" of the old tradition. Nevert…heless, it is worth turning back to them, because they were not directly confronted with the Coptic texts. Cosmas quotes two prayers περὶ μὲν τῶν προσφερόντων (top. 7, 97, 1-2) which is prayed in the Coptic Church nowadays in the "Litany for the Oblations" during the Morning Service as well as during the Liturgy of Saint Mark and περὶ δὲ τῶν κεκοιμημένων (top. 7, 97, 6), which belongs to the "Litany of the Departed" and is prayed in the Coptic Church nowadays during the Evening Service as well as during the Liturgy of Saint Mark. It is true that the Coptic text of the prayers has been largely expanded, but we have to notice that it better attests the wording of Cosmas than the Greek liturgy of St Mark or others parallel texts. On the contrary, the Coptic liturgy may be proud of having preserved until today the kernel of these prayers.
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Librería: Libreria Studio Bosazzi, Firenze, ItaliaLibreria Studio Bosazzi
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Añadir al carritoBrossura. Condición: nuovo. 12pp. Estratto da "ORIENTALIA CHRISTIANA PERIODICA" 81 (2015) -- The present paper reveals wide circulation of the Byzantine hymnography even in non-Byzantine traditions. Some hymnographic works, composed by Saint John of Damascus (680750) after the Council of Chalcedon (451) and more precisely during… the so-called "Dark Ages of Byzantium" (650-850), were adopted by the Coptic Church into its liturgy. Despite the dogmatic differences between the Chalcedonians (the Byzantines) and the anti-Chalcedonians (the Copts), liturgical connections never stopped and four Byzantine hymns, attributed to Saint John of Damascus, were introduced into the Coptic Liturgy. These four hymns are: Ἀνοίξω τὸ στόμα μου, Τοὺς σοὺς ὑμνολόγους, Θεοτόκε, Χαῖρε καὶ εὐφραίνου πόλις Σιών i.e. "The Canon of the Palm Sunday" and Ἀνάστασιν Χριστοῦ θεασάμενοι i.e. "The Canon of the Resurrection." Two of these four hymns entered in the original Greek version while the others were translated into Coptic; some underwent additions and omissions while others are still as they were in the original Greek texts. This matter testifies that from the so-called "Dark Ages of Byzantium" there still came a bright light through the hymnographic compositions of Saint John of Damascus. Also some important information lies hidden in the fact that some hymnographic works, written by Chalcedonian authors, like Saint John of Damascus, after the Council of Chalcedon, were integrated into the Coptic liturgy.