სომხური სვინაქსარის სტრუქტურული თავისებურება და მისი შევსების გზები
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Date
2023
Journal Title
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ივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის გამომცემლობა
Abstract
Among the Christian peoples, Armenian ecclesiastical literature is one of the oldest
and richest. The Armenian Church has gone through a rather complex and diverse path
of development. After the Council of Chalcedon, the world was engulfed in dogmatic
controversy. This dispute intensified in Transcaucasia, especially in the 6th century,
which resulted in the self-determination of churches. Liturgical changes naturally
accompanied the change of dogmatic foundations. While at the end of the 9th century
and by the 10th century in the Orthodox world, the Jerusalem liturgical practice was
gradually replaced by the Constantinople liturgical service, the Armenian liturgical
practice remained faithful to the early Jerusalem liturgical service. However, it developed
it and created its own Armenian liturgical collections. After the Armenian Church
took an independent path of development, it seems that it was not influenced by the processes
taking place in the Byzantine Church. It is rather difficult to see a clear relationship
between the liturgical collections of the relatively late period but despite the
changes and schisms, the Christian world has always maintained its unity and still
maintains it today. It seems that the Armenian Church was still observing the processes
taking place in the Greek Church, and these changes were reflected in some way in the
Armenian liturgical collections.
These transitional processes were best reflected in the Armenian Synaxarion
(Յայսմավուրք), which was based on a collection of the Greek Synaxarion.
A structural comparison of the Armenian Synaxarion and the Synaxarion of Constantinople
revealed significant differences: 1. the Armenian Synaxarion consists of the
commemoration days and lives of the Saints only during the fixed period of the liturgical
year – 12 months, which means that during the whole church year – from Navasardi (from
the middle of August) to August, the commemoration days of saints are presented with
their readings. In the Synaxarion of Constantinople, in addition to the part of months, the
material of the moving calendar – Lent-Feast of Easter period is also confirmed. 2. In
the Synaxarion of Constantinople, with the commemoration days, there is the order and
sequence of conducting services during the day with reference to the relevant material.
Armenian Synaxarion lacks such elements. In the Armenian Synaxarion, the repertoire of
common Christian saints derives mostly from the Synaxarion of Constantinople. The
Armenian Synaxarion repeats the main core of saints' commemorations of the Synaxarion
of Constantinople, and in this case, the commemoration days in both Synaxarions
coincide.
The study showed us that in the Armenian Synaxarion there have been preserved the
commemoration days of such saints who should clearly have been in the Synaxarion of
Constantinople, but today their commemoration days do not appear in the Greek
manuscripts. For example, saints who are not found in the Synaxarion of Constantinople,
but were martyred during the Great Persecution of Christians, saints known to the
Synaxarion of Constantinople but not commemorated together, or saints who are not
found in the Greek Synaxarion, but are co-religionists of other famous saints. There are
also commemorated the saints who are not found in the Greek Synaxarion, but who were
martyred for Christianity in Persia, the Syrian saints, whose salvation is not expected in
the Greek Synaxarion because they are figures of a later period than the Council of
Chalcedon.
We often find translated and original homiletic readings in Armenian Synaxarions.
Adding this type of material is one of the ways to increase the content and size of the
collection. The text of homilies by great fathers dedicated to various saints can also be
found in the Armenian Synaxarion. In order to complete the Armenian Synaxarion, Armenian editors of Synaxarion made abundant use of apothegmical and apocryphal
collections.
Armenian Synaxarion, along with strengthening common Christian ideas, certainly
served its own national church. To make the Synaxarion collection more national,
Armenian editors added Armenian material to it: Armenian saints, Armenian martyrs,
sacred objects, the discovery of the relics of saints, historical figures – kings, commanders,
ecclesiastical figures – Catholicons, bishops, confessors etc. As research has shown,
Armenian editors actively benefited from the original works of Armenian historians when
preparing the materials for the Armenian Synaxarion.
Description
ეძღვნება აკადემიკოს ზაზა ალექსიძის ხსოვნას (1935 – 2023)/
Dedicated to Memory of Academician Zaza Aleksidze (1935 – 2023)
Keywords
Citation
აღმოსავლეთმცოდნეობა, №12, თბილისი, 2023, გვ.: 92-105 / Oriental Studies, №12, Tbilisi, 2023, pp.: 92-105