სომხური სვინაქსარის სტრუქტურული თავისებურება და მისი შევსების გზები

Loading...
Thumbnail Image
Date
2023
Journal Title
Journal ISSN
Volume Title
Publisher
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
Collections