Buchinger argued, almost every liturgical detail points to a (later?) fourth-century dating of the text. Martin Connell, “Ain’t Them Bodies Saints: The Cult of the Saints in Northern Italy (350–450).” After the age of martyrdom, the Christian measures of sanctity shifted from heroic death to holiness in the lives of saints before death and in miracles in proximity to their body parts after the saints’ deaths. The early time and many extant witnesses in Northern Italy supply rich testament to the emerging criteria for assessing sanctity for Christianity’s vibrant cult of the saints and their body parts. Daniel Galadza presented a paper, “The Byzantinization of the Liturgical Calendar of Jerusalem.” Vassa Larin, in her “The Liturgical Beginning in the Typikon of Pantelleria (8th c.?): A Case Sui Generis,” analyzed the peculiar liturgical beginning described in the earliest extant Byzantine monastic typikon from the island of Pantelleria. The beginning of liturgy as described in this typikon not only lacks an initial “blessing” typical for the Byzantine monastic office, but also contains other peculiar elements, such as a communal “bowing” to a cross without kissing it. Larin argued that these elements enforce the tentative eighth-century dating of this oft-overlooked source. Hugo Mendez presented “The Origins of a Post-Epiphany Feast for Stephen in Jerusalem and Syria.” Numerous churches in the 4th-5th c. period positioned a feast to Stephen on 26 December, the first available place in their respective sanctoral cycles. This position was designed to highlight Stephen’s preeminence among the martyrs. However, when a late December feast for Stephen entered the Jerusalem calendar by the fifth century, it occupied a place near at the end of the calendar, since Epiphany inaugurated the Jerusalem year. Following the discovery of Stephen’s relics in 415, Jerusalem created a second feast for Stephen, positioned on the second day of its Epiphany octave. This study proposes that this feast is best understood in a comparative light, as an imitation of the practice of other churches. Nicholas V. Russo presented “Athenagoras and Aristides and the Origins of Apophatic Language in Christian Euchology.” In this paper, Russo traces the origins of apophatic strings in Christian euchology from the anaphoras of the fourth and fifth century back to their use in the apologetic literature of the second century. Finding examples in Athenagoras’ Plea and the Apology of Aristides, Russo speculates that apophatic strings may have migrated into Christian praying from early formulaic confessions used by apologists to refute the pagan charge of atheism. Dominic Serra, “The Purpose of the Lenten Scrutinies: Catechesis, Exorcism, Interrogation. The Earliest Evidence.” The early sixth-century Letter to Senarius from John the Deacon identifies the prebaptismal scrutinies as interrogations about the faith of the elect. This has contributed to the belief that the scrutinies originated as inquiries of this sort and only later, as infant baptism became common, were reconfigured as exorcisms. This paper used the fourth- and early fifth-century evidence from Ambrose, Augustine, and Quodvultdeus to demonstrate that the scrutiny rites of the West were exorcisms of adult candidates for baptism and proposed that the Western scrutinies were exorcistic in origin.
98 NAAL Proceedings
Published on Oct 8, 2014
Published on Oct 8, 2014
The North American Academy of Liturgy (NAAL) (http://www.naal-liturgy.org/) is an ecumenical and interreligious association of liturgical sc...