tag:blogger.com,1999:blog-7687886961771238263.post2640419723532985494..comments2023-12-28T14:51:34.281-05:00Comments on Notes on Arab Orthodoxy: 17th Century Liturgical Reform in the Patriarchate of AntiochUnknownnoreply@blogger.comBlogger4125tag:blogger.com,1999:blog-7687886961771238263.post-48358915971904095262014-01-13T15:28:36.366-05:002014-01-13T15:28:36.366-05:00In the first decade of the 20th century, St Raphae...In the first decade of the 20th century, St Raphael Hawaweeny published in New York an Arabic translation of the Typikon (as well as a Euchologion and the Horologion) on the basis of both Slavonic and Greek texts, though I haven't looked into precisely which sources he used and how he used them. I'm also not sure if it got any use in the Middle East, but it was standard in Antiochian parishes in North America for a few decades.Samn!https://www.blogger.com/profile/14142811721903345946noreply@blogger.comtag:blogger.com,1999:blog-7687886961771238263.post-10286405226505728802014-01-13T11:40:57.618-05:002014-01-13T11:40:57.618-05:00Mamnounak iktîr. Again a great contribution. Sym...Mamnounak iktîr. Again a great contribution. Symeon of Thessalonica is the last witness of the 'Typicon of the Great Church'. By the Time of Meletios Karma the entire Byzantien world has adopted, in different stages of development, the Sabbaitic Typicon, cfr. to this day the many peculiar russian customs, which in many ways are remnants of 'Studite' customs, especially on Feast-Days like the solemn processions during Vigils with the singin of the 'Praises' - Velichanije, while the icon is brought forth from the vêma at the time of polyeleos. In the slavic world four subsequent 'redactions' of the Typicon of Mar Saba are known until the last formal edition of Moscow of 1904. It would be most interesting to know whether in the melkite world something similar is known, due to rivalling constantinopolitan and hagiopolitan influence in roum orthodoxy.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7687886961771238263.post-57423907440097768912014-01-12T20:13:44.800-05:002014-01-12T20:13:44.800-05:00Richard,
He's up to a lot of things. In terms...Richard,<br /><br />He's up to a lot of things. In terms of talking about the "heretics" and the "transgressors", he's almost certainly referring to the Syriac Orthodox (or less likely, given his personal geography, the Maronites) and the last remnants of liturgical overlap with them. He was very pro-Catholic and I don't know of any anti-Latin postures on his part....<br /><br />I haven't gone through this particular version of the Typikon (or its Venetian vorlage) to see, but the early Syriac and Arabic versions of the Typikon contain multiple references highlighting differences with the Studite typikon. I have no idea whether Meletius would've had access to St Symeon of Thessaloniki at the time, to be honest.<br /><br />The register of Arabic is fairly standard Ottoman-era prose, especially for homilies and the like. There's a bit of saj' (rhyme) here and there, but nothing too too rhetorical and no colloquialisms but the occasional grammatical mistake, possibly the fault of copyists.<br /><br />I wouldn't say that he's claiming it as Arabic so much as he's claiming it as Palestinian, especially given the Palestinian saints that he's careful to mention.... He does, after all, emphasize the Greek (Rumi) character of the Typikon. <br />Samn!https://www.blogger.com/profile/14142811721903345946noreply@blogger.comtag:blogger.com,1999:blog-7687886961771238263.post-78231848455873058932014-01-12T18:44:03.157-05:002014-01-12T18:44:03.157-05:00Lovely! So, is he railing against customs from the...Lovely! So, is he railing against customs from the Roman Catholics, Islam, or un-Hellenized practice in general? I find it interesting that he insists that there's no such thing as the cathedral/monastery distinction with respect to rites; one wonders if he had any access to the work of St. Symeon of Thessaloniki. (Probably not?)<br /><br />What's the register of the Arabic? (I'm not able to discern that after first year.) The way you've translated the first bit is a bit Chrysostom-esque, which is also interesting.<br /><br />And is it just me, or is he subtly (or not-so-subtly) trying to make the point that the "Greek" typikon is actually of Arabic origin?Richard Barretthttp://www.leitourgeia.comnoreply@blogger.com