ARMENIAN RITE. Akin to the old Antiochene rite ancestor of the present Byzantine rite, the Armenian rite preserves original developments and influences from other sources Jerusalem, the Syriac churches from the liturgy’s formative period 4th-6th c.?; elements from Western liturgies were incorporated at the time of the crusades. Eucharistic liturgy. Only one formulary is now in use, that of St. Athanasius so-called, but there are 10 more in the MSS, whose anaphoras are similar to the Byzantine. Unleavened bread and wine unmixed with water are used, and Communion is distributed only under one species. Liturgical vestments are similar to the Byzantine, although priests regularly wear the coronet. Liturgical year. Includes some noteworthy characteristics: there is no celebration of Christmas on 25 December; rather, it is celebrated on 6 January, i.e., joined to Epiphany. Consequently the circumcision of Jesus, the presentation in the temple and the Annunciation are all out of step with the other Christian churches. Despite the existence of a synaxarion similar to that of Jerusalem, commemoration of the saints has no fixed dates, changing with the days of the week from year to year. Ecclesiastical architecture. The general structure of churches is similar to the Byzantine, but the altar is on an elevated podium, and it is separated from the rest of the church not by an iconostasis though this is found in some old churches but by a veil. One type of altar is not imposed with absolute rigor; walls are generally sparsely decorated. The sacrifice matal of a chicken or a lamb was preserved in the ritual Matoc’ until recently, esp. in commemorations of the dead. EC 1, 1976-1980; Ch. Renoux, Un bilan provisoire sur l’hritage grec du rite armnien: Muson 116 2003 53-69; A.A. King, The Rites of Eastern Christendom II, Rome 1948, 521-646; A. Renoux, Le codex armnien Jrusalem 121 I-II = PO 35,1 and 36,2, Turnhout 1969-1971; C. Renoux, Le lectionnaire de Jrusalem en Armnie: Le Caoc’ I-II PO 44, 4; 48, 2, Turnhout 1989-1999; Y.V. Catergian Gat’rcean – Y.V. Dashian Taean, Srbazan Pataragamatoyc’k’ Hayoc’  Armenian Sacred Liturgies , Vienna 1897; F.E. Brightmann, Liturgies Eastern and Western, Oxford 1896, 412-457; A. H¤nggi – I. Pahl, Prex eucharistica. Textus e variis liturgiis antiquioribus selecti Spicilegium Friburgense 12, Fribourg 1968, 319-346; A. Renoux, L’anaphore armnienne de saint Grgoire l’Illuminateur: Eucharisties d’Orient et d’Occident, II, Paris 1970, 83-108; F.C. Conybeare, Rituale Armenorum, Being the Administration of the Sacraments and the Breviary Rites of the Armenian Church  , Oxford 1950; N. Adontz, Les fªtes et les saints de l’‰glise armnienne: ROC 26 s. 3, 6; 1927-28 74-104 and 225-278; Ch. Renoux, Les fªtes et les saints de l’‰glise armnienne de N. Adontz: REArm 14 1980 287-305; G. Bayan, Le synaxaire armnien de Tªr Israel = PO 5, 6, 15, 16, 18, 19, 21, Paris 1910-1930; L.M. Froidevaux, Grigoris Ararouni, Commentaire du lectionnaire = Bibliotheca Armeniaca 1, St. Lazare 1975; G. Winkler, Das armenische Initiationsrituale. Entwicklungsgeschichtliche und liturgievergleichende Untersuchung der Quellen des 3. bis 10. Jahrhunderts OCA 217, Rome 1982; Ch. Renoux, Office du matin et lectionnaire: REArm n.s. 23 1992 13-25; Ch. Renoux, Les commentaires liturgiques armniens, in A.M. Triacca – A. Pistoia, Mystagogie: pense liturgique d’aujourd’hui et liturgie ancienne. Confrences Saint-Serge. XXXIXe  semaine d’tudes liturgiques Bibliotheca EphLit Subsidia 70, Rome 1993, 277- 308; Ch. Renoux, Initiation chrtienne. 1. Rituels armniens du baptªme Sources liturgiques 1, Paris 1997; C. Gugerotti, La liturgia armena delle ordinazioni e l’epoca ciliciana. Esiti rituali di una teologia di comunione tra Chiese OCA 264, Rome 2001. S.J. Voicu Pope Francis’ Message on the Occasion of the Centenary of the … holidaymapq


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