Liturgical Studies

This year we celebrate the eight-hundredth anniversary of the stigmatisation of St Francis of Assisi, the emblematic miracle of medieval Christianity. On this occasion, I gave a lecture on 26 March 2024 at the Community House of Pasarét, the text of which was published in August 2024 in Vigilia. This is a supplement to that article, for those who are interested how historians of the subject still debate this miracle today. It will present the relevant sources, whose interpretation is the issue of the debate. Subsequently it will discuss the positions of Chiara Frugoni, Giovanni Miccoli, Jacques Dalarun, Richard Trexler, Solanus Benfatti, André Vauchez and Adelaide Ricci in the ongoing debate.

Resumo: Descreve o desafio da prática formativa, no que se refere ao ensino do vernáculo a candidatos ao presbiterado, à luz das contribuições dos estudos linguísticos para a educação e das recomendações do Magistério da Igreja para a formação de presbíteros. Para isso, expõe a visão de língua que norteia a prática, um percorrido histórico da formação da língua portuguesa no Brasil, a função da escola no ensino do vernáculo, aquilo que orienta a Igreja na formação dos seminaristas para se tornarem futuros padres de espírito missionário, abertos à cultura do encontro, e, por fim, a prática por nós abordada nos últimos quatro anos em resposta a essas demandas. Nota-se que adotar uma posição linguística aberta à diversidade cultural, respondendo, por conseguinte, ao que orienta a Igreja para a formação presbiteral, num processo de aprendizagem da língua padrão, como instrumento para expressão escrita e oral mais formal, ajuda os seminaristas a se sentirem valorizados no seu falar materno, preparando-os para a missão do encontro com os diferentes. Conclui-se que o conhecimento da própria língua com suas variações, assim como de outras línguas estrangeiras, são caminhos para uma capacidade de adequação e encontro com o outro.

Mit den westlichen Kirchen haben die orthodoxen Kirchen die ersten sieben Konzile gemeinsam, von denen das letzte 787 in Nikaia/Nizäa, heute Iznik, in der Nähe des heutigen Istanbul stattfand („Nizäa II“). Danach kam es zu einer zunehmenden Entfremdung, die 1054 in der gegenseitigen Verbannung des Oberhauptes der jeweils anderen Kirche gipfelte-das Schisma zwischen Ost- und Westkirche. Aus diesem Anlass hatten die Oberhäupter der orthodoxen Kirchen letztmalig einen gemeinsamen Beschluss gefasst – also vor fast 1000 Jahren.

In 18.07.2025 we presented aspects of the chant-based event “Experiencing the Byzantine Chorós II”, which took place on December 1st, 2024, at the Church of Panagia Acheiropoietos in Thessaloniki (https://www.youtube.com/watch?v=SPhM24ctyiQ ).
As part of our presentation, we shared with the Masterclass audience:
-  the core concept and design of the event,
- selected excerpts from it, supported by historical and liturgical sources,
- as well as the experimental application of this documentation in the methodology of training the choral ensemble and in its performative enactment within the liturgical space.

The oath as a social phenomenon can be traced back to the time of ancient civilizations. The oaths
have been widespread in various countries. They are marked by their presence in many spheres of life,
characterized by a wide range of semantic aspects and functional purpose. The legal, religious, moral,
social or economic meaning of the oath is expressed in standardized rituals, codified ceremonies, filled with
outlined symbolic semantics. The communicative dimension of oaths is implied from ancient chronicles
and medieval narratives of Western and Central Europe. The conventional character of the oaths’ texts, which
concern first of all the conscience of the one who composes it, is based on the sacred-ritual understanding
of the communication that preceded the verbal one. In the Middle Ages, oaths were part of the Christian
worldview. The oaths appealed to supernatural sanction and guarantee, and their forms of expression
appealed to the realm of the sacred as a special presence of God in the earthly world. Medieval oaths were
part of sacred rituals. The semantics of oaths was revealed through the prism of symbols as a figurative
form of expression of legal obligations and ethical norms. Ritual ceremonies of royal oaths during anointing
ceremonies took place as part of the solemn coronation Mass. This symbolized the authorization by God's
blessing of the beginning of a new reign of the monarch, who promised to be a just head of state. In Western
Europe, oaths were taken standing or kneeling, with a raised right hand, two, three fingers or a whole palm,
in front of the reliquaries. It was part of a knightly culture and Christian ritual and had its own holistic
symbolic explanation. The oath on the sacramental bread was a special symbol in the desire to conclude
a peace treaty, to stop or prevent war. In the ancient period of Ukrainian history, international and inter-
princely agreements were sealed by crucifixion. Chronicles give examples of taking oaths on the icons
of the Savior and the Virgin, as well as before the relics of saints.

"Before praying for peace in your favor, remember to maintain an upright conscience  so that tranquility does not leave you."

"There is no point in making promises without fulfillment.
Prayer within a soul in darkness is like turning on a lamp in a disordered house. The light does not change the chaotic state of the household or remove the accumulated clutter; rather, it quietly reveals the work that needs to be done."

"I do not bring to You those who bleed from anguish. I present You
those who strike and wound.
I do not ask You for those who suffer injustice. I beg You for those
who commit crimes.
I do not show You the unprotected souls. I suggest Your assistance
to those who spread affliction and misery."

La relación entre la liturgia y la piedad popular no ha sido fácil. La historia eclesial las presenta como inversamente proporcionales. Pareciera que una de ellas debe disminuir para que la otra crezca. Para una armonía celebrativa entre ambas expresiones del culto cristiano se hace fundamental conocer lo propio de cada una, determinando así sus connaturalidades y sus distinciones de tal manera de no caer en un culto híbrido. La categoría pueblo de Dios y el estudio de las dinámicas de evangelización son una clave fundamental para sanar esta relación.

Dopo una decina d’anni dalla morte di Andrea Mantegna, in occasione del deflagare e diffondersi della Riforma si sviluppò una critica radicale delle immagini religiose, che avrebbe avuto enormi conseguenze per artisti cattolici e protestanti. Il pittore protestante Holbein non fece eccezione, ed è noto che dopo avere dipinto immagini con un chiaro contenuto cattolico, a Basilea progettò xilografie per pubblicazioni luterane.

Sarebbe errato interpretare la Riforma Protestasnte contrapponendola del tutto alle credenze ed alle pratiche coeve del cattolicesimo romano; anche se furono proprio i riformatori ad impegnarsi a fondo per allontanare i cimiteri dagli agglomerati urbani, come avvenne a Lipsia nel 1535, a scopo igienico, ma anche per ricordare che doveva esservi una netta separazione tra vivi e morti; nondimeno continuarono a sussistere alcune idee portanti sulla memoria e sulla presenza dei morti tra i vivi, che non possono essere considerate come semplici residui della tradizione cattolica, ma che divennero addirittura uno strumento di diffusione della Riforma.

This paper will present the Jerusalem liturgy in the fourth and fifth centuries, a period of the formation of the liturgies throughout the Christian world. More than all other major centers of the Christian world, Jerusalem has preserved written detailed descriptions of its liturgy since the fourth century. The primary sources on which the description of the Hagiopolite liturgy depend are: the Catechesis of St. Cyril of Jerusalem (CE 348-386), the narrative of Egeria's pilgrimage (CE 381-384), the Armenian Lectionary (CE 430),and the Georgian Lectionary (fifth to eighth centuries). Egeria, in her account, gives us the primary liturgical source that describes the liturgical year and the daily liturgy, but nothing is said to us regarding the texts used. This gap was filled by both the Armenian Lectionary published by British scholar Frederick Cornwallis Conybeare in the famous Rituale Armenorum, and the Lectionary of Jerusalem 121 which witnesses to the same content, of the same type around CE 417-434, fifty years after the Egeria pilgrimage to Jerusalem. 1 The Georgian Lectionary (GL) is a Georgian translation of the Greek Kanonion of Jerusalem, written during the time of Bishop Juvenal (CE 422-458) or later. 2 Some say it can be attributed to hymnographer St. Sophronius of Jerusalem (CE 634-638). 3 Before Egeria, already in the third century, the Fathers of the Church testified to the existence of a liturgy known in Jerusalem: the Hierosolimite Liturgy. The main two fathers are: Origen in CE 240, and Hesychius of Jerusalem since CE 412. 4 In this essay we will speak about the main churches where the Liturgy of Jerusalem was centered, then the main characteristic of this liturgy, its major elements, the liturgical language of Palestine, the ministries of religion in Jerusalem at that period, and finally the Jerusalemite Liturgical year.

Recensione a Greta Venturelli, La triplice natività. La riflessione cristologica in Cusano, dalle prediche giovanili agli scritti filosofici, Mimesis, Bibliotheca Cusana, Milano 2020, 207 pp., in "Rivista di Storia della filosofia", 4 (2023), pp. 649-651.

Waddell … from the WorshipConcord website, 2009 *Update … the WorshipConcord site has been inactive since 2010. I think the work here is important enough to preserve and share for ongoing access and discussion in the church.

+++ Here I offer a more detailed treatment of the lex orandi lex credendi principle. It is an adaptation (and continuation) of work I have presented elsewhere. If you are interested in grist for the mill of a more detailed theological conversation about worship, then read on, but a caveat. We realize that our readers here at WorshipConcord come from a broad spectrum of theological training and background, anywhere from a good basic reliance on the Bible and Luther's Small Catechism to a more developed ability to move around in and understand in more detail the 1580 Book of Concord in German and Latin (Die Bekenntnisschriften). This is why I shared the basic version first, "Rethinking Lex Orandi Lex Credendi." I also want to reiterate what I have stated elsewhere. This conversation, not entirely but in large part, needs to be focused on assumptions and methodology. It should not be focused on personalities or take the form of ad hominem. When we focus on assumptions and methodology, this drives at the heart of the issue. Consequently, it is not ad hominem to address the assumptions and methodologies of specific individuals. This is a fair approach to any issue the church faces. We are accountable to each other. None of us is above accountability. I include myself in this. And as I have stated before, I am open to the persuasion of others, as long as that persuasion is based on the hard data of the only authoritative sources we know as Lutheran Christians: Scripture and the Lutheran Confessions; also so long as that persuasion is based on the methodology of reading texts in their contexts. JAW

Traditional celebrations with festive colors and garb and creative flotillas provide an especially moving experience if the theme bespeaks of the Faith. The Salubong (or encounter) in the Philippines is a rendition of Christ's sorrowful Passion, culminating in the ecstatic joy of Easter victory when Our Lady's fidelity is rewarded with the vision of her Son: it is the Lord's Resurrection! She is the first witness to this event wherefrom "hope springs eternal" for all who bear witness to this truth.

The article deals with three hymnographic works created by members of the secret monastic communities of Moscow's Vysoko-Petrovsky Monastery and dedicated to the memory of their deceased spiritual leaders. These are two canons by Archimandrite German (Polyansky), dedicated to the memory of the abbot of the monastery, Archbishop Bartholomew (Remov), written in the mid-1930s, and the canon of Nun Ignatia (Puzik) dedicated to the memory of Schiarchimandrite Ignatiy (Lebedev), written at the turn of the 1970s-1980s. These works reveal important aspects of the self-consciousness of the members of the Vysoko-Petrovsky communities, who described the spiritual state of the Christians of the Soviet era through an appeal to the biblical image of the three young men in the furnace of Babylon from the Book of Daniel and to the images of the martyrs of the first centuries of the Christian era. In addition, the works under consideration demonstrate their authors' deep penetration into the literary world of Orthodox worship, which allowed them to clothe their personal experiences in traditional hymnographic forms. Keywords: history of the Russian Orthodox Church of the 20 th century, secret monastic communities, Vysoko-Petrovsky Monastery, sources on the history of the Church, church archives, hymnography, liturgical samizdat.

В статье рассматриваются три гимнографических произведения, созданные членами тайных монашеских общин московского Высоко-Петровского монастыря и посвященные памяти их погибших духовных наставников. Это два канона архимандрита Германа (Полянского) памяти настоятеля монастыря архиепископа Варфоломея (Ремова), написанные в середине 1930-х гг., а также канон монахини Игнатии (Пузик), написанный на рубеже 1970−1980-х гг. в память о схиархимандрите Игнатии (Лебедеве). Эти произведения раскрывают важные аспекты самосознания членов высоко-петровских общин, описывавших духовное состояние христиан советской эпохи через апелляцию к библейскому образу трех отроков в печи вавилонской из книги пророка Даниила и к образам мучеников первых веков христианской эры. Кроме того, рассматриваемые произведения демонстрируют глубокое проникновение их авторов в художественный мир православного богослужения, что позволило им облекать личные переживания в традиционные гимнографические формы.

Nile Processions constitute an embodied ritual engagement with the Egyptian landscape, one that includes a variety of gestures, emotions, and bodily dispositions. In this paper, I examine a small selection of Coptic and Greco-Coptic texts –most notably, the Coptic Life of Aaron (newly available in a recent critical edition by Dijkstra & van der Vliet)– which, I think, ideologically funded Nile processions in late antique Egypt. First, I focus on two passages from the Life of Aaron, in which Apa Aaron repositions his body and performs certain gestures and emotions which cause the Nile to rise for the sake of the local poor. Next, I set such accounts in conversation with Besa’s, Life of Shenoute, and a ninth century Greco-Coptic trishagion from the White Monastery in Upper Egypt (i.e., Stud. Pal. XV.250a–b). Such processions, I argue, reflect a vivid mode of “embodied entreaty,” a practice reflected and rhetorically buttressed in the Life of Aaron, the Life of Shenoute, and Stud. Pal. XV.250a–b. These narratives of “embodied entreaty” reflect a late antique world in which the movement and function of bodies facilitate theurgical praxis and inform subsequent communal religious performance. By viewing such narratives as the ideological forebears of Nile processions in late antique Egypt, one can see the constitutive and praxis-informing role played by Coptic literature in late antique Egypt.

In this essay, the Syriac version of a baptismal catechesis (On swearing) by St. John Chrysostom, whose publication was already envisaged, but never realized by Stephanus Evodius Assemani and Joseph Simonius Assemani in the 18th century is made accessible to scholars of Syriac Studies, Patristics, and Liturgy for the first time. This Syriac translation of an originally Greek patristic work is significant for the textual criticism of the Greek text of the Chrysostomian catechesis On swearing as well as for a better understanding of the style of late antique Syriac translations of works authored by Greek Church Fathers.

ment ofbelie£ He examines the grounds for belie£: the necessity ofcreeds, and provides a complete commentary, biblical, doctrinal, and interpretative, on each phrase. Nearly four hundred closely-packed pages -we shall need to rename the "plain man" who gets through all this! But of course it is for reference; and at this price it should be bought by college and sixth-form students, by people insistently asking what they are supposed to believe, and (may one suggest?) by the clergymen whom they ask. Part I of God and the Human Condition deals with the human mind in its quest, and understanding, of God, using traditional terms and definitions, Clearly these come alive for Dr Sheed, but his stated purpose (p. ix) is to write for to-day'sman, in terms of to-day's ways of thinking, speaking, asking. Whether to-day's man will feel that his intellectual difficulties have been resolved, or even charted, on this route is much more doubtful.

Pastoral care easily falls into a Babylonian captivity when it follows the trends of its day. In our day, that captivity is to the social sciences. Use of a theological and historical lens helps expose the nature of that captivity. It also helps development of a more balanced approach to pastoral care.

A late medieval musical manuscript from a nunnery at Palma de Mallorca, contains a rich repertory of hitherto unknow pieces with numerous particularities. It mixes pieces of monastic liturgy in plain chant an in mensural notation and ineludes monodic mensural and poliphonic pieces from the XIVth century, a good deal of tropes and sorne latin works with musical repetitions, quite similar. to the latin laude, as well as songs to be inserted in the Iiturgy of the Mass which could be considered as dance music. These last pieces and sorne others show the strong connection of the manuscript with italian contemporary sources. Moreover, numerous indications in the manuscript from Palma regarding the interpretation of the pieces pro vide with very interesting information about how singing was performed at the nunneries during that periodo Resumen Un manuscrito litúrgico-musical de un convento femenino de Palma de Mallorca escrito en época tardomedieval contiene un rico repertorio de piezas inéditas y numerosas peculiaridades. Se alternan en él piezas de la liturgia monacal escritas tanto en canto llano como en notación mensural, se incluye repertorio monódico mensural del siglo XIV, polifonía de la misma época, un gran número de tropos y algunas obras latinas con repeticiones musicales que las aproximan a las laude latinas, así como canciones insertas dentro de la liturgia de la misa que podrían considerarse de danza. Estas y otras piezas indican una fuerte relación de este manuscrito con fuentes contemporáneas italianas. Además en el manuscrito de Palma aparecen numerosas indicaciones sobre la interpretación de las piezas que nos aportan interesantes datos sobre el canto en los conventos de monjas de la época. Este trabajo se ocupa del manuscrito s.s. conocido como Cantoral de la Concepción que se encuentra en el Museo Diocesano de Palma de Mallorca. La primera referencia a este manuscrito la hace Higini Angles 2 al citar la versión del tropo Clangat cetus del f. 9. En las pp. 298 Y 302 de la misma obra Angles se refiere a un Cantoral del siglo XV-XVI procedente de un convento de monjas que afirma haber visto en 1932 y que en f. 84v contiene un Canto de la Sibila en catalán. Se trata, aunque no lo menciona, del mismo manuscrito. En 1956 Bruno Stablein fotografió este libro y varios investigadores posteriores lo han utilizado para sus trabajos (vid. Thannabaur o Eifrig, citados más adelante), pero nunca se ha abordado su estudio de forma integral. 1. Al Dr. Andreas Haug mi sincero agradecimiento por compartir conmigo su sabiduría e intuiciones. 2. La música a Catalunyafins al segle XIII (Barcelona: Biblioteca de Catalunya, 1935), p. 152.

While educators are no doubt taxed by overexertion, there is more to the story. Often overlooked in discussions of educator well-being is how the stress of teaching can be compounded by feeling consistently undervalued or unfulfilled by the work, especially when the stakes of providing an equitable education are so high. Here, we propose addressing educator despair by prioritizing community. Specifically, we recommend supporting educators with cultivating or perhaps finding supportive communities that enable them to live their values. Certainly, some despairing educators may be suffering from depression or other mental health challenges and require professional help. But for others, opportunities to probe their despair with peers could prove transformative by revealing new or forgotten possibilities for finding joy and purpose in teaching.

Western educators regard memorization as incompatible with learning that is intended to yield understanding. Yet memorization plays a key role in many other educational traditions, e.g., Muslim. East Asian students are alleged to constantly memorize, which Westerners often use to explain the Asians’ superior performance on every international comparative test such as PISA. To refute the belief that PISA answers can be memorized and regurgitated, Grove recounts the testimony of an adult U.S. journalist who was allowed to take the PISA. He reviews the findings of scholars who have sought to understand the meaning of memorization and its use by East Asians. The scholars’ findings were: (a) East Asian students are NOT rote-memorizing, and (b) constant repetition is the path to BOTH understanding and memorization. Grove offers a cultural explanation for Americans’ belief that learning and understanding are impaired by memorization.

Treating narrative as a social practice has enabled examination of the identity work accomplished through interactive story construction within various communities, including teacher preparation programs. Largely unaddressed in this literature is the presence of desire – the sense of longing conveyed through expressed wants, wishes, and hopes – and how it works in and through narrative practice. Following James K. A. Smith (2009), I posit that some stories may be liturgical in their conscripting of tellers and listeners into narratives that shape their identities and direct their desires. To explore this empirically, I examined desire in the joint construction of a professional identity narrative – teacher as lifelong learner – within an urban teacher residency. My analysis suggests that program leaders’ expressed desires of and for the novice teachers established the leaders’ authority and worked to conscript novices into the narrative. However, novices were actively negotiating the narrative and the desirability of the professional identity.

Much of the public discourse on education arguably reinforces the assumption that most stakeholders share the same desires for teaching and learning—desires reflecting a liberal paradigm that stresses individualism, control, and efficiency. But there are other desires, and additional empirical research informed by a Vygotskian sociocultural theory of learning could enrich this discourse. In my view, such research could benefit from a framework of desire compatible with the theory’s central assumptions of learning as socially situated in cultural practices, teleological, and transformational. To this purpose, I offer a liturgical framing of desire put forth by James K. A. Smith, which treats humans as essentially desiring beings and defines desire as a potent force formed through participation in communal practices that orient practitioners’ hearts (eros) toward particular futures (telos). I show how this framing satisfies key features of sociocultural theory and highlight two examples of how desire has been qualitatively examined and where the framing might enrich further examinations of education settings.

One of the most important collections in Hungary for documents containing medieval codex fragments as their binding is the Archives of the Hungarian Treasury, Section E of the Hungarian National Archives (MNL OL) in Budapest. This study will focus on a recently discovered medieval notated codex fragment, which was used as a cover of a document in the archival records of the Hungarian Chamber. In this archive, documents of the same type are organized into separate groups, subgroups and collections. One of them is the collection known as Urbaria et Conscriptiones, marked in the archival order as siglum E 156. The fragment is a bifolium of a 14 th-century gradual. The two complete parchment leaves, with 11 lines of text and music per page, show the late stage of the Esztergom notation, which also makes it clear that the original manuscript, the 14 th-century gradual was copied and used in the medieval Kingdom of Hungary.

This article analyzes Tikhon Shevkunov’s collection of short stories, Unholy Saints, arguing that it is a unique work that blends elements of nonfiction and hagiography. The author consciously combines autobiographical elements with elements from the lives of saints, creating stories that are both historical and spiritual. Drawing on his own experiences, Shevkunov conveys universal truths about faith and spiritual life. In his stories about the elders of the Pskov-Pechersk Monastery, there are typical elements of hagiography, such as miracles, visions, and encounters with saints. At the same time, the author employs popular literary forms such as anecdotes and framed narratives, making his work more accessible to readers. The article emphasizes that Shevkunov’s work is rooted in the traditions of Russian literature, drawing comparisons between Unholy Saints and The Life of Archpriest Avvakum by Himself.
The author of the analysis also highlights Shevkunov’s conservative worldview, grounded in traditional Orthodox values. However, despite his clearly religious stance, the author refrains from addressing current political issues and controversial topics.

The article studies the principles and strategies used by the outstanding Russian scholar Professor A.A. Dmitrievsky while editing the text of the Pentecostarion. The study is based on a copy of the Pentecostarion (St. Petersburg Theological Academy, inv. no. 75265), which belonged to A. A. Dmitrievsky and was discovered by the author of the article in the library of the St. Petersburg Theological Academy in 2019. This copy of the Festal Triodion contains a number of pencil marks in the scholar's own handwriting. It has been established that the correction was carried out by A.A. Dmitrievsky in January-April 1909 during his work in the Commission for Correction of the Slavic Text of Liturgical Books and covered, mainly and with a few exceptions, the texts of the first two weeks of the period of the Easter feast. To make corrections, the scholar used a rather developed system of labelling problem places, which the author of the article has divided into six groups: 1) syntactic; 2) replacement of obscure words with orientation to the normative word usage; 3) removal of words missing in the Greek original of the Pentecostarion; 4) quoting the Greek original of the Pentecostarion to clarify the meaning of certain words and expressions; 5) Dmitrievsky's own translation of a number of texts; 6) correction of accents in words and endings. As a result of the study of all the corrections, it has been concluded that A.A. Dmitrievsky's revision was fragmentary and preliminary. When correcting the texts of the Pentecostarion, the scholar followed the same principles as when editing the Lenten Triodion. The transparency of the text and, at the same time, the tradition of its use in the liturgical practice of the Church was essential for the scientist and therefore the most significant and wellknown texts were not subjected to correction. A comparison of the corrections made by A.A. Dmitrievsky with the proof copy of the Pentecostarion and the printed edition of this book allows one to conclude that the Commission partially accepted his corrections.

The proposed material presents the letters of the outstanding Russian liturgist A. A. Dmitrievsky to his former student at the Kiev Theological Academy, Academician of the Georgian Academy of Sciences K. S. Kekelidze. The introductory article gives brief biographical sketches of the correspondents, characterizes the dynamics of the correspondence and the main topics covered in it; one letter is suggested to be dated
by the year 1929, although the scholar himself indicates different year of its writing. Special attention is paid to the description of the source potential of the letters and the systematization of the new information concerning the biography of A. A. Dmitrievsky in 1906–1929: the pre-revolutionary decade of the scientist’s life in St. Petersburg/Petrograd; his life in Astrakhan in 1919–1923; and his return to Petrograd, where the scientist actually had to resettle. In connection with the Leningrad period of A. A. Dmitrievsky’s life, discussed are his teaching and scientific activity, peculiarities of his everyday life and financial situation, as well as his trips outside Leningrad, etc.
The second part of the material published contains 20 documents: 19 letters of A. A. Dmitrievsky and one telegram of K. S. Kekelidze addressed to the scientist. The publication of the letters is accompanied by a commentary revealing the historical realities, and names of the mentioned persons, the titles of books and articles, and also the meanings of foreign words and expressions, allusions, etc.

Based on the Journal for Recording Classes in Liturgics of the 1910/1911 academic year (Central State Historical Archive of Ukraine. Stock 711. L. 1. Dos. 3469), the article studies a structure of the Liturgics course given by Archpriest V. D. Prilutsky to the students of Kiev Theological Academy for a number of years. The Journal indicated both lecture-type classes and practical ones, where a range of issues were discussed. As a result of the study, it has been shown that the structure of the Liturgics course of Archpriest V. D. Prilutsky represented its systematic exposition and was similar in its main parameters to the Liturgics program of A. A. Dmitrievsky and N. F. Krasnoseltsev.
The Annex to the article contains records of the classes on Liturgics from the Journal for the entire academic year.

Учебное пособие содержит положенные на ноты для мужского хора песнопения воскресного Октоиха 8-ми гласов: стихиры вечерни и утрени с запевами, «Бог Господь», воскресные тропарь и богородичен, ирмосы канона, прокимны, «Свят Господь Бог наш». Каждый глас сопровождается схемой напева, после чего следуют соответствующие песнопения.
Сборник предназначен для употребления на уроках церковного пения в рамках изучения осмогласия и за богослужением при пении воскресных песнопений Октоиха.
Адресуется преподавателям церковного пения, певчим, руководителям мужских церковных хоров и всем интересующимся богослужебной музыкой и пением Русской Православной Церкви.

The article introduces into scientific circulation an unknown text, written by the outstanding Russian liturgist A.A. Dmitrievsky,-his comments on the program on Liturgics for 1869. After the introduction of the new charter of theological seminaries in 1884, there was a need to revise the curricula and, in particular, the program on Liturgics. A.A. Dmitrievsky was among the seven subject teachers, who gave their feedback on the program and made a number of critical comments. The scientist considered the Liturgics program overloaded and proposed to shorten it and make some changes. In particular, he proposed to shorten the part devoted to the review of historical development of the divine service. This was due to the scientist's conviction that the existing manuals on Liturgics gave a fragmentary knowledge of history and, obviously, could not be full-fledged guides in the field of Liturgics. In addition, A.A. Dmitrievsky proposed to significantly expand the section of Liturgics in which liturgical books were studied. In his opinion, the topics relating to books should be studied in a historical context, due to this a seminary student, who is a future clergyman, would acquire the ability to understand the most complex issues of liturgical practice of ancient and modern times. The changes and additions proposed by the scientist were accepted for the most part and affected the content of the new program on Liturgics, created in 1885 and determined the scope, sequence of topics and direction of teaching the discipline in all theological seminaries of the Russian Empire from the 1886/1887 academic year until 1906.

How did Thomas Aquinas (ca. 1226-74) come to know the Bible?1Throughout his writings, Thomas frequently quotes passages from the Old and New Testaments,2 sometimes in versions that closely correspond to the text later codified in the Sixto-Clementine Vulgate but often in versions that differ in minor or significant details.3 Like