Special Issue "Constantinople and its Peripheries: The Mechanisms of Liturgical Byzantinisation"
Deadline for manuscript submissions: 1 March 2022.
This Special Issue is devoted to the process of liturgical byzantinisation, which was the spread of liturgical traditions of Constantinople to other areas of the Byzantine world. After the loss of Eastern regions of the Empire, Constantinople increasingly stood forth as the primary ecclesiastical—and liturgical—centre of the East Roman or Byzantine Empire. Liturgical byzantinisation started seriously with the renaissance and expansion of the Empire, brought by the Macedonian dynasty, as central liturgical traditions gained global authority from the late ninth and tenth centuries onwards.
Liturgical byzantinisation is a fertile topic in the field of Byzantine liturgical studies today for several reasons. First, recent research has shed new light on the liturgical situation in Constantinople itself and, therefore, on the liturgy that was transmitted and the milieux of the centres from which it was spread: S. Parenti, “The Cathedral Rite of Constantinople: Evolution of a Local Tradition”, Orientalia Christiana Periodica, 77 (2011): 440–69; S. Frøyshov, “The Early History of the Hagiopolitan Daily Office in Constantinople: New Perspectives on the Formative Period of the Byzantine Rite”, Dumbarton Oaks Papers, 75 (2020): 351-382.
Secondly, numerous liturgical sources from liturgical peripheries, reflecting liturgical byzantinisation, are waiting to be studied better or for the first time. These are manuscripts of Byzantine peripheries, such as the Middle East, the Caucasus (Georgia), South Italy, Slavic lands (Bulgaria, Serbia, Rus’ and Russia), as well as Byzantine areas, such as Mount Athos, written in any of the corresponding languages. Daniel Galadza has recently examined the liturgical byzantinisation of Jerusalem in Liturgy and Byzantinisation in Jerusalem (Oxford, 2018).
Thirdly, the complex but understudied relationship between liturgical centre and periphery is vital for understanding historical evolution. Liturgical byzantinisation, a prime case of the centre–periphery relationship, raises potent questions, such as the following: Which were the actual liturgical centres, and were they secular (patriarchal?) or monastic? Out of the liturgical diversity of the capital, which traditions were spread? To what extent did the peripheries modify central liturgical rites when adopting them? Did the peripheries continuously follow the evolution of the centre, or were they conservative peripheries preserving, unchanged, the received liturgy? Were there “sub-centres” in the peripheries, exercising a central authority in their own region? Was there also an opposite liturgical influence—a “Neo-Sabaite” influence from the Palestinian periphery to central Byzantine regions?
Dr. Stig R. Frøyshov
Manuscript Submission Information
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- Eastern Christian liturgy
- Byzantine liturgy