
Contents
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The Jerusalem Patriarchate The Jerusalem Patriarchate
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Orthodoxy Orthodoxy
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The Christian Population and its Languages The Christian Population and its Languages
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Melkites: A Subgroup? Melkites: A Subgroup?
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Sacred Topography Sacred Topography
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Pilgrimage Pilgrimage
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The Development of Stational Liturgy The Development of Stational Liturgy
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Palestinian Monasticism Palestinian Monasticism
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Greek Monastic Liturgy Greek Monastic Liturgy
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Syriac Monastic Liturgy Syriac Monastic Liturgy
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Georgian Monastic Liturgy Georgian Monastic Liturgy
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Hagiopolitan Decline Hagiopolitan Decline
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Islamic Occupation Islamic Occupation
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Migrations Migrations
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Byzantine Contact Byzantine Contact
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Arabization Arabization
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Changes in Topography Changes in Topography
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The Destruction of the Anastasis The Destruction of the Anastasis
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Ecclesiastical Reorganization Ecclesiastical Reorganization
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The First and Second Crusades The First and Second Crusades
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Crisis and Contact Crisis and Contact
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Byzantine Iconoclasm and its Impact on Palestine Byzantine Iconoclasm and its Impact on Palestine
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Stoudite Monastic and Liturgical Reforms Stoudite Monastic and Liturgical Reforms
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Constantinopolitan Hegemony Constantinopolitan Hegemony
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Byzantine Political Ideology and Motivation Byzantine Political Ideology and Motivation
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Theodore Balsamon and the Rite of Constantinople Theodore Balsamon and the Rite of Constantinople
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Hagiopolitan Patriarchs in Exile Hagiopolitan Patriarchs in Exile
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Leontius of Jerusalem Leontius of Jerusalem
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Athanasius II of Alexandria Athanasius II of Alexandria
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A Hagiopolitan Metochion in Constantinople? A Hagiopolitan Metochion in Constantinople?
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Conclusions Conclusions
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2 The Historical Contexts of Byzantinization
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Published:December 2017
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Abstract
Once the liturgical tradition of Jerusalem has been presented, Chapter 2 examines the historical context of Byzantinization, narrated from the perspective of liturgy through the example of pilgrims, monks, bishops, emperors, and caliphs. It is within this context that we approach the interaction between Jerusalem and Constantinople. Christological controversies played a role in defining Christian communities in Jerusalem, but it was contact between the monks from St Sabas Lavra in Palestine and the monks from the Stoudios Monastery in Constantinople that left a lasting mark on Jerusalem’s liturgy. Their liturgical interaction—and not, say, a political ideology of the Byzantine empire to consciously export the liturgy of Constantinople, or the influence of the exiled Jerusalemite patriarchs in Constantinople—provides answers to questions of liturgical Byzantinization.
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