
Contents
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The Structure and Characteristics of the Hagiopolite Liturgical Year The Structure and Characteristics of the Hagiopolite Liturgical Year
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The Beginning of the Liturgical Year The Beginning of the Liturgical Year
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Octaves Octaves
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The Fixed and Movable Cycles The Fixed and Movable Cycles
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The Development of the Calendar The Development of the Calendar
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Categories of Feasts Categories of Feasts
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Hagiography, Homilies, and Hymnography Hagiography, Homilies, and Hymnography
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The Byzantinization of the Hagiopolite Calendar: Case Studies The Byzantinization of the Hagiopolite Calendar: Case Studies
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Major Feasts of Christ Major Feasts of Christ
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The Nativity of Christ and Theophany The Nativity of Christ and Theophany
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Enkainia and the Exaltation of the Cross Enkainia and the Exaltation of the Cross
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Feasts of the Theotokos Feasts of the Theotokos
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St John the Baptist St John the Baptist
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St James the Brother of the Lord St James the Brother of the Lord
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St Stephen the Protomartyr St Stephen the Protomartyr
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Joint Commemorations of New Testament Figures Joint Commemorations of New Testament Figures
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Joint Commemorations of Old Testament Figures Joint Commemorations of Old Testament Figures
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Monastic Saints Monastic Saints
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St Athenogenes St Athenogenes
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Local Palestinian Saints Local Palestinian Saints
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Saints from beyond Palestine Saints from beyond Palestine
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New Martyrs New Martyrs
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Sacred Objects, Places, and Events Sacred Objects, Places, and Events
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The Precious Cross The Precious Cross
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The Ark of the Covenant The Ark of the Covenant
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Church Buildings Church Buildings
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Church Councils Church Councils
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Conclusions Conclusions
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4 The Liturgical Calendar of Jerusalem
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Published:December 2017
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Abstract
This chapter analyses commemorations of saints in the Liturgy of St James. Because of the complexity of liturgical calendars, several case studies are examined in order to give the reader a sense of how commemorations changed within the calendar. Closer attention is paid to John the Baptist, James the Brother of the Lord, and Protomartyr Stephen, who all had specific connections to Jerusalem and figured prominently in the city’s calendar and whose cult was also known in Constantinople. With these three, it is possible to examine not only the change of the date of their commemorations but also the changes in hymnography, psalmody, and scriptural readings associated with each commemoration. Analysis of each commemoration reveals distinct traditions of liturgical calendars, so that no one source perfectly matches another. This confirms the hypothesis that Byzantinization was implemented gradually and locally, as a kind of spontaneous liturgical reform.
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