Pneumatoagic significance of ceon (ze,on) in the Byzantine Tradition

Authors

  • Pavlo Vasyliv PHEI "Ivano-Frankivsk Academy Ivana Zolotoustoho"

DOI:

https://doi.org/10.52761/2522-1558.2023.18.5

Keywords:

zeon, warm water, Liturgy, dogmatic meaning, Armenian Church, Byzantine Liturgy

Abstract

In this article we make analyzes of dogmatic and liturgical aspect of adding "zeon" (warm water) to the cup before breaking the Lamb. We present historical development of the rite of adding warm water, theological and liturgical aspect and also the difference between Byzantine and Armenian liturgies rite. Our attention will not escape the historical course of the resolutions of the Armenian Church regarding the lack of warm water (zeon) in armenian Liturgy. The article will provide an explanation of the dogmatic, liturgical and practical explanation of the Zamoi Synod, the resolutions of the Synods of the UGCC regarding the addition of warm water in the Holy Liturgy.

References

Instruktsiia zastosuvannia liturhiinykh prypysiv Kodeksu Kanoniv Skhidnykh Tserkov, Lviv 1998.

PRAVYLA SVIaTOHO VSELENSKOHO ShESTOHO SOBORA, KONSTANTYNOPOLSKOHO, V: KNYHA PRAVYL SVIATЫKH APOSTOLOV, SVIATЫKH SOBOROV, VSELENSKYKH Y POMESTNЫKH, Y SVIATЫKH OTTSOV, MOSKVA 1893.

PROVINTSIINYI SYNOD U ZAMOSTI 1720 R.B.//POSTANOVY, IVANO-FRANKIVSK 2006.

CHYN SVIASHCHENNOI I BOZHESTVENNOI LITURHII, LVIV 2003.

SOBOR 1941 [V]: PROTOKOLY ZASIDAN LVIVSKYKH ARKHIIEPARKHIALNYKH SOBORIV 1940-1944 RR., LVIV 2000, 118–420.

SOBRANYE DREVNYKH LYTURHYI VOSTOCHNЫKH Y ZAPADNЫKH. 6.ANAFORA. EVKHARYSTYCHESKAIA MOLYTVA, MOSKVA 2007.

ALISHAN L., SNORHALI EU PARAGAY IUR, VENISE 1873.

BORNET K., LES EXPLICATIONS BYZANTINES DE LA DIVINE LITURGIE, PARIS 1965.

CODA P., DIO UNO E TRINO. RIVELAZIONE, ESPERIENZA E TEOLOGIA CRESTIANA, CINESELLO BALSAMO 1993.

DE SERPOS G., COMPENDIO STOLICO DI MEMOIRE CRONOLOGICHE CONCERNENTI LA RELIGIJNE E LA MORALE DELLA NAZIONE ARMENA, T. II, VENISE 1786, 63–85.

DE VRIES W., SACRAMENTENTHEOLOGIE BEI DEN SYRISCHEN MONOPHYSITEN (OCA 125), ROMA 1940.

GRONDIJS L. H., L’ICONOGRAPHIE BYZANTINE DU CRUCIFIÉ MORT SUR LA CROIX, LEIDEN 1941.

GRONDIJS L. H., «LA MORT DU CHRIST ET LE RITO DU ZEON», V: BYZANTION 1952, T. 17, 251–273.

HACKEL A. A., SERGIJ VON RADONESH, MÜNSTER 1956.

HILBERATH B. J., «PNEUMATOLOGIA», V: NUOVO CORSO DI DOGMATICA, PID KER. 16.G. CANOBBIO, A. MAFFEIS, BRESCIA 2005, 578–579.

LAMBIASI F., VITALI D., LO SPIRITO SANTO: MISTERO E PRESENZA. PER UNA SINTESI DI PNEUMATOLOGIA, BOLOGNA 2005.

MEYENDORFF J., CHRIST IN EASTERN CHRISTIAN THOUGHT, CRESTWOOD, NEW YORK 1987.

MOELLER CH., LE CHALCEDONISME ET LE NEO-CHALCEDONISME EN ORIENT DE 451 A LA FIN DU VI SIECLE, V: DAS KONZIL VON CHALKODON, BD. HRSG. A. GRILLMOIER, H.BACHT. WURZBURG 1956, 637-720.

O’COLLINS G., FARRUGIA E., LEKSYKON POJĘĆ TEOLOGICZNYCH I KOŚCIELNYCH, KRAKÓW 2002.

ŚW CYPRIAN, «LIST 63, 13», V: EUCHARYSTIA PIERWSZYCH CHRZEŚCIJAN, KRAKÓW 1997, 161.

ŠRIDLÍK T., «LA SPIRITUALITÉ DE L’ORIENT CHRÉTIEN», II, LA PRIÈRE, OCA 230, ROMA 1988, 353–378.

ŠRIDLÍK T., «LO ZÈON. PENTECOSTE DEL VINO EUCARISTICO», ESTRATTO DAGLI ATTI IV CONVEGNO PASTORALE. IL MISTERO DEL SANGUE DI CRISTO E LA CATECHESI, ROMA 1991, 105–108.

TAFT R. F., WATER INTO WINE THE TWICE – MIXED CHAMICE IN THE BYZANTINE EUCHARIST MUSÉON 1987.

TANNER N. P., I CONCILI DELLA CHIESA, MILANO 1999.

VASYLIV P., AKTUALNIST VCHENNIA PRO PRESVIATU YEVKHARYSTIIU U TVORI PATRIARKHA YOSYFA SLIPOHO «PRO SVIATI TAINY» (DE SACRAMENTIS), IVANO–FRANKIVSK 2007.

VASYLIV P., PERSHYI NIKEISKYI SOBOR. ISTORYCHNI PEREDUMOVY TA YOHO BOHOSLOVSKO – FILOSOFSKYI KONTEKST, LVIV 2009.

VYSSARION EP., TOLKOVANIE NA BOZHESTVENNUIU LYTURHIIU PO CHYNU SV. IOANNA ZLATOUSTAHO I SV. VASYLIIA VELYKAHO, MOSKVA 1884.

VENYAMYN ARKHYEP. NYZHEHORODSKYI Y ARZAMAZSKYI (KRASNOPEVKOV), NOVAIA SKRYZHAL. OBIASNENYE O TSERKVY, O LYTURHYY Y O VSEKH SLUZHBAKH Y UTVARIAKH TSERKOVNЫKH, POCHAEV 2003.

VITALI D., CHIESA UNIVERSALE E CHIESA LOCALE: UN’ARMONIA RAGGIUNTA?, V: LA CHIESA E IL VATICANO II. PROBLEMI DI ERMENEUTICA E RECEZIONE CONCILIARE, MILANO 2005, 241–278.

VON BALTHASAR H. U., ŚWIĘTY IRENEUSZ Z LYONU. BÓG W CIELE I KRWI, KRAKÓW 2001.

ZEKIYAN B. L., «LES DISPUTES RELIGIEUSES DU XIV SIÈCLE. PRÉLUDES DES DIVISIONS ET DU STATUT ECCLÉSIOLOGIQUE POSTÉRIEUR DE L’ÉGLISE ARMÉNIENNE», V: ACTES DU COLLOQUE LES LUSIGNANS ET L’OUTRE MER. POITIERS – LUSIGNAN 20 – 24 OCTOBRE 1993. AUDITORIUM DU MUSÉE SAINTE – CROIX – POITIERS, POITIERS – LUSIGNAN 1993, 305–315.

ZEKIYAN B. L., «UN DIALOGUE OECUMÉNIQUE AU XII SIÈCLE. LES POURPARLERS ENTRE LE CATHOLICOS ST. NERSES SNORHALI ET LE LÉGAT IMPÉRIAL THÉORIANOS EN VUE DE L’UNION DES ÉGLESES ARMÉNIENNE ET BYZANTINE», V: ACTES DU XV CONGRÈS INTERNATIONAL D’ÉTUDES BYZANTINES, ANHÈNES 1980, 420 – 441.

KESSLER H., «CRISTOLOGIA. SVILUPPO STORICO DOGMATICO», V: NUOVO CORSO DI DOGMATICA, I, G. CANNOBBIO, A. MAFFEIS, BRESCIA 2006, 283 – 517.

KOROLEVSKYI K., RYM I OBRIADOVO-LITURHICHNI DYSKUSII U PATRIARSHII KYIVSKII VSELENSKII TSERKVI MIZH DVOMA SVITOVYMY VIINAMY, LVIV 2002.

MARUSYN M., CHYNY SVIATYTELSKYKH SLUZHB V KYIVSKOMU EVKHOLOHIONI Z POCHATKU KHVI ST., RYM 1966.

PETROVSKYI A., KHRYZOSTOMIKA, RYM 1908.

SYMEON, MYTROPOLYT FESSALONYTSKYI, KNYHA O KHRAME, SANKT–PETERBURH 1884.

SLIPYI Y., TVORY KYR YOSYFA VERKHOVNOHO ARKHYIEPYSKOPA I KARDYNALA «PRO SVIATI TAINY» (DE SACRAMENTIS), RYM 1975.

UAIBRU KH., PRAVOSLAVNAIA LYTURHYIA. RAZVYTYE EVKHARYSTYCHESKOHO BOHOSLUZHENYIA VYZANTYISKOHO OBRIADA, MOSKVA 2006.

FEDORIV YU., ZAMOISKYI SYNOD 1720 R., RYM 1972.

FLORENSKYI P., CTOLP Y UTVERZHDENYE YSTYNЫ, MOCKVA 2002.

SHAFRAN R., SYNODY KYIEVO – HALYTSKOI MYTROPOLII (1596–1991). ORHANIZATSIINO – DUSHPASTYRSKYI ASPEKT, LVIV 2008.

Published

2023-12-20

How to Cite

Василів, П. (2023). Pneumatoagic significance of ceon (ze,on) in the Byzantine Tradition. Good Parson: Scientific Bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, (18), 38–56. https://doi.org/10.52761/2522-1558.2023.18.5