By Juliette Day
Was once Jerusalem, less than her bishop Cyril, the resource of liturgical concepts within the 4th century or was once she easily following traits which additionally affected the liturgy of neighbouring provinces? In assessing those validated propositions on the subject of baptism, Juliette Day undertakes a cautious comparative research of all of the suitable resources for Palestine, Egypt and Syria, being attentive to the constitution, content material and theological narrative of the rites which they describe. The Mystagogical Catecheses, mostly attributed to Cyril of Jerusalem, are the most important resource during this dialogue and this e-book demonstrates that they date from the episcopate of his successor John.
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Additional resources for The Baptismal Liturgy of Jerusalem (Liturgy, Worship & Society Series)
53 Logan has suggested that Chrysostom’s desire for precision concerning the anointing between the earlier P-K and later Stav. 54 Metzger noted the established hierarchy of the church described in AC, so whichever heterodox community produced it was certainly no underground sect. If the initiation rite described in AC 7 is that of a heterodox community, and if our preference for a late date for MC can be upheld, then the first Syrian witness to a post-immersion anointing arises from a possibly Arian community in Antioch: what implications does this have for understanding how liturgical units were transferred between churches and communities?
As an independent witness to the hagiopolite baptismal practices but placing Egeria within this liturgical development requires an assessment and resolution of the date of the text or at least of her sojourn in Palestine. It also requires a careful assessment of the type of information she provides, and of how it corroborates or confounds evidence from the other sources. In summary, two periods of composition and/or travel have been proposed: the 380s and 410s and inevitably some have proposed the turn of the century.
33 In the Stav. series there is no further homily before baptism at Easter, however P-K 2 was followed by P-K 3 preached on Holy Thursday. Despite the different days on which they were preached and the implication that the mystagogical instruction was delivered at different stages in the catechetical process, there are clear similarities between the two explanations which 22 Wenger, Jean Chrysostome, p. 63. Ibid, pp. 63–4. 24 Ibid, pp. 64–5. A view followed also by Finn, Liturgy of Baptism, pp.