LXVII 1(2008) 5-9

27-528.5

-,

,
Abstract. .

. .
, , 12. ,
, .
, .
, . .
. : ;
;
; ;
; , ,
, ;
. .

1*, , .
, , , ,

, . .
. (444),
.
1113. ( / /
.177, 1112.; / -/, .2281,
1207..; ,
, .1970, 12.; , 1213.;
, .173/36
// 1585/6., . /
Qeologa, , 1955, .1,14 ., .
, Leitourgiko tpoi . 58).
1* , ,
-. . .

. ,
, 12. , ,
.
, . (. 1.),
. .
( ).
(45.) John Ryland
(6.), (56.).
( ) 7. ,
,
, , :
, , ,
: , . .
, ,
(=) (),
(. ) :
(=),
(. , .399400).
. :
:
; ()
(tj pisunagwgj mn) ;
; /
; (
);
, : , , ;2
, , ,
; .
; :
, : , ,
(ej =) .
.
(118599..) :
(erotelestan=
) () . .
2 . , , , .
( ), :
, (mnologen)
, () , , ;
,
(PG 68,848).

( . , . 32. . .).

. , , .
, / (panteloj
praxaj kateyhfsqhsan),
, ,
//,
, , ,

,
. . , .
, , ,
,
, (. )
, ,
, ,
(), ,
, ()
(PG 137,621 / / PG 138,9534).
,
, ,3 ,
3
. , II (1688-1702, !),
II (1688-1710), (x portwn)
/= /
, newterismn=, :
, (!) ,
, , ()
,
, , () (tn pklhsin=
) , ( ) , (!)
(!) , ( )
(kfwnesqai megalofnwj).

(di tj
metabolj ka metapoisewj) ( ,
), , ,
(ec ka ntexei ka piklsei) ,
( ) ., ,
,
. , , .
3. ( 17, 18. !),
=
, ,

, . ,
.4 .
1583.. (. Drouard, ),
, .

: Mhtrop. Kaisareaj Ambrosou (Staurino), A Arcaitatai ka a
sugcrnoi Leitourgai, Kwnstantinopolij 1921 /Qessalonkh 2001/. I. Fountolhj, Qea Leitourga to Apostlou Mrkou /Kemena Leitourgikj, 3/,
Qessalonkh 19772. F. E.Brightman, Liturgies Eastern and Western, Oxford
1896/1965, pp.113-143. . G.J.Cuming, The Litur
gy of St Mark, OCA, 234, Roma1990 ( ).
! (, Kanonika Diatxeij, 1888, .1,89-92).
,
( ),
,
= . , ,
, ,
(dihghmatikj) , . (
. ; . 2. , .280-87),
, - ,
, , . - .
,
.
, 3.,
(transsubstantiatio-metouswsij),
(
, 1691.., 1691.
: tn metouswsin
metabol
. ,
(. , DSM, .2,779-782). , ,
!
* :
,
(),
( ), (1174-1208)
,
(q=) ,
,
(. . ,
1821/ 2001, .142).
4 , . /
/ ( . , 1821/ 2001, . 44):
, , , ,
a ? , ,
. ..

: P. Tremplaj, O leitourgiko tpoi

Aigptou ka Anatolj, Aqnai 1961,55--64. P. Rodpouloj, H Anafor
tj Leitourgaj to Agou Mrkou, Meletai A / Anlekta Blatdwn, 56/,
Qessalonkh , .
. ; / /
, /,
2007, .396430.

Summary. Liturgy recognized by tradition as the one belonging to the Holy

Apostle and Evangelist Mark wasnt written by him, but it has remained, and not
without reason, traditionally under his name being the most important Greek language Liturgy in Alexandria and Egypt, where St. Mark had originally instituted the first Church. It was probably improved by St. Cyril of Alexandria (+444)
and this is why the Egyptians call it the Liturgy of St. Cyril. Liturgy of St. Mark
carries Byzantine Liturgy influences and, by the end of 12th century, Byzantine
Liturgy had replaced it even in Alexandria, although it continued to be celebrated in Sinai and in South Italy. Its text has some elements and moments originating from old anaphoras, especially those of St. Jacob and Serapion of Tmuit, and
then of St. Basil and Chrysostome. Characteristic traces of old times in the Liturgy of St. Mark are prayers concerning persecution of Christians: Humble now,
as at all times, the enemies of Thy Church. Lay bare their pride. Speedily show
them their weakness. Bring to naught the wicked plots they contrive against us;
Bless our meetings, O Lord. Grant that we may hold them without let or hindrance; and the litany: Utterly uproot idolatry from the world; prayers for
the city and the Pope/Bishop of Alexandria, for the inundation of the River Nile
(which was of vital importance for Egypt); role of deacons and their long litanies
and instructions such as: Stand for prayer, Let those who are seated stand,
Turn to the East; in the victorious hymn Holy, Holy, Holy there are no words
Blessed is he that commeth, and the preceding prayer resembles the Epiklesis; while the institution of the Holy Mystery is being described the people declare their creed several times; in their response to One is Holy , the people answer: One Father Holy, one Son Holy, one Spirit Holy, in the unity of the Holy
Spirit.