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In his historicism theory Gregory Dix traces the development of Holy Week to post Nicaea and Jerusalem, where Bishop Cyril was concerned with commemorating historical events at the places they too place. These commemorations subsequently spread and tended to shape the way the liturgy was celebrated elsewhere. As early as the pre-Nicene didascalia apostolorum the shape of the week had already been shaped around the events of Jesus last week. Taft argues that we cannot see a shift from pre-Nicene eschatology to a fourth century historical one as they are not exclusive. According to Egeria, Sunday celebrations took place as normal in the morning and in the afternoon the community gathered at the Church on the Mount of Olives for a service of the word, with a later service taking place at the imbomon both of these comprised readings and psalms ending with the account of the entry into Jerusalem by Matthew when all processed carrying branches and palms singing psalms and antiphons “Blessed is he who comes in the name of the Lord” this then ended with the usual evening services. This was becoming the norm in other places by the end of the fourth century (referred to by Chrysostom) although it isn’t thought that this included an actual procession

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