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    Plan détaillé Texte intégral General studies on Coptic liturgy The texts for the priest: prayers and euchologia The texts for the priest: homilies and homiliaries The texts for the lectors: pericopes and lectionaries The texts for the cantor: hymns and antiphonaries Liturgie comparée and Coptic liturgical studies Tasks for the future of Coptic liturgical studies Bibliographie Notes de bas de page Auteur

    Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022)

    Ce livre est recensé par

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    Table des matières

    New Research on Coptic Liturgy (2012–2022)

    Diliana Atanassova

    p. 77-115

    Texte intégral General studies on Coptic liturgy U. Zanetti: overviews on the liturgy of the White Monastery Á.T. Mihálykó: liturgical papyri as sources of the history of the Coptic liturgy R.A. Mikhail, also known as Father Arsenius: choosing the oblations for the Coptic Eucharist and placing them on the altar Y.N. Youssef and U. Zanetti: on the consecration of the Myron by Gabriel IV (1370–1378) Y.N. Youssef: the interpretations of the Theotokias and their composer Father Arsenius (R.A. Mikhail): translations of three key Arabic texts on Coptic liturgy with a scholarly introduction S.J. Davis, D. Schriever, M.K. Farag and S. Moawad: edition and English translation of the multilingual liturgical paper manuscript MONB.OV (15th–16th centuries) U. Zanetti: Egyptian liturgy of Saint Mark in Arabic The texts for the priest: prayers and euchologia U. Zanetti’s contribution: on the prayer of fraction of the bread in Sahidic, Bohairic and Arabic Y.N. Youssef’s investigations on prayers and litanies A. Maravela, Á.T. Mihálykó and G.Ø. Wehus: prayers in papyri D. Atanassova and L. Elhage-Mensching: new digital project Sahidic Euchologia in the Göttingen Virtual Manuscript Room (VMR) The texts for the priest: homilies and homiliaries Interrelationship between liturgical and literary studies D. Atanassova: Shenoute’s homilies in three codices with typika of the White Monastery The texts for the lectors: pericopes and lectionaries Lectionary studies at the Institute for New Testament Textual Research in Münster Sahidic lectionaries in the Göttingen VMR: long-term project Digital Edition of the Coptic Old Testament The Holy Week lectionary in Sahidic, Bohairic and Arabic in the Göttingen VMR Lectionaries and typika: principles and methods The texts for the cantor: hymns and antiphonaries Antiphonaries Psalms as hymns A. Delattre and N. Vanthieghem: a “bibliothèque liturgique” from al-Ushmūnayn A. Delattre: Psalm verses (hermeneiai) arranged according to a keyword The technical term hermeneia in the Coptic tradition Coptic acrostic hymns Editions of hymns in Bohairic and Arabic Liturgie comparée and Coptic liturgical studies Tasks for the future of Coptic liturgical studies Bibliographie Webography Notes de bas de page Auteur

    Texte intégral

    “The vineyard called ‘Liturgy of the Copts’ is large. Workers are hired at all hours.”1 (Heinzgerd Brakmann)

    1With this allusion to the Gospel of Matthew, chapter 20, the distinguished German specialist in Eastern Christian liturgies, H. Brakmann, addresses us, coptologists, in his 2004 plenary in Paris. He was in charge of the plenary reports on the “Liturgy of the Copts,” from 1984 in Louvain-la-Neuve up to the 2012 in Rome. It is an honour and a great responsibility to follow in his footsteps. However, my approach will differ from his. While he always reported on the liturgy of all Christians living in Egypt, regardless of their denomination and main language, I will focus2 on the publications on the liturgy of the Coptic Orthodox Church, of which the main languages were Coptic (Sahidic and Bohairic), later Arabic, and, though sporadically, Greek. In the last ten years, from 2012 to 2022, renowned “workers” such as U. Zanetti and H. Brakmann himself, but also top-class newcomers such as R.A. Mikhail, also known as Father Arsenius, as well as Á.T. Mihálykó, L. Elhage-Mensching and M.K. Farag have carried out exciting research and published important works in the field of Coptic liturgy.

    2An annotated, alphabetically arranged bibliography of publications on the Coptic liturgy from 2012 to 2022 completes the following overview. As most of the books and articles in this bibliography are commented upon, not every single study will be reviewed, only the most significant. These are arranged thematically in subcategories.

    General studies on Coptic liturgy

    U. Zanetti: overviews on the liturgy of the White Monastery

    3The doyen of Coptic liturgical studies, U. Zanetti, has carried out a large number of studies over the last ten years. Here, I will focus on his overviews on the Coptic liturgy, particularly that of the White Monastery.3 Despite the vast gaps in the sources, U. Zanetti was able to draw a clear picture of the liturgy at the White Monastery in the 9th and 10th centuries, including offices such as vesper, matin, vigils and processions for special occasions. The Eucharist was celebrated only on Saturdays, Sundays and feast days, as well as on other occasions, such as funerals or the visit of dignitaries. Also, in its development, the liturgy of Upper Egypt had to combine the cathedral liturgy with the monastic office. For example, processions in which the population of the surrounding area participated took place on certain dates. This probably explains why the cathedral liturgy merged with the office which, until then, had been reserved for monks. U. Zanetti calls this a “liturgie monastique urbaine.”4 It consisted of Coptic psalm excerpts, which served as hymns and were named hermeneiai (ϩⲉⲣⲙⲉⲛⲓⲁ), alpha (ⲁⲗⲫⲁ), prostrations (ϣⲧⲟ) and kathismata (ⲉⲕϩⲙⲟⲟⲥ), with their Coptic responsories (known as ⲟⲩⲱϩⲙ, ⲗⲉⲝⲓⲥ, ⲧⲁⲅⲙⲁ). It also included pieces of ecclesiastical chants in Greek such as developed trisagia (ⲧⲣⲓⲥⲁⲅⲓⲁ), poiekon (ⲡⲟⲓⲏⲕⲟⲛ)5 compositions, alphabetic acrostics and, last but not least, a specific order of biblical readings known as ordo minor (two pericopes and a psalm chant before the Gospel reading) and ordo maior (four pericopes and a psalm chant before the Gospel reading). The vigils became solemn and were held on feast days and Sundays, as well as for celebrations linked to particular occasions, such as the harvest or the distribution of fresh dates.

    New details on the Sunday vigils in the White Monastery in three codices with typika (MONB.NP, MONB.WD, MONB.WE) can be read in section “D. Atanassova: Shenoute’s homilies in three codices with typika of the White Monastery” below.

    Á.T. Mihálykó: liturgical papyri as sources of the history of the Coptic liturgy

    4The outstanding work of Á.T. Mihálykó, The Christian Liturgical Papyri: An Introduction, from 2019, is a must-read for coptologists, papyrologists, and liturgiologists who will immensely benefit from the wealth of liturgical data. Six key achievements deserve to be mentioned:

    a) the comprehensive introduction to liturgical papyri and to the liturgy in late antique Egypt from the 3rd to the 9th century;
    b) the establishment of a corpus of all published liturgical papyri in Greek and Coptic (323 items) such as hymns, prayers and acclamations; the inventory includes not only Sahidic items but also items in Fayyumic, Bohairic, Akhmimic and Middle Egyptian;
    c) the improvement of the accessibility of the liturgical texts;
    d) the accurate redating of 162 liturgical items along with an extensive discussion of their provenance;
    e) the identification of unknown liturgical pieces;
    f) the discovering of parallels to some damaged and illegible pieces, making it possible to reconstruct and study them.6

    5Á.T. Mihálykó’s book provides us with an outline of the Coptic liturgy and emphasises the importance of the liturgical papyri. This outstanding monograph deepens our knowledge of the written heritage of the Christian liturgy in Egypt and serves as a foundation for further research in the fields of liturgiology and papyrology.

    In 2021, Á.T. Mihálykó produced revised editions of no. 95 and no. 116 from the list previously mentioned, incorporating high-quality colour photographs. She discovered that both ostraca from the area of Western Thebes O.CrumVC 2 (7th/8th centuries) and O.Tor. Inv. 7138 (early 7th century) contain the same final inclination prayer in Sahidic, which is “the final dismissal prayer of the Eucharistic liturgy, during which the congregation inclined their heads to receive the blessing.”7 It is noteworthy that this prayer is known only from these two ostraca, and that it is addressed to the Son, Jesus Christ, which is probably due to Syrian influence.

    R.A. Mikhail, also known as Father Arsenius: choosing the oblations for the Coptic Eucharist and placing them on the altar

    6The last decade yielded, in 2020, another excellent book on Coptic liturgy, namely the dissertation by R.A. Mikhail, also known as Father Arsenius, The Presentation of the Lamb: The Prothesis and Preparatory Rites of the Coptic Liturgy. Again, this is a must-read for any specialist in Coptic and Eastern Christian liturgies. The prothesis is a public ritual, part of the Coptic Eucharist, in which oblations of bread and wine have to be selected and placed on the altar. Only in the Coptic Church is this rite a central public act involving both clergy and laity. On the basis of a large amount of textual and material evidence, in particular Bohairic liturgical manuscripts, vessels and veils involved in the preparation of the altar, Father Arsenius identifies the “shift in location of the preparation of the gifts” (i.e. from the room called pastophorion to the altar) as “the most profound change to have occurred in the historical development of the Coptic liturgy.”8 He distinguishes three types of prothesis order and five chronological stages of its evolution, tracing it from Late Antiquity to the Middle Ages. I agree with P. Luisier, one of the reviewers of the book who, despite some points of criticism, concludes that “this impressive study constitutes a milestone in the historical research on the Coptic mass.”9

    An article written by Á.T. Mihálykó and Father Arsenius was published in 2021 as an offshoot of the above-mentioned book, which contains the editio princeps of the unknown Sahidic euchologion paper fragment P.Ilves Inv. Copt. 8 (Helsinki) from 11th-century Hermopolis. It also highlights the development of the three types of the prothesis ordo and shows that the periphery tends “to adhere longer to older traditions due to geographic distance and other sociocultural factors.”10

    Y.N. Youssef and U. Zanetti: on the consecration of the Myron by Gabriel IV (1370–1378)

    7The text by Athanasius of Qūṣ on the consecration of the Myron (Holy Chrism), celebrated by the Coptic Patriarch Gabriel IV (1370–1378) at the Monastery of Saint Macarius (in the Desert of Scetis) in 1374, was edited for the first time in 2014 by Y.N. Youssef and U. Zanetti in their book La consécration du Myron par Gabriel IV, 86e Patriarche d’Alexandrie, en 1374 A.D.11 This study not only provides insights into the itinerary followed by the patriarch from Cairo to Scetis and how the consecration was carried out, it also offers transcriptions of numerous liturgical hymns that were sung during the services. The authors also provided a comprehensive introduction and an annotated French translation. Through the editio princeps of this unique document, written largely in Arabic but accompanied by hymns in Bohairic and Greek, the authors offer a glimpse into the Coptic liturgical life in the 14th century.

    Y.N. Youssef’s article “A New Document Concerning the Myron,” on the hiding of the consecrated Myron, as well as on the people involved in its hiding, such as the hegumen Peter (Buṭrus) Ibrahīm al-Muḥarraqawī, preceded the above-mentioned book. Here, the author edited two Arabic notes from the manuscript in the Coptic Museum (shelfmark Biblica 90) and translated them into English.12 Y.N. Youssef edited, translated and annotated the order of the Coptic Patriarchal oil consecrations (myron and galileaon) using two manuscripts written by Bishop Abraham of Qusqām (Coptic Museum, Lit. 253 and Saint Anthony Monastery, Lit. 1).13

    Y.N. Youssef: the interpretations of the Theotokias and their composer

    8In 2020, almost a century after the publication of the Bohairic manuscript BnF Copte 23, Y.N. Youssef re-published the Bohairic text of the Theotokias as its first editor, De Lacy O’Leary,14 had misread parts of the manuscript and provided no translation or commentary on the text. Y.N. Youssef added an English translation to the Bohairic transcription and commented on the biblical allusions or quotations in the text of the Theotokias. Additionally, he pointed out the Arabic influence on the Bohairic language. Besides, Y.N. Youssef identified the composer of the text as Patriarch John VIII Ibn al-Qiddis (1300–1320), based on the designation “patriarch Anba John, one of the two brothers” mentioned in an Arabic note on page 311. He also analysed the liturgical, pastoral and literary activities of this patriarch, whose portrayal is accompanied by English translations of further Bohairic and Arabic marginalia, colophons or a eulogy from various sources.

    Father Arsenius (R.A. Mikhail): translations of three key Arabic texts on Coptic liturgy with a scholarly introduction

    9Father Arsenius offered a commented English translation of excerpts from three key Christian Arabic works on Coptic liturgy from the 14th and 15th centuries, making them accessible to a wider audience that does not read Arabic. These works from the so-called “Golden Age” of Copto-Arabic literature are The Precious Jewel by Yūḥannā ibn Sabbāʿ, The Lamp of Darkness by Abū al-Barakāt ibn Kabar, and The Ritual Order attributed to Pope Gabriel V (sedit 1409–1427). Father Arsenius also provides an introduction to these key texts, their authors, and Coptic liturgy in general. The appendix Coptic Liturgical Chants contains the complete English translation of the hymns given as Coptic incipits, most of which come from Ibn Kabar’s Lamp of Darkness. The book also includes a very useful glossary with definitions and comments on liturgical and ecclesiastical terms of Greek, Coptic, and Arabic origin, as well as common technical terms in liturgiology. All three descriptions focus on the liturgical ceremonies of the Coptic Church, but their authors differ in their approach, or to quote Father Arsenius, these are “three very different works about the same subject.”15 Ibn Kabar’s The Lamp of Darkness is a “technical manual of liturgical performance for specialists” or “a true reference manual for the benefit of priests and deacons aimed at informing and not reforming.”16 In contrast, the author of The Precious Jewel, Ibn Sabbāʿ, seeks to influence “the interpretation of the rites, not merely giving instructions on how they are to be performed,” but also “to emphasize the expected and proper behaviour among the various ranks of the clergy within the church.” 17Gabriel’s Ritual Order, written a century after the two previous works, intends to reduce the chaos in liturgical practice “by providing a clear and authoritative guide for the main liturgical functions and ceremonies of the Coptic Church.”18 The introduction gives a concise but valuable synopsis of the evolution of the eucharistic liturgy and places it in the broader context of Egyptian and Eastern Christian traditions.19

    S.J. Davis, D. Schriever, M.K. Farag and S. Moawad: edition and English translation of the multilingual liturgical paper manuscript MONB.OV (15th–16th centuries)

    10S.J. Davis, D. Schriever, M.K. Farag and S. Moawad studied the important multilingual liturgical manuscript dated to the 15th or 16th century.20 The majority of the leaves are housed in the Bibliothèque nationale de France (BnF Copte 68), and one single leaf is in the Rijksmuseum van Oudheden in Leiden (RMO AES 40–60, also known as Ms. 89 or Insinger 44).21 The text is dedicated to the processional rite for the “feast of the desert of Apa Shenoute,” which was celebrated on the Monday of the second week of Lent.22 This paper manuscript is primarily written in Sahidic but also includes sections in Bohairic, (heavily corrupted) Greek, which present biblical readings and hymns (mostly chanted psalm verses), as well as a sermon by Shenoute; selected sections are translated in Arabic, in a second column. Shenoute’s sermon Good is the Time for Launching the Boat to Sail was intended to be read at different stages during the procession in the White Monastery. The processional practice and the text reflected in this manuscript were probably shaped between the 7th and 10th centuries.23 The interest of this publication lies not only with the long-awaited edition of the liturgical manuscript MONB.OV, but also with its two introductions. The first, by S.J. Davis, puts codex MONB.OV in relation to the history of the procession rite, linking the physical movements of the participants to the monastic landscape.24 S.J. Davis also connects the well-known liturgical hermeneiai with the divinatory hermeneiai, i.e. Greek and Coptic biblical passages that, between the 6th and the 9th centuries, were used for bibliomancy to predict the future or gain divine insight. He argues that the hermeneiai (i.e. responsorial Psalm verses and Psalm verses grouped around a key word) in MONB.OV “had something akin to an oracular function for liturgical participants.”25 Finally, he also describes Shenoute’s sermon as “the centerpiece of the processional liturgy”26 and sees it as “posthumous homiletic performance” “framing the participants’ actions as the fulfilment of his prophetic voice.”27 The second introduction, by D. Schriever, offers the technical description of this liturgical manuscript together with the editorial methods. In addition, the authors provide an English translation of all four languages or dialects used in the manuscript, as well as footnotes identifying the biblical quotations. All this is a good basis for further in-depth research.

    11The digitisation of the text of this important multilingual manuscript is a desirable task for the near future.28

    U. Zanetti: Egyptian liturgy of Saint Mark in Arabic

    12In 2021, U. Zanetti published another important work, namely the Arabic text of the 13th-century miscellaneous paper manuscript Sinaiticus arabicus 237, with an annotated French translation.29 It contains the medieval Egyptian liturgy of Saint Mark, known today among the Copts as the anaphora (or liturgy) of Saint Cyril. Two characteristics distinguish this Egyptian anaphora from the other anaphoras: firstly, the intercessions precede the Words of Institution and secondly, the prayer for the flooding of the Nile takes place. U. Zanetti discovered that this Egyptian liturgy was also celebrated in Jerusalem in a form adapted to Byzantine usage, which adds a liturgy of preparation of the offering (proscomidia, prothesis), and mentions the emperor and the “Holy City.”

    Zanetti’s highly valuable scholarly work is accompanied by an in-depth study of the Alexandrian Liturgy of Saint Mark and its Arabic version by H. Brakmann who not only provides a detailed overview, but also pinpoints the provenance of Sinaiticus arabicus 237, probably the harbour city of Damietta on the Mediterranean.30

    The texts for the priest: prayers and euchologia

    13The texts performed by the priest are prayers that can be found in the liturgical books called euchologia, the investigations of which have boomed in the last ten years.

    U. Zanetti’s contribution: on the prayer of fraction of the bread in Sahidic, Bohairic and Arabic

    14U. Zanetti has contributed a great deal to the so-called prayer of fraction (ⲉⲩⲭⲏ ⲙⲫⲱϣ, ⲉⲩⲭⲏ ⲛⲕⲗⲁⲥⲙⲁⲧⲓⲍⲉ, ṣalāt al-qisma). During the Eucharist, after the anaphora and the preparation for communion, the celebrant recites a prayer of the fraction, or breaking of the consecrated bread. This prayer always introduces the Lord’s Prayer. The study and edition of sixty-six such fraction prayers in Sahidic, Bohairic and Arabic, with French translations, illustrate the principle highlighted by H. Engberding, according to which the Egyptian tradition gives the celebrant a choice between several options, generally called aliae.31 Besides, Zanetti’s research confirms once more that some Bohairic prayers are transmitted from Sahidic.32

    Y.N. Youssef’s investigations on prayers and litanies

    15Y.N. Youssef edited and translated into English Bohairic prayers found in the 10th/11th-century manuscript BnF Copte 4, which contains Psalms and Odes; he also transcribed two prayers attributed by the copyist to Severus of Antioch.33 The first prayer, which is still in use among Copts and Greeks, is addressed to Jesus Christ, the Son. The second prayer addresses God, the Father, and is not found in the current Coptic or Greek horologia. Both prayers were probably used as absolutions for midnight and the first hour. Although both are “full of many Severian themes and expressions,”34 only the first one seems to have been written by Severus. According to Y.N. Youssef, the manuscript could have been used for Bright Saturday (the Saturday following Easter Sunday).

    16Y.N. Youssef also transcribed and translated Bohairic and Arabic litanies, or prayers for travellers, from the paper manuscript BL Or. 435.35 He published prayers for the travellers, which were recited by priests and deacons during matins and vespers, as well as during the Holy Week service. Moreover, there are two prayers for travellers, which were said by the bishop and are included in the Pontifical, the book of prayers recited by a bishop. These prayers are not connected to other liturgical non-verbal rituals such as anointing with oil and water etc. Y.N. Youssef notes that those two prayers have “very limited use.”36

    A. Maravela, Á.T. Mihálykó and G.Ø. Wehus: prayers in papyri

    17In 2017, A. Maravela, Á.T. Mihálykó and G.Ø. Wehus published the 7th/8th- century papyrus of unknown provenance P.Oslo Inv. 1665, which is a Sahidic prayer for the consecration of the chalice. In this “consecratory prayer for (the wine in) the chalice in the presence of already consecrated bread,”37 the priest addresses God the Father. This text also includes a summary of Christ’s life on earth and ends with a request for communion, which introduces the Lord’s Prayer (given that this prayer was recited by the congregation and not by the priest, it does not appear on the papyrus). The article discusses three probabilities as possible for the liturgical Sitz im Leben: a) “a liturgy of the presanctified”; b) “an early version of the rite of the filling of the chalice”; and c) “a service to consecrate additional wine in case of shortage during communion.”38 Given their proximity, these liturgical practices may be interpreted “as variations on a theme, the consecration of additional wine and occasionally bread without the recitation of an anaphora but in the presence of already consecrated elements.”39 The authors provide a diplomatic edition of this piece of papyrus with an accurate English translation and a colour photograph of the original. The article also offers an in-depth philological, theological and liturgical commentary on the prayer, which should serve as a model for further liturgical studies on papyri.

    D. Atanassova and L. Elhage-Mensching: new digital project Sahidic Euchologia in the Göttingen Virtual Manuscript Room (VMR)

    18At the beginning of 2022, a new digital liturgical project entitled Sahidic Euchologia was launched in the Göttingen Virtual Manuscript Room.40 It contains the editions and text identifications, together with metadata, of the four Sahidic euchologia from the White Monastery: MONB.VD, MONB.VE, MONB.VF and MONB.VG. They represent texts recited by the priest for the liturgy of the White Monastery in the period from the 7th/8th to the 11th century. The dating of the textual witnesses and the diversity of surviving liturgical forms suggest that the euchologia were composed prior to the reform initiated by Patriarch Gabriel II ibn Turayk of Alexandria (1131–1145), according to which the selection of pericopes was reduced and simplified, and the number of anaphoras was shortened and standardised. The project initially aimed to describe and analyse the codices from a codicological point of view. It also intended to further examine the euchologia in terms of content and formularies. In the meantime, it sparked the interest of other scholars such as Á.T. Mihálykó, who agreed to join the team and enrich the digital project with further witnesses.

    The texts for the priest: homilies and homiliaries

    19Other liturgical texts fall under the responsibility of the priest, namely the homilies (sermons), which are found in the liturgical book called “homiliary.” While the sermons have been extensively studied from a literary point of view, these texts for instance the so-called “Shenoute lectionaries,” or rather “Shenoute homiliaries” — have never been examined from a liturgical point of view.41 This is a crucial task for future research.

    Interrelationship between liturgical and literary studies

    20In the last ten years, scholars who are more interested in literary sources, such as S. Emmel and A. Suciu, have also studied homilies. A. Suciu showed how a homily for the Holy Week was influenced by the Physiologus, from which it quotes large passages.42 As for S. Emmel, he devoted an entire chapter to the liturgical use of the homily I Am Amazed by Shenoute and demonstrated the importance of the liturgical typika from the White Monastery in attributing homilies to a certain author.43

    21S. Moawad developed a method to extract liturgical data from literary sources which are not related to liturgy, namely the Life of Aphu, bishop of Oxyrhynchos in the 5th century, the archive of Apa Abraham, bishop of Hermonthis in the 7th century, and others.44 The use of these texts is all the more vital as their composition predates the 8th century, for which little evidence is available. From these texts we learn details about the course of the liturgy, the rules for ordaining priests and deacons — as well as the rules for the forty-day fast following an ordination —, the instructions for mixing the wine for the mass with water, the various fasting periods, the feasts of the saints, and many others.

    22U. Zanetti has analysed B. Layton’s publication The Canons of our Fathers45 in detail from a liturgical point of view and was able to gain an impressive amount of information about the liturgical life of the monks and nuns in the so-called congregation of Shenoute. This includes the White Monastery, the Red Monastery and the convent of nuns, which are known to be a direct or indirect offspring of the Pachomian coenobitic monastery practice and liturgy.46 U. Zanetti’s crucial study ends with an appendix of 560 excerpts from the Canons of Shenoute, which the author has taken from B. Layton’s publication and translated into French.47 These excerpts provide many details on liturgical topics such as the so-called “six prayers,” the burial services and the fasting practices in the coenobitic monasticism of Upper Egypt.

    D. Atanassova: Shenoute’s homilies in three codices with typika of the White Monastery

    23During the Sunday vigils, the monks of the White Monastery regularly read from Shenoute’s discourses, of which only the three liturgical codices with typika (MONB.NP, MONB.WD, MONB.WE) bear witness. Their detailed codicological study allowed the reconstruction of several feasts. Thus, Shenoutologists now have reliable information regarding the date, day of the week, or event from the church calendar, on which a particular sermon by Shenoute (quoted in the typika only by its incipit) was read.48

    The texts for the lectors: pericopes and lectionaries

    24The study of the texts for the lector contained in the books called “lectionaries” has never been neglected in Coptology, and this has also been the case in the last decade. In 2014, A. Boud’hors studied the pericope Mark 9:14–29 in four lectionaries, highlighting their importance for textual criticism.49 According to her, this pericope, as found in the lectionaries from the White Monastery, was revised for liturgical reasons. However, the Annual lectionary sa 15L50 from Ḥamūlī as well as the Holy Week lectionary sa 298L51 from the White Monastery still contain an earlier version of the Gospel of Mark. After comparing various manuscripts, she concluded that this version was the one circulating and used in the north of Egypt and that the Holy Week lectionary sa 298L may have originated in the Fayyum. Another Gospel attracted the attention of H. Förster, K. Sänger-Böhm, and M.H.O. Schulz. In 2021, their efforts resulted in the recent critical edition of the Sahidic translation of the Gospel of John, which once again demonstrates the importance of the lectionaries for textual criticism, and contains a valuable supplement with liturgical glosses, marginalia and titles in the Sahidic manuscripts of the Gospel of John.52

    Lectionary studies at the Institute for New Testament Textual Research in Münster

    25S.G. Richter and M.H.O. Schulz have catalogued and partially reassembled forty-eight Sahidic Coptic New Testament manuscripts, including the lectionaries sa 382L,53 sa 389L54 and sa 394L.55 The authors also discovered that the numerous Ann Arbor papyrus fragments sa 37056, previously identified as a lectionary, actually belong to a codex of the Gospel of John.57

    26K. Sandmeier (née Schröder) examined from a paleographical and text-critical point of view the Barcelona lectionary papyrus fragment P.PalauRib. Inv. 134 dated to the 6th/7th century.58 She also carried out a palaeographic analysis of the lectionary sa 459L59 (only one fragment) and identified the New Testament pericopes, most likely to be read at Christmas.60

    27M.H.O. Schulz undertook the long-awaited evaluation of the Sahidic New Testament lectionaries and found no evidence that their text differs from the continuous-texts of the New Testament.61 The only exception is the annual lectionary sa 15L from Ḥamūlī.

    Sahidic lectionaries in the Göttingen VMR: long-term project Digital Edition of the Coptic Old Testament

    28The study of the different types of Sahidic lectionaries in Göttingen is at an advanced stage. The team was able to compile an inventory of 111 codices, many of which are very fragmentary. Identifying the lectionary type remains difficult and is sometimes impossible. Nevertheless, to date, four main lectionary types and two subgroups can be identified in the Sahidic liturgical manuscript tradition:

    a) Annual Lectionary62 (16 codices) with two subgroups arranged according to the content of the pericopes as Annual Gospel Lectionary63 (20 codices) and Annual Old Testament Lectionary64 (6 codices);
    b) Sabbato-kyriakai Lectionary65 (4 codices);
    c) Lent Lectionary66 (3 codices);
    d) Holy Week Lectionary67 (5 codices); see section “The Holy Week lectionary in Sahidic, Bohairic and Arabic in the Göttingen VMR” below.

    29As the investigation of the Sahidic translation of the Old Testament is the main goal of the project, a diplomatic edition of all known Annual Old Testament lectionaries can already be found online. The digital diplomatic edition of many of the other lectionary types are also available in the Göttingen VMR. In addition to the usual indexing of the content of every single leaf, the platform also offers a liturgical index of the manuscript, which does not refer to every single page but to the feasts. A reconstruction and a presentation of the codicological structure are given in the so-called Codex Viewer.68 The pericopes of all these lectionary types are rendered primarily in Sahidic, occasionally with their Greek or Arabic counterparts. However, the treatment of the Holy Week lectionary is different when it comes to bilingual Bohairic-Arabic manuscripts.

    The Holy Week lectionary in Sahidic, Bohairic and Arabic in the Göttingen VMR

    30Among the four main types of Sahidic lectionaries, the Holy Week lectionary type is the best researched and has attracted renewed attention from scholars in the last decade. In 2018, the five Sahidic Holy Week lectionaries — sa 16L,69 sa 292L,70 sa 298L,71 sa 299L,72 sa 349L73 — were re-examined and additional fragments and leaves were identified.74 In addition, a new digital DFG project Digital Edition of the Coptic Holy Week Lectionary was launched in Göttingen on 1 April 2022 with L. Elhage-Mensching as main researcher. Dedicated to a critical appraisal of the Holy Week lectionary in Sahidic, Bohairic and Arabic, this project aims to study the Holy Week lectionary and its emergence as a lectionary type in Egypt, while producing digital diplomatic editions (now available online) of all known Sahidic or Sahidic-Arabic and several representative Bohairic, Bohairic-Arabic and Arabic manuscripts. The central task is the preparation of a critical edition of the oldest extant Holy Week lectionary of the Egyptian Christians. In addition, L. Elhage-Mensching carefully studied the Arabic and Bohairic marginalia in the three bilingual Sahidic-Arabic Holy Week lectionaries sa 16L, sa 292L and sa 349L, and found in sa 292L a scribal note that turned out to be a pen trial (probatio pennae). So far, this seems to be the first known example of an Arabic pen trial in a Sahidic-Arabic manuscript, which follows the tradition observed in Arabic and Judaeo-Arabic pen trials, but adds Psalm verses to the usual formulaic verse.75

    In addition to these studies, individual ritual practices were examined by U. Zanetti and R.A. Mikhail as parts of the Holy Week celebration. U. Zanetti proves E. Lanne’s hypothesis from 196176 that the “feet-washing” ritual could also be celebrated on Holy Tuesday in addition to Holy Thursday to be erroneous.77 Father Arsenius explores the history and origins of “highly-revered and physically engaging rituals” which consist of “a series of one hundred prostrations in each cardinal direction, followed by a seven-fold procession of the cross and burial icon of Christ around the church’s altar and nave” and must be performed at the beginning of the 12th hour of the Great Friday.78

    Lectionaries and typika: principles and methods

    31To conclude this topic, it is worth mentioning three articles that can serve as heuristic tools. The first, written by myself, offers an overview of the methods and principles for identifying feasts and pericopes in the lectionaries and typika.79 In another major article, U. Zanetti and S. Voicu emphasise the differences between liturgical and literary manuscripts and offers guidelines on how to publish liturgical manuscripts based on the example of a lectionary.80 Most important is the third article by U. Zanetti. One of his main conclusions is that, in the study of liturgical texts, not only the text-critical aspect, but also, and even more crucially, the liturgical aspect is important, since the first aim of a liturgical celebration is the celebration itself and everything that surrounds it.81 For him the golden rule is that all cases are special. Fortunately, in our digital age, it is easy to make a special showcase of every lectionary. The digital tools and databases in Münster and Göttingen, especially the database ThALES with all the metadata from different liturgical traditions including the Bohairic lectionaries (with contributions by U. Zanetti),82 together with these articles, are highly recommended for further liturgical research.

    The texts for the cantor: hymns and antiphonaries

    32Hymns are the texts performed by the cantor and are collected in books called antiphonaries. Only one manuscript from the first millennium is extant, but many hymns are scattered in various liturgical sources, which makes their study complicated. Although the study on the Coptic hymnic corpus is still in dire need of further development, progress has been made in this area as well.

    Antiphonaries

    33Only one single specimen of antiphonary is known, namely the Ḥamūlī manuscript M575, kept in the Morgan Library and Museum in New York. Ten years after its first edition and German translation,83 a new edition of the Sahidic text with an Arabic translation was published in 2018 by Bishop Makārī, Kārās al-Barāmūsī and M.Ḥ. Rāghib.84 The reviewer R.A. Mikhail praised this new publication for its elegant Arabic translation of the chants, and for the following aspects of the study:85 a) the detailed introduction to the monastic library of the Archangel Michael Monastery from which the antiphonary originates; b) the linguistic analysis, which shows the influence of Fayyumic on the Sahidic dialect of the chants; c) the comparison, with regard to the categories of feasts, between the antiphonary and the second liturgical codex from the same monastic library in Ḥamūlī, namely the annual lectionary M 573 (sa 15L), in order to identify the commemorations common to both liturgical sources; d) the crucial study of the connections between the text of the chants and other liturgical texts, such as acrostic hymns from the third liturgical codex from the same monastic library in Ḥamūlī, namely M 574, Sahidic hymns from the White Monastery as well as Bohairic liturgical sources; e) the search for the Sitz im Leben of the chants, linking them to similar texts from the White Monastery and suggesting the eucharistic liturgy as the possible purpose of use; f) the detailed discussion of the hymnic genre known as hermeneiai and the Sahidic version of the Psalter from which the hermeneiai derive; g) last but not least, the very useful table of headings of the chants, detailed indices, and helpful notes. Since the study represents an important contribution to the research on Coptic hymnography, the non-Arabic-speaking scholars can only hope that it will soon be translated into a European language.

    Although both the Copto-Arabic Difnār and the Sahidic antiphonary have a name deriving from the Greek term ἀντιφωνάριον, they differ considerably in terms of structure and content. The Difnār was often used in the study of liturgical feasts such as the Circumcision of Christ86 or texts celebrating saints such as Moses the Black,87 or Gregory the Armenian88 as well as the commemorations of the Council of Nicaea of 32589 or the Council of Alexandria.90

    Psalms as hymns

    34The late H. Quecke has already pointed out the omnipresence of the psalms as hymns in the Coptic liturgy and their great importance in this respect.91 The hymns originating from the Psalter can be chanted in both Greek and Coptic. Those chanted in Coptic are known in the Coptic tradition by the technical term hermeneia (pl. hermeneiai), a Greek loan word meaning “interpretation, explanation, translation.” Some hermeneiai are arranged according to a keyword and these are chanted during the dismissal at the end of the service.

    A. Delattre and N. Vanthieghem: a “bibliothèque liturgique” from al-Ushmūnayn

    35A. Delattre and N. Vanthieghem edited in 2018 the scroll P.Prag. I 3 + P.Stras. Inv. K 556 with an in-depth commentary on psalms used as hymns.92 The authors revised and updated the edition of the scroll, the parts of which are kept today in Prague and Strasburg, with Greek Psalm passages to be chanted at feasts during the months of Hathyr, Khoiakh, Tybi, and Phamenoth (November to March). This type of content resembles the so-called index or typikon, as well as the late medieval lectionaries known as katameros. According to the authors, the differences between the scroll in question and the later katameros can be explained by the different liturgical traditions in Upper and Lower Egypt. This liturgical scroll share similarities with a group of liturgical texts from the 10th to the 11th centuries, acquired between 1898 and 1904 for the collections in Heidelberg, Manchester, and Vienna: a) they have liturgical content, b) they are dated from the Fatimid period, and c) all are written in a similar handwriting in Greek on the one side, while the majority feature Arabic administrative documents on the other side. As they likely all originate to al-Ushmūnayn, the authors suggested that they are the remains of the liturgical library of a church discovered in the city at the end of the 19th century. Meanwhile, it has become clear that the collection of the Leipzig University Library hosts another previously unknown item from al-Ushmūnayn’s “bibliothèque liturgique,” and that the liturgical texts can also be written in Coptic.93

    A. Delattre: Psalm verses (hermeneiai) arranged according to a keyword

    36A. Delattre studied the concordance of psalm verses arranged according to a keyword such as ⲑⲁⲗⲁⲥⲥⲁ, ⲙⲟⲟⲛⲉ, and ϭⲓϫ, which are known as hermeneiai and are used in the Coptic liturgy as hymns during the dismissal of the service.94 He was able to find a new fragment of an already known ostracon from the beginning of the 7th. century originating from topos of Epiphanius in the Theban area. This complete reedition, with the reconstruction of the large ostracon (approximately 50 cm high) from three pieces as well as the new identifications of psalm verses, contributes to the study of hermeneiai arranged according to a keyword.

    The technical term hermeneia in the Coptic tradition

    37In the last decade, two scholars have proposed new approaches to the hermeneiai in the Coptic tradition.

    38In 2018, E. Smagina compared the genre of the hermeneiai arranged according to a keyword from the horologion M 574 from the Archangel Michael Monastery in Ḥamūlī with the Jewish exegesis of the Hebrew Bible (Tanakh).95 There, the numerical parable is transformed into a numerical midrash, of which the content is chosen from the Scripture, and the texts are arranged according to a keyword or root: E. Smagina argues that the genre of the keyword hermeneiai is an abridged variant of the numerical midrash. If her hypothesis is correct, and the Coptic hermeneiai originate from the Jewish exegetical parable, this means that the original use of the term as “interpretation” was simplified, its exegetical nature disappeared, it was reduced to a mere list or index, but the former name was retained.

    39In 2020, S.J. Davis attempted to explain the term hermeneiai, by comparing it with the same term in the Greek and Coptic biblical passages (6th–9th centuries), which he calls biblical hermeneiai. He pointed out that the use of the biblical hermeneiai preceded that of the liturgical hermeneiai and that both of them shared a divinatory function.96

    40Though both hypotheses represent a good attempt to address the complexity of this liturgical genre, we should not stop exploring the technical term hermeneia.

    Coptic acrostic hymns

    41The alphabetical acrostics are another important type of hymns in Coptic liturgy, and some progress has been made in their study in the last decade.

    42I. Saweros and J. van der Vliet presented the editio princeps with English translation of a 10th–11th-century parchment sheet from the Monastery of Naqlūn containing two hymns in “extremely careless and informal Fayoumi-Sahidic, that is Sahidic showing strong interference of a Fayoumic substrate, but without lambdacism.”97 The longest hymn is an acrostic on the Dormition of the Virgin Mary and was probably performed on her feast on 21 Tobe (16 January). The second hymn concerns Christ’s entry into Egypt and could have been chanted on 24 Pachons98 (19 May). Both hymns “can be tentatively linked to the antiphonary of the largely lost Sahidic liturgy.”99 Due to the lack of any liturgical rubrics, the authors suggest that the sheet was produced for private use by a monk of the Naqlūn monastery.

    43I. Miroshnikov produced a diplomatic edition with English translation of P.MorganLib. 272, two parchment leaves reused in the upper cover of a codex.100 The dialect of the hymn is similar to Fayyumic but often mixed with Sahidic and Bohairic peculiarities. He corrected the previous identification101 of the text, which turns out to be an alphabetic acrostic hymn in Coptic in praise of the Archangel Michael. This text finds parallels in the already mentioned horologion M 574.

    Editions of hymns in Bohairic and Arabic

    44Many Bohairic and Arabic hymns have been translated into English, notably by Y.N. Youssef.102 However, comparative studies of the individual hymns in Sahidic, Greek, Bohairic and Arabic are still lacking.

    45Epiphanius Almacary published with an English translation three doxologies in the tune Adam.103 Two of them, written in Bohairic, come from the monastery of Saint Macarius and are respectively dedicated to the Virgin Mary and to Saint Macarius the Great. The third one, a Bohairic-Arabic doxology is dedicated to Saint Anthony the Great. These editions are all the more important since the last redaction of the printed doxologies contain only nine non-variable morning Adam doxologies to be chanted in the morning prayer (after the recitation of the psalms and John 1:1–17), while the extant Bohairic manuscripts contain more than nine morning doxologies (no longer chanted nowadays). Interestingly enough, Epiphanius Almacary found that the doxology of Macarius is similar to the historical text of the consecration of the sanctuary of Saint Macarius by Patriarch Benjamin I (627–665) and can therefore be dated back to the time when this event took place or rather when the text was written.

    Liturgie comparée and Coptic liturgical studies

    46In the previous sections, I offered an overview of the main achievements accomplished in the field in the last decade. However, anyone seeking to uncover the secrets of the liturgical sources would need to take a comparative liturgical approach — framed after A. Baumstark’s famous book, Liturgie comparée.104

    47Not only do coptologists benefit a lot from those achievements but also specialists in Eastern liturgical studies, especially Nubiologists and Ethiopicists. Conversely, the other Eastern liturgical traditions can also be of great importance to compensate for the lacks in Coptic sources. For instance, the studies on typika, lectionaries105 and Greek hymns from Nubia,106 and the Ethiopic liturgical production, to name but a few, complement our knowledge of Coptic liturgy. The “Aksumite Collection,” discovered by A. Bausi’s, is one of the major findings of the last decades: it is the earliest Alexandrian canonical liturgical collection, translated directly from Greek into Ancient Ethiopic (or Ge‘ez).107 Compiled in the late 5th or early 6th century, it includes, among other texts, a baptismal ritual108 and a late antique euchologion that has not been edited yet. Besides, coptologists could benefit from studies on the Alexandrian Melkite liturgy written in Greek.109

    48Finally, it is worth mentioning two major studies on Coptic sources and rituals which use liturgie comparée as their main investigative approach. In 2017, A. Petrin re-examined the idea of “Egyptian elements in the liturgy of Jerusalem,”110 which had previously been heavily criticised, and highlighted similarities between Egyptian and fourth-century Hagiopolite eucharistic rites. She recommended to follow J. Day’s111 suggestion “that the Mystagogical Catecheses may be a uniquely Hagiopolite reworking of earlier material used by the West Syrian and Egyptian relatives of the Apostolic Tradition” as well as M. Johnson’s112 “that perhaps the Apostolic Tradition and the Strasbourg Papyrus — both of which share a tripartite structure moving from praise, through offering, to petition — may yet prove to be connected in some way.”113 How “the earliest strata of the Apostolic Tradition might serve as a bridge between Egyptian and Hagiopolite liturgical material” remains a challenge for further comparison.114

    49In 2020, H. Brakmann presented an in-depth analysis of the Initiatio christiana order of worship in Egypt and in Alexandria from the 4th century to the present day. As it is customary in the other Eastern Churches, converts were to be integrated into the Church through the following rituals: a) instructional and ritual preparation also known as “catechumenate,” b) baptism, and c) first communion, at the beginning of which milk and honey were consumed — a custom observed only in Egypt with Alexandria, Nubia and Ethiopia. Olive oil was used for anointing, both as part of the preparation for the baptism and during the baptism. The sacramental initiation was performed for adults and children as part of an annual episcopal service, which included the blessing of water and oil, the baptism, the anointing as well as the Eucharist. One of the Alexandrian peculiarities is that baptism is not performed at Easter but at the end of the Great Lent. This is only a very brief excerpt from this fundamental study on ordines and orations of the Initiatio christiana, which should serve as an outstanding example for the study of any liturgical topic.115

    Tasks for the future of Coptic liturgical studies

    50I would like to conclude by emphasising future prospects for the “vineyard called ‘liturgy of the Copts’.” First, we should provide comprehensive catalogues of the collections of Coptic manuscripts housed in the Coptic Museum in Cairo, the University Library in Cambridge, the Bodleian Library, the Bibliothèque nationale de France and the Michigan University Library, while identifying the liturgica among the literary manuscripts. Second, we should explore existing catalogues of Coptic manuscripts held elsewhere in order to identify liturgical items and their provenance. Third, we should promote the identification of liturgical homiliaries among patristic works as well as study and edit homiliaries containing Shenoute’s sermons. Fourth, we should examine the hands of dated manuscripts to see whether their scribes also copied liturgical manuscripts, thus enabling the dating of such codices. Fifth, we should continue to promote diplomatic editions of liturgical manuscripts as well as critical editions of liturgical books. Finally, we should intensify the comparative study of the Sahidic, Bohairic and Arabic witnesses of the several types of liturgical books.

    Bibliographie

    References marked with an asterisk in the following bibliography are listed in full in the general bibliography.

    J.P. Abdelsayed, “Liturgy: Heaven on Earth,” in L.M. Farag (ed.), The Coptic Christian Heritage: History, Faith, and Culture, New York, 2014, p. 143–159. [Synopsis of liturgical life in the modern Coptic Orthodox Church, concisely describing the liturgical calendar and year, liturgical tones, mysteries such as baptism, chrismation, eucharist, repentance, confession, matrimony, the crowning ceremony, holy orders, holy unction and other services, and liturgical books such as the lectionary and horologion.]

    *S. Alexopoulos, “Scholarship on the Coptic Liturgical Tradition: An Assessment,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014, p. 1–12. [Presentations of Greek doctoral theses, mostly written by Copts, on the Coptic liturgical tradition.]

    *Epiphanius Almacary, “The Morning Adam Doxologies to the Manuscripts of St Macarius’ Library,” in P. Buzi et al. (ed.), Coptic Society, Literature and Religion, 2016, p. 1267–1278. [The edition with an English translation of three Bohairic morning doxologies in the melody Adam.]

    D. Atanassova, “Der koptische Ritus,” in B.J. Groen & C. Gastgeber (ed.), Die Liturgie der Ostkirche. Ein Führer zu Gottesdienst und Glaubensleben der orthodoxen und orientalischen Kirchen, Freiburg, 2012, p. 204–232, 266–268. [An overview of the Coptic rite in German with photos from the Coptic community in Vienna.]

    D. Atanassova, “Die Typika des Schenute-Klosters: Die Vorstellung eines Projektes,” in H.-J. Feulner (ed.), Liturgies in East and West: Ecumenical Relevance of Early Liturgical Development. Acts of the International Symposium Vindobonense I, Vienna, November 17–20, 2007 (Österreichische Studien zur Liturgiewissenschaft und Sakramententheologie 6), Vienna, 2013, p. 33–45. [Presenting the FWF project concerning the liturgical typika of the White Monastery.]

    D. Atanassova, “The Primary Sources of Southern Egyptian Liturgy: Retrospect and Prospect,” in B. Groen, D. Galadza, N. Glibetic & G. Radle (ed.), Rites and Rituals of the Christian East. Proceedings of the Fourth International Congress of the Society of Oriental Liturgy, Lebanon, 10–15 July 2012 (Eastern Christian Studies 22), Leuven, 2014a, p. 47–96. [Overview of the Coptic liturgical manuscripts from southern Egypt.]

    *D. Atanassova, “4. A New Typikon Fragment from Strasbourg,” in A. Boud’hors et al. (ed.), Coptica Argentoratensia, 2014b, p. 99–105, pl. 19–20 [= P Stras.Copt. 4]. [This fragmentary typikon written on paper contains the psalm verses hermeneiai for the month of Paone and belongs to the liturgical codex MONB.WS from the library of the White Monastery.]

    *D. Atanassova, “Prinzipien und Kriterien für die Erforschung der koptischen liturgischen Typika des Schenuteklosters,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014c, p. 13–38. [It presents the codicological and liturgical principles used for the reconstruction of liturgical codices, in particular the typika of the White Monastery, and for the identification of feasts and pericopes in the typika and lectionaries.]

    *D. Atanassova, “Neue Erkenntnisse bei der Erforschung der sahidischen Quellen für die Paschawoche,” in H. Behlmer et al. (ed.), Ägypten und der christliche Orient, 2018, p. 1–37. [Overview of the Bohairic Holy Week tradition and new fragments and identifications for the five Sahidic Holy Week lectionaries with two highlights for the Holy Saturday Hymn and Psalms within the Coptic liturgy in Upper Egypt.]

    *D. Atanassova, “Die Predigten Schenutes in den liturgischen Typika des Weißen Klosters,” in A. Boud’hors (ed.), The Rediscovery of Shenoute, 2022, p. 27–75. [The codicological description of the three White Monastery codices MONB.NP, MONB.WD, MONB.WE containing Shenoute’s discourses during the Sunday vigils with an appendix with the incipits of Shenoute’s discourses in them, indicating the feasts on which they should be read.]

    *D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014. [Festschrift dedicated to the German liturgiologist H. Brakmann, containing mainly liturgical articles.]

    D. Atanassova & L. Elhage-Mensching, Sahidic Euchologia, https://coptot.manuscriptroom.com/web/sahidic-euchologia/home. [Includes the transcriptions of four Sahidic euchologia from the White Monastery.]

    D. Atanassova & T.S. Richter, “5. Pergamentstreifen mit griechisch-koptischen Psalmversen für den Wortgottesdienst dreier liturgischer Feste,” in A. Boud’hors, F. Krueger, A. Märker & T.S. Richter (ed.), Coptica Lipsiensia. Koptische Texte aus der Papyrus- und Ostrakasammlung der Universitätsbibliothek Leipzig (P.Lips.Copt. I) (APf Beiheft 52), Berlin, 2024, p. 151-158. [P.Lips.Kopt. 5].

    A. Avdokhin, “Singers Silently Speaking: Psalmists in Inscriptions from Late Antique Middle Egypt (Bawit),” JECS 29 (2021), p. 607–636. [On the social and administrative role of the “singers of psalms” in monastic communities in late antique Egypt, focusing on Coptic dipinti and graffiti in the monastic complex of Apa Apollo at Bawit.]

    *M.R.B. Awad, “Ein unpublizierter koptischer Hymnus über die drei Männer im Feuerofen in der Pariser Hs. 68 im Vergleich zu einer entsprechenden Passage in der koptischen Jahres Psalmodie,” in Y.N. Youssef & S. Moawad (ed.), From Old Cairo to the New World, 2013, p. 5–14. [Study of a hymn for three young men in a furnace from manuscript BnF, Copte 68. Important correction: there is no marginal note with the date 1443/1444 in this manuscript.]

    A. Baumstark, Liturgie comparée : principes et méthodes pour l’étude historique des liturgies chrétiennes, Paris, 1953.

    A. Bausi, “La Collezione aksumita canonico-liturgica,” Adamantius 12 (2006), p. 43–70.

    *A. Bausi, “The Baptismal Ritual in the Earliest Ethiopic Canonical Liturgical Collection,” in H. Brakmann et al. (ed.), »Neugeboren aus Wasser und Heiligem Geist«, 2020, p. 31–38. [A preliminary English presentation of the Askumite Collection including, among other texts, a baptismal ritual on folios 41ra–46rb and a euchologion on folios 46rb–62vb. The article contains a very important appendix with a working edition of the Ethiopic text of the baptismal ritual and a German translation which the author has adapted from H. Duensing’s translation of the Traditio Apostolica.]

    *A. Boud’hors, “Nouveau fragment copte sahidique de l’évangile de Marc (Mc 9:15–23),” in Y.N. Youssef & S. Moawad (ed.), From Old Cairo to the New World, 2013, p. 29–39. [Together with the edition of a newly identified fragment, Louvre E 9985, the article clarifies that certain manuscripts, such as the late sa 156, belong to the ancient text tradition of the Gospel of Mark, and others, such as sa 158 and the two lectionaries sa 320L and sa 335L, to the revised text tradition of this Gospel. As an example of this hypothesis, the author uses the text of Mark 9:15–23.]116

    *A. Boud’hors, “L’apport des lectionnaires à l’histoire du texte copte sahidique de l’évangile de Marc,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014, p. 39–46. [Important remarks on the crucial contribution of lectionaries to the history of the Sahidic text of Mark. Among the 25 Sahidic lectionaries with passages from the Gospel of Mark, the author compared the pericope Mark 9:14–29 within four different lectionaries.]

    *H. Brakmann, “Neue Funde und Forschungen zur Liturgie der Kopten (2000–2004),” in A. Boud’hors & D. Vaillancourt (ed.), Huitième congrès international d’études coptes, vol. 1, 2006, p. 127–149.

    H. Brakmann, “Le forme cultuali dell’antica Chiesa di Alessandria e la successiva tradizione rituale della Chiesa Copta,” in L. Vaccaro (ed.), Popoli, religioni e Chiese lungo il corso del Nilo. Dal Faraone cristiano al Leone di Giuda (Storia religiosa Euro-Mediterranea 4), Vatican City, 2015, p. 247–264. [A survey in Italian on the ancient Church of Alexandria and the ritual tradition of the Coptic Church.]

    *H. Brakmann, “New Discoveries and Studies in the Liturgy of the Copts (2004–2012),” in P. Buzi et al. (ed.), Coptic Society, Literature and Religion, 2016, p. 457–481. [An overview of the new discoveries in Coptic liturgical studies in the period 2004–2012.]

    *H. Brakmann, “Ordines und Orationen kirchlicher Eingliederung in Alexandrien und Ägypten,” in H. Brakmann et al. (ed.), »Neugeboren aus Wasser und Heiligem Geist«, 2020, p. 85–196. [A fundamental study in German on the ordines and orations of the Initiatio christiana in the tradition of Alexandria and Egypt.]

    *H. Brakmann, “Die alexandrinische Markus-Liturgie und ihre arabische Version im Codex Sinaiticus Arabicus 237,” in U. Zanetti, La liturgie de S. Marc dans le Sinaï arabe 237, 2021, p. 9–40. [An in-depth study in German of the Alexandrian liturgy of Saint Mark and its Arabic version in codex Sinaiticus Arabicus 237, including descriptions of manuscript witnesses in Sahidic-Coptic and Bohairic-Coptic, and a concise catalogue of manuscripts from the Near East containing the Melkite recension of the Liturgy of Saint Mark.]

    *P. Buzi, Coptic Manuscripts 7, 2014. [In addition to other non-liturgical manuscripts, it contains Sahidic anaphora, lectionary, typikon, hermeneia and diakonikon entries, as well as two Old Nubian liturgica; see the critical review in Schulz 2021.]

    A. Camplani & F. Contardi, “Remarks on the Textual Contribution of the Coptic Codices preserving the Canons of Saint Basil, with Edition of the Ordination Rite for the Bishop (Canon 46),” in F.P. Barone, C. Macé & P.A. Ubierna (ed.), Philologie, herméneutique et histoire des textes entre Orient et Occident. Mélanges en hommage à Sever J. Voicu, Turnhout, 2017, p. 139–159. [The Coptic edition of Canon 46, attributed to Basil of Caesarea, from a newly discovered manuscript (late 7th or early 8th century in the Coptic Museum, Cairo). Canon 46 deals with the rite of episcopal ordination and contains elements from different phases of liturgical development. The text can be dated to the 6th century.]

    *T. Chronz & A. Nikiforova, “Beobachtungen zum ältesten bekannten Tropologion-Codex Sinaiticus graecus ΜΓ 56+5 des 8.–9. Jhs. mit Erstedition ausgewählter Abschnitte,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014, p. 147–174. [The new hymnographic findings reflect the Jerusalem tradition in Egypt. They also reflect local practices and cults.]

    M. Cramer & M. Krause, Das koptische Antiphonar (Jerusalemer Theologisches Forum 12), Münster, 2008.

    G. Cuming, “Egyptian Elements in the Jerusalem Liturgy,” JTS 25 (1974), p. 117–124.

    S.J. Davis, G. Pyke, E. Davidson, M. Farag & D. Schriever, with contributions by L. Blanke, “Left Behind: A Recent Discovery of Manuscript Fragments in the White Monastery Church,” JCoptS 16 (2014), p. 69–88. [It contains liturgical fragments from the library of the White Monastery library, see p. 75, fig. 5.]

    S.J. Davis, D. Schriever & M. Farag, The Feast of the Desert of Apa Shenoute. A Liturgical Procession from the White Monastery in Upper Egypt. With Contributions by S. Moawad (Corpus scriptorum christianorum Orientalium 681), Louvain, 2020. [An edition with English translation of the trilingual (Sahidic Coptic with Greek and Arabic sections) manuscript BnF, Copte 68, which presents the rite of the medieval liturgical procession at the White Monastery.]

    J. Day, “The Catechetical Lectures of Cyril of Jerusalem: A Source for the Baptismal Liturgy of Mid-Fourth-Century Jerusalem,” in P.F. Bradshaw & J. Day (ed.), Further Essays in Early Eastern Initiation: Early Syrian Baptismal Liturgy (Joint Liturgical Studies 78), Norwich, 2014, p. 24–56.

    B. Dawood, “Lex Orandi, Lex Credendi: The Doctrine of the Theotokos as a Liturgical Creed in the Coptic Orthodox Church,” JCoptS 14 (2012), p. 47–62. [On the term and the hymns of the Theotokos; the liturgical rite of the midnight Tasbeha (Praise) vigils as an example of creedal affirmation of Christology.]

    T. de Bruyn, “Appeals to the Intercessions of Mary in Greek Liturgical and Paraliturgical Texts from Egypt,” in L.M. Peltomaa, A. Külzer & P. Allen (ed.), Presbeia Theothokou: The Intercessory Role of Mary across Times and Places in Byzantium (4th–9th Century), Vienna, 2015, p. 115–129. [Two amulets PGM P5b and Suppl. Mag. I 26 (5th century) with a formula for invoking the intercession of Mary and other saints already established in the 5th century, which was probably already composed in the 4th century.]

    A. Delattre, “Une concordance des Psaumes en copte sur ostracon. Réédition de O.Brit.Mus.Copt. I, pl. xviii,1 (Inv. 5874) + pl. XXI,1 (Inv. 5886) + P.Mon.Epiph. 16 (Inv. 14.1.129 A–F),” JCoptS 23 (2021), p. 23–37. [A 50 cm high ostracon from the topos of Epiphanius in the Theban area, 7th century, with a concordance of psalms called hermeneiai.]

    *A. Delattre & N. Vanthieghem, “Réexamen et mise en contexte d’un rouleau liturgique grec de l’époque fatimide (P. Prag. I 3 + P. Stras. Inv. K 556),” in A. Boud’hors & C. Louis (ed.), Études coptes XV, 2018, p. 177–197. [One of the three Egyptian liturgical scrolls written on paper known to date. The scroll contains psalm verses for the feasts of the months of Hathyr, Khoiakh, Tybi and Phamenoth (November to March). The authors reconstruct a “bibliothèque liturgique” that originated in al-Ushmūnayn and is now in the collections of Heidelberg, Manchester, Prague, Strasbourg and Vienna.]

    *A. Deptuła, Liturgical Poetry in Christian Nubia, 2020a. [Editio princeps of the 29 Greek inscriptions from Banganarti (modern Sudan) dating from the mid-7th to the turn of the 10th century; many of the texts are liturgical hymns in Greek.]

    A. Deptuła, “Greek Sticheron from Medieval Nubia Praising John the Baptist (Q.I.1964, 6a Revisited),” Symbolae Osloenses 94 (2020b), p. 201–211. [A new edition of an 11th-century parchment fragment from Qaṣr Ibrīm (Q.I. 1964,6a) containing a short hymn in praise of John the Baptist, known from the oldest printed Byzantine Menaia.]

    L. Elhage-Mensching, “The Arabic Pen Trial in the Sahidic Holy Week Lectionary of the Bodleian Library,” JCoptS 22 (2020), p. 69–93. [The article is dedicated to a new phenomenon, hitherto unknown in Coptology, of the probatio pennae from the Sahidic Holy Week Lectionary sa 292L.117 This phenomenon is typical of the Semitic manuscript tradition.]

    L. Elhage-Mensching “A Sahidic-Arabic Paper Fragment from a Lectionary in the Michigan Collection,” Digital Edition of the Coptic Old Testament, 19 February 2020, https://coptot.manuscriptroom.com/blog/-/blogs/a-sahidic-arabic-paper-fragment -in-the-michigan-collection?_33.

    L. Elhage-Mensching, “On an Uncommon Arabic ‘probatio pennae’ in Lectionary Codex sa 292L,” Digital Edition of the Coptic Old Testament, 20 June 2020, https://coptot.manuscriptroom.com/blog/-/blogs/on-an-uncommon-arabic -probatio-pennae-in-codex-sa-292l?_33.

    L. Elhage-Mensching, “A Coptic Folio Finds Its Way Back Home: New Insights into BnF, Copte 129.19, Folio 85,” Digital Edition of the Coptic Old Testament, 1st November 2020, https://coptot.manuscriptroom.com/blog/-/blogs/a-coptic-folio-finds-its-way-back-home-new-insights-into-bnf-copte-129-19-folio-85?_33.

    L. Elhage-Mensching, “The Praises in the Psalmody for the Month of Kiahk attributed to Pope Mark. Partial Edition of Ms. Cairo, CM 292,” in E. Schlarb (ed.), Den Orient erforschen, mit Orthodoxen leben. Festschrift für Martin Tamcke zum Ende seiner aktiven Dienstzeit (Göttinger Orientenforschungen 1. Syriaca 61), Wiesbaden, 2021, p. 165–177. [The edition of nine Arabic praises from “The Psalmody for the Month of Kiahk” in Ms. Cairo CM 292. The article attributes the psalmody to Pope Mark VI (1646–1656), the 101st Patriarch of the Coptic Church.]

    L. Elhage-Mensching, “New DFG Project at the Göttingen Academy: ‘Digital Edition and Critical Evaluation of the Coptic Holy Week Lectionary’ (01.04.2022–31.03.2025),” Digital Edition of the Coptic Old Testament, 11 April 2022, https://coptot.manuscriptroom.com/blog/-/blogs/new-dfg-project-at-the-gottingen-academy-digital-edition-and-critical-evaluation-of-the-coptic-holy-week-lectionary-01-04-2022-31-03-2025-?_33.

    S. Emmel, Shenoute’s Literary Corpus (Corpus scriptorum christianorum Orientalium 599), Leuven, 2004.

    S. Emmel, “The Late Antique Egyptian Monastic Leader Shenoute and His Heresiological Tractate I Am Amazed,” in A. Fürst (ed.), Origenes im koptischen Ägypten. Der Traktat des Schenute von Atripe gegen die Origenisten (Adamantiana. Texte und Studien zu Origenes uns seinem Erbe 26), Münster, 2022, p. 11–35. [The article uses, among other things, liturgical typika to prove the attribution of the tractate I am Amazed to Shenoute. Chapter 3 deals with its liturgical use in the White Monastery.]

    *M.K. Farag, “The Mosaic Map of Madaba and Late Antique Discourse on Ecclesial Space,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014, p. 175–195. [See especially section “Psalms as hymns” on the activities of stational liturgy and pilgrimage.]

    M.K. Farag, “Relics vs. Paintings of the Three Holy Children: Coptic Responses to Chalcedonian Claims in Alexandria,” Analecta Bollandiana 137 (2019), p. 261–276. [Among other things, it concerns two homilies in Bohairic, the Logos of Theophilus and the Encomium of Cyril, which form a liturgical pair and had to be read in alternate years during the doxology, which is the Septuagint song of the Three Holy Children at the annual commemoration of the saints on their feast day, on 10 Pachons, in the church of the Monastery of Saint Macarius at Scetis.]

    M.K. Farag, What makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, Oakland, 2021. [See in particular the sixth chapter “Jubilees,” which deals with the homilies prescribed for reading during the liturgical commemoration of certain ecclesiastical consecrations.]

    H. Förster, K. Sänger-Böhm & M.H.O. Schulz, Kritische Edition der sahidischen Version des Johannes-Evangeliums. Text und Dokumentation (Arbeiten zur neutestamentlichen Textforschung 56), Berlin, 2021. [The book uses Sahidic lectionaries containing pericopes of the Gospel of John to prepare a critical edition of the Gospel of John, and includes valuable appendices of liturgical marginalia and titles, see especially pages 141, 192–198.]

    *A. Gelston, Review of “D. Atanassova & T. Chronz (ed.), Σύναξις καθολική. Beiträge zur Gottesdienst und Geschichte der fünf altkirchlichen Patriarchate für Heinzgerd Brakmann zum 70. Geburtstag (Orientalia – Patristica – Oecumenica 6), Vienna, 2014” JTS 66 (2015), p. 464–467.

    *A. Gerhards & T. Chronz (ed.), Orientierung über das Ganze, 2015. [Most of the texts are German translations and abbreviated versions of the articles in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014.]

    *J.L. Hagen & G. Ochała, “Saints and Scriptures for Phaophi: Preliminary Edition of and Commentary on a Typikon Fragment from Qasr Ibrim,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014, p. 269–290. [The edition of the Qaṣr Ibrīm typikon QI.1966a/108.K33, which is a directory of pericopes for 19–24 Phaophi (October) with a detailed commentary using, among others, Sahidic typika and lectionaries from the White Monastery as well as the Bohairic lectionary tradition.]

    M.E. Johnson, “Christian Initiation in Fourth-Century Jerusalem and Recent Developments in the Study of the Sources,” Ecclesia orans 26 (2009), p. 143–161.

    M.E. Johnson, Review of “R.A. Mikhail, Guides to the Eucharist in Medieval Egypt. Three Arabic Commentaries on the Coptic Liturgy. Yūḥannā ibn Sabbā‘, Abū al-Barakāt ibn Kabar, and Pope Gabriel V, New York, 2022,” Worship 97 (2023), p. 382–383. [See the reviewer’s excellent assessment of the author of this book: “Arsenius Mikhail is rapidly becoming widely and rightfully known as the go-to person for the study of Coptic Liturgy today.”]

    *M. Kuhn, “Preserving Traditional Coptic Melodies outside Egypt,” in P. Buzi et al. (ed.), Coptic Society, Literature and Religion, 2016, p. 1259–1266. [On recordings of the melodies “Tenen” and “Golgotha” on wax rolls in 1931.]

    B. Layton, The Canons of Our Fathers: Monastic Rules of Shenoute (Oxford Early Christian Studies), Oxford, 2014.

    *A. Łajtar, “A Greek Hymn to the Virgin with Alphabetic Acrostics Found at Qasr Ibrim, Egyptian Nubia,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014, p. 391–408. [Editio princeps with an English translation of a sheet of paper from Qaṣr Ibrīm, discovered in 1972, with an acrostic hymn to the Virgin Mary in Greek. The author dates it to the second half of the 11th/first half of the 12th century. This alphabetical acrostic contains only the verses beginning with the Greek letters Α to Π. A detailed textual commentary on the acrostics and a black-and-white photograph are also included.]

    *A. Łajtar, “Ein griechischer Gottesmutterhymnus mit alphabetischer Akrostichis aus Qasr Ibrim,” in A. Gerhards & T. Chronz (ed.), Orientierung über das Ganze, 2015, p. 77–80. [Short version in German of the author’s article in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014.]

    D.E. Lanne, “Textes et rites de la liturgie pascale dans l’ancienne Église copte,” Orient syrien 6 (1961), p. 279–300.

    P. Luisier, Review of “Y.N. Youssef, The Interpretations of the Theotokias by the Patriarch John ibn Qiddis (Gorgias Eastern Christian Studies 53), Piscataway, NJ, 2020,” OCP 87 (2021a), p. 304–307.

    P. Luisier, Review of “R.A. Mikhail, The Presentation of the Lamb. The Prothesis and Preparation Rights of the Coptic Liturgy (Studies in Eastern Christian Liturgies), Münster, 2020,” OCP 87 (2021b), p. 556–558.

    Bishop Makārī, K. al-Baramūsī & M.Ḥ. Rāghib (ed.), Al-Difnār: Al-antīfunāryūn al-ṣaʿīdī ʿan makhtūt mūrǧān M575 [= The Difnār: The Upper Egyptian Antiphonarion Based on the Manuscript Morgan M575], Cairo, 2018. [Edition of the antiphonary M575 from the Ḥamūlī find with translation of the chants into Arabic, with a detailed study of the manuscript and the text in Arabic; see also the review by Mikhail 2018.]

    A. Maravela, Á.T. Mihálykó & G.Ø. Wehus, “A Coptic Liturgical Prayer for the Consecration of the Chalice,” APf 63 (2017), p. 211–213. [An edition with philological, theological and liturgical commentary of the papyrus P.Oslo Inv. 1665 from the 7th or 8th century. It contains a prayer that could be used for the liturgy of the presanctified, for the filling of the chalice or for the service of the consecration of additional wine.]

    *N. Mekhaiel, “Die literarische Bezeugung Moses des Schwarzen in der koptischen Liturgie (Difnar und Synaxarium),” in F. Feder et al. (ed.), Sortieren – Edieren – Kreieren, 2022, p. 386–397. [On the Coptic-Arabic tradition concerning Moses the Black, using a passage from the Coptic-Arabic Synaxarion and the hymn to Moses in the Difnār, as well as some sayings from the Apophthegmata Patrum.]

    R. Messner, “Das eucharistische Hochgebet in den Traditionen und Kirchen des Ostens,” in H.-J. Feulner & A. Zerfass (ed.), Ex Oriente lux? Ostkirchliche Liturgien und westliche Kultur (Österreichische Studien zur Liturgiewissenschaft und Sakramententheologie 13), Vienna, 2020, p. 121–167. [An overview of the anaphoras in the Eastern Christian liturgies, with an emphasis on the Ethiopic sources; see especially the appendix with the preliminary German translation of the anaphora of Mark from the important Aksumite euchologion.]

    Á.T. Mihálykó, “Witnesses of a ‘Prayer of Offering’ in Sahidic from the White Monastery and the Thebaid,” JCoptS 17 (2015), p. 127–140. [Editions with commentaries and comparisons of the parchment leaf from the White Monastery, BnF, Copte 129 (20), f. 157 (MONB.VD) and of the ostraca from the Theban area O.Frangé 730 & BM Inv. EA 14180, which testify to a “prayer of offering” which is no longer part of the printed Bohairic euchologia.]

    Á.T. Mihálykó, “P.Mon.Epiph. 607: Great Doxology and Trisagion,” ZPE 194 (2015), p. 97–100. [A re-edition of the fragmentary 6th/7th century ostracon from the Monastery of Epiphanius P.Mon.Epiph. 607. The author confirms that the recto contains verses 29 to 42 of the Great Doxology and identifies a developed Coptic Trisagion on the verso.]

    Á.T. Mihálykó, “P.Matr.inv.46: Hymn to Mary,” ZPE 207 (2018), p. 41–46. [A papyrus fragment from Madrid, dating from the late 8th or 9th century, with a typical hymn to the Virgin Mary, whose place in Coptic liturgy is not clear.]

    Á.T. Mihálykó, “The Thrice Blessed Pesynthios of Koptos and the Presanctified Holies: Some Notes on a Coptic Pastoral Letter (P.Berol. 11346),” Adamantius 24 (2018), p. 143–149. [Corrections and new readings with interpretation of a 7th-century Coptic pastoral letter of the Thebaid on the Eucharist.]

    Á.T. Mihálykó, “A New Complete Witness of a Sahidic ‘Prayers of Offering’ on Ostracon (BM EA 14180 + P.Berol. 1086),” JCoptS 21 (2019a), p. 163–172. [Newly identified part (P.Berol. 1086) of an ostracon BM EA 14180 (7th century) with the shorter and earlier version of the Sahidic “prayer of offering” preserved in the parchment codex MONB.VD, see above Mihálykó, 2015.]

    *Á.T. Mihálykó, The Christian Liturgical Papyri, 2019b. [A comprehensive introduction to liturgical items from the 3rd to the 9th century, such as Greek and Coptic hymns, prayers and acclamations, with a detailed inventory and in-depth study of their date and provenance.]

    *Á.T. Mihálykó, “The Persistence of Greek and the Rise of Coptic in the Early Christian Liturgy in Egypt,” in A. Nodar & S. Torallas Tovar (ed.), Proceedings of the 28th International Congress of Papyrology, 2019, p. 698‒705. [On the crucial role of the Greek as a liturgical language in the early Christian liturgy in 3rd- and 4th-century Egypt and the gradual rise of Coptic as the dominant liturgical language by the end of the first millennium. The author examines the shift from Greek to Coptic in the late antique everyday life and culture. The article covers texts such as prayers, hymns and acclamations.]

    Á.T. Mihálykó, “Two Coptic Prayers on Ostracon (P.Berol. 709 and 9444+4790),” APf 65 (2019), p. 133–155. [Edition with commentary of two Sahidic liturgical prayers on 7th/8th century ostraca from Western Thebes. It also includes high-quality colour photographs.]

    Á.T. Mihálykó, “A Coptic Prayer of Final Inclination on Two Ostraca,” Eastern Theological Journal 7 (2021), p. 165–184. [The article includes the revised editions of two ostraca from the area of Western Thebes, O.CrumVC 2 (7th/8th centuries) and O.Tor. Inv. 7138 (early 7th century), which contain the Sahidic prayer for the final dismissal of the Eucharist. The prayer is addressed to Jesus Christ, probably reflecting Syrian influence.]

    Á.T. Mihálykó, “Healing in Christian Liturgy in Late Antique Egypt: Sources and Perspectives,” Trends in Classics 13 (2021), p. 154‒194. [On prayers and gestures performed in a liturgical context, focusing on sources from the 4th and 5th centuries. Reconstruction of rites such as intercessions for the sick, prayers for the laying on of hands, consecration of oil, etc.]

    *Á.T. Mihálykó, “Mary, Michael and the Twenty-Four Elders: Saints and Angels in Christian Liturgical and Magical Texts,” in M. Capasso et al. (ed.), Proceedings of the 29th International Congress of Papyrology, 2022, p. 722–731. [An overview of the role of saints and angels in Christian liturgical papyri such as hymns, diptychs and magical papyri and amulets.]

    Á.T. Mihálykó & R.A. Mikhail, “A Prayer for the Preparation of the Priest and the First Prayer of the Morning in Sahidic Coptic (P.Ilves Copt. 8),” OCP 87 (2021), p. 353–370. [A newly edited and annotated Sahidic fragment from the Ilves Collection, Helsinki, from an 11th-century paper euchologion from Hermopolis/al-Ushmūnayn. It contains a prayer of apology of the priest and an idiosyncratic redaction of the First Prayer of the Morning.]

    *R.A. Mikhail, Guides to the Eucharist in Medieval Egypt, 2022. [Introduction to the worship tradition of the Coptic Church in the 14th and 15th centuries as well as an English translation of excerpts from the works of such authors as Abū al-Barakāt ibn Kabar, Yūḥannā ibn Sabbāʿ, and Pope Gabriel V.]

    R.A. Mikhail, “History of Coptic Orthodox Lectionary,” Readers’ Workshop, Orthodox Diocese of Los Angeles, 6 February 2022, https://www.youtube.com/watch?v=WVy91jfwMco.

    R.A. Mikhail, “On Evening Worship in Egypt: A Theological Evaluation of Contemporary Practice in Light of Patristic and Medieval Sources,” Coptica 12 (2013), p. 77–94. [A summary of Coptic evening worship based on historical and patristic evidence such as Old Testament antecedents, historical sources from the 3rd to 9th centuries, sources of cathedral vespers in the 14th century. The author focuses on the cathedral/monastic paradigm. The article concludes with an assessment of current Coptic practice.]

    R.A. Mikhail, “Aspects of Witness in the Coptic Liturgical Tradition,” The Alexandria School Journal 1 (2014), p. 1–26.

    R.A. Mikhail, “The Presanctified Liturgy of the Apostle Mark in Sinai Ar. 237: Text and Commentary,” Bollettino della Badia Greca di Grottaferrata 3.12 (2015), p. 163–214. [An edition and analysis of the Liturgy of the Presanctified Gifts in the Liturgy of Saint Mark in its Melkite recension, hitherto preserved only in the 13th-century Arabic codex Sinai ar. 237 on folios 256r–258v.]

    R.A. Mikhail, “The Coptic Church and the Presanctified Liturgy: The Story of a Rejected Tradition,” The Alexandria School Journal 3 (2016), p. 2–30. [An in-depth study of the evidence for the Liturgy of the Presanctified Gifts (Eucharistic reservation) in the Coptic tradition, with a brief overview of this liturgy in the East and West.]

    R.A. Mikhail, “Towards a History of Liturgical Vestments in the Coptic Rite: I: Minor Orders, Deacons, and Presbyters,” Coptica 15 (2016), p. 55–70. [It is the first part of an analysis of the history of Coptic liturgical vestments for the minor orders such as deacons and presbyters. The current practice is described as “fairly irregular”.]

    R.A. Mikhail, “Towards a History of Liturgical Vestments in the Coptic Rite: II: Bishops and Patriarchs,” Coptica 16 (2017), p. 55–66. [The second part of the analysis of the history of Coptic liturgical vestments deals with those for the bishop and the patriarch, as there is a clear distinction between them.]

    *R.A. Mikhail, “A Magical Cure for Rabies: The Coptic Liturgical Service in Honor of Abū Tarbū,” in P. Bukovec & V. Tadić (ed.), Ritualia Orientalia mixta, 2017, p. 267–289. [On the prayer of Saint Abū Tarbū, used for a ritual that combines elements of worship and magical aspects.]

    R.A. Mikhail, “Einige Bemerkungen aus der koptischen liturgischen Tradition im ökumenischen Kontext,” in R. Augustin, P. Bukovec, D. Haspelmath-Finatti & F. Wegscheider (ed.), Liturgie als Chance und Herausforderung für die Ökumene: Beiträge der Liturgiewissenschaft zur Einheit der Kirche (Pro Oriente 41), Innsbruck, 2018a, p. 99–104.

    R.A. Mikhail, “The Liturgy Coram Patriarcha Revisited: The Prothesis of the Coptic Patriarchal Liturgy in Sources of the 15th–16th Centuries,” Le Muséon 131 (2018b), p. 279–312. [A systematic analysis of the patriarchal prothesis rite using new sources such as the description in the manuscript Coptic Patriarchate 74 Lit. (dated 1444), the codex Barāmūs 6/278 (dated 1514), and an addendum to Ibn Kabar’s description of the liturgy in Uppsala O.Vet. Inv. 12 (dated 1546).]

    R.A. Mikhail, Review of “Bishop Makārī, K. al-Baramūsī & M.Ḥ. Rāghib (ed.), Al-Difnār: Al-antīfunāryūn al-ṣaʿīdī ʿan makhtūt mūrǧān M575 [= The Difnār: The Upper Egyptian Antiphonarion Based on the Manuscript Morgan M575], Cairo, 2018,” Coptica 17 (2018c), p. 89–92.

    R.A. Mikhail, “Prostrating, Processing, and Burying: The Human Body and its Participation in the Coptic Tradition for Great Friday,” in A. Lossky, G. Sekulovski & T. Pott (ed.), Le corps humain dans la liturgie. 65e semaine d’études liturgiques, Paris, Institut Saint-Serge, 2-5 juillet 2018 (Studia oecumenica Friburgensia 90), Münster, 2019a, p. 179–191. [Analysis of the origin of a series of one hundred prostrations in each direction, of a seven-fold procession of the cross and of the burial icon of Christ around the altar and nave during the Great Friday service. The Coptic tradition is compared with other Eastern Christian traditions.]

    R.A. Mikhail, “Chancen und Herausforderungen für die Ökumene: Einige Bemerkungen aus der koptischen liturgischen Tradition,” Ostkirchliche Studien 68 (2019b), p. 307–326. [It is an expanded version of the author’s text in Liturgie als Chance und Herausforderung in 2018.]

    R.A. Mikhail, “‘We Will Enter into His Dwelling Place’: Reconstructing the History of the Chants at the Transfer of the Gifts in Egypt,” in M. Lüstraeten, B. Butcher & S. Hawkes-Teeples (ed.), Let Us Be Attentive! Proceedings of the Seventh International Congress of the Society of Oriental Liturgy Prešov (Slovakia), 9–14 July 2018 (Studies in Eastern Christian Liturgies 1), Münster, 2020a, p. 173–187. [An excerpt from the author’s doctoral thesis (see the title below) on his reconstruction of the history of the chants at the transfer of the gifts, i.e., the bringing of the gifts of bread and wine to the altar.]

    * R.A. Mikhail, The Presentation of the Lamb, 2020b. [An in-depth study of the prothesis rite, in which the oblations of bread and wine are selected and placed on the altar. Only in the Coptic tradition is this a central public activity for both clergy and laity. The author presents the evolution of the rite in Northern Egypt; see also the review by Luisier 2021.]

    *I. Miroshnikov, “A New Fragment of the Acrostic Hymn in Praise of the Archangel Michael (P.MorganLib. 272),” in F. Feder et al. (ed.), Sortieren – Edieren – Kreieren, 2022, p. 399–417. [A semi-diplomatic edition of two parchment leaves from a pastedown. The content has been newly identified as an alphabetic acrostic hymn in Coptic in praise of the Archangel Michael. An English translation is provided.]

    *S. Moawad, “Liturgische Hinweise in koptischen literarischen Werken,” in Y.N. Youssef & S. Moawad (ed.), From Old Cairo to the New World, 2013, p. 125–145. [On the liturgical hints and remarks in literary sources such as the Life of Aphu, the bishop of Oxyrhynchos, the archive of Abraham, the bishop of Hermonthis, the discourses of Shenoute, etc.]

    M. Müller, Review of “L. Störk, Koptische Handschriften 5: Die Handschriften der Staatsbibliothek zu Berlin – Preussischer Kulturbesitz, Teil 2: Liturgische Handschriften (Verzeichnis orientalischer Handschriften in Deutschland 21.5), Stuttgart, 2021,” JCoptS 23 (2021), p. 228–231.

    A. Nikiforova, “Egipetskij sled v jerusalimskom Tropologii SIN.GR.NE/MG 56+5” [= “The Egyptian Trace in the Jerusalem Tropology SIN.GR.NE/МГ 56+5”], Vestnik Sankt-Peterburgskogo universiteta Serija 13, Vostokovedenie. Afrikanistika 4 (2016), p. 40–54. [A Russian study of the 9th-century Cathedral Tropologium SIN.GR.NE/МГ 56+5 found in Sinai in 1975, which is an important source of the Jerusalem liturgical tradition. Тhe order of worship follows that of the Temple of the Resurrection in Jerusalem, but it has local features not known from the Jerusalem calendars and hymnals. Some of these indicate a connection with the Egyptian tradition. One of the Arabic marginalia in the codex makes explicit reference to Egyptian liturgical practice.]

    A. Nikiforova, “The Consecration of Holy Myron in the Near East: A Reconstruction Attempt of the Greek-Melkite Rite (with the Edition of Sinai Greek NF/E 55 + Fragment E sine numero, A.D. 1156),” OCP 85 (2019), p. 167–216. [Greek ordo of the Myron consecration close to Syriac and Coptic rites; three Greek manuscripts (Sinai Geek NF/E 55 sheds light on the lost rite in Vat.Gr. 1970, and on the part of the rite in the Typicon of Anastasis) represent the rite of the Greeks in the Near East.]

    A. Nikiforova & T. Chronz, “The Codex Sinaiticus Liturgicus Revisited: A New Edition and Critical Assessment of the Text,” OCP 83 (2017), p. 59–125. [A new edition of the 9th-century fragment, Codex Sinaiticus Liturgicus (RNB, gr. 44). The authors have not only edited the two columns, Greek and Arabic, but have also carried out a thorough study of the typology, original state and provenance of the codex, comparing it with Greek, Greek-Arabic, Georgian Hagiopolite Lectionaries and the Tropologia of Saint Catherine’s Monastery in Sinai.]

    G. Ochała, “The Nubian Liturgical Calendar: The Evidence of the Nubian Lectionaries,” Le Muséon 128 (2015), p. 1–48. [A systematic survey of the Nubian lectionaries with a presentation of the sources and their typological analysis as well as comments on the Liturgy of the Word and a discussion of the Nubian choice of pericopes. The Coptic liturgical material is one of the most important comparative liturgical sources for this comprehensive study.]

    De L. O’Leary, The Coptic Theotokia. Text from Vatican Cod. Copt. xxxviii. Bib. Nat. Copte 22, 23, 35, 69 and other MSS. including fragments recently found at the Der Abu Makar in the Wadi Natrun. With introduction, London, 1923.

    D. Oltean & Y.N. Youssef, “Ascèse et liturgie dans l’Orient chrétien. Coutumes monastiques à l’enfermement d’un reclus,” ZAC 24 (2020), p. 585–605. [On Greek (10th century) and Coptic (14th century) euchologia containing the monastic liturgical ritual for exchanging one’s coenobitic life for a solitary one. This ritual is not part of the modern euchologia.]

    A. Paul, “The Barcelona Papyrus and the Opening Dialogue of the Christian Anaphora. Resituating Egyptian Scribal Practices Amid Scholarly Anaphoral Reconstructions,” Ex Fonte – Journal of Ecumenical Studies in Liturgy 1 (2022), p. 129–168. [Detailed palaeographical analysis of the acclamations consisting of Εἷς Θεός in the manuscript P.Monts.Roca Inv. 128–178, 292, and 338, demonstrating that these invocations are external to the liturgical formulary.]

    A. Paul, “Approaching the Ecclesia in Medieval Coptic Cairo: Church Entrance Petitions from the Thirteenth-Century Copto-Arabic Manuscript Suryān Liturgy 383 (Folia 190r–194r),” Ecclesia orans 39 (2022), p. 143–73. [A detailed study of the private supplications in manuscript SL383, which is a Bohairic-Arabic prayer book preserved in the Monastery of Our Lady the Virgin al-Suryān, focusing on the extra-liturgical prayers recited on the way to and upon entering the church.]

    A.A. Petrin, “Reconsidering the ‘Egyptian Connection’ in the Anaphora of Fourth-Century Jerusalem,” Studia patristica 92 (2017), p. 65–76. [Rethinking the concept of “Egyptian elements in the liturgy of Jerusalem.”]

    U. Pietruschka & I. Hegenbarth-Reichardt, Koptische Handschriften 6: Die Handschriften der Staatsbibliothek zu Berlin – Preußischer Kulturbesitz. Bohairische und bohairisch-arabische Handschriften. Unter Mitwirkung von J. Horn, V. Six und A. Saint Demiana, Stuttgart, 2018. [No. 24–53 are Bohairic-Arabic liturgica. Their content often includes pericopes for the Holy Week lectionary, hymns for various feasts, homiliary, euchologia, Theotokia, anaphoras of Basil and Cyril.]

    H. Quecke, “Psalmverse als ‘Hymnen’ in der koptischen Liturgie?,” in J.-M. Rosenstiehl (ed.), Christianisme d’Égypte. Hommages à René-Georges Coquin (Cahiers de la Bibliothèque copte 9), Louvain, 1995, p. 101–114.

    *G. Radle, “The Liturgical Ties between Egypt and Southern Italy: A Preliminary Investigation,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014, p. 617–632. [Some initial observations on the Alexandrian influence in the Italo-Greek liturgical traditions, analysing prayers from the Italo-Greek recension of the Divine Liturgy of Saint John Chrysostom. In particular, the Siculo-Calabrian nuptial rite was influenced by a Byzantino-Alexandrian rite.]

    S.G. Richter & M.H.O. Schulz, “Neu katalogisierte Fragmente koptischer NT-Handschriften im INTF,” JCoptS 18 (2016), p. 91–111. [Brief reference to lectionaries sa 389L and sa 394L; newly identified psalm verses on Paris leaves in lectionary sa 382L.]118

    A. Rogozhina, “Gimnografičeskie svidetel’stva ‘obmena svjatymi’ meždu Egiptom i Siriej v pervom tysjačeletii n.è.” [= “Hymnographic Evidence for an ‘Exchange of Saints’ between Egypt and Syria in the First Millennium A.D.”], Vestnik Sankt-Peterburgskogo universiteta, Serija 3, Filologija 61 (2019), p. 93–103. [Discusses the “exchange of saints” between Egypt and Syria in the second half of the first millennium.]

    A. Rogozhina, “And from his Side Came Blood and Milk.” The Martyrdom of St Philotheus of Antioch in Coptic Egypt and Beyond (Gorgias Eastern Christian Studies 52), Piscataway, NJ, 2019. [Pages 254–264, 361–363 and Appendix III are particularly relevant to the Coptic liturgy.]

    *A.A. Sadek, “L’héritage copte des prières de l’Égypte ancienne : d’Horus à Abou Tarbou ?,” in P. Buzi et al. (ed.), Coptic Society, Literature and Religion, 2016, p. 1289–1297.

    *K.D. Sandmeier, “Zwei Pergamentfragmente in Paris: Act 13,38–39 und 20,24–26.28–31 in Koptisch, Psalm 2,6–10 und Mt 2,1–2.4–5 in Griechisch,” in F. Feder et al. (ed.), Sortieren – Edieren – Kreieren, 2022, p. 386–397. [Palaeographic analysis of the lectionary fragment sa 459L.119 The pericopes were probably read at Christmas.]

    I. Saweros & J. van der Vliet, “Naqlun N. 76/93: Cyril of Jerusalem, the Marian Dormition and the Sahidic Antiphonary,” JCoptS 22 (2020), p. 187–203. [Editio princeps of a 10th/11th century parchment sheet from the Monastery of Naqlun with two hymns in Fayoumic-Sahidic with English translation.]

    K.D. Schröder, “Fragment eines Lektionars,” JCoptS 19 (2017), p. 38–40. [A codicological and text-critical analysis of a lectionary papyrus fragment P.PalauRib. Inv. 134 from the 6th/7th century.]

    *A. Suciu, “Quotations from the Physiologus in a Homily of the Coptic Holy Week Lectionary,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014a, p. 677–690. [An analysis of the Bohairic Homily for the 11th hour of Good Friday, attributed to Pseudo-Athanasius of Alexandria and known as Homily no. 21 according to O.H.E. Burmester. The author discovers that the text actually consists of three separate quotations from the Physiologus. The Bohairic text of the three quotations is given, together with the author’s English translation and, where possible, the Greek and Latin parallels.]

    A. Suciu, “Coptic Scribes and Manuscripts: Dated and Datable Codices from the Monastery of Apa Shenoute. I. The Codices Inscribed by Victor, Son of Shenoute (First Half of the 12th Century),” JCoptS 16 (2014b), p. 195–216. [The White Monastery lectionary sa 305L120 has a colophon dated 16 July 1118 and was written by the scribe Victor, son of Shenoute, who wrote at least seven other codices.]

    M.H.O. Schulz, “Is There Evidence for a Lectionary Text in Sahidic Coptic?,” in H.A.G. Houghton (ed.), Liturgy and the Living Text of the New Testament. Papers from the Tenth Birmingham Colloquium on the Textual Criticism of the New Testament (Texts and Studies 16), New Jersey, 2018, p. 197–224. [An evaluation of the text of the Sahidic lectionaries with New Testament pericopes in comparison with the continuous text of the New Testament manuscripts. There is no evidence for a specific lectionary text among the Sahidic sources, with the exception of sa 15L — an interesting but obscure manuscript from the Ḥamūlī find. The number of small attested adaptations is not as significant as in the Greek lectionary tradition.]

    M.H.O. Schulz, “Cataloguing in the Time of Databases: The Example of P. Buzi’s Catalogue of Coptic Manuscripts of the Staatsbibliothek zu Berlin,” JCoptS 23 (2021), p. 173–199. [Corrections to the description of the liturgical Coptic and Old Nubian leaves and fragments such as MONB.VB, p. 183; sa 295L, p. 184; sa 636L, p. 191; MONB.WT, p. 193; MONB.WS, p. 193; MONB.WQ, p. 194; see also f. 48–49 on p. 194–195, no. 19 on p. 195–196 and no. 20 on p. 196.]

    E. Smagina, “Germenija kak žanr v koptskoj bogoslužebnoj literature” [= “Hermeneia as a Genre in Coptic Liturgical Literature”], Vestnik Sankt-Peterburgskogo universiteta, Serija 3, Filologija 57 (2018), p. 102–109. [On the term hermeneia and its connection to the biblical “literature of Wisdom”; the author’s hypothesis is that the hermeneia is “an abridged variant of the numerical midrash” used in the early Coptic Church for liturgical aims.]

    *L. Störk, Koptische Handschriften 5, 2021. [Detailed description of Bohairic liturgical books from the 15th to the 19th century, such as horologion, hymns, lectionaries, euchologia, Turūhāt of Holy Week. Review by M. Müller.]

    K.A. Worp & R. Dekker, “Missing Papyri: The Greek and Coptic Papyri in the von Scherling Papyrus Collection,” BASP 49 (2012), p. 175–208. [A liturgical fragment 2211 with the anaphora of the Mass, the praefatio in Greek and two unidentified liturgical fragments 2227, 2228.]

    *G. Wurst, “Der fragmentarische Anfang der Pascha-Homilie des Melito von Sardes im Crosby-Schøyen Codex MS 193 der Schøyen Collection,” in F. Feder et al. (ed.), Sortieren – Edieren – Kreieren, 2022, p. 386–397. [A new edition of pages 17–14, 23–24 of MS 193 with newly deciphered letters and lines, as well as a reconstruction of the text to a large extent.]

    Y.N. Youssef, “Prayers Attributed to Severus of Antioch,” Oriens christianus 96 (2012a), p. 165–176. [Two Bohairic prayers used as absolutions for midnight and the first hour found in BnF, Copte 4. The first prayer is shared by Copts and Greeks. Although both prayers contain many Severian themes and expressions, only the first can be attributed with any degree of certainty to Severus of Antioch.]

    Y.N. Youssef, “Turûhât of Kîahk,” BSAC 51 (2012b), p. 91–116. [Bohairic and Arabic edition of the Turūhāt of Kiyahk from manuscript no. 33 Lit of the Coptic Museum, divided into stanzas and accompanied by an English translation.]

    Y.N. Youssef, “La prière pour l’acceptation de ceux qui veulent joindre l’Église copte,” in A. Lossky & M. Sodi (ed.), La liturgie témoin de l’Église. Conférences Saint-Serge. 57e semaine d’études liturgiques, Paris, 28 juin-1er juillet 2010 (Monumenta, studia, instrumenta liturgica 66), Vatican City, 2012c, p. 131–146. [A 16th–17th century rite, known only from canonical and theological manuscripts, for the acceptance of baptism, marriage and ordination performed by the Chalcedonian Churches.]

    Y.N. Youssef, “A New Witness of a Copto-Greek Hymn – Poiekon,” ANES 49 (2012d), p. 184–201. [It contains the edition of an unpublished hymn from a 14th–15th century Bohairic manuscript in the collection of the Dayr al-Suryān. The hymn originated in Upper Egypt, see the Arabic term “bā’ikān,” derived from ⲡⲟⲓⲏⲕⲟⲛ.]

    Y.N. Youssef, “Liturgical Texts Relating to Sarapamon of Nikiu,” ANES 50 (2013a), p. 263–280. [An edition of unpublished Bohairic liturgical texts relating to Sarapamon of Nikiu and also Arabic glosses, written for the church of Qaṣriyyat al-Rīhān at Old Cairo, from the Lit 10 manuscript, dated 1736.]

    Y.N. Youssef, “A Mnemonic for the Coptic Psalmodia,” OCP 79 (2013b), p. 197–208. [A Bohairic edition of a mnemonic text for the Northern Choir of the Psalmodia after the Midnight Prayer from the 19th-century paper manuscript of the Church of Dayr al-Maymūn, accompanied by an English translation. There is also a fragmentary mnemonic for the Southern Choir from another manuscript of the same church.]

    *Y.N. Youssef, “A New Document Concerning the Myron,” in Y.N. Youssef & S. Moawad (ed.), From Old Cairo to the New World, 2013c, p. 203–217. [On the hiding of the consecrated Myron and the people involved in it.]

    Y.N. Youssef, “A Graeco-Coptic Ode,” EphLit 127 (2013d), p. 226–237. [An edition of a Greek-Bohairic ode with an English translation taken from the manuscript Paris, BnF, Copte 123, dated 1885. The Greek text is given in both Coptic and Greek characters.]

    Y.N. Youssef, “Liturgical texts related to Anba Ruwais,” Oriens christianus 97 (2013/2014), p. 160–175. [An edition with English translation of Bohairic doxologies and psalis related to Anba Ruwais, a saint of the Mamluk era.]

    Y.N. Youssef, “Litanies or Prayers for Travellers,” Scrinium 10 (2014a), p. 208–216. [Editions of Bohairic and Arabic litanies, or prayers for travellers, from the paper manuscript London, BL, Or. 435, together with an English translation.]

    *Y.N. Youssef, “Coptic and Arabic Liturgical Texts Relating to Moses the Black,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014b, p. 751–766. [Two Bohairic doxologies of Moses the Black from the Coptic Museum in Cairo (Ms 292, Call no. 341 Lit) with English translations. The article also provides a brief catalogue of the manuscripts, including the book of Salamat (or veneration), and focuses in detail on a private manuscript from the church of the Virgin in Bayāḍ al-ʿArab/al-Naṣārā (Beni Suef), dated 1850, containing an Arabic Salam of Moses the Black. The Salam is translated into English and annotated, with black and white photographs.]

    Y.N. Youssef, “Procession of the Cross According to a Rite of Dayr Bayad,” Nova studia Aegyptiaca 9 (2014c), p. 1–10. [Coptic text, translation and commentaries on the rite of the Procession of the Cross according to manuscript 44 Lit. preserved at the Monastery of the Virgin in Bayāḍ al-ʿArab/al-Naṣārā.]

    Y.N. Youssef, “Further Notes on the Doxology Adam. The Hymn of the Seven Tunes,” ANES 51 (2014d), p. 353–357. [A study of a Coptic hymn first published in the 18th century by R. Tukhi. The author argues that the hymn was composed in the monastery of Saint Macarius at the time when the patriarchs were chosen from that monastery.]

    Y.N. Youssef, “Coptic Bohairic Psalis Related to Lazarus,” EphLit 129 (2015), p. 496–510. [Edition of five Bohairic Psalis related to the commemoration of Lazarus, three of which are found in the Coptic.]

    Y.N. Youssef, “Acrostic Psali Batos and Adam,” BSAC 54 (2015), p. 163–175. [A study of a new type of Psalis based on three manuscripts: one without call number from the monastery of Bayā?, the manuscript Lit?63 from the monastery of the Virginḍ, the manuscript Lit 63 from the monastery of the Virgin in Bayāḍ al-ʿArab/al-Naṣārā, and the manuscript Lit 94 from the church of Samannūd.]

    Y.N. Youssef, “Two Doxologies from the Psalmodia of Sammanûd,” Oriens christianus 98 (2015), p. 21–27. [Edition, translation and commentary of two doxologies from the manuscript with the call number Lit 83 from the collection of the church of Samannūd.]

    Y.N. Youssef, “Liturgy of the Monastery of al-Muharraq,” in G. Gabra & H.N. Takla (ed.), Christianity and Monasticism in Middle Egypt. Al-Minya and Asyut, Cairo, 2015, p. 169–183. [Editions of Bohairic liturgical texts such as the Turūhāt and the Psalis with English translations, representing the liturgy of the Dayr al-Muḥarraq.]

    Y.N. Youssef, “La doxologie des êtres célestes et son importance liturgique,” Études coptes 13 (2015), p. 295–305.

    Y.N. Youssef, “Psali of the Lectionary (Revisited): Yusif the Hymnographer,” BSAC 55 (2016), p. 141–174. [Edition of the Bohairic and Arabic texts and commentary of the Coptic Lectionary Poem from MS 408, Coptic Museum, Cairo.]

    Y.N. Youssef, “The Life of Christ in Coptic Psalis,” ANES 53 (2016), p. 275–285. [Edition with an English translation of three Bohairic psalis dedicated to episodes from the Life of Christ, followed by a commentary. The first psali was chanted on Thursday in the tone Batos the second psali in the tone Adam is to be sung for the third ode of the month of Kiyahk. Neither is an acrostic. The third psali is an acrostic sung in the tone Adam and should also be chanted for the month of Kiyahk.]

    *Y.N. Youssef, “Doxology and Eschatology,” in P. Buzi et al. (ed.), Coptic Society, Literature and Religion, 2016, p. 1279–1287. [Editio princeps of the doxology with the melody Adam for 6 Hatur, the feast of the consecration of the Church of Koskam, with an English translation and detailed commentary, including a comparison of the doxology with Apocalypse 12:1–6.]

    Y.N. Youssef, “Hymns of Severus of Antioch and the Coptic Theotokia,” in J. D’Alton & Y.N. Youssef (ed.), Severus of Antioch. His Life and Times (Texts and Studies in Eastern Christianity 7), Leiden, 2016, p. 183–198. [A comparison of the two Marian hymns of Severus of Antioch with the Theotokia of Sunday and the direct quotations in the Theotokia of Tuesday. The Bohairic texts are edited and translated into English.]

    Y.N. Youssef, “Two Psalis Mentioning the Holy Places in Jerusalem,” Oriens christianus 100 (2017), p. 43–56. [Editions of two Bohairic psalis with their English translations from the manuscripts 30 Lit. & 94 Lit. Samannūd, mentioning Holy Places in Jerusalem such as the Mount of Skull, the Anastasis, the land of Jordan, the Mount of the Ascension, etc.]

    *Y.N. Youssef, “La lettre de Denys l’Aréopagite à Timothée comme texte liturgique,” in Ž. Paša (ed.), Between the Cross and the Crescent, 2018, p. 279–288. [A study of a letter by Dionysius the Aeropagite included in manuscripts usually catalogued as biblical or theological and rarely liturgical, although the text of the letter has entered the Coptic liturgy and is read on the day of the feast of the Apostles, as reflected in the manuscript 32 Lit. of the collection of the Church of Samannūd.]

    Y.N. Youssef, “Psali for the 3rd Ode,” ANES 55 (2018), p. 91–101. [Editio princeps of one psali preserved in manuscripts with call numbers 429 Lit. and 430 Lit. in the collection of the monastery of the Virgin Mary known as al-Suryān.]

    Y.N. Youssef, “Les saints Dioscorus et Asclépius,” EphLit 132 (2018), p. 347–363. [Overview on the mention or lack of mention of Saints Dioscorus and Asclepius in liturgical texts from Upper and Lower Egypt. Study and commentaries of some textual witnesses.]

    Y.N. Youssef, “The Liturgical Texts Relating to Saint Apater,” BSAC 58 (2019), p. 119–138. [A comparison of the acts of martyrdom of Apater and Iraie with the liturgical texts relating to these saints, which are: a) the Bohairic doxology in the melody Adam from the collection of the diocese of Beni Suef, b) another doxology in the melody Batos from Ms. 75 Lit. Samannūd and c) a ṭarḥ from the Coptic Museum 323 Lit.]

    Y.N. Youssef, “A Homily Ascribed to John Chrysostom on the Holy Family in Egypt,” Oriens christianus 102 (2019), p. 17–40. [Edition, translation and commentary of an Arabic text copied in the year 1945, preserved under number 31 History in the church of the Virgin in Hārat Zuwayla. The text seems to have been directly composed in Arabic and to draw upon the eighth homily of John Chrysostom on the Gospel of Matthew.]

    Y.N. Youssef, “The Commemoration of the Council of Nicaea on 19 Hatûr in Coptic Liturgical Texts,” EphLit 134 (2020a), p. 89–100. [On the commemoration of the Council of Nicaea on 19 Hatūr in the Turūhāt and the Difnār, both in Bohairic-Arabic manuscripts, see a ṭarḥ of the melody of Batos in Bohairic-Arabic and a psali of the melody of Adam in Bohairic. The editions also include English translations.]

    Y.N. Youssef, “The Commemoration of the Council of Alexandria on the Third Day of Tût in Coptic Liturgical Texts,” EphLit 134 (2020b), p. 192–201. [On the commemoration of the Council of Alexandria on 3 Tūt in the Bohairic Difnār, with editions of the Bohairic psalis and their English translations.]

    Y.N. Youssef, “Liturgical Texts Relating to the First Council of Ephesus (431): The Origin of the Date of 12th of Tût in the Coptic Calendar,” CCO 17 (2020c), p. 273–297. [On the origin of the date of the First Council of Ephesus, on 12 Tūt, in the Coptic calendar in the Bohairic liturgical sources, accompanied by an English translation; see the texts of the Doxology of Shenoute in the melody Batos, a ṭarḥ in the melody Batos and a ṭarḥ in the melody Adam as well as a text from the Bohairic Difnār.]

    Y.N. Youssef, “Gregory the Armenian in Coptic Liturgical Books,” in B. Outtier, C.B. Horn, B. Lourié & A. Ostrovsky (ed.), Armenia between Byzantium and the Orient: Celebrating the Memory of Karen Yuzbashyan (1927–2009) (Texts and Studies in Eastern Christianity 16), Leiden, 2020d, p. 633–648. [Overview of the different liturgical texts attesting the veneration of Gregory the Armenian in Egypt as early as the seventh century.]

    Y.N. Youssef, “The Feast of Circumcision in the Coptic Tradition,” Oriens christianus 103 (2020e), p. 170–187. [Edition of Bohairic liturgical texts such as doxologies and Psalis with English translations.]

    *Y.N. Youssef, The Interpretations of the Theotokias, 2020f. [See here section “Y.N. Youssef: the interpretations of the Theotokias and their composer” as well as the review by Luisier in 2021.]

    Y.N. Youssef, “Psali on the Virgin with the Prophecies,” OCP 87 (2021), p. 269–279.

    Y.N. Youssef, The Rite of Consecration of the Myron, Edited, Translated and Annotated, with an Annex by S.F. Soliman, The Greek Texts in the Manuscripts (Publications de la Société d’archéologie copte. Textes et documents 18), Cairo, 2017a. [See section “Y.N. Youssef & U. Zanetti: on the consecration of the Myron by Gabriel IV (1370–1378)”]

    Y.N. Youssef & S.F. Soliman, “A Copto-Greek Hymn for John the Baptist,” EphLit 131 (2017b), p. 41–79. [Editio princeps with English translation of Greek-Sahidic hymns dedicated to John the Baptist from the paper liturgical manuscript in the British Library with call number Or. 5465.]

    Y.N. Youssef & U. Zanetti, La consécration du Myron par Gabriel IV, 86e Patriarche d’Alexandrie, en 1374 A.D. (Jerusalemer Theologisches Forum 20), Münster, 2014. [See here section “Y.N. Youssef & U. Zanetti: on the consecration of the Myron by Gabriel IV (1370–1378).”]

    U. Zanetti, “Deux prières de la fraction de la liturgie de Grégoire, en grec et en copte,” OCP 78 (2012), p. 291–333. [Two fraction prayers from the Greek version in the anaphora of Gregory, with editions in Greek, Bohairic, Sahidic and Arabic, accompanied by their French translations.]

    U. Zanetti, “Koptskaja liturgija,” Hristianos 22 (2013), p. 185–194. [Concise overview of the Coptic liturgy.]

    U. Zanetti, “La liturgie dans les monastères de Shenoute,” BSAC 53 (2014a), p. 167–224. [An overview of the liturgy of the White Monastery in French.]

    *U. Zanetti, “Inventaire des prières de la fraction de la liturgie copte,” in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014b, p. 767–800. [Identification of 66 prayers of fraction in Sahidic and Bohairic and a list of their incipits.]

    U. Zanetti, “L’édition critique des lectionnaires liturgiques,” Bollettino della Badia Greca di Grottaferrata 3.11 (2014c), p. 277–302. [On the principles and methods of researching and editing Coptic lectionaries.]

    *U. Zanetti, “Brotbrechungsgebete der koptischen Liturgie,” in A. Gerhards & T. Chronz (ed.), Orientierung über das Ganze, 2015, p. 73–75. [Short version in German of the author’s article in D. Atanassova & T. Chronz (ed.), Σύναξις καθολική, 2014.]

    U. Zanetti, “Les moines cénobites de Haute Égypte et leur liturgie,” Irénikon 88 (2015), p. 348–388. [A detailed survey of the development of Coptic liturgy in the coenobitic monastic communities, such as the Pachomian and Shenoutian communities.]

    U. Zanetti, “Manuscrits de St-Macaire. Supplément n° 2,” BSAC 54 (2015), p. 179–221. [A catalogue description of the liturgical manuscripts numbered Liturgica no. 273–294.]

    U. Zanetti, “Questions liturgiques dans les ‘Canons de Shenoute’,” OCP 82 (2016a), p. 67–99. [On the “six prayers,” burial services and the fasting practice in the congregation of Shenoute.]

    U. Zanetti, “Femmes et saintes en terre d’Égypte,” in Figures de sainteté féminine musulmane et chrétienne en Afrique du Nord et au Proche-Orient. Actes du colloque international organisé par le Centre d’études et d’interprétation du fait religieux de la Faculté des sciences religieuses de l’Université Saint-Joseph de Beyrouth, 20-21 février 2015, Beyrouth, 2016b, p. 129–152. [The author goes through the Coptic Synaxarion and observes that the women saints, women martyrs and nuns included therein are only some of the women who played a role in Egypt when one delves into the religious literature of the Coptic Church. His paper includes accounts related to women having devoted their life to the Lord and who are not included in the Synaxarion.]

    U. Zanetti, “Were There Deaconesses in Egypt?” in P. Zagano (ed.), Women Deacons? Essays with Answers, Collegeville, 2016c, p. 164–167. [The paper challenges the opinion according to which there were no women deacons in Egypt, which seems to have been based on an erroneous translation. The author provides a correct translation of the acephalous anaphora in the “great euchologion of the White Monastery of the tenth century” with the mention of “women who exercise the diaconate.” He also quotes from the Sahidic Coptic version of book VIII of the Apostolic Constitutions where ‘women deacons’ are mentioned. This paper highlights the fact that, contrary to what we thought, the notion of a female diaconal ministry was not completely unknown in Egypt.]

    U. Zanetti, “Récente… mais ancienne. Une prière copte de la fraction,” BSAC 55 (2016d), p. 127–141. [A Bohairic-Arabic prayer of fraction with a part of Sahidic parallel.]

    *U. Zanetti, “Le mardi saint chez les Coptes : un lavement des pieds ? des présanctifiés ?,” in Ž. Paša (ed.), Between the Cross and the Crescent, 2018a, p. 289–297. [The author discusses a hypothesis of E. Lanne (1961) on Holy Tuesday and proves beyond doubt that the celebration of the “feet washing” was always on Holy Thursday and never on Holy Tuesday.]

    U. Zanetti, “Prière de la fraction sur la vision d’Isaïe (et autres),” BSAC 57 (2018b), p. 61–74. [A prayer of fraction with three Bohairic, one Sahidic and two Arabic witnesses.]

    U. Zanetti, “Dix brèves prières de la fraction,” BSAC 58 (2019a), p. 139–170. [10 short fraction prayers, mostly in Bohairic and Arabic, and a few in Sahidic, all translated into French.]

    U. Zanetti, “Où en sont les recherches sur la liturgie copte ?,” in B. Groen, D. Galadza, N. Glibetic & G. Radle (ed.), Studies in Oriental Liturgy. Proceedings of the Fifth International Congress of the Society of Oriental Liturgy, New York, 10–15 June 2014 (Eastern Christian Studies 28), Leuven, 2019b, p. 49–74. [An overview of progress in Coptic liturgical Studies, 2012–2014.]

    U. Zanetti, “Pierre et Paul dans les liturgies orientales,” Irénikon 93 (2020), p. 285–345. [A detailed study of the dates of the feasts of the two apostles Peter and Paul in Eastern Christian liturgies, such as the Greek, Syriac, Coptic, Ethiopian and Armenian traditions. The author also describes how the two apostles are represented in the various liturgical texts of these traditions.]

    U. Zanetti, Review of “A.T. Mihálykó, The Christian Liturgical Papyri: An Introduction (Studien und Texte zu Antike und Christentum 114), Tübingen, 2019,” JCoptS 23 (2021a), p. 214–215.

    U. Zanetti, “Les anaphores coptes,” Connaissance des Pères de l’Église 161 (2021b), p. 47–62. [A summary of the Coptic anaphoras, beginning with those of Upper Egypt, and followed by a detailed analysis of the three anaphoras currently used in the Coptic Church.]

    U. Zanetti, “Le manuscrit Vatican arabe 58,” Parole de l’Orient 47 (2021c), p. 193–218. [Detailed description on the Arabic paper manuscript dated in 1712.]

    *U. Zanetti, La liturgie de S. Marc dans le Sinaï arabe 237, 2021d. [The edition of the Arabic text of the medieval Egyptian Liturgy of Saint Mark (known among Copts as the Liturgy of Saint Cyril) from the 13th-century miscellaneous paper manuscript Sinaiticus arabicus 237, with an annotated French translation.]

    U. Zanetti & S.J. Davis, “Liturgy and Ritual Practice in the Shenoutian Federation,” in E.S. Bolman (ed.), The Red Monastery Church. Beauty and Asceticism in Upper Egypt, New Haven, 2016, p. 27–35. [An overview of the liturgy in the Shenoutian Federation.]

    *U. Zanetti & S.J. Voicu, “Christian Liturgical Manuscripts,” in A. Bausi et al. (ed.), Comparative Oriental Manuscript Studies, 2015, p. 462–465. [An overview of the difference between liturgical and literary manuscripts, the way liturgical manuscripts are published, the different standard models. Lectionaries are used as an example to show how liturgical manuscripts are edited. Coptic liturgica are also considered in this survey.]

    Webography

    APIS. Advanced Papyrological Information System, https://papyri.info/docs/apis [Also includes Coptic liturgica].

    CoptHWL. Digital Edition of the Coptic Holy Week Lectionary, https://coptot.manuscriptroom.com/web/digital-edition-of-the-coptic-holy-week-lectionary/project [Göttingen VMR].

    CoptOT. Digital Edition of the Coptic Old Testament, https://coptot.manuscriptroom.com/ [With editions and metadata of lectionaries and hermeneiai in the Göttingen VMR].

    DBMNT. Database of Medieval Nubian Texts, https://www.dbmnt.uw.edu.pl.

    DVL. DigiVatLib of the Vatican Library, https://digi.vatlib.it/mss/.

    Gallica. Bibliothèque nationale de France, https://gallica.bnf.fr/accueil/de/content/accueil-de?mode=desktop.

    KOHD. Katalogisierung der Orientalischen Handschriften in Deutschland, https://orient-kohd.dl.uni-leipzig.de/content/index.xml?XSL.lastPage.SESSION=/content/index.xml.

    ÖNB. Österreichische Nationalbibliothek, https://search.onb.ac.at/primo-explore/search?vid=ONB.

    PAThs. Tracking Parchment and Papyrus Paths. An Archaeological Atlas of Coptic Literature, https://atlas.paths-erc.eu/ [With metadata of Coptic liturgical manuscripts that can be searched under “Works” choosing “Conventional title” and inserting the word “liturgia.” There, one will find Clavis Coptica entries for “anaphora,” “euchologion,” “horologion,” “antiphonae,” “Difnār,” “psalmodia,” “hymni,” “odae,” “Theotokia,” “hermeniae,” “katameros,” “lectionarium,” “diaconale,” “typikon” and each related Coptic manuscript.]

    Sahidic Euchologia, https://coptot.manuscriptroom.com/web/sahidic-euchologia/home [A platform for Coptic liturgica in the Göttingen VMR.]

    SMR-Databank koptischer neutestamentlicher Handschriften, http://intf.uni-muenster.de/smr/ [Includes descriptions of Coptic lectionaries: http://intf.uni-muenster.de/smr/.]

    ThAlles. Thesaurus Antiquorum Lectionariorum Ecclesiae Synagogaeque, http://www.lectionary.eu/ [Includes Bohairic lectionary data provided by U. Zanetti.]

    Notes de bas de page

    1German original: “Der Weinberg mit Namen ‘Liturgie der Kopten’ ist groß. Arbeiter werden zu jeder Stunde eingestellt.” in Brakmann 2006, p. 127.

    2With the exception of sections “U. Zanetti: Egyptian liturgy of Saint Mark in Arabic” and “Liturgie comparée and Coptic liturgical studies”.

    3See the overviews by Zanetti 2014a, 2019b, and in Russian, Zanetti 2013. Additionally, U. Zanetti wrote two overviews in cooperation, see Zanetti & Voicu 2015 and Zanetti & Davis 2016. See also the overview in Italian published by Brakmann 2015.

    4Zanetti 2014a, p. 183.

    5On the use of the term poiekon in the Arabic liturgical tradition of the 18th century as bāykān, see Youssef 2012d.

    6See for example Mihálykó 2019b, p. 290, no. 6, 310, no. 95, p. 351, no. 260.

    7Mihálykó 2021, p. 168–169.

    8Mikhail 2020b, p. 26.

    9French original: “il est certain que son étude imposante constitue une pierre milliaire dans la recherche historique sur la messe copte” in Luisier 2021b, p. 558.

    10Mihálykó & Mikhail 2021, p. 368 with n. 84.

    11Youssef & Zanetti 2014.

    12Youssef 2013c.

    13Youssef 2017a.

    14O’Leary 1923.

    15Mikhail 2022, p. 17.

    16Mikhail 2022, p. 17.

    17Mikhail 2022, p. 17–18.

    18Mikhail 2022, p. 18.

    19Mikhail 2022, p. 19–29.

    20Davis, Schriever & Farag 2020, p. 2 with n. 4.

    21The manuscript bears the siglum MONB.OV, see https://atlas.paths-erc.eu/manuscripts/583. See also sa 440L in the SMR database or according to the List of Coptic Biblical Manuscripts https://coptot.manuscriptroom.com/documents/10231/23535/LCBM_1.0_2021.pdf/dec4f073-dbfa-4af6-9971-3b2bace5b3eb.

    22Davis, Schriever & Farag 2020, p. 1 with n. 2, p. 60–61.

    23Davis, Schriever & Farag 2020, p. 2 with n. 7.

    24Davis, Schriever & Farag 2020, p. 4–17.

    25Davis, Schriever & Farag 2020, p. 3 and also 17–25.

    26Davis, Schriever & Farag 2020, p. 26.

    27Davis, Schriever & Farag 2020, p. 3 as well as 25–31.

    28Digital photos of the Paris leaves are available on Gallica: https://gallica.bnf.fr/ark:/12148/btv1b52510532p/f39.item.

    29Zanetti 2021d.

    30Brakmann 2021, p. 39; Mikhail 2015 gives three possibilities as the city of origin for the Sinait. Arab. 237: Alexandria, Sinai and Jerusalem.

    31Zanetti 2014b, p. 768.

    32Zanetti 2014b, p. 769.

    33Youssef 2012a.

    34Youssef 2012a, p. 175.

    35Youssef 2014a.

    36Youssef 2014a, p. 215.

    37Maravela, Mihálykó & Wehus 2017, p. 206.

    38Maravela, Mihálykó & Wehus 2017, p. 230.

    39Maravela, Mihálykó & Wehus 2017, p. 230.

    40https://coptot.manuscriptroom.com/web/sahidic-euchologia/home.

    41Emmel 2004, p. 361–376.

    42Suciu 2014a.

    43Emmel 2022.

    44Moawad 2013.

    45Layton 2014.

    46Zanetti 2016a.

    47Zanetti 2016a, p. 87–99.

    48Atanassova 2022.

    49Boud’hors 2014. See also on this topic Boud’hors 2013.

    50New York, MLM, M 573.

    51Cairo, CM, 3770 (654), n° 3765 (237); Paris, BnF, Copte 129 (19) f. 5, 17, 32; Rome, BAV, Borgia Copto 109, cass. 23, Fasc. 94, f. 1–6; Vienna, ÖNB, K 9880, K 9874; Oxford, BL, Ms. Clarendon Press b. 4, fr. 45.

    52Förster, Sänger-Böhm & Schulz 2021, p. 141, 192–198.

    53Paris, BnF, Copte 129(20), f. 179–180.

    54Munich, BSB, Cod. Copt. 3, no. 9.

    55Vienna, ÖNB, K 2658, K 9723, K 9724.

    56P.Mich. Inv. 3992.

    57Richter & Schulz 2016 and Förster, Sänger-Böhm & Schulz 2021, p. 136–137.

    58Schröder 2017.

    59Paris, BnF, Copte 161(7), f. 50.

    60Sandmeier 2022.

    61Schulz 2018.

    62https://coptot.manuscriptroom./com/web/annual-lectionary/home.

    63https://coptot.manuscriptroom.com/web/annual-gospel-lectionary/home.

    64https://coptot.manuscriptroom.com/web/old-testament-lectionary/home.

    65https://coptot.manuscriptroom.com/web/sabbato-kyriakai-lectionary/home.

    66https://coptot.manuscriptroom.com/web/lent-lectionary/home.

    67https://coptot.manuscriptroom.com/web/holy-week-lectionary/home and also https://coptot.manuscriptroom.com/web/digital-edition-of-the-coptic-holy-week-lectionary.

    68E.g. https://coptot.manuscriptroom.com/community/vmr/api/projects/coptot/mssview/?docID =620299.

    69Rome, BAV, Copto 109, cass. 23, fasc. 99, f. 1–189. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620016.

    70Oxford, BL, Huntington no. 5, f. 1–37. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620292.

    71Paris, BnF, Copte 129(19) f. 5, 17, 32; Rome, BAV, Borg.copt. 109, cass. XXIII, fasc. 94, f. 1–6; Vienna, ÖNB, K 9874, K 9880. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620298.

    72Cairo, CM, CM 3948 (610) (olim CGC 9297, G 346b); London, BL, Or. 3579A (15) and (31); Or 6954 (78), (77) and (79); Paris, BnF, Copte 129(11), f. 151; Copte 129(19, f. 74 and f. 93; Copte 133(2), f. 63d; f. 87c + f. 89; f. 87b; f. 89a; + f 87a; Rome, BAV, Borgia Copto 109, fasc. 87, f. 1–4 ; Vienna, ÖNB, K 9618; K 9683, K 9684; K 9698; K. 9704; K 9721. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620299.

    73Paris, BnF, Copte 102, f. 2; Rome, BAV, Copto 109, cass. 23, fasc. 98, f. 1–4. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620349.

    74Atanassova 2018.

    75Elhage-Mensching 2020.

    76Lanne 1961.

    77Zanetti 2018a.

    78Mikhail 2019a, and particularly p. 179.

    79Atanassova 2014c.

    80Zanetti & Voicu 2015.

    81Zanetti 2014c.

    82http://www.lectionary.eu/.

    83Cramer & Krause 2008.

    84Bishop Makārī, al-Barāmūsī & Rāghib 2018.

    85Mikhail 2018c.

    86Youssef 2020e.

    87Mekhaiel 2022.

    88Youssef 2020d.

    89Youssef 2020a.

    90Youssef 2020b.

    91Quecke 1995.

    92Delattre & Vanthieghem 2018.

    93Atanassova & Richter 2024.

    94Delattre 2021.

    95Smagina 2018.

    96Davis, Schriever & Farag 2020, p. 21–22.

    97Saweros & van der Vliet 2020 and also particularly p. 189.

    98In the Sahidic liturgical tradition, the date of 24 Pachons was saved for the feast of the martyr Kolluthos, see e.g. regularly in the typika of the White Monastery.

    99Saweros & van der Vliet 2020, p. 198.

    100New York, MLM, M 663bis(1) pastedowns. See Miroshnikov 2022.

    101It was previously identified by T. Petersen and L. Depuydt as “homily on St. Michael Archangel,” see Miroshnikov 2022, p. 400.

    102See the many articles by Youssef in the bibliography.

    103Almacary 2016. The tune Adam is one of two melody types named after the first word of a chant derived from the Theotokia for Kiyahk, and is used today in the Coptic rite on Sundays, Mondays and Tuesdays.

    104Baumstark 1953.

    105Hagen & Ochała 2014; Ochała 2015.

    106Łajtar 2014; Deptuła 2020a and 2020b.

    107For a description of the find, see Bausi 2006. For the great importance of A. Bausi’s find for Eastern Christian liturgies, with a detailed bibliography, see Messner 2020, p. 121–127.

    108Bausi 2020.

    109Chronz & Nikiforova 2014; Nikiforova & Chronz 2017; Radle 2014.

    110Cuming 1974.

    111Day 2014.

    112Johnson 2009.

    113Petrin 2017, p. 76.

    114Petrin 2017, p. 76.

    115Brakmann 2020.

    116Sa 158 = Manchester, JRL, Copt. Ms. 11, f. 1–6; sa 158 = Paris, BnF, Copte 129(6), f. 34–37; Copte 133(1), f. 5; Louvre, E 9985, E 9994, E 10016, E 10092b; sa 320L = Vienna, ÖNB, K 9105 and sa 335L = Paris, BnF, Copte 129(10), f. 198; Copte 129(21), f. 1–4, f. 10; Copte 133(1), f. 50 ; Vienna, ÖNB, K 9673.

    117Oxford, BL, Huntington no. 5, f. 1–37.

    118sa 389L = Munich, BSB, Cod. Copt. 3, Nr. 9 ; sa 394L = Paris, BnF, Copte 129(9), f. 8 ; Vienna, ÖNB, K 2658, K 9723, K 9724; sa 382L = Paris, BnF, Copte 129(20), f. 179–180.

    119Paris, BnF, Copte 161(7), f. 50.

    120Cairo, CM, Inv. 3876 (414) and (416); Paris, BnF, Copte 129(19, f. 39, f. 55; Louvre, E 10064; R 249; SN 100a and SN 100a(2); Vienna, ÖNB, K 9696 and K 9708.

    Auteur

    • Diliana Atanassova

      Diliana Atanassova is a senior academic researcher at the Niedersächsische Akademie der Wissenschaften zu Göttingen, working on the complete digital edition and translation of the Coptic-Sahidic Old Testament. She also supervises projects on Coptic-Sahidic liturgical manuscripts (DFG, projects AT 193/1-1 & AT 193/2-1). Her research interests encompass patristic works such as those of Apa Ioannes the Archimandrite (FWF, project P22641-G19) as well as Coptic liturgical works, including euchologia, lectionaries, typika (FWF, project P 20143), and hymns, with a particular focus on manuscripts from the White Monastery. She co-edited Σύναξις καθολική. Beiträge zu Gottesdienst und Geschichte der fünf Altkirchlichen Patriarchate für Heinzgerd Brakmann zum 70. Geburtstag (2014).

      Diliana Atanassova est chargée de recherche à la Niedersächsische Akademie der Wissenschaften zu Göttingen et travaille sur l’édition numérique intégrale et la traduction de l’Ancien Testament en copte sahidique. Elle supervise aussi des projets portant sur les manuscrits liturgiques coptes sahidiques (DFG, projets AT 193/1-1 & AT 193/2-1). Ses intérêts de recherche incluent les œuvres patristiques, dont celles d’Apa Ioannes l’Archimandrite (FWF, projet P22641-G19), ainsi que les textes liturgiques coptes, tels les euchologes, les lectionnaires, les typika (FWF, projet P 20143) et les hymnes, en particulier dans les manuscrits du monastère Blanc. Elle a co-édité Σύναξις καθολική. Beiträge zu Gottesdienst und Geschichte der fünf Altkirchlichen Patriarchate für Heinzgerd Brakmann zum 70. Geburtstag (2014).

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    1German original: “Der Weinberg mit Namen ‘Liturgie der Kopten’ ist groß. Arbeiter werden zu jeder Stunde eingestellt.” in Brakmann 2006, p. 127.

    2With the exception of sections “U. Zanetti: Egyptian liturgy of Saint Mark in Arabic” and “Liturgie comparée and Coptic liturgical studies”.

    3See the overviews by Zanetti 2014a, 2019b, and in Russian, Zanetti 2013. Additionally, U. Zanetti wrote two overviews in cooperation, see Zanetti & Voicu 2015 and Zanetti & Davis 2016. See also the overview in Italian published by Brakmann 2015.

    4Zanetti 2014a, p. 183.

    5On the use of the term poiekon in the Arabic liturgical tradition of the 18th century as bāykān, see Youssef 2012d.

    6See for example Mihálykó 2019b, p. 290, no. 6, 310, no. 95, p. 351, no. 260.

    7Mihálykó 2021, p. 168–169.

    8Mikhail 2020b, p. 26.

    9French original: “il est certain que son étude imposante constitue une pierre milliaire dans la recherche historique sur la messe copte” in Luisier 2021b, p. 558.

    10Mihálykó & Mikhail 2021, p. 368 with n. 84.

    11Youssef & Zanetti 2014.

    12Youssef 2013c.

    13Youssef 2017a.

    14O’Leary 1923.

    15Mikhail 2022, p. 17.

    16Mikhail 2022, p. 17.

    17Mikhail 2022, p. 17–18.

    18Mikhail 2022, p. 18.

    19Mikhail 2022, p. 19–29.

    20Davis, Schriever & Farag 2020, p. 2 with n. 4.

    21The manuscript bears the siglum MONB.OV, see https://atlas.paths-erc.eu/manuscripts/583. See also sa 440L in the SMR database or according to the List of Coptic Biblical Manuscripts https://coptot.manuscriptroom.com/documents/10231/23535/LCBM_1.0_2021.pdf/dec4f073-dbfa-4af6-9971-3b2bace5b3eb.

    22Davis, Schriever & Farag 2020, p. 1 with n. 2, p. 60–61.

    23Davis, Schriever & Farag 2020, p. 2 with n. 7.

    24Davis, Schriever & Farag 2020, p. 4–17.

    25Davis, Schriever & Farag 2020, p. 3 and also 17–25.

    26Davis, Schriever & Farag 2020, p. 26.

    27Davis, Schriever & Farag 2020, p. 3 as well as 25–31.

    28Digital photos of the Paris leaves are available on Gallica: https://gallica.bnf.fr/ark:/12148/btv1b52510532p/f39.item.

    29Zanetti 2021d.

    30Brakmann 2021, p. 39; Mikhail 2015 gives three possibilities as the city of origin for the Sinait. Arab. 237: Alexandria, Sinai and Jerusalem.

    31Zanetti 2014b, p. 768.

    32Zanetti 2014b, p. 769.

    33Youssef 2012a.

    34Youssef 2012a, p. 175.

    35Youssef 2014a.

    36Youssef 2014a, p. 215.

    37Maravela, Mihálykó & Wehus 2017, p. 206.

    38Maravela, Mihálykó & Wehus 2017, p. 230.

    39Maravela, Mihálykó & Wehus 2017, p. 230.

    40https://coptot.manuscriptroom.com/web/sahidic-euchologia/home.

    41Emmel 2004, p. 361–376.

    42Suciu 2014a.

    43Emmel 2022.

    44Moawad 2013.

    45Layton 2014.

    46Zanetti 2016a.

    47Zanetti 2016a, p. 87–99.

    48Atanassova 2022.

    49Boud’hors 2014. See also on this topic Boud’hors 2013.

    50New York, MLM, M 573.

    51Cairo, CM, 3770 (654), n° 3765 (237); Paris, BnF, Copte 129 (19) f. 5, 17, 32; Rome, BAV, Borgia Copto 109, cass. 23, Fasc. 94, f. 1–6; Vienna, ÖNB, K 9880, K 9874; Oxford, BL, Ms. Clarendon Press b. 4, fr. 45.

    52Förster, Sänger-Böhm & Schulz 2021, p. 141, 192–198.

    53Paris, BnF, Copte 129(20), f. 179–180.

    54Munich, BSB, Cod. Copt. 3, no. 9.

    55Vienna, ÖNB, K 2658, K 9723, K 9724.

    56P.Mich. Inv. 3992.

    57Richter & Schulz 2016 and Förster, Sänger-Böhm & Schulz 2021, p. 136–137.

    58Schröder 2017.

    59Paris, BnF, Copte 161(7), f. 50.

    60Sandmeier 2022.

    61Schulz 2018.

    62https://coptot.manuscriptroom./com/web/annual-lectionary/home.

    63https://coptot.manuscriptroom.com/web/annual-gospel-lectionary/home.

    64https://coptot.manuscriptroom.com/web/old-testament-lectionary/home.

    65https://coptot.manuscriptroom.com/web/sabbato-kyriakai-lectionary/home.

    66https://coptot.manuscriptroom.com/web/lent-lectionary/home.

    67https://coptot.manuscriptroom.com/web/holy-week-lectionary/home and also https://coptot.manuscriptroom.com/web/digital-edition-of-the-coptic-holy-week-lectionary.

    68E.g. https://coptot.manuscriptroom.com/community/vmr/api/projects/coptot/mssview/?docID =620299.

    69Rome, BAV, Copto 109, cass. 23, fasc. 99, f. 1–189. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620016.

    70Oxford, BL, Huntington no. 5, f. 1–37. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620292.

    71Paris, BnF, Copte 129(19) f. 5, 17, 32; Rome, BAV, Borg.copt. 109, cass. XXIII, fasc. 94, f. 1–6; Vienna, ÖNB, K 9874, K 9880. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620298.

    72Cairo, CM, CM 3948 (610) (olim CGC 9297, G 346b); London, BL, Or. 3579A (15) and (31); Or 6954 (78), (77) and (79); Paris, BnF, Copte 129(11), f. 151; Copte 129(19, f. 74 and f. 93; Copte 133(2), f. 63d; f. 87c + f. 89; f. 87b; f. 89a; + f 87a; Rome, BAV, Borgia Copto 109, fasc. 87, f. 1–4 ; Vienna, ÖNB, K 9618; K 9683, K 9684; K 9698; K. 9704; K 9721. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620299.

    73Paris, BnF, Copte 102, f. 2; Rome, BAV, Copto 109, cass. 23, fasc. 98, f. 1–4. https://coptot.manuscriptroom.com/web/holy-week-lectionary/manuscript-catalog/?docID=620349.

    74Atanassova 2018.

    75Elhage-Mensching 2020.

    76Lanne 1961.

    77Zanetti 2018a.

    78Mikhail 2019a, and particularly p. 179.

    79Atanassova 2014c.

    80Zanetti & Voicu 2015.

    81Zanetti 2014c.

    82http://www.lectionary.eu/.

    83Cramer & Krause 2008.

    84Bishop Makārī, al-Barāmūsī & Rāghib 2018.

    85Mikhail 2018c.

    86Youssef 2020e.

    87Mekhaiel 2022.

    88Youssef 2020d.

    89Youssef 2020a.

    90Youssef 2020b.

    91Quecke 1995.

    92Delattre & Vanthieghem 2018.

    93Atanassova & Richter 2024.

    94Delattre 2021.

    95Smagina 2018.

    96Davis, Schriever & Farag 2020, p. 21–22.

    97Saweros & van der Vliet 2020 and also particularly p. 189.

    98In the Sahidic liturgical tradition, the date of 24 Pachons was saved for the feast of the martyr Kolluthos, see e.g. regularly in the typika of the White Monastery.

    99Saweros & van der Vliet 2020, p. 198.

    100New York, MLM, M 663bis(1) pastedowns. See Miroshnikov 2022.

    101It was previously identified by T. Petersen and L. Depuydt as “homily on St. Michael Archangel,” see Miroshnikov 2022, p. 400.

    102See the many articles by Youssef in the bibliography.

    103Almacary 2016. The tune Adam is one of two melody types named after the first word of a chant derived from the Theotokia for Kiyahk, and is used today in the Coptic rite on Sundays, Mondays and Tuesdays.

    104Baumstark 1953.

    105Hagen & Ochała 2014; Ochała 2015.

    106Łajtar 2014; Deptuła 2020a and 2020b.

    107For a description of the find, see Bausi 2006. For the great importance of A. Bausi’s find for Eastern Christian liturgies, with a detailed bibliography, see Messner 2020, p. 121–127.

    108Bausi 2020.

    109Chronz & Nikiforova 2014; Nikiforova & Chronz 2017; Radle 2014.

    110Cuming 1974.

    111Day 2014.

    112Johnson 2009.

    113Petrin 2017, p. 76.

    114Petrin 2017, p. 76.

    115Brakmann 2020.

    116Sa 158 = Manchester, JRL, Copt. Ms. 11, f. 1–6; sa 158 = Paris, BnF, Copte 129(6), f. 34–37; Copte 133(1), f. 5; Louvre, E 9985, E 9994, E 10016, E 10092b; sa 320L = Vienna, ÖNB, K 9105 and sa 335L = Paris, BnF, Copte 129(10), f. 198; Copte 129(21), f. 1–4, f. 10; Copte 133(1), f. 50 ; Vienna, ÖNB, K 9673.

    117Oxford, BL, Huntington no. 5, f. 1–37.

    118sa 389L = Munich, BSB, Cod. Copt. 3, Nr. 9 ; sa 394L = Paris, BnF, Copte 129(9), f. 8 ; Vienna, ÖNB, K 2658, K 9723, K 9724; sa 382L = Paris, BnF, Copte 129(20), f. 179–180.

    119Paris, BnF, Copte 161(7), f. 50.

    120Cairo, CM, Inv. 3876 (414) and (416); Paris, BnF, Copte 129(19, f. 39, f. 55; Louvre, E 10064; R 249; SN 100a and SN 100a(2); Vienna, ÖNB, K 9696 and K 9708.

    Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022)

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    Atanassova, D. (2025). New Research on Coptic Liturgy (2012–2022). In A. Delattre, Élodie Mazy, P. Pilette, & N. Vanthieghem (éds.), Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022). Paris: Institut de recherche et d’histoire des textes. https://doi.org/10.4000/156ec
    Atanassova, Diliana. « New Research on Coptic Liturgy (2012–2022) ». In Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022), édité par Alain Delattre, Élodie Mazy, Perrine Pilette, et Naïm Vanthieghem. Paris: Institut de recherche et d’histoire des textes, 2025. doi:10.4000/156ec.
    Atanassova, Diliana. « New Research on Coptic Liturgy (2012–2022) ». Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022), édité par Alain Delattre et al., Institut de recherche et d’histoire des textes, 2025, https://doi.org/10.4000/156ec.

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    Delattre, A., Mazy, Élodie, Pilette, P., & Vanthieghem, N. (éds.). (2025). Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022). Paris: Institut de recherche et d’histoire des textes. https://doi.org/10.4000/156ep
    Delattre, Alain, Élodie Mazy, Perrine Pilette, et Naïm Vanthieghem, éd. Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022). Paris: Institut de recherche et d’histoire des textes, 2025. doi:10.4000/156ep.
    Delattre, Alain, et al., éditeurs. Proceedings of the Twelfth International Congress of Coptic Studies (Brussels, 11–16 July 2022). Institut de recherche et d’histoire des textes, 2025, https://doi.org/10.4000/156ep.
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