Tag Archives: Hymns

It’s That Time of the Year Again: In Tone Four, “The murderers of God, the lawless nation of the Jews…”

by Bogdan G. Bucur  |  ελληνικά  |  ру́сский  |  српски

This essay was originally published during Holy Week 2017.

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Disturbing Words, Disturbed Emotions

The words in the title are from one of the stichera at the Beatitudes chanted on Holy Thursday evening (Triodion, 589). Similar references to “arrogant Israel, people guilty of blood,”  “bloodthirsty people, jealous and vengeful,” and “the perverse and crooked people of the Hebrews” occur in the unabbreviated English translation of the Lamentations service printed in the Lenten Triodion.

It is true that this kind of language appears less strident when considered within the context of Byzantine rhetoric; it is also true that the pattern is set by the prophetic literature of the Hebrew Bible (e.g., Micah 6:1-5; Amos 2:9-12); and it is, yet again, true that we must also take into consideration the larger context of the Church’s growth from a charismatic, egalitarian, theologically innovative, and administratively schismatic group within first-century Judaism into the increasingly Gentile reality of the second century. Indeed, during the early decades of the Christian movement, the context for the vitriolic anti-Judaism found in the Hebrew Bible, in some apocalyptic writings of the Second Temple era, and in the New Testament (e.g., “brood of vipers,” “synagogue of Satan,” “enemies of God,” “sons of the devil”) shifted gradually from harsh intra-Jewish polemics to polemics between the overwhelmingly Gentile Church and “the Jews.” All good and true—but today these invectives are deeply disturbing, and we know that rhetoric of this kind has at times been part of the explosive mix that led to violence against Jews. Continue Reading…

Beyond the Binary: Hymnographic Constructions of Orthodox Gender

by Ashley Purpura  |  ελληνικά  |  ру́сский

Much like gender itself, Orthodox understandings of gender span a spectrum of diverse views. Many who address “the problem of gender” or the “role of women in the church” rely on an assumption that any theological interpretation of gender is necessarily situated along a cisgender binary. Simply, individuals with male bodies identify as “men” and display masculinity, and individuals with female bodies identify as “women” and display femininity. Byzantine hymns commemorating prominent saints and feasts, however, evidence that there is an aspect of Orthodox tradition where the performance of gender identities and masculine and feminine attributes does not necessarily correlate with particularly male- or female-sexed bodies. In these hymns, gender functions along traditional patriarchal lines as a means to make a saint’s holiness discernable to a temporally constrained ecclesiastical community. Gender as it is liturgically constructed through the singing of the hymns, however, functions beyond a binary categorization in relation to God. In short, a more encompassing and complex conception of gender is already present in the universally prescribed liturgical voice of the church.

The content of the general hymns for male and female martyrs, for example, reveals striking distinctions drawn along a binary gender divide. Continue Reading…

It’s That Time of the Year Again: In Tone Four, “The murderers of God, the lawless nation of the Jews…”

by Bogdan G. Bucur  |  ελληνικά  |  ру́сский

byz-hymn-e1491498366215.png

Disturbing Words, Disturbed Emotions

The words in the title are from one of the stichera at the Beatitudes chanted on Holy Thursday evening (Triodion, 589). Similar references to “arrogant Israel, people guilty of blood,”  “bloodthirsty people, jealous and vengeful,” and “the perverse and crooked people of the Hebrews” occur in the unabbreviated English translation of the Lamentations service printed in the Lenten Triodion.

It is true that this kind of language appears less strident when considered within the context of Byzantine rhetoric; it is also true that the pattern is set by the prophetic literature of the Hebrew Bible (e.g., Micah 6:1-5; Amos 2:9-12); and it is, yet again, true that we must also take into consideration the larger context of the Church’s growth from a charismatic, egalitarian, theologically innovative, and administratively schismatic group within first-century Judaism into the increasingly Gentile reality of the second century. Indeed, during the early decades of the Christian movement, the context for the vitriolic anti-Judaism found in the Hebrew Bible, in some apocalyptic writings of the Second Temple era, and in the New Testament (e.g., “brood of vipers,” “synagogue of Satan,” “enemies of God,” “sons of the devil”) shifted gradually from harsh intra-Jewish polemics to polemics between the overwhelmingly Gentile Church and “the Jews.” All good and true—but today these invectives are deeply disturbing, and we know that rhetoric of this kind has at times been part of the explosive mix that led to violence against Jews. Continue Reading…