In early July 2018 the University of Regensburg is hosting a conference on the Prehistory of the Byzantine Liturgy, and I was delighted to have my presentation accepted.
The official program bulletin for this conference was recently distributed. I’m glad to see several friends will be in attendance, including Stephen Shoemaker and Richard Bishop. I’m looking forward to seeing them and to meeting scholars whose work I have long admired, particularly Wendy Mayer. I also want to express my gratitude in advance for the hard work of the conference organizers, Harald Buchinger and Stefanos Alexopoulos, as well as the generosity of the Fritz Thyssen Stiftung for underwriting travel and accommodation costs.
According to Robert Taft, the tou deipnou troparion first arose in Constantinople, by 573-574 was established as a standard hymn for Holy Thursday, and by the 11th century became a regular feature of the Eucharistic ritual of Constantinople and other traditions indebted to the Byzantine Rite. The prior origins of this troparion are clouded, but this author’s careful examination of patristic exegesis in his dissertation uncovered several possible sources of influence, including Ephrem the Syrian, an anonymous Syriac dispute poem, and Nyssen’s Vita Macrinae. Continuing that research, and in preparation for a forthcoming monograph, the author has translated numerous homilies on Luke 23:39-43, most of which have a Holy Week liturgical setting and many of which have never been translated into a modern language. These include Greek homilies by Chrysostom (CPG 4110, 4116, 4338, 4339, 4877), Severian of Gabala (CPG 4103, 4728), Proclus of Constantinople (CPG 4062, 4604, 5828), among others. Several features of the tou deipnou are anticipated in these patristic homilies, as well as in patristic commentaries, hymns, and poems. These features include the emphasis on confession, the juxtaposition of Judas and the bandit, and several notable textual variants in Luke 23:42: “Remember me, Lord,” rather than “Jesus, remember me;” the absence of the term “come;” and the dative “in your kingdom” rather than the (earlier attested) accusative “into your kingdom.” While a singular influence cannot be illustrated, patristic homilies do evince common textual and interpretive patterns that helped shape the tou deipnou troparion of the Byzantine Rite.