Byzantine Liturgies: Chrysostom. Basil

The quotations and liturgical explanations we have, about which Brightman (xciii) and Baumstark (Kl. Texte 35, 2) provide the necessary information, are either no older than our manuscript or provide too little of the wording to testify specifically to our text. We must therefore work with the Barberini form as the oldest reachable form of the Byzantine Chrysostom liturgy. Along with Swainson and Brightman, I quote from the handy edition by A. Baumstark in the Kleine Texte Small Texts no. 35, which is valuable for its additions.

The Basil liturgy, as already shown, has the same Ba. transmission. The Barberini text is cited below according to Sw. and Br. It bears the name of the saint in the title: leitourgia tou hagiou Basileiou Liturgy of Saint Basil (Br. 309, Sw. 76) and repeats it at the prayer of the proskomide offertory (Br. 319, Sw. 79a). Special effort on Basil’s part regarding the liturgy is attested to us. In his funeral oration for his departed friend¹, Gregory of Nazianzus lists, among the things that the man of God had already achieved as a presbyter in Caesarea for the benefit and piety of the congregation, nomothesiai monastōn engraphoi te kai agraphoi, euchōn diataxeis, eukosmia tou bēmatos written and unwritten monastic rules, arrangements of prayers, and orderly conduct of the sanctuary. The first refers to monastic rules and the third to care for order among the clergy, so the middle term must also be something quite real, and it is justifiable to think of a sifting and collection of liturgical prayers².

of the Church Fathers II 5) p. 201, but is encountered as early as the 6th century. Cf. G. Krüger, Zacharias Rhetor 300. Baur, S. Jean Chrysost. 58 ff.

or. 43, 34 t. I p. 797 b Bened.
Probst, Liturgie des IV Jahrh. Liturgy of the 4th Century 379, who otherwise tries to extract too much from the texts. In Greg. Nyss. or. in Basil. p. 924 b = Migne, 46, 807 c, nothing is said about liturgical reform: to eidos tēs hierourgias to auto tois dyo synespeudasthē does not mean "both (the prophet Samuel and Gregory) carefully worked on the form of the liturgy"—did Samuel perhaps edit a liturgy?—but "both