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2. Finally we should point out that numerous texts of liturgical interest have been transmitted by papyri, ostraka or in the form of inscriptions and graffiti. Besides those published in Monumenta Liturgiae I e II, a rich collection can be found in the article Papyrus of the DACL, and in C. Wessely, Les plus anciens monuments du christianisme crits sur papyrus: PO IV, 2 and XVIII, 3; but, in many cases, the origin and destination remain uncertain. 3. The euchologion of Serapion. Of exceptional importance is the collection of 31 liturgical prayers preserved in an 11th-c. MS on Mt. Athos Athos Lavra 149 that contains several texts attributed to Bishop Serapion of Thmuis, a friend of St. Athanasius who dedicated his four Letters on the Holy Spirit to him. First published at Kiev in 1894 by A. Dmitrievsij, it attracted scholarly attention thanks to two simultaneous editions by G. Wobbermin TU, Chile Map Tourist Attractions N.F. II, 3 and F.E. Brightman JTS October 1899 and January 1900, soon followed by F.X. Funk’s reconstruction Didascalia et Constitutiones apostolorum II, Paderborn 1905, 158-203. The collection’s homogeneity, defended by Brightman from the start, has never been doubted; likewise, attempts have been made to justify the arrangement of the various parts, at first sight rather strange, despite the fact that Brightman followed by Funk proposed a more logical reconstuction. The authenticity of the attribution of the whole to Serapion of Thmuis was also long undisputed, despite the fact that his name appears only in the title of the anaphora I and of the prayer for the blessing of the oils XV. But careful examination of the anaphora, the only passage that has been studied closely, led Dom B. Botte to question this attribution. Some passages seemed to him incompatible with Serapion’s strictly Nicene theology and betrayed an Arianizing attitude both in the doctrine of the Logos and, still more, in that of the Holy Spirit B. Botte, L’euchologe de Srapion est-il authentique?: OrChr 48 1964 50-56 difficulties that had not been considered by D.B. Capelle, L’anaphore de Srapion, essai d’exg¨se: Muson 59 1946 425-443. We may consider the question still open. In any case it is certain that, if the Alexandrian character of the theology and liturgy of these prayers is indubitable, in both these aspects they denote peculiarities that make it hard to recognize them as the habitual liturgy of a church.

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