Lampe’s references first give the best critical source followed in parentheses by the Migne reference. I only have access to Migne and the examples that follow are from Migne or other online sources as noted.
Mac. Aeg. hom. is homily 43 of Mark of Egypt ca. AD 390, PG34.777A, on the progress/potential of the Christian man (male) and has the Greek form οἱ τίρωνες, (Latin in the parallel translation, tirones) nom. pl., as one presumably lower-class group that is mentioned along with the poor and unskilled (οἱ ἰδιῶται). In the same volume PG34.832B, cust. cor., his writing Concerning the Care/Keeping of the Heart has τίρων, (Latin, tiro) singular.
Cod. Afr. is the Codex Canonum Ecclesiae Africae in Conciliorum Collecto Regia Maxima, Acta Conciliorum I.914; Canon XC, Concerning the Bishops of Numidea, has the two forms, τοῦ τιρωνάτου gen. sing. (Latin gen. pl., tironum) and τιρώνων (Latin gen. pl., tironum). I presume the genitive form τιρωνάτου is given in Lampe as the nominative τιρωνᾶτος, ὁ.
M. Eust. is martyrum Eustathii, PG.105.376, by Nicetae Paphlagonis, AD 890-900, a later work. In addition to the Greek with Latin translation along side, each page is split horizontally with his Oration XVIII in the top and S.Eustathii et Sociorum Acta Antiqua in the bottom section. Two forms are found on page 404, one in each of the two sections: τήρωνας (Latin, tirones) in the Oratio and τυρωνάτον (Latin, tironum) in the Acta.
The remaining example is Lampe's reference V. Pach. Φ, a vita Pachomii, and is not available online as a file.
These are general references, as Lampe indicates, to recruits or a recruit. And these are, as expected, examples of the Latin word tiro transliterated into the Greek with Greek inflections, and clearly demonstrate that this usage occurs, thus supporting the translation recruit. It was necessary to check these, however, to verify what they do not provide, viz., any direct link to Theodore, that is, they are good examples of general uses of the term but they are not actual examples forming a possible naming or designation of Theodore as "the Recruit." As will be seen Theodore certainly was know to be a recruit, so the designation is correct in general but the question remains, was this the intended meaning for how he was designated as, for example, in the Greek or Slavonic of liturgical texts, iconography, Patristic writings etc...
Some interesting examples directly linked to Theodore are given in the references provided in a previous post #303180 in this thread. In part:
Originally Posted by ajk
Originally Posted by ajk
Originally Posted by ajk
The only internet source I've located so far that at least provides a (scholarly?) reference is this:
St. Theodore of Amasea Surnamed Tyro (Tiro), not because he was a young recruit, but because for a time he belonged to the Cohors Tyronum (Nilles, Kal. man., I, 105)...
... The link to Nilles is provided in the source ...Nikolaus Nilles ... But all the facts are not in. More research is needed and checking out "Kalendarium manuale utriusque Ecclesiae orientalis et occidentalis" (2 vols., 2nd ed., Innsbruck, 1896) tonight from my county library isn't going to happen...
Now here's a real hoot: the "Kalendarium manuale utriusque Ecclesiae orientalis et occidentalis" is available online as a pdf! It turns out the often disparaged old Catholic Encyclopedia has provided a very interesting reference...
Anyway, here is the link to the page reference for Theodore of Tyre as given above.
This summarizes the conclusion of the article in the Catholic Encyclopedia that is based on references and commentary in Nilles and these now need to be examined further and critically as was done with Lampe's references.
XI. THE CELEBRATION OF THE SACRAMENT OF PENANCE ... 1481 The Byzantine Liturgy recognizes several formulas of absolution, in the form of invocation, which admirably express the mystery of forgiveness: "May the same God, who through the Prophet Nathan forgave David when he confessed his sins, who forgave Peter when he wept bitterly, the prostitute when she washed his feet with her tears, the publican, and the prodigal son, through me, a sinner, forgive you both in this life and in the next and enable you to appear before his awe-inspiring tribunal without condemnation, he who is blessed for ever and ever. Amen."
I think you may be too self-conscious. We have a few Byzantine and Ukrainian Catholic members of our parish who have relocated, joined us, and are far from a parish of their own ritual tradition. No one pays a bit of attention when they cross themselves in a different way. If anything, their witness to a stricter approach to the Eucharist is a prophetic witness to the rest of us.
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