Epistles in the context of "Lectionary"

A letter collection consists of a publication, usually a book, containing a compilation of letters written by a real person. Unlike an epistolary novel, a letter collection belongs to non-fiction literature. As a publication, a letter collection is distinct from an archive, which is a repository of original documents.

Usually, the original letters are written over the course of the lifetime of an important individual, noted either for their social position or their intellectual influence, and consist of messages to specific recipients. They might also be open letters intended for a broad audience. After these letters have served their original purpose, a letter collection gathers them to be republished as a group. Letter collections, as a form of life writing, serve a biographical purpose. They also typically select and organize the letters to serve an aesthetic or didactic aim, as in literary belles-lettres and religious epistles. The editor who chooses, organizes, and sometimes alters the letters plays a major role in the interpretation of the published collection. Letter collections have existed as a form of literature in most times and places where letter-writing played a prominent part of public life. Before the invention of printing, letter collections were recopied and circulated as manuscripts, like all literature.

Codex Sinaiticus Rescriptus, mostly originating in Saint Catherine's Monastery, Sinai, is a collection of nineteen Christian Palestinian Aramaic palimpsest manuscripts containing Old Testament, Gospel and Epistles pericopes of diverse Lectionaries, among them two witnesses of the Old Jerusalem Lectionary, various unidentified homilies along with two by John Chrysostom, hagiographic texts such as the Life of Pachomios, the Martyrdom of Philemon Martyrs, and the Catecheses by Cyril of Jerusalem. The palimpsests manuscripts are recycled parchment material that were erased and reused by the tenth-century Georgian scribe Ioane-Zosime for overwriting them with homilies and a Iadgari (979–980 AD). Part of the parchment leaves (Sin. Georg. 34) had been brought by him from the Monastery of Saint Sabas, south of Jerusalem in the Kidron Valley, when he moved to St Catherine's Monastery and became their librarian. In the nineteenth century most of the codex was removed from the monastery at two periods. C. Tischendorf took two thirds in 1855 and 1857 with the Codex Sinaiticus to St Peterburg and handed it over to the Imperial Library, now the National Library of Russia, and the remaining third left on a clandestine route [so-called collection of Dr Friedrich Grote (1862-1922)] and found its way into various European and later also into US collections, at present in a Norwegian collection. From the New Finds of 1975 in the Monastery of Saint Catherine missing folios of some of the underlying manuscripts could be retrieved (Sinai, Georgian NF 19; 71), with one connected to Princeton, Garrett MS 24.