§ 177. IV. Заботливость святители об устроении внешнего богослужения. Его литургия.

IV. He who cared so much about the salvation of his neighbor, and understood man so deeply, could not help but care about the organization of external worship; it is so closely connected with the creation of the inner man. There have been cases of this. After the Arians, by decrees of Theodosius the Great, were deprived of churches in Constantinople in 1232, they began to gather for night services in the city porticos; here they stood in two choirs and sang antiphons, adding Arian choruses at the end. Their church was outside the city. At dawn, they set off in a solemn procession to the church of dreams, sang their songs, adding blasphemy against Orthodoxy in the choruses: “Where are those who preach one power in trinity?” In addition to the fact that the arrogance of the Arians, in itself, offended Orthodoxy, the pomp of the Arian moves could have a harmful effect on the common people. St. John could have asked the emperor for a decree to curb his impudence: at that time he still enjoyed all the favor of the court. But for Chrysostom, wise love was the remedy for everything. Instead of constraining self-will by civil law, he only demanded that the Orthodox, when gathering for night vigils, sing harmoniously in the choirs and make their moves decorously. He recruited the best singers and appointed song exclamations with the confession of the Holy Trinity. By the way, he instructed to sing the ancient doxology, “Glory to the Father and the Son and the Holy Spirit.” The Empress gave her a singing teacher, who, as Sozomen and Nikephoros say, also prepared hymns, and according to Socrates, was a teacher of singers. According to the thoughts of the wise shepherd, silver crosses and candles were arranged for the passages. In a short time, the Orthodox surpassed the Arians in harmonious singing and reverent movements; after that, no one looked at Arian decorum anymore. The Arians were angry at the success of Orthodoxy, and during one of the religious processions they attacked the Orthodox and killed several. But this only had the consequence that they, as rebels, were forbidden to sing their songs in public; and the Orthodox continued to perform the service as the Saint arranged it in 1233. Thus, this was the beginning of harmonious singing during the night vigil and processions of the cross, and the beginning of church troparions. Another even more important institution of St. Chrysostom was the rite of the liturgy. And here the same spirit of Chrysostom was revealed - his condescending and intelligent love for his neighbors 1234. St. Proclus, a disciple of Chrysostom, and subsequently a shepherd of the same Church of Constantinople, writes about this institution of Chrysostom: “St. Basil (the Great), treating people as if they were sick, presented the liturgy in an abbreviated form. Not much time later, our golden-tongued father John, on the one hand, as a good shepherd, zealously caring for the salvation of the sheep, on the other, looking at the weakness of human nature, decided to uproot every satanic pretext. Therefore, omitting much, he instituted a very abbreviated celebration of the liturgy, so that people, being too fond of everything in which there is freedom and ease, being deceived by enemy thoughts, little by little, would not lag behind the apostolic and divine tradition” 1235. The words of the disciple of Chrysostom and the shepherd of Constantinople, in themselves, deserve complete trust. In addition, the constant tradition of the Greek Church 1236, Syrian 1237 and Slavic 1238, ancient lists of the liturgy, Greek, Syrian 1239 and Slavic 1240, undoubtedly confirm the accuracy of Proklov’s news and the fact that the now known liturgy of Chrysostom belongs to St. Chrysostom. If space allowed, through the words of Chrysostom’s conversations it would be possible to prove that the now known liturgy of Chrysostom really belongs to the time of Chrysostom. since in his conversations we see the same essential rite, the same exclamations, the same prayers that we read in the famous liturgy of Chrysostom 1241. However, we do not want to say that all parts of the currently known liturgy belong to St. Chrysostom. Both Chrysostom’s conversations and historical evidence say something completely different; from both of them it is clear that some songs became part of the liturgy after St. Chrysostom; but these changes did not change the essential composition of the liturgy; they relate either to the liturgy of the catechumens, or to the part that follows the celebration of the Eucharist 1242. St. John very often urged his listeners to attend public worship, and often explained the meaning of Christian festivals and sacred actions 1243. He wanted Christian service to be a reasonable service in everything. That is why no one’s works provide as much information about the state and significance of ancient worship as the works of Chrysostom do. This is an inexhaustible source of information about the worship of the ancient Church, the most precious information for the Orthodox Church 1244. See about St. Gregory of Nazianzus. Amphilochie and Ambrose. Socrates 6, 7. 8. Sozomen 8, 8. The authenticity of Chrysostom's liturgy is studied in detail in my article: John Chrysostom - the founder of the service. See Chronicle. Thurs. 1850. On the tradition of the liturgy of Chr. Thurs. 1839 See Allatii de consensu. Eccl. r. 1.148. About the Syrian liturgy of Chrysostom Assemani Bibl. Or. 1, 615. Renauditi orient liturgiae T. 2. p. 242.254.260. Vita S. Ludmillae p. 36. ed. 1767. Cyril and Methodius in Moscow. 1843 For ancient Greek lists in Milan, Leiden and Paris, see Montfauc. Bibl. r. 526 Catalog. M. V. Bibliothecae Lipsiensis, Grimmae 1837. Gallana ist. euro literature 2, 35. The most ancient Barberin, printed by Gohar in Greek. breviary Leo Tusk in 1151 translated the liturgy of Chrysostom from Greek. in Latin language, its translation published by Colmar. 1540 4. Аntwert 1562. int. liturgias a Clavdio de Saincte. About other Greek RKP. Allatius de Consensu p. 1168. Fabritius Bibl. grae. 8, 363. The most ancient slav., list of the liturgy of Chrysostom - list of St. Anthony the Roman, then Varlaam Khutynsky, M. Cyprian RKP. Synod. B-ki No. 605. 604. 601. Bingham and Montfaucon made extracts from Chrysostom's conversations with the intention of presenting the liturgy of Chrysostom's time. But these extracts are far from achieving their goal; In part they are incomplete, in part they give the wrong meaning to the words of Chrysostom, which belongs to them, or they change the actual order of the parts. Neither a Protestant nor a papist is able to understand everything in Chrysostom, as an Orthodox Christian could understand, before whose eyes the service of Chrysostom’s time is being performed. Augusti rightly noted that the Greek liturgy does not yet have for itself Movthokonov and Muratorii. After St. Chrysostom was included in his liturgy: a) the song of the only begotten Son; b) a song like the cherubim secretly formative; in daily troparia; d) Creed; e) hymn to the Mother of God: it is worthy to eat; f) let our lips be filled with song and praise. See, by the way, the word on the Baptism of Christ, where those who rarely visit the church of God are denounced. The titles of his conversations alone already represent a wealth of information about ancient worship. Accurate determination of the time and place of conversations is especially important for the archaeologist. Bingham, Augusti and Binterim enriched their archaeological works with information taken from Chrysostom. 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