Additions and amendments to the book of Archpriest K. Nikolsky "A Manual for the Study of the Charter of Divine Services of the Orthodox Church"

work of Hieromonk Valentin from the preface to the 1st edition ...Additions and amendments to the book of Archpriest K. Nikolsky are not intended to undermine the radiant authority of this person; all his works are appreciated. And we ourselves testify that in the literature of the church charter there is currently no more valuable work than “A Guide to the Study of the Charter of Divine Services of the Orthodox Church,” Archpriest. Nikolsky. But in order for many, guided by the indicated “Manual” and trusting it as an authority, not to fall into mistakes, thanks to some of its irregularities, we, as if somewhat filling this gap in liturgical literature, correct the main irregularities and omissions of the first section of the 3rd part of this book (On public worship), according to the instructions of the Typikon and other liturgical books. This department is the most important when studying the rules of worship, and therefore, this time we will only limit ourselves to analyzing it... preface to the second edition “A Guide to the Study of the Charter of Divine Services of the Orthodox Church” by Archpriest K. Nikolsky, was published in its seventh edition in 1907. Against the 6th edition, it is called "corrected and enlarged." There are indeed a lot of additions, and for this everyone can only say “thank you” to the author, but there are very few corrections, or rather, almost none have been made. Instead of indicating what has been left in the same form, what has been corrected, and thus releasing criticism of the latest edition of the “Manual” from the press, we, going towards the same intended goal with which our first edition was published, are releasing “Additions and Amendments” for the same section (On Public Worship) of the 7th edition of the “Manual”. Before us is the seventh edition of the “Manual for the Study of the Rules of Divine Services of the Orthodox Church,” as the newest, which in the title is called “corrected and supplemented.” For comparison, we have at hand other editions of this book. Making such comparisons, we were convinced that in the new edition some changes were made in the order of the text, some things were corrected, a lot was added, and some unnecessary things were even thrown out. Much, of course, has been left in its original form, and finally, there are even passages that, although corrected, for some reason are either not entirely correct, or the correct instructions from previous editions have been replaced by erroneous ones. All this taken together forced us to take up the proposed work. It should be noted that we will not deal with typos, but exclusively with inaccuracies, although the typos that exist in the publication are very much in need of correction, for example: on p. 165 it is said that the difference between Great Vespers and Everyday Vespers, by the way, is “proverbs” (instead of “proverbs”); then the order of these differences of Great Vespers should not be like this and the “stichera” should have been shown under lit. B, and not D, since the stichera come before the entrance, and we are not talking about stichera on the stichera, etc. Finally, the omission of the words: “Lord Master,” the “and” is missing (table of Vespers), “The Most Holy (instead of the “All-Holy”) Trinity” on page 349, “Blessed be God,” “Christ” is missing, etc. So, let's begin the analysis of the section of this book indicated in the preface, referring to the pages of the 1907 edition. First, let’s touch on the heading “Great Vespers” and point out the order itself, where Vespers, not performed at a vigil, are divided into two sections of occasions, and the indication in the second section under 4) should obviously be assigned to the first section under number 5), since vespers on Christmas Eve and Great Friday refer to the following day, and not to the expiring one. This error seems unimportant, but for those “studying” the charter, it can serve as a misunderstanding. In the section “Lenten Hours” under number 1) it is said that if the holidays listed here occur on Wednesday and Friday of Cheese Week, then the daily hours are usually celebrated. – The word “usually” should be thrown out completely. On this page, in the fourth footnote, it is said that at Small Vespers there will once be a paremia for Cheese Saturday, if Candlemas happens on that day. – The question arises: why is the paremia at Little Vespers omitted if Candlemas happens on Cheese Thursday? It should not be missed at all, and although the Typikon does not indicate how to read it, this is because the chapter of Thursday combines the chapters of Monday and Tuesday. You should also read the proverb on the day of the church (Typical church, ch. 29). Link to the 26th church. Ch. The Typikon and the indication in the “Manual” that on Meatless Saturday, if there is a church, a paremia is read at Little Vespers, is pure fiction. In the table of “Little Vespers” before “I cried to the Lord,” “Glory, even now” is omitted (Typ. Ch. 1.). In the table of “Great Vespers,” performed separately from Matins, after the indication of the 1st antiphon of the 1st kathisma, there is a note that says that during the week there is no kathisma evening at all and a reference is made to Ch. 17 Typicon. – In the referenced passage of the Typikon there is indeed such an indication, but it does not apply at all to Great Vespers, since it is immediately followed by an exception: “If the celebration arrives, then we sing “Blessed is the man” the first antiphon.” The note referred to can only be applied in a single case; when September 13 happens on Monday, for then, although Great Vespers is celebrated on this day, “Blessed is the man” is not sung, therefore, the ordinary kathisma should be omitted - but for the sake of such an exceptional case, this note will also be unnecessary, because on Sunday evening kathisma according to the schedule of Ch. 17 There is no typicon, so there is nothing to miss. This note can only lead to incorrectness, since its meaning is such that during the week of the evening the versification of the 1st antiphon of the 1st kathisma is left (not sung). The table of the “Great Vespers” at the vigil says that after the “Our Father” and the exclamation, the troparion is sung, “Glory, and now” to the Theotokos. - The Church Charter does not present us with a single case where there is such an order of singing troparions for the blessing of the loaves; To be convinced of what has been said, it is enough to open any chapter of the All-Night Vigil. In the footnote, we read: Vespers does not follow the 9th hour, by the way, on Wednesdays and cheese heels, if the forefeast of the Presentation occurs on these days, for then the 9th hour starts with the 3rd and 6th hours. And if the forefeast of the Presentation does not take place on these days, will Vespers immediately follow the 9th hour?! 1. In the same footnote under the numbers. 2) it is said that if the day of the church happens on Wednesday and Friday of cheese week, then vespers does not follow 9 o’clock. – On the contrary, precisely in this case, Vespers is performed at its own time (Typical church. Ch. 28) and before it there should be 9 o’clock, since the liturgy is also performed at its own time (Jbid.), i.e., after the 6th hour. It is indicated here that at the beginning of Vespers, after “Lord have mercy” (12 times), the prayer of St. is not read. Basil Vel.: “Sovereign Lord.” Where did the author of the Manual get such oddities? What kind of prayer can we be talking about here?! In the previous edition, at this point (p. 185) it was indicated to skip something at Vespers with the full beginning: “Lord have mercy” (12 times) and “Glory, and now.” In the same edition (seventh), instead of correcting the indicated incorrectness, it was replaced by another and larger one; It is indicated after the initial prayers of Vespers, before “Come, let us worship,” to say a second time: “Blessed is our God.” From the text of this passage in the “Manual” one can understand that the 9th hour is not a separate service, but is part of Vespers. Further, this passage is also understood to mean that Vespers begins with an exclamation only when the 9th hour is celebrated without dismissal. And if the 9th hour is celebrated in the vestibule, where according to the rules the dismissal should be done, then is the exclamation for Vespers really missed?! During Lent, when the 9th hour is always without absolution, since it is immediately followed by the Fine Hours, Vespers begins without an exclamation, and not vice versa. And even the Fine Hours (if the author of the “Manual” confuses the 9th hour with the Fine Hours) when there is no dismissal, then Vespers begins without an exclamation. It is said that on Easter week “Christ is risen” is sung with verses instead of the opening psalm. – And not at all (see Easter section). In the table of reading kathismas from the week of St. Thomas, before the celebration of the Exaltation on Sunday at Matins, only two kathismas are indicated; there should be, in addition to Thomas’ week itself, a third kathisma, the 17th (Typ. Chapter 17). Under the numbers 2) it is said that at daily vespers “Blessed is the man” is sung, by the way, on January 30, if this day is on Saturday of Cheese Week. – On this day, January 30th can never happen. On the same page, in cases where there is no kathisma at all at Vespers, under 3) only the heel of Holy Week is indicated. What about Thursday, Saturday, Easter? It says here that on Wednesday of the 5th week. During Lent, 30 stichera are sung at Vespers. - Since one of them is sung on “Glory,” it would be worth mentioning this, since above, on page 200 of the “Manual,” it is explained that the stichera on “Glory and Now” are not included among the stichera “8, 10, and so on.” When indicating the stichera on Saturdays of the singing of the Colored Triodion, the feasts of Midsummer and Ascension are indicated, for example, the celebrations of which supposedly take place on Saturday. - The first of them will be given on Wednesday, and the second will be given on Friday. Obviously, among the weeks in which six Sunday stichera are sung at Vespers before the Triodeic stichera, the 4th week of Vel. The post is erroneous, since the 5th is missing. At the bottom of the same page it is indicated that the service to St. Gregory Palamas should be sent at Compline, if in the 2nd week. Lent will be polyeleos. - No, the service of St. Gregory is transferred to the 4th or 5th Vel. weeks. fasting, replacing the services prescribed during these weeks. Under lit. a), where it is indicated to sing the dogmatics of Great Vespers at Vespers on Saturday, there is an exception to this rule in parentheses. – This exception must be supplemented: on the subdivision of the Ascension and on the celebration of Pentecost, instead of the dogmatist on Saturday, the stichera of the holiday (Triodion of Flowers) is sung. Here the reader is instructed to pronounce the prokeimenon, and the singers are instructed to sing his poems. – In the charter, and in practice, the reader or priest pronounces the prokeimenon and verses, and the singers sing the same prokeimenon (Typ. Chapter 2). The footnote explains why prokeimnas are called great. – Explanation is not enough; In addition to the fact that they are sung “longer”, they should be sung not 2 ½ times, like the prokeimnas “dne”, but 4 ½ times. Here, under number 2) it says: “if the Annunciation occurs on Monday of the 4th and 5th weeks, then on these weeks the prokemenon of the day. – It should be the same if the Annunciation happens on Monday of the 6th week of Great. post. On the same page under numbers. 5) the indication that the great prokeimenon should not be omitted if the listed holidays also happen on Sunday. We have already spoken about the reading of paremia at Small Vespers above when amending page 165 of the “Manual.” In a footnote on the same page it is said that the Typikon sometimes indicates the books of the Holy. Scriptures and their chapters, from which the proverbs are taken. – I don’t remember something about the chapters in the Typikon. Prokeimenon, Apostle, Alleluia and the Gospel after proverbs, in addition to Good Friday, also occur on the eve of the holidays of the Nativity of Christ and Epiphany, if these holidays happen either on Sunday or on Monday. Under the letter E, when mentioning the forefeast and celebration of the Annunciation, the exception should be indicated, according to which in the 3rd week Great. Lent troparia have a different routine. On the same page it is explained that at Vespers, instead of the litany “God have mercy on us,” there is the reading “Lord have mercy” 40 times, by the way, on Saturdays of Lent. – On Saturdays there is a litany (Typ. Friday. 1st Week. Ves.), and on Mondays of Lent one should read “Lord have mercy” 40 times (Jbid. week. Syrn. Ves.), which is omitted in the “Manual”. Under number 3) it should be added: at the litia the stichera of the church is not sung, even if December 24 is on a Sunday. Under number 4) are mentioned secondarily: the week of Vai and the week of Pentecost, already mentioned under number 1). Under lit. 5) add: June 24. In the formulation of the rule about three great bows, it makes sense that at Lenten Vespers from Sunday to Monday one should recite the litany: “God have mercy on us.” This is wrong; It is pronounced, as on other fast days: “Lord have mercy” 40 times. The title of Great Compline says that it is celebrated on Thursday of Passion Week. - No. Little Compline is celebrated on Thursday. On this page under numbers. 2, two days are missing on which the service to the holy rank and file is not performed, but is read at Compline along with the Theotokos canon from the Octoechos, namely: Friday of the 4th week. led Lent (Triodion Lent. Friday 4th week in the morning) and Saturday of the 5th week. What kind of festive midnight office is this mentioned under the numbers? 4)? Resurrection is performed only on Sundays. The Saturday of Lazarus is indicated here as an exceptional day when the Sunday troparia “Cathedral of Angels” are sung at Matins. – These troparia are also laid on Holy Saturday. The stated rule regarding the singing at Matins of the 50th psalm of the festive stichera on the church days of saints that occur in a week cannot apply to all cases of such combinations of services. This rule can be applied to some cases (Typical church. Ch. 1, 16, 17), but on other Sundays with the church of the saint the stichera of resurrection is laid (Jb. Ch. 33). The third footnote talks about the fact that the chorus “Glory, Lord, to your holy resurrection” seems to replace the singing of the irmos for the second time. – When singing the Octoechos, according to the rules, the irmos is sung once. As for the above chorus, it entirely refers to the troparion that follows it from the Sunday canon; This troparion undoubtedly replaces the repetition of the irmos, since on Sunday there are 13 troparions, and not 12, as on other holidays. A special chorus is assigned to this extra troparion, because in the songs of the Psalter Following there is a lack of 1 verse, which, when singing the irmos twice, is completely unnecessary. Everything placed under number 5) should be thrown away, since this has already been said under number 2). The note placed at the bottom of the page under number 1) in parentheses refers only to the week of Meat Eating. As for the weeks: the Prodigal Son and the Raw Desert, then in these weeks in the period from January 18 to February 9, there is always the chaos of the Presentation, but the triodion is only after the giving of the Presentation, i.e., February 9. Right there, in the “Manual” for something, a reference to February 24 is reprinted in all editions. Under number 3), we find something completely incomprehensible: the rule about reading the canon on weekdays with two saints is distorted beyond recognition: 1). here we first talk about y, when the first saint’s canon was placed with the irmos at 4, and the second – at 6. – We do not know of such a case, and especially not such that the first saint’s canon was placed “with the irmos” 2; 2). then we are talking about the days: July 2 and August 31, when it is said that each of the canons is supposed to be read on 4. This is not at all the case: the first is on 8, and the second on 4. In addition, these days are not at all included in the number of days that are being discussed here, since on the indicated two days it is celebrated in honor of the Pr. Theotokos with great doxology, and not two ordinary saints, which should be understood according to Chapter 11. Typicon; 3). finally, the rule about reading the canon with two saints is the same for all weekdays except, of course, Saturday, therefore the rule for Wednesday and Friday set out in this place of the “Handbook” is completely fictitious. In 11 ch. Typikon, when indicating the reading of the canon on Wednesday, we read: “The same thing happens, even if there are two saints on one day.” The author of the “Manual” understood that the word “so same” indicates the previous rule before this word for reading the canon with a sixfold saint. It turns out that this cannot be understood; when indicating the reading of the canon on Tuesday, we encounter the same word “the same way,” but here it, without a doubt, points us to Monday, with which, we believe, the venerable author of the “Manual” fully agrees with us, but only because to a similar remark of the Typikon, which we cited entirely above, is added: “the canons have four verses each.” The indication for reading the canon on Wednesday has the same order as for the previous days and the two saints are spoken of on all days at the end of each day; therefore, since we are talking about a well-known case and the word “so same” is used, we must refer to the corresponding indication of another day, and not mix different indications of the same day, as, for example, is done here in the “Manual”. In the present case, the Typikon, in order to avoid repeating the same rule for all days, limited itself to a brief remark based on the word “the same way,” i.e., as indicated on previous days. This is not sophistry on our part; we will present another example. In the Followed Psalter for December 3, before the kontakion there is the word “likewise.” Obviously, it refers to the troparion, which was printed on December 1 and indicates that this troparion should also be sung on the 3rd. But in order to avoid unnecessary polemics, we will send those who doubt it to Octoechos, where at the end in the section “decree on the service of the entire week” we will find a clearer indication of how the canon should be read on Wednesday and Friday with two saints. On this page, in the department of connecting canons, on Saturdays under numbers. 3) it is said that “on Saturdays the troparia of the canon of the Menaion are sung no less than on 6.” – In chapter 11 Typikon, we read: “Is it the church of Christ or the Mother of God; and before the church we sing the canon, with the Irmos at 6; Irmos twice, troparia 4; and saint by 4". On the same page, under letter c), the references to chapters of the Typikon are incorrect: here, i.e., in chapters 11 and 15. one can see the saints with vigil, polyeleos and great doxology, when the canon is laid down for the feast of Irm. at 6 and to the saint at 8. There is no talk about the little saints in these chapters. Following this, the rule for singing the canon on Saturday is stated if two saints happen, one with a doxology or polyeleos, and a reference is made to the same chapters of the Typikon. – Both in the indicated chapters and in the entire Typikon there is no such rule at all. There is, however, a similar indication for the period from the Week of Thomas through Pentecost, but this instruction is given for all days “except Saturdays” (Monday of the 2nd week of Easter, 6th day) and here it is not placed on 6 or 8, as stated in the “Manual,” but on 10. Here, when listing songs in which the three song is not sung, on Tuesday the 3rd song is omitted. It says here that “when setting out the charter for the 8th and 9th cantos, the general charter for the versification of the songs of the Holy Scriptures with canons and three hymns is shown on all days” and, by the way, “on Tuesday, the 2nd canto.” The author must have wanted to point to the 1st song instead of 8 and 9 songs, since the rules are set out for this song, which should be followed for other songs. But that doesn't matter. The main incorrectness is that the 2nd canto is also indicated to be sung according to the model of the first canto; the 2nd canto has a completely different singing charter from the other songs. This charter is set out in the Psalter Followed. The author says that in those songs in which there is no three-song, “the versification of the songs of the Holy Scripture is more, precisely up to the verse where it is written in the psalter, “on 4-d.” After the verses of St. The scriptures are sung, except for the 3rd and 6th cantos, the irmos of the canon,” etc. – We can only refer both the author and all readers of his “Manual” to the same Typikon or Triodion, because a clearer explanation cannot be imagined. For our part, we will only say that where there is a three-song, the entire song must be verseized (it is said in the Typikon: we begin “We sing to the Lord”), and in songs where there is no three-song, only two verses are sung from the songs (in the presentation of the fourth and other songs there is no talk at all about the beginning of the song of the Holy Scripture, but it is said: “The verbs are first irmos”). On Saturday of the 2nd week. Lent, when the Song of the Four Songs is sung, we read in the Typikon the following: “We will not verse the song from the beginning until the 6th song,” for from the 6th Song the Song of the Four Songs begins, when the entire song is versified. The typo stating that on Sunday the troparia canon should be sung at 14 should be corrected. 3 Under the numbers 2) when listing the feasts of the Lord, “Candlemas” is placed, but on page 550 of the “Manual” it is said that Presentation belongs to the number of holidays “not of the Lord, but of the Theotokos.” Right there, under the numbers. 3) “Circumcision of the Lord” and January 1 are mentioned - the same day twice. This page says that lamps are not placed on Lazarus and Great Saturday. In footnote 1, there is even a quotation from the Typikon for the Sabbath of Lazarus, confirming this. – However, we see that on the Saturday of Lazarus there are even two lamps, and the quote given in the “Manual” refers to the week of Vai. At the same time, crept into these lines in “Benefits” has a major typo: the words “God is the Lord” should be replaced with the words: “Holy is the Lord.” When indicating the order of singing after the great doxology of the troparia, it is indicated that on the day of the Exaltation of the Cross of the Lord and other days, after the great doxology, “stichera to the cross are sung.” – The stichera do not follow in a row and there is a place for them; immediately after the Trisagion the priest, standing at the royal doors with St. with a cross on his head, proclaims: “Wisdom, forgive”; after this, the troparion is immediately sung three times: “Lord, save me,” etc. On the same page, the note about Easter week is placed out of place; here we are talking about the Easter stichera, which are a continuation of the stichera “on praise” and this is after we have already discussed the troparia after the great doxology. Right there, the words in brackets are incomprehensible. From them it can be understood that the stichera “Let God rise again” are sung after the great doxology, which is why, in all likelihood, this note was placed, as we said, in the wrong place. – Easter verses are a continuation of the verses of praise and should follow before the great doxology (Typical Wednesday 6 weeks after Easter morning). And for Easter itself this is the order: first the stichera, then the word of Chrysostom, his troparion and litany. Where we are talking about the singing of the Theotokos, after the troparion at Matins, the word “Wednesday” should be thrown out, since the Theotokos of the Cross is sung on Wednesday. There is a footnote in the hours table that explains that from weeks. Ap. Thomas before the Ascension, instead of: “Come, let us worship,” the troparion is sung: “Christ is Risen.” This footnote applies to all four hours, but meanwhile, it should be attributed only to 1 and 6 hours, since at the 3rd and 9th hours “Christ is risen” is read instead of “Heavenly King”, and not “Come, let us worship” (Typ., week Antip. pm). About the kontakia on the clock, when a pre-celebration or post-celebration occurs in a week, and a great saint, the “Manual” says: “the Sunday kontakion is sung at all hours, and the kontakia for the pre-celebration and the saint is sung alternately at those and other hours” and the link is immediately added: “Typ., Ch. 52, about the forefeast and afterfeast of the week." - In the indicated place of the Typikon it is written: “The troparion was resurrected first, but we change the feast and the saint, and so is the kontakion.” In view of the fact that in the charter, we do not find anywhere that two kontakia were read at one hour, we must completely attribute the word “in the same way” to the expression “changing the verb.” In any case, we also do not have full grounds to attribute the reading of the troparions to the indicated order of reading, and for this, we must look for other suitable instructions in the liturgical books in order to at least somewhat illuminate this somewhat dark instruction of the Typikon. Let us compare, for example, the instructions of the Typikon on September 15 and August 7 (even on a week) and on September 8 (on a holiday on a week), and especially on November 21 (on a week). In the General Menaion, where there are general instructions for all coincidences of celebrations, in a suitable case, we will find a very clear indication that completely agrees with our reasoning, i.e., that the resurrected kontakion during the polyeleos saint in the post-feast cannot be read at all hours, as indicated in the “Manual”. In the General Menaion, we read: “in the hours the troparion is resurrected first, the Glory of the holiday and the saint are exchanged, the kontakion of the holiday and the resurrection are exchanged, even if the polyeleos and the saint.” Following this, for the case when two saints happen on the pre-celebration or post-celebration, regarding the reading of kontakions at the hours, we read: “the kontakion of the forefeast is sung at all hours, and the kontakia of the saints are “changed to them” and here a reference is made: “Typ., ch. 52, about the pre-celebration and post-celebration on the days of the week.” – Again he comes out to read two kontakia at one hour. However, let's check this rule according to the link provided. In 52 ch. Typ., in the indicated place, we see: “at the beginning of the troparion of the holiday, the Glory of the saint; and now the Theotokos hours; according to the “Our Father” the kontakion of the holiday, we use the verb, certainly at all hours. What if two saints happen? and we change their troparia.” It couldn't be clearer. Consequently, whether there is one saint or two, the kontakion is at all hours of the holiday; What is important here is not the number of saints or services, but their degree (See Type. Monday 2 weeks after Easter, 2nd day). It says here that “at all hours on Wednesday and the heels of the 4th (Worship of the Cross) week, the kontakion to the cross is sung.” It should be added that on Monday of the same week the same thing happens (Typ., week of the 3rd Lent, eve., see). On this page we read: “on the day of the Annunciation at Pentecost, there are 3 bows only at 1 o’clock, and at other hours there are no bows at all.” – Regarding this misunderstanding, or better yet, an inaccurate understanding of the Typikon’s instructions, to which the author of the “Manual” refers and which reads: “we sing the 3rd and 6th hours with kathismas, without bowing” (Typ. March 25), we, in 1899, in No. 10 “Kholmsko-Varsh. Ep. Messenger,” published a detailed article proving that great bows at all hours on the day of the Annunciation, which occurred during the days of Lent, except Saturdays and weeks, should follow. This article was published regarding personal disputes with those who do not understand, and also, in view of what was given on the pages of “Church. Vestn." for 1888 in No. 15 on this issue there are places where the same is proven as in the “Manual”. So, let us first of all pay attention to the very arrangement of the Typicon’s instructions regarding the features of the hours on the day of the Annunciation; we see that the expression: “without bows” is separated from the words: “with kathismas” by a comma; after all this there is a dot and immediately after this in the Typikon it is printed: “Troparion and Kontakion of the Feast.” Obviously, here we are not talking about great bows, which, in any case, should follow at the end of each hour, and not before the troparion, as we see in the Typikon. Here, therefore, we are talking about those bows that follow at each “Glory” of kathisma. Let no one think that this is a trifle that the Typikon would not pay attention to. The Typikon strictly distinguishes bowing from great bowing and clearly prescribes the rules for both. For example, we see the following expression: “The same Trisagion without bowing” (Typical Monday, 1st week of Great Lent, Great Eternity). At the beginning of Matins and at the sixth psalm, there are no bows at all (Typ. Chapter 9 and Monday of the 1st week of Great Lent, also the Next Psalm.). As for the very difference between these and other bows, in the Typikon we read: “If the primate, let him not care less about these; If a clerk or a citizen listens to where a great bow is written, let him do a great one slowly... And where a simple bow is written, then let him just do a simple bow” (Typical Law on Bowing and Prayer, on Mondays of the 1st Lent). Then one can see from other examples of the Typikon that its expression: “without bowing” does not entirely speak of great bowing: “we begin Vespers without kathisma and without bowing” (Typ., March 25). We're talking about the bike here. there can be no bowing. Further: “Let it be corrected... and 3 great bows and so on of the Presanctified.” Therefore, even after “Now of power” great bows must follow. If the liturgy on the eve of the Annunciation is not celebrated, great. bows are still required at the end of Vespers (Jbid.), despite the above remark: “no bows.” In the Typikon on March 26 it is said: “We sing small compline in the vestibule quickly, without bows,” and meanwhile, right there, as an exception, a whole series of both small and great bows is given. Obviously, in this case, those bows that follow at the beginning of Compline are canceled, i.e., on the Trisagion and “Come, let us worship” (Psalm. Next, Minor Compline, - Comparative Typ., Monday 1st week of Great Lent, Great Compline). We must say the same regarding the case under consideration, i.e. the expression “without bowing” at the rite of the hours on holidays. The Annunciation refers to the “Glories” of kathisma, and not to the great prostrations. Great bows on the Annunciation should naturally follow, as is inherent in the Lenten service (Typ., even on March 25 on Great Monday and Tuesday, February 2, and on Wednesday and Friday), for on the feast of the Mother of God bows are not canceled (Typ. Chapter 2). To all that has been said, let us add two more examples from the Typikon, which we hope will dispel doubts regarding the fact that kathisma can be read without bowing, as it should be on the Feast of the Annunciation on the clock. 1). On Monday of the 1st week of Great Lent it is said in the Typikon: “We sing the Midnight Office without bowing; exactly according to the Most Honest Cherub, 3 great bows,” etc. Following this, it was noted: “This happens on the 1st day, exactly.” It goes without saying that on this first day, at the midnight office, the 17th kathisma should still be read, but without bowing and - only on this day of fasting. Then, as on other days, “we sing the Midnight Office all with bows” and, by the way, “on the immaculates, according to each Glory we bow 3” (Typ., Monday of the 1st week of Great Lent). 2). On Great Wednesday we read in the same place: “let us schologize kathisma: To the Lord we are always in sorrow; no bows." This last quotation is completely equivalent to the expression: “we sing the 3rd and 6th hours with kathismas, without bowing.” There are similar expressions in the 35th church. Head. Here, after the explanation, when at the 1st hour the great dismissal is pronounced, it is said: “Thus, during the Lenten hours there is always a great dismissal.” - This is incorrect; on the clock it is necessary to pronounce a small vacation (Servant, Daytime vacations). But what does the words “thus” mean? Having analyzed what was said before these words, we will understand that it is during the Lenten hours that the small dismissal should be pronounced, and not the great, since the great one is pronounced at the end of the Liturgy of the Presanctified Gifts, when first the priest commemorates “the saint being celebrated, then the one who has come” (Typ., February 24, even on Mondays of the 2nd week of Lent, after the 3rd week). This page says that the priest at Easter hours says dismissal after the 9th hour, before Vespers and after the 6th hour, before the Liturgy.” There is also a link to the book “Followment on the Day of St. Easter,” which is nothing more than a reprint from the Tsvetnaya Triodion and which is therefore unreasonable to refer to as not belonging to the circle of liturgical books. And in fact, there is no talk at all about vacations, both in this book and in the Triodion, which makes the reference even more unfounded. If the author did not want to compare the Easter hours with ordinary ones, at which there is no vacation, except for the 1st hour, which ends the service, then it would be important to directly turn to the Irmologion (simple), where it is very clearly stated that at the 3rd, 6th and 9th Easter hours there is no vacation (Irmol., in the Department: “Canon on the Holy Week of Easter”, after the 1st hour). About the trisagion, we read that first the 1st face sings “Holy God,” “then both faces also sing three times,” etc. - It seems that everyone even knows from practice that the trisagion is sung three times, and not four times, then “Glory and now,” etc. If we turn to the charter and check the link to which the “Manual” points, we will only confirm the effect of the practice. We read there: “First face: “Holy God, holy Mighty, holy Immortal, have mercy on us.” Both faces three times” “Glory and now”, etc. (Ir. simple.). From here we should not see that the Trisagion should be sung four times, since here there are not at all those additional words that we see in the “Manual”: “then ... they sing the same thing.” And by omitting these words or adhering to the exact expression of the charter, we will be convinced that the first face must begin the Trisagion, which must be sung alternately by both faces three times. In the previous edition of the Manual, for example. in the 4th, it was already presented somewhat better. It directly lists those hymns that are part of the liturgical Trisagion, so that there before “Glory and now” the Trisagion is written once, although the word “thrice” should have been put in brackets there too (Compare Next Psalt., Mat. according to the Glorification). About the case when there is one week (Sunday) between the Nativity of Christ and the Epiphany, it is said that the weeks before the Enlightenment the Gospel is read on the 1st day of January, and this day is called the first day of the forefeast of the Epiphany. - This is not true; The first day of the forefeast will be January 2. Here are listed the selected saints to whom the Orthodox Church has assigned a special Apostle and Gospel. – This listing does not mention many saints who do not have a holiday sign and – for whom the stichera on “I cried to the Lord” are only three, for example. 2 Sep. (2 saints), 16 Oct. (1 saint), December 28 (1 saint on the feast day). On the same page we are talking about the fact that on the days of the Polyelean saints and vigils the Gospel was laid down at Matins. – It seems this should have been discussed when explaining Matins. The rule regarding November 25 is stated incorrectly. Actually, the rule should not even be deduced here, since this is the only case of the charter when, on the occasion of the Twelfth Feast, a service is performed for an ordinary saint. Then, it should be noted that on this day there is not a “memory of a saint,” but of two saints, and if this day is a week, then the 4th service of only the second saint is left (Typ., November 25, or even a week). The Apostle and the Gospel do not refer only to St. Clement, since the word “saints” is placed with them, which is why we can assume that they are not supposed to be read if this day is a week, for then, as it is said, the service is sung only to the first saint, but there was apparently no need to appoint a special Apostle, like a troparion. The expression here is incorrect: “The priest places the paten and chalice on the throne.” Moreover, for some reason this expression is printed in italics. – The service book clearly states that first the priest places the chalice on the throne, and then takes the paten from the head of the deacon, and places it on the throne, and besides, it would be even unnatural for the priest to do this in the reverse order. It says here that at Vespers in Great Lent, in addition to the 2-day paremias, holiday ones are also read if a church holiday occurs on the days of Great Lent listed right there (in the “Manual”). - Missed Saturday. It goes on to say that this also happens if the eve is a holiday. The Annunciation will take place on Wednesday and Friday of the 3rd, 4th, 5th and 6th weeks. Lent, and Tuesday, and Wednesday of Passion Week. – The question is, if the eve of the Annunciation happens on Monday, Tuesday and Thursday of all the indicated weeks. fasting, except for Monday and Tuesday of the 3rd week, when it cannot happen or if it is the eve - on Great Monday, in a word, on days when 2 daily proverbs are prescribed at Vespers, why are the holiday proverbs not read on these listed days? In previous editions, for example. 4th, it was much more correct; there it was only necessary to exclude Monday and Tuesday of the 3rd week. post. It is noted here that stichera on praises are sung when the great doxology is sung and not read. – We have many examples that when reading the great doxology, stichera are placed on those praising, for example. September 6, November 1, December 20, Holy Week and many more. etc. This page contains a whole remark regarding the holiday of September 23 and says that “on this day the service should be celebrated as a holiday ... with polyeleos.” - This is not allowed at all: see Menaia for the month. September and Typikon. This page states that “the Saturday and week before the Enlightenment always occurs after the celebration of the Feast of the Nativity of Christ” and makes reference to December 26th. - Under December 26, in the decree “about the apostles and the Gospels” of Saturdays and weeks after Christmas, and before Epiphany, under the 1st and 2nd sri, we see that on the Saturday before Epiphany, if the Nativity of Christ is on Sunday or Monday, the apostle and the Gospel are read in the month of December, that is, not after the celebration of the Feast of the Nativity of Christ. On this page we are talking about Vespers, performed separately from the liturgy on the eve of Epiphany, if this eve is on Saturday or Sunday. When indicating the reading of the Apostle and the Gospel, an explanation of which continues in the 1st footnote on the same page, some tricky rule is deduced about the reading of the Apostle at this time. What exactly the author wanted to find out, when everything is already clear, is unknown; however, one can judge from the reference to the Typikon in this seventh edition, as well as in the explanation of this rule in the 6th edition of the “Manual” in the footnote on page 526, that he does not know that on the evening of Saturday and week there are two readings of the Apostle and the Gospel, one at the Liturgy, when the rank and file joins him, and the other at vespers 143 from the floor, i.e. the same thing that is required for the consecration of water. To explain that the Feast of the Presentation refers to the feasts of the Theotokos, and not the Lord’s, the second footnote quotes a passage from Chapter 8 of the Typicon, which speaks of the Presentation of the Most Holy Theotokos. – This quote is given very poorly; Is it possible that we are talking here about the feast of the Presentation of the Lord? Let us assume that the expression: “The Presentation of the Most Holy Theotokos” refers to the feast of February 2, how will we serve according to the chapter on September 8, if the Church of the Presentation will be on the week of the Publican and the Pharisee? And why do we need to look for the Presentation of the Lord, if a church is dedicated to this holiday, a chapter in the church chapters, if it has its own rather detailed chapters? Does this quote point us to the holidays of May 21, June 23 and August 26, and in general to the feasts of the Theotokos, not the twelfth, in honor of which a church can be dedicated, when the service should be held, as is celebrated on the twelfth feast of the Theotokos, for example. September 8th? On this page, under the heading “hours on the day of the Annunciation”, we are talking about bows (must be great ones?). “Everything that was said when we discussed page 345 of the Manual should speak about this.” In the footnote the rule is given: “if the Presentation of the Lord occurs on Meat Saturday, the Saturday service is transferred to Tuesday or Thursday of Meat Week” and a link is given to “Typ. 2 Feb." Someone might think that in this case, in fact, this is exactly what needs to be done, but meanwhile, the Typikon says: “the service of the dead is sung on the evening and morning of the past Saturday or the Meat Thursday.” It is said here that “after the exclamation of the priest: “He is blessed,” instead of singing: “The Most Pious, the Most Autocratic” and so on, it is read: “Heavenly King.” - Is it possible that at an ordinary matins (not Lenten) after “He is blessed” is followed by “The Most Pious, the Most Autocratic?” It is said here that “the Feast of the Entry of the Lord into Jerusalem has neither a fore-celebration nor an after-celebration.” – As for the forefeast, we can still agree with this, since the day of Lazarus Saturday can be considered as a remembrance of a completely separate event from the earthly life of the Lord; after-feast or giving (the author of the “Handbook” almost does not distinguish between these names; about the feast of the Birth. Chr. it is said that it has six days of after-feast, Epiphany - eight; see these holidays in the “Handbook”) takes place on a week. Vay in the evening at Vespers (see also the Good Occasion on Great Monday), as it happens on the day of the church (Typ., church ch. 1st, 2nd viz.) and at 7 weeks. on Easter (Typ., 7th week after Easter eternity). It is said here that he led the reading of the Gospel at Matins. Fridays are replaced by the reading of kathismas. – Is this hardly true? Sedalny, because they follow before the Gospels, and not after the Gospels. Consequently, the reading of kathismas is replaced by antiphons and blessed ones (every 3 antiphons are equal to one “glory”). The second footnote points to the Typikon, according to which it is supposed to be necessary to enter the altar not immediately after the troparia “Blessed art thou, Lord,” but only before the beginning of the great doxology. - Not at all. The typicon at this time instructs all the clergy to gather at the altar, each from their place, in order to put on their vestments and proceed to the shroud. It is printed here that the song on Great Saturday at Vespers (liturgy): “Sing to the Lord and exalt Him forever” is sung after reading each verse of the 15th proverb. – And not everyone, and not just this song. The Easter verses are indicated here: “May God rise again” to be sung by the clergy. – Why is this, when they should be pronounced by the “rector” (or usually the leading clergyman)? See Type. Ch. 50, in the morning, liturgy and evening. for Easter. Here it is indicated on the weekdays from Easter to Ascension at Matins after the canon to chant: “Shine, shine.” - According to the regulations, this is not allowed on weekdays. On the same page it is said that from Easter until it is celebrated, “in the liturgy,” after the initial exclamation of the Priest, it is sung... once by the Priest in the altar and then, twice by the faces, “Christ is Risen.” - Why is that so? The statute clearly states: and the priest sings: “Christ is Risen” three times, the entire troparion.”5 It is said here that “the celebration of the God-bearing Fathers has no after-celebration.” – But it has giving (Typ., 7th week after Easter, eternity). On this page it is said that the canon on the day of Pentecost “sings the refrain “To the Most Holy Trinity, our God, Glory to Thee” and here is a link to “Akathist to the Holy Trinity in a special book.” – Let us note, first of all, that it is impossible to refer to the book “Akathist to the Holy Trinity”, since the akathist has nothing to do with the Feast of Pentecost. Then, to resolve the confusion, let us turn to Chap. 18 of the Typikon, where we will see that on the feasts of the Lord, including Pentecost, verses from the prophetic songs “We sing to the Lord” are chanted to the troparia of the canon, the order of which is fully set out in Irmologiya (simple). January 19, 1909. Moscow. We can assume that the author here did not mean the 9th hour, but the Fine Hour, but there is also no reason to postpone Small Vespers, especially since the paremia and stichera of the Triodion are read at it, but there is no Liturgy. We think that the occasions of Lent do not fit here, for example, if there are polyeleos on the 1st Saturday of Lent. In the 6th edition of the “Manual” it was said to sing troparia on 12. Although practice somewhat deviates from the statute in this case in that the priest, singing the troparion three times, does not sing it in full the third time, but only up to the words: “And to those who are in the tomb,” which the singers sing along with, however, the instructions in the “Manual” do not even agree with the practice.