Часть первая. О храме, его частях и принадлежностях

The Charter prescribes that Divine services should be performed mainly in church 2 . A church is a special building dedicated to God, in which believers gather (1 Cor. 11:22 et seq.) to receive the grace of God through the sacrament of communion and other sacraments, to offer common prayers to the Lord (Luke 19:46). The church differs from the chapel in that the church contains an antimension consecrated by the bishop on the throne. The church, by the very fact that believers gather in it, is called a church (ἐκκλησία), i.e. the same word that refers to the community of believers in Jesus Christ (1 Cor. 14:23; 1 Tim. 3:15; Acts 5:11 3. Every Orthodox church is actually the church of God, the house of the Lord ( Luke 19:45, The throne in the church is the throne of the Triune God 4. But at the same time, each church has its own special name, like this: one is called the church or church of the Nativity of Christ, the other is the Assumption of the Blessed Virgin Mary, the third is the Archangel Michael, the other is the apostles Peter and Paul, etc. Churches are so called because they were built and dedicated to God in memory of one or another event from the history of the faith, or in memory of the saint of God, chosen as a special intercessor before the Lord. Several churches are often built in the same church building. One, due to its spaciousness, is called the main church, and the others are called chapels. The chapels are also dedicated in the name of a holiday or saint 5. Churches or churches have a different appearance at the base (but in the plan). Some churches form a cross, others a circle, others an octagonal shape, in the shape of a star, and others have an oblong shape like a ship. The appearance of the cross means that the Church of Christ received life and strength through the cross. The appearance of a circle signifies the eternity of the Church, since in a circle neither beginning nor end is visible. The appearance of a star depicts that the Church, like a star, shines with the grace-filled light of Christ. The oblong view, like a ship, shows that the Church, like a ship, leads us across the sea of ​​life to the haven of eternal life 6 . At the top of the churches, sometimes there is one, sometimes several domes (like towers with a convex roof) and above them there are “heads”, otherwise “poppies”, “foreheads” 7. The chapters have special meaning. One head serves as an image of the highest head of the Church - Jesus Christ; three chapters are a sign of the three hypostases of the Holy Trinity; five chapters depict the Lord Jesus Christ and the four Evangelists; seven chapters have the meaning of seven sacraments, seven gifts of the Holy Spirit, seven Ecumenical Councils; nine chapters signify nine angelic ranks; thirteen chapters mean Jesus Christ and the XII Apostles (see History of the Russian Church, op. Archbishop Philaret, ed. 2, part I, p. 98 and Golubinsky Atlas). Every dome is a church dome, and where there is no dome, there is the top of the church, crowned with a cross 8, like a victory banner 9. Just as the Old Testament tabernacle and the temple of Solomon, built according to the instructions of God Himself (Ex. 25:40), were divided into three parts: the Holy of Holies, the sanctuary and the courtyard, so the Christian Orthodox church is divided into three parts: the altar (Βῆμα, ίερατεῖον), the church itself (Ναο’ς), or church, and porch with porch (περίπτερος) 10. The altar symbolizes the Upper World, the most exalted Heaven, where God dwells in unapproachable light, also the earthly paradise where our ancestors lived, and finally, those places from where the Lord walked to preach, where he established the sacrament of communion, where he suffered, suffered death on the cross, where His resurrection and ascension to heaven took place. The altar is the place of the celebrants alone, who, like heavenly disembodied forces, serve before the throne of the King of glory. The laity, except for the person of the king, is prohibited from entering the altar by the rules of the Church 11. The middle part of the church, to which the name of the church and church actually belongs, means the blessed kingdom of Christ on earth, consisting of those who believe in Him. This part of the church is reserved for the laity, but only for the faithful, i.e. those who believe in Christ and participate in the gifts of Christ's grace. The porch with a porch is a place in which people are spiritually educated and prepared to enter the kingdom of grace. The porch is designated for repentants and for catechumens, that is, those preparing for holy baptism, who are not worthy of the blessings of Christ with the faithful. The altar is located on the eastern side of the church. Those standing in the church facing the altar pray to the east. In the east there was paradise, in the east our salvation was made. The Lord, who gives life to everything, is called the East (Zech.6:12; Ps.67:34), the East from above (Luke 1:78), the Sun of righteousness (Mal.4:2); therefore, Christians have always turned and turn to the east in their prayers (St. Basil the Great, rights 90). Opposite the altar, in the western part of the church, there is a vestibule, and between the altar and the vestibule is the church itself, or church. The altar (altar), as the meaning of the word itself shows (Latin alta ara - elevated altar), is arranged above other parts of the church by a step, two or more (Βῆμα, Ἱρατεῖον); Thus, he becomes visible to those present in the church and, by his elevation, indicates that he marks the Heavenly World. The most important accessory of the altar is the holy altar (Τρα’πεζα) 12. It depicts the heavenly throne of God, and the Lord Almighty Himself is mysteriously present on it. It is also called an altar (θυσιαστμ`ριον) 13 because a bloodless sacrifice for peace is offered on it. The throne also represents the tomb of Christ, since the body of Christ rests on it 14. The throne is quadrangular 15; its four sides depict that a sacrifice is made on it for all countries of the world, that all sides are called to partake of the body and blood of Christ. According to the dual significance of the throne, as the Holy Sepulcher and the Throne of God, two different clothes are placed on it, with which the throne is dressed to the ground (Service. Known teachings): first, white clothes, called “lower” and srachitsa (katasarka κατασάρκιον from κατὰ and σάρξ – flesh); it depicts the Shroud with which the body of the Savior was entwined (Mark 15:46), then a light, shiny garment is placed, called outer clothing, also indium (ἐνδυτη’ from ἐνδύω - I dress 16: it depicts the glory of the throne of the Lord 2) 17. On the throne there should be one srachitsa and then indium, with which the throne is dressed to the ground (Service. Known. teaches. Things before the service). During the consecration of the church, the lower garment of the throne is tied with a rope (rope), signifying the bonds with which the Lord was bound when He was led to the high priests Annas and Caiaphas (John 18:24). The throne, when consecrated by the Bishop, is tied with a rope in such a way that on all four sides it depicts a cross 18, with which the malice of the Jews brought the Lord down to the grave, and which served to defeat sin and hell 19. When the throne is consecrated by the priest, then the throne is girdled “simply” (Great Treb.), i.e., like a belt at the top of the throne. On the outer clothing of the throne there is placed an orithon (εἰλητο’ν from (εἰλε’ω – I wrap, which means: wrapping), i.e. a quadrangular plate, made of thin good linen or silk material, the same size as the antimension (Service. Known teaching. Things before the service) or slightly larger than the antimension (Additional Trebn. Kyiv, 1863, l. 40). Iliton depicts the shrouds with which the Lord was wrapped at Christmas, and the Shroud with which the body of Jesus Christ was tied in the tomb (John 20:7) 20. An antimension, a silk (formerly linen) cloth with an image of the Lord in the tomb, is relied upon and used to wrap it. The antimension is, as it were, the throne itself. The word antimins (ἀντι’ – instead and mensa – table, throne) means co-throne, instead of throne. Like the throne, the antimension is called a meal 21. Like the throne, the antimension is anointed with St. during its consecration. peace. The antimension is revealed only during the liturgy, and precisely before the beginning of the liturgy of the faithful, and is closed at the end of it. Without it, the liturgy cannot be celebrated. It replaces the throne when, for example, during the Divine Liturgy the church catches fire, or from a storm, or for other reasons begins to fall. Then the priest, safely with the antimension, may the saint take it, and may he depart from the church, and in another honest place, on the same antimension, may he perform the divine service, which began from the place where he proceeded from the altar (famous teaching in the Service on cases of insufficiency of the serving priest). Parts of the relics of the saints (λει’ψανον) are placed in the antimension, and thus, during the bloodless sacrifice, the Lord rests on the throne on the honest martyrs who suffered for Him 22 . The relics of the saints are placed under the altar in a specially constructed box 23 if the Bishop himself consecrates the altar 24. The Church is guided in this case by the revelation of St. John the Theologian, who saw an altar in heaven, and under the altar the souls of those who were beaten for the word of God and for the testimony they had (Rev. 6:9), and by the fact that the blood of the martyrs, after the blood of Christ, serves as the second foundation of the Church, serving for it as scarlet and linen (the rite of consecration of the church is the troparion at the procession of the cross). To signify that God Himself is mysteriously present on the throne, the Holy Gospel, the Word of God, is placed among the throne (John 1:1) 25. The throne serves as the place where the bloodless sacrifice made by the Lord on the cross is performed; therefore, on the throne there is always a cross (σταυρο’ς) 26 (sometimes a cross is placed behind the throne, called “altarpiece” and “removable”). In accordance with the signification of the throne as the Holy Sepulcher, an ark is placed on it, otherwise - an ark, a tabernacle (ἀρτοφο’ριον), in which the Holy Gifts are placed - the Body of Christ the Savior with the Blood, preserved for the sick, and in Lent - for the presanctified liturgies 27. The ark is made like the Holy Sepulcher, or the cave in which the Savior of the world was buried, and is called a “tomb” 28. The Ark for the Holy Gifts is also called “Zion”, “Jerusalem” (Notes for a review of Russian ancients, see Notes of the Imperial Archaeological Society, vol. 1, 1851, p. 48); it is sometimes made like a church 29. St. is also kept on the throne. myrrh (see about this further - about anointing and about the making of myrrh in Holy Week). Lamps are placed on the throne to depict the light of Christ, enlightening the world. And the priest is instructed: do not put anything at the meal except the Gospel and the Mysteries and other sacred things (Teachings from the saints in the new Lent to the priest. Moscow, 1854, p. 4) 30. In some places, a canopy, a canopy, otherwise called a ciborium (κιβω’ριον) is arranged over the throne. The canopy above the throne forms, as it were, the sky, stretched over the earth, on which the sacrifice is made for the sins of the world. At the same time, the canopy means the immaterial tabernacle of God, that is, the glory of God and the grace with which He Himself is covered, clothed in light, like a robe, and seated on the exalted throne of His glory (St. Herman and Simeon of Thessaloniki, explained in the New Skryt., part 1, chapter 4, § 2, 3) 31. In ancient times, there was a dove hanging inside the ciborium, in which the Holy Order was placed. Gifts (περιοτερὸς). Behind the throne there is a high place called the high throne (Service, liturgy of Chrysostom). This is the elevation on which stands the seat (cathedra, throne) of the bishop, who during the service depicts the Lord of glory. On both sides of the high place in some cathedral churches there is a co-throne (συ’νθρονος), that is, seats for those who concelebrate with the bishop, representing the apostles and their successors 32 . In the northern part of the altar there is an offering (πρόθεσις. Service, order of the liturgy) 33, in other words, a table for preparing the Gifts. It is called an offer because the Gifts offered by the faithful for the celebration of the Divine Mysteries rely on it (See the rite of the liturgy, the prayer of offer). The preparation of Gifts for the celebration of the Divine Mysteries is usually called proskomedia (offering). The offering is also called an altar (Typ., ch. 2, 22), because bread and wine are prepared on it for the bloodless sacrifice. During the proskomedia, the birth and suffering of the Savior are remembered on the altar, therefore the altar depicts Bethlehem, or more specifically, the manger in which the Lord Jesus was laid at birth, and Golgotha, on which He drank the cup of suffering. On the altar, in the preparation of bread and wine for the Eucharist, certain sacred vessels and sacred things are used, which, in some way, belong to the altar 34 . They are: paten, cup, star, spear, spoon, lip, covers and ripids. The diskos (the Greek word δίσχος means deep dish) is the name of the dish on which the lamb is placed, that is, that part of the prosphora that, at the liturgy, upon the invocation of the Holy Spirit, is transformed into the true body of Christ. The paten differs from other dishes used in the liturgy in that it has a stand, like a leg, which is made to make it more convenient to carry the Holy Gifts on the paten, especially holding it on Chapter 35. During the proskomedia, when the lamb is removed from the prosphora and placed on the paten, the Nativity of the Lord is remembered, 36 and the paten marks the manger in which the baby Jesus was laid. The paten sometimes depicts the infant God-man lying in a manger. But, at the same time, at the proskomedia, during the cutting of the lamb on the paten and after the transfer of the Gifts from the altar to the throne, the suffering of the Lord on the cross, His death, position in the tomb is remembered, and the paten marks Golgotha ​​and the tomb of the Savior 37. In addition to the paten, two more dishes are served at the proskomedia, but without stands. One, on which a cross is depicted, is used when removing the lamb from the prosphora, the other, with the image of the Mother of God, is used when removing parts from the prosphora in honor of the Mother of God, in honor of the saints, as well as for the living and the dead. The star (ἀστήρ ἀστερi’σκος) consists of two arcs connected to each other by a screw so that they can be folded together and moved apart crosswise. It is used so that, when covering the paten with a cloth and air, the particles lying on the paten do not mix with each other. The star symbolizes the star that led the Magi to the Savior of the world born on earth 38. The cup in liturgical books is mostly called Chalice (ποτήριον - drinking vessel from πίνω - to drink); it reminds us of the death of Christ the Savior, of the cup of His suffering (Matthew 20:22–23, 26:39). It depicts the Cup that Christ the Savior gave to the disciples at the Last Supper 39. At the proskomedia, wine and water are poured into the Chalice, which at the liturgy, upon the invocation of the Holy Spirit, is transformed into the true blood of the Savior. Liar, spoon, or lavida (λαβίδα, λαβές. Chin., lit. St. Zlat.), is used to teach the body and blood of Christ to believers. It symbolizes those tongs with which Seraphim took coal from the altar of heaven, touched it to the lips of the Prophet Isaiah and cleansed them (Is. 6:6). The coal of the body and blood of Christ cleanses both the body and soul of believers 40. When three priests perform the liturgy, then, when transferring the Holy Gifts from the altar to the throne, the second priest carries the cross, and the third carries a copy and a spoon. Veils (Ά=ήρ. Κάλυμμα) are used for the paten and chalice. There are three covers: one covers the paten, the other covers the Chalice, the third covers the Chalice and paten together 41 . The first two veils are smaller in size than the third and, in contrast to it, are called pokrovtsy, and that one is called veil (Service, rite of liturgy, otherwise known as proskomedia). Usually the cover and cover are called air. But the actual cover over the paten is called δισκοκάλυμμα, the cover over the Chalice τό ὁεύτερον κάλυμμα, the latter is called air (Services, see lit. on the transfer of the Holy Gifts from the victims to the throne), aer (Official – аёr); because, waving this veil over the honest Gifts while singing the Creed, the priest shakes and shakes the air, and thereby portrays the coward who was at the resurrection of Christ (New Skr., Part II, Ch. 8, § 34). In accordance with the different sacred memories united in the liturgy, the covers and the air have different signs. Thus, at the Proskomedia, when the Nativity of Christ is remembered, they mean the baby shrouds of Jesus Christ 42. The placing of the paten and Chalice on the throne, after transferring them from the altar, depicts the removal of the Lord from the cross and His position in the tomb, the cover over the paten means the sir who covered the head of the Savior in the tomb, the cover over the Chalice is the Shroud, or sindon, with which the body of the Lord was entwined 43, and the air with which the priest covers the paten and Chalice together signifies the stone rolled to the door of the tomb (New Skr., part II, chapter 7, § 30). Guba, or sponge, or musa μοῦσα – Official, lit. Zlat, σπόγγος – Service book, lit. Zlat.) is used in the liturgy for wiping the paten over the Chalice after all the particles lying on the paten have been lowered into it. This lip rests on the antimension and is called the antimension (the Liturgy. Known. teaches that after the Divine Liturgy is performed, what should the priest do?); and since it, together with the antimension, is wrapped in an iliton, it is also called “liton” (Ibid.). It symbolizes the lip which, having been filled with bile and stool, was brought to the lips of the Lord Jesus. In addition to the antimension lip, another lip is used during the liturgy, with which the priest, after consuming the Gifts and rinsing the Chalice, wipes the Chalice with the second and third, after drinking from it. The priest leaves this lip in the Holy Chalice. This lip is called istiral (Service. Known. teaches. After performing the Gifts, what should the priest do?). A spear (λόγχη) is a knife made like a spear, sharp on both sides, used for removing and piercing a lamb and for removing particles in honor and memory of the Mother of God, saints, also for the living and the dead. It depicts the spear with which the most pure ribs of the Savior were pierced (John 19:34) 44. Ripides (fan) are used to drive away insects from the Holy Gifts, and were first made from thin skins, or from peacock feathers, or linen (Apostolic Decrees in Russian translation Kazan, 1864, p. 267). Nowadays, the ripida has a metal circle attached to a long handle, with the image of a six-winged cherub. However, sometimes the ripids were not made in the shape of a circle, but had the shape of a square, quadrangular - the shape of a star, etc. (A variety of their forms can be seen in Prokhorov, in the publication “Christian Antiquities and Archeology” 1862, book 3). Upon ordination to the deacon, the newly ordained ripida is given to the newly ordained, and with it he is “placed at the throne of the holy meeting” (Official, rank of ordination deacon). He guards the saint at the liturgy, after the words: “victory song” in such a way that, taking the ripida in his hands with all attention and fear, he quietly waves the Holy Gifts at the top, as if flies would not sit, nor anyone else like that (Services, lit. St. John the Golden) 45. Ripides are used during the bishop's service (Official Liturg.), in some monasteries it is allowed to be used during the service of the archimandrite (History of the Russian. Hierarch. part 1, page 353 and following). During the service of the priest, the ripids are replaced by a cover, as we read about this in the Service Book: “if there are no ripids, he does” (deacon) “this” (waving) “with one cover” (Service). During the bishop's service, ripids are worn during the carrying of the Holy Gifts at the liturgy (at the big exit) 46 - the cross at Matins on September 14, August 1, on the Sunday of the Cross, also on January 5 after the liturgy and in general during religious processions; - when carrying the Shroud on Holy Saturday (the Order of priesthood and rituals observed in the Great Assumption Cathedral); while carrying St. relics or consecrated antimension near the church, during its consecration (Rite of consecration of the church, from Arch. works., l. 27 and Official). Thus, the ripids depict the penetration of heavenly powers into the mystery of the salvation of people accomplished by the Lord. The ripids were called wings 47. Usually, the coffin of the deceased bishop is also marked with ripids. Just as the northern, left side of the altar is designated for the altar, so the southern, right side is for the vessel preserver. Vessels, books, and vestments are stored here. In ancient times, the vessel guard was in the charge of the deacons and therefore was called: deaconnik (διακονικu’ς) New. Skr.. Part I, Ch. 6. About the ministry and order of the church. § 25, 26), It was called σκευοφυλάκων a place for storing vessels and clothes. Sometimes it was called the words: “kuteynik”, “kuty” 48. The altar was previously separated from other parts of the church by an altar barrier, formerly 1 1/2 or two arshins high. With this kind of barrier, the worship performed in the altar was visible to the people standing in the middle of the church. Subsequently, an iconostasis 49 was formed from the altar barriers. The altar is now separated from the middle part of the church (ναός) by an iconostasis, (εἰκονοστάσων) i.e., a more or less solid wall installed with icons (from εἰκών - image and ῖστημι - I put) sometimes - τέμπλον – fence, fence. In the iconostasis, there are three doors (θύρα, πoλη), which from the church lead to three sections of the altar, namely: the doors in the middle of the iconostasis, double doors, called the Royal Doors, the Royal Doors (βασιλικός) lead to that part of the altar where the throne is located 50; to the left of the Royal Doors - single-leaf - northern doors (Typ., Ch. 22) serve as the entrance to that part of the altar where the altar is located; to the right of the Royal Doors, the single-leaf southern doors, or midday doors (Typ., Ch. 22) are introduced into that part of the altar in which the deaconnik (vessel storage room) was previously located, therefore the southern doors were called deacon doors. Through the northern doors the honorable Gifts are carried out for installation on the throne (Service, lit. John the Golden), the cross is also brought out at Matins on September 14, August 1 and on the Sunday of the Cross (Typ., last September 14, August 1 and the Week of the Cross), and occurs at the liturgy Entrance 51 with the Gospel. - with the Holy Gifts, at Vespers they go out to litia (Typ., Ch. 2), they go out to burn incense in the church (Typ., Ch. 22 and Ch. 9. last Matins) and to pronounce the litanies, the deacon leaves through the northern doors. Through the southern doors he enters the altar at the end of the censing (Typ.. Ch. 22 and Ch. 9, last Matins), the deacon also enters through them at the end of the litanies, and the Priest after reading the lamp prayers at Vespers, and the morning prayers at Matins. Through the Royal Doors there are ceremonial entrances to divine services. The doors are called “Royal” (Typ., ch. 9 and 22) because during the liturgy the King of glory comes through them to feed the faithful with His Divine Body and His Blood. The royal doors are called “holy” (Typ., Chapter 23) because the Holy Gifts are carried out through them, and the uninitiated are not allowed to enter them. The royal doors are also called great (Typ., last day of Easter, liturgy), but their size, in comparison with the southern and northern 52, is also due to the greatness of the grace-filled Gifts with which the faithful are honored in them, and because of their great signification during the Divine Service. The opening of the Royal Doors depicts the opening to the people of the Heavenly Kingdom. Before the Royal Doors from the inside of the altar there is hung a curtain (Βηλόφυρον, Βημόφυρον), which in liturgical and other books is called, in relation to the Royal Doors, as if the external doors of the altar, the internal curtain (Typ., Chapter 7, Vespers), also - the curtain that exists inside the Royal Doors (Typ., Ch. 7, Matins), through them the doors (New Skr., Ch. 8, § 2). the inner door (Typ., Ch. 9) - in correspondence with the Royal Doors, called the lower doors (New Skr., Ch. 8, § 2). Sometimes the veil was called the word “zapony” 53. The removal of the veil marks the revelation to the world of the mystery of salvation, a mystery of eternal years kept silent (Rom. 14:24). hidden from ages and generations, but now revealed (Col.1:26) 54. The iconostasis, covering the altar, which signifies heaven, the dwelling of God, depicts those who live in heaven. The iconostasis contains icons, or images of the Lord God, glorified in the Trinity. Holy Virgin, St. Angelov, St. Prophets, St. apostles and other saints of God and images of sacred events that took place for our salvation 55 *). In the iconostasis, usually on the right side of the Royal Doors, an icon of the Savior is placed, next to it (if there are southern doors next to this image, then next to the southern doors) there is an icon of the church, or an icon of the saint to whose memory the church is dedicated 56 . To the left of the Royal Doors there is an icon of the Mother of God, and on the very gates, depicting the entrance to the Kingdom of Heaven, there is an icon of the Annunciation of the Most Holy Theotokos, since the Annunciation, according to the Church, was the main thing of our salvation, and - icons of the evangelists, the Evangelists: Matthew, Mark, Luke and John, who, like the Archangel, were evangelists to the world about Christ the Savior. The upper part of the iconostasis, on which the icons stand, is called the tyablo 57. An icon of the Last Supper is placed above the Royal Doors, which seems to teach that those who wish to follow the path of Christ and be worthy of entry into the Kingdom of Heaven should be honored with the Lord's meal, prepared behind the Royal Doors in the altar and offered to the laity in the Royal Doors. Just as on the Royal doors there are icons of the harbingers of human salvation (Archangel Gabriel, the icon of the Annunciation, the Evangelists), so on the northern and southern doors are depicted the messengers of God's will - Angels, sent to serve for those who want to inherit salvation; and sometimes Prophets are forerunners of the will of God; sometimes the Saints are expositors of the word of God and are holy deacons, representing themselves as Angels, and in charge of those parts of the altar into which the northern and southern doors lead. In larger churches, along with the icons of the Savior and the Mother of God, icons of saints, more revered, are placed; above them, in the second row, are icons of the most important feasts of the Lord and the Virgin Mary, depicting events that contributed to the salvation of people. In the third row are placed icons of those saints of God who, both on earth and in the heavenly world, were honored to be closer than others to the Savior of the world, namely: above the icon of the Last Supper is placed an icon depicting Jesus Christ himself and on his right side - the Mother of God, and on his left - John the Baptist 58 . On either side of this image, called “Deesis,” icons of the Holy Apostles are placed. In the next row are icons of the Old Testament saints of God - the Prophets, and between them an icon of the Mother of God with the eternal Child, who was their hope and joy and the subject of their prophecies. The prophets are depicted with the signs with which they transformatively depicted the mystery of the incarnation, for example, Aaron is depicted with a frozen rod, David with a golden ark, Ezekiel with a closed gate 59 . The top of the iconostasis is crowned with the crucifixion of the Savior 60 - an image of that through which salvation and the Kingdom of Heaven were granted to people. The iconostasis, separating the altar from the middle part of the church, is arranged on the elevation on which the altar is located. This elevation does not end with the iconostasis, but protrudes forward into the very middle part of the church and is called solea ([sωλέα, solea), i.e. elevation. The Solea, being connected to the altar, serves as a continuation of it. And just as for the clergy, during their communion at the throne, the altar is likened to the upper room where the apostles were at the supper, so for the laity the salt serves as an upper room, for them, an elevated place in which they partake of the Lord’s Table. Those performing the service on the solea, who are also in the altar, rise above those present in the church, and thus seem to be separated from them in their service. The place of the solea, opposite the Royal Doors, where the deacon goes out to pronounce the litanies and to read the Gospel 61, is called the pulpit (άμβων), i.e. climbing. It is also called the pre-altar pulpit, for example, it is said: “The bishop goes (if he stood on the place of the vestments) to the pre-altar pulpit” (Rite of the consecration of the church, published in Moscow, 1832, page 40). The pulpit depicts those elevated places, the ship, the mountain from which the Lord preached, and the stone from which he preached to the myrrh-bearing women about the resurrection of Christ 62 . Along the edges of the solea, opposite the northern and southern doors, there are places for readers and singers, which are called faces (Typ., Chapter 2), depicting the faces of Angels singing the praises of the Most High. Readers and singers are also called clerics (Typ., Chapter 2) (κληρικός), chosen by lot for psalmody and reading in the church (as was the case in ancient times). That is why in Solea the places where clergy are stationed are called choirs (κλήρος) 63 . At each of the two choirs for each face there is a holy banner, that is, an icon hanging on a pole in the form of a banner, representing the victorious banner of the Church of Christ, which is constantly at war with the enemies of salvation. Thus, banners, like banners under which the soldiers of Christ gather, stand in front of the believers in the church; they are worn by clerics, readers and singers at the head of religious processions. A grille is installed near the choir (Decree of the Holy Synod. 1805, Oct. 2. Instruction of Deans. 1857, § 1), which separates those performing the Divine service from those present in the church. A place in the church behind the solea is reserved for the laity. But during the bishop’s service, an elevated place for the Bishop, or pulpit, is built in the middle of the church, which, in contrast to the pulpit on the sole, or pre-altar, is called the “bishop’s pulpit.” In liturgical books it is designated by the following words: “place”, “place where the Bishop is vested” (Rite of priestly service and rituals observed in the Great Assumption Cathedral), “clouded place” (Rite of the consecration of the church, published in Moscow, 1832, page 40), “prepared place” (Chinovn., lit. Chrysostom), "locker" 64. For the most part, the cloud place has two steps. But for episcopal consecration, an elevated episcopal place is arranged several steps higher than the ordinary one and is called a theater (spectacle) or church platform. This is done so that those in the church can better see those performing sacred acts there 65 . In the vestment place, the bishop not only dresses, but also sometimes performs part of the service (for example, at a liturgy), sometimes the entire service (for example: a prayer service, a memorial service), and prays among the people, like a father with his children. On the place of the vestments, a seat for the Bishop is placed, called the pulpit (χαθέdρα). (The rite of election and ordination of bishops, published in Moscow, 1832, pp. 5, 6). In ancient times it was called “table”, “throne” (Act. Arch. Exp. rite of the bishop’s resolution of 1456, vol. I, p. 467, etc.) It is placed for the bishop to sit at a certain time of service, for example, when reading the hours. Behind the vestment place on the western side of the church, opposite the altar, there are doors or gates leading into the vestibule. In the church charter, these gates are called red (Typ., Chapter 22) 66, since they are sometimes decorated with special splendor. They serve for ceremonial exits from and entrances to the church, as, for example, during religious processions 67. They wear them with artos at meals or near the church. These gates are also called “church gates” (Typ., last day of Easter, Matins), since they lead to the church itself, and – “great church gates” (Rite of the consecration of the church, from Arch. works., ed. 1832, Moscow, l. 28 and Great Trek., ch. 107, but the next on the consecration. church), because besides them, in ancient churches, other doors were built from the vestibule into the church, smaller in size, which were called “northern” and “southern doors”. The Charter of the Orthodox Church on Easter Day, before the start of Matins, prescribes leaving the church through the northern doors in the vestibule (Typ., ate, Easter Day, Matins). Here we mean not those northern doors that lead from the altar to the church, but the doors from the church to the vestibule 68. The porch (νάρθηξ), otherwise the pre-church (New Skr., Part I, Chapter X, § 4) 69, is divided into two parts: the inner porch (έσωνa$ρfης, Pρόναος pre-church), which the Typikon always points to when talking about the porch, and the outer porch (ἐξωνάρθης προπύλαιον), or porch. The inner porch is called the meal 70. This part of the church in some churches, and especially monasteries, is called a “meal” because the monks dine in it or near it (Typ., last day of Easter. Rite of Artos, and New Skr., Part I, Chapter 10, § 5). In ancient times, both the porch and the porch were designated for catechumens and penitents. Here they prayed, here, especially in the inner porch, they often listened to teachings 71. Nowadays, although baptism is performed mostly on infants, adults are also baptized. The announcement over them, according to the charter, takes place in the vestibule (The Order of Orders, a connection from other faiths). In addition to the catechumen, the church charter prescribes in the inner and outer vestibule, or porch, to perform certain sacred rites and prayers, namely, more penitential services, during which the faithful, humbled before God, repent of their sins, express that in their untruths they are like the catechumens, and are worthy to stand with them on the porch. In the inner vestibule the following are celebrated: the hours (Typ., Ch. 2, 9, etc.), lithium at vespers (Typ., Ch. 2), Compline (Typ., Ch. 7), Midnight Office (Typ., Ch. 9). And on the porch the statute appoints, or, so to speak, allows to perform: litia 72, the rite of funeral service for lay people 73, the rite of funeral service for priests 74. One of the accessories of Orthodox churches are bells. They are usually placed: either on the roof of the church, in the dome towers, or at the entrances to the church, in belfries, which were located in the arches of the porch, and in the church itself on the western side (Notes of the department. Imperial Archaeological Society, vol. I, 1851, p. 33), or near the church, in a special building built for them and called bell tower 75. The bells in the church are intended to: a) call for Divine services or, in the expression of the Church, “signify”, that is, to let people know about the services (σημαίνειn); b) express the triumph of the Church and its Divine services, and c) announce to those not present in the church about the well-known prayers and readings of the Divine services performed in the church, and thus excite those in the church to join their prayers to the Lord 76. Bells in the Church Charter and liturgical books are designated by the words: beat, rivet, kampan, heavy, ringing. Some of these names have been preserved in liturgical books from the time when bells had not yet been introduced into use in the Christian Church (before the 8th century) and the faithful were called to Divine services by means of a wooden (σήμαντροn) or metal (σιδηροῦν) board, which was struck with a hammer or stick; There were also stone rivets 77 . This board or stick, and of course in the charter under the names: beat 78, riveted 79, tree 80, or simply under the name “great” 81. Now, when the boards have been replaced by bells, what was said in the charter about the beater, riveting, and wood should be applied to the bells 82. Actually, the bells in the Typikon are most often designated by the words: 1) “Campana” (Campana) - from the name of the Roman province of Campania, where the first bells were cast from its copper 83; 2) “heavy” (βαρέα 84 – from the heavy, strong sounds of the bells; 3) “ringings” – from the sonority of the bells 85; 4) sometimes the bells are designated by the word “lingual”, for example, ringing all the tongues (Manuscript Charter of 1645, see. Church Historical Monthly, ed. 2, M., 1854, p. 64, etc.). Churches usually have several bells, and they differ from each other in their size and strength of sound. Not in all churches, but in very many, the following bells are distinguished: 1) festive: 2) Sunday; 3) polyeleous; 4) just everyday, or everyday; 5) fifth or small bell. In this case, there are several small (ringing) bells of various sizes 86. The very ringing of the bells is not the same. The ringing corresponds to the service. A different ringing occurs during a holiday service, another during an everyday service, another during a Lenten service, and another during a certain funeral service. With the same service on the same day, the ringing is not the same. During early liturgies, the gospel is rare, the bell rings infrequently, and many bells do not ring. For later liturgies, the bell rings the gospel more frequently, and then the trezvon rings. There are mainly two types of ringing: the bell and the ringing itself. Blagovest is the ringing in which one bell or several bells are struck, but not all together, but each bell in turn. In the latter case, blagovest is called “chime” and “brute force” 87. Actually, ringing is the ringing in which two or more bells are struck together 88. When several bells are ringed in three steps, then it is called trizvon or trezvon 89 . During the day, the Blagovest occurs three times during public worship: evening, morning and afternoon. For although in the Orthodox Church there are considered nine daily services of public worship (vespers, compline, midnight office, matins, 1st, 3rd, 6th hours, liturgy, 9th hour), in parish churches for most of the year they are performed in threes together, namely: 1) 9th hour, Vespers and Compline. 2) Midnight Office, Matins and 1st hour. 3) 3rd and 6th hours and liturgy 90. Thus, the gospel occurs before the 9th hour (and Vespers), before the Midnight Office (and Matins), before the 3rd hour (and the Liturgy). Then, before more solemn services, several bells are rung at the bell. So, they ring before Vespers (Typ., Ch. 9), at the end of the 9th hour, before Matins at the end of the Midnight Office (Typ., Ch. 9), before the Liturgy after reading the 3rd and 6th hours 91. The trezvon occurs before the liturgy even when it is performed consecutively after Vespers, and not after the 3rd and 6th hours, for example, on the day of the Annunciation, on Maundy Thursday and Holy Saturday, and before the Liturgy of the Presanctified Gifts 92. And after reading the 12th Gospel of the Great Heel. To express the special celebration of the feast of the Resurrection of Christ, there is a trezvon after the liturgy. So: 1) happens on the day of Easter, throughout Bright Week 93, on all Sundays - until the day of the Ascension of the Lord and on the day of Easter. 2) During prayer singing - on the days of church holidays, on royal days, on victorious days (See the table, published by the Holy Synod), there is usually a bell ringing before the prayer service - at the beginning of it, and at the end - a trezvon 94. For prayers, except for the royal ones (and those mentioned above), it is not allowed to ring the bell (1729, September 9th, definition of the Holy Synod, paragraph 7). 3) The ringing occurs during religious processions in this way: first the gospel is sounded with one bell, then at the beginning and during the religious procession itself there is a ringing. Sometimes the bell ringing before a religious procession rings not one, but several bells, in other words, there is a chime, or a ringing of the good news 95 . The ringing, which is performed during the Divine service itself, and which announces well-known prayers, readings of the Divine service performed in the church, which calls on those outside the church to unite their prayers with the prayers of those present in the church, occurs during matins and liturgy. At Matins, many bells are rung while the polyeleos is sung; at the same time, all the candles are lit, then the Gospel 96 is read. This ringing is usually called the “ringing to the Gospel.” During the liturgy, one bell rings for “Worthy,” that is, during the most important part of the liturgy, it begins with the words: “It is worthy and righteous to worship the Father and the Son and the Holy Spirit,” and occurs before the singing: “It is worthy to eat, as truly, to bless Thee Theotokos” 97 . In the early liturgy, the ringing to “It is worthy” occurs only when the charter requires a liturgy for wounds (Church Veda. 1897, No. 3, p. 112). In addition to the indicated ringing during the Divine service, on some days during the Divine service there is also a special ringing, which is called the “chime”. So: 1) during the liturgy on Easter day, when reading the Easter Gospel (but not the Annunciation on Kyriopascha, see Typ., last March 25, on Easter day) “at every exclamation, or article of the Gospel, they strike the candia in the church once” (i.e., a small bell, bell, see Typ., ch. 35) 98 . “The paraecclesiarch is outside the church during the Great Beaten and the Great Campanian. At the last exclamation, it strikes the entire campanium and the great bell” (Typ., last Easter). 2) At Matins, during the singing of the Great Doxology - on the day of the Exaltation of the Cross of the Lord (September 14), on the Sunday of the Cross of Great Lent, on August 1, before the removal of the cross from the altar, there is a chime: each bell is struck once in particular (sometimes the bells will be rung in this way two or three times), then all at once. When singing “Holy God,” when the cross is brought to the middle of the church, all the bells ring. 3) A similar chime occurs on Good Friday at Vespers before the removal of the Shroud, during the singing: “For thee who is clothed,” and at Matins on Holy Saturday, during the singing of the Great Doxology, before the carrying of the Shroud near the church. Following this chime, both at Vespers and at Matins, there is a trezvon 99. 4) The chime occurs during the removal, funeral service and burial of priests, hieromonks, archimandrites and bishops 100. When their body is taken out of the house and comes with it to the grave, the chime is the same as when the cross is taken out - on September 14, August 1 and on the Sunday of the Cross, and when the Shroud is taken out on Holy Saturday, that is, they strike once on each of the bells (and in this way the bells are rung up to two, three times), and then once on all the bells together. During the gospels at the funeral service, as on Great Heel at Matins, the bell is struck according to the count of the gospels. After the body is brought into the church, after the prayer of permission is read, and after the body is placed in the grave, a peal is rung. The chime is slightly different before the blessing of water (small) on church holidays. In this case, first there is a chime, or the gospel is sounded on each of the bells, starting with the big one, several times. Having gone through everything, they start again with the big one. Thus, the gospel of the blessing of water differs from the gospel of the early and late liturgies, of which one precedes and the other follows the blessing of water. For before the liturgy they sound the gospel with one bell, and before the early liturgy they ring it rarely, and before the late one - often. When the cross is immersed in water during the blessing of water, a ringing sound occurs. What kind of chime happens before the blessing of water, the same happens before the consecration of a bishop or bishop 101. Just as when boards were used (and now in some places in Greece) for calling people to Divine Services, not on all days and not for all services did they strike the same board 102, tact, not on all days and not for all Services the same bells are rung. In accordance with the difference between the services of holidays and other days of worship, the gospel and the ringing of different bells occur in the following way: A. The festive bell rings the gospel: 1) On all twelve feasts, all-night vigils and liturgy 103. 2) On all days from Matins on the heel of Holy Week, except for the hours of Great Heel, until Matins on Monday of the week of St. Thomas 104. 3) To Great Vespers on the days of the Lord's holidays: the Nativity of Christ, Epiphany, Ascension, Pentecost, Transfiguration, Exaltation of the Cross of the Lord, also on the Sunday (resurrection) of the Apostle Thomas (great prokemeny). For Compline on the day of Pentecost the gospel is rung on the daily bell. 4) On the evening of the Weeks (Sundays): raw food, 1st, 2nd, 3rd, 4th, 5th Great Pentecost (i.e. on those days on which there are great prokemenas), and on the Week (Resurrection) vai (entry is allowed), as well as on other Weeks 105. 5) For Matins and Liturgy on Monday of the Holy Spirit, and on the 2nd and 3rd days after the Nativity of Christ (26 and 27 December). 6) On royal and victorious days. 7) On church holidays. 8) To the Great Vespers or Liturgy, beginning with Vespers, on the days of the eve of the Nativity of Christ and the Epiphany. 9) To all prayer songs in general, performed on church days and by order of the authorities. 10) To Vespers on the very days of the church holidays. On all these days, except Vespers on the day of the church, all bells ring. On Vespers on the day of the church the pealing occurs without a large bell (Typ., church. Ch. 1). A similar trezvon for Vespers on Sundays and holidays (Decree of the Holy Synod 1886, March 28, No. 4) 106. B. The Sunday bell rings the gospel: 1) On all Sundays in general, except for the Weeks (Sundays) indicated above (Typ., Chapter 2). 2) On days of celebrations with an all-night vigil, as indicated by the Typikon in the Monthly Dictionary, that is, if a saint happens to be outside the church. But on these holidays the gospel is announced with a vigil only when they occur between the Sunday of St. Apostle Thomas and the Sunday of Meat (that is, not on Cheese Week, not on Lent and Easter Week). 3) On the day of Midsummer and Easter. 4) To the hours on the days of eternity: the Nativity of Christ and the Epiphany (Typ., last December 24th and January 5th) and on Great Friday 107. All these bells ring, except the first one. B. The polyeleos bell rings the gospel: 1) On the days of celebrations with polyeleos, even if they happened even on the Great Pentecost. 2) On the holidays indicated in the Typikon with an all-night vigil (that is, if a saint happens to be outside the church), when these holidays occur in the period of time from Meat Week to Lazarus Saturday. 3) On the days of the giving of holidays (Typical church chapter 1 see 2). 4) For Vespers on Wednesday and Friday of the 5th week, as well as for Matins, Vespers and Liturgy on Thursday and Saturday of the 5th week of Great Pentecost 108. 5) On December 26 and 27 (see below, December 25). The ringing of bells on all these days is on all bells except the first. G. The common day bell rings the gospel: On all weekdays on which there will be no celebration with polyeleos at Matins, except for some of the days indicated above. The ringing on these days occurs without the first four bells, that is, without the common day. But if there is a service with great doxology, then the ringing of the bell also occurs on the 4th bell, that is, the common day bell. D. The fifth or small bell rings the bell for Little Vespers 109. The ringing or trezvon for Little Vespers is two bells. This ringing of two bells still happens: 1) Before Vespers and Matins: on Monday, Tuesday, Wednesday, Thursday and Friday of Great Pentecost, until Thursday of Holy Week 110, unless on these days the feast of the Annunciation, celebrations with all-night vigil, polyeleos happen. 2) If there is no presanctified liturgy on February 24, then after the hours before Vespers, the paraecclesiarch celebrates in two campaniums (Typ., last February 24 on Monday, 2, 3, 4th week of Great Lent). This ringing of two bells is indicated in the 9th chapter of the Typikon: “And at the end of it (the 9th hour) it marks two or four campaigns according to the charter.” 3) On the very day of the Annunciation, which happened on Monday Vel. Lent, there is only Small Compline in the evening. The good news for it is bone (rare). The bell for services differs in tone on different days. Sometimes it’s more fun, that is, more often, sometimes it’s sadder, that is, less often. The ringing of Lent is slow and inert 111. In contrast, everyone else is called in the charter “ringing in the Reds.” The ringing of the red ringing is placed on the 5th week of Great Lent on Wednesday for Vespers and on Thursday for Matins and Vespers (Typ.. last Wednesday of the 5th week of Great Lent - evening). Usually during Lent and on holidays with polyeleos (for example, February 24, March 9), the ringing for Matins, the hours, and the liturgy is not prolonged 112, but red 113. The charter specifies the amount of time for bell ringing and ringing before services. About how long the good news should be, the Typikon writes like this: “strikes” (for the all-night vigil) “not soon on the great campan, singing the Immaculate Ones, or saying Psalm 50 quietly to the twelve” (Typ., Ch. 1). For the trezvon, the charter prescribes less time, namely: reading the 50th Psalm once. Thus, at the end of the Midnight Office: “the paraecclesiarch slanderes the campans, but strikes with heavy emphasis rarely, only when he recites the entire 50th psalm” (Typ., ch. 9). On great holidays, for example, Easter, the Annunciation, a longer bell is assigned. The Typikon says: “it hits the great and slanderes quite” (Typ., last. Easter, last. March 15th). In general, one should ring for vespers, matins and liturgies without any excess (Definition of the Holy Synod of 1722, December 14, Collected Orders, vol. II, no. 933). In Great Lent, on the days of the week, when no holiday occurs on them, it is necessary to ring the bell before the 3rd, 6th, and 9th hours: before the 3rd hour - three times, before the 6th - six times, before the 9th - nine times, before Compline - twelve times. This was called, to distinguish it from blagovest, the word “chasit” 114. In addition to striking the bell three times, before the 3rd hour there is a special gospel 115. Similarly, if they leave the church after the 6th hour (as happens in monasteries), then at the 9th hour the candilo-burner strikes the tree.... on the 1st Trisagion he strikes the campanium 9 times (Last Monday of the 1st week of Lent). But for Compline there are only 12 strikes, and for Blagovest there is no indication 116. On Wednesdays and Fridays, “we don’t strike the kampan during the hours” (that is, there is a bell in front of the clock, but separately before each hour we don’t ring the bell 3, 6, 9 times). On the day of the Annunciation, “we do not strike the kampan during the hours” (Typ., last March 25). Also on the holiday with polyeleos in Lent, “whenever we sing polyeleos, we do not hit the kampan during the hours” (Typ., last February 24, Monday 2, 3, 4th seventh of Lent). In addition to the above-mentioned ecclesiastical purpose of bells in churches: 1) to announce Divine services, 2) to express the triumph of the church, 3) to announce to those present in the church about well-known prayers and readings of the Divine service performed in the church, bells also have another use: for example, in rural churches they serve as a saving ringing for travelers 117. About lamps and lighting During Divine services, even if it is performed in sunlight, lamps are always lit. This is done not only to drive away darkness, but also: 1) to commemorate the fact that the Lord, who lives in unapproachable light (Acts 20:7, 8), enlightens the world with spiritual light (John 1:9, 8:12), illuminates our hearts to enlighten us with the knowledge of the glory of God in the face of Jesus Christ (2 Cor. 4:6). And the holy saints of God are lamps, burning and shining, as the Lord said about the saint. John the Baptist (John 5:35. Sn.17:22). Lamps during worship also serve 2) to mean that the hearts of believers are warmed by the flame of love for God and His saints (1 Thess. 5:19) 118 and 3) finally, to depict the spiritual joy and triumph of the Church (Is. 60:1) 119. Oil and wax brought by believers are used for lamps. Oil and wax constitute a sacrifice-offering to God. Oil and wax, as the purest of the substances used for combustion, signify the purity and sincerity of the offering made to glorify the holy name of God (Right. 3rd Apostolic 120 (Ch. Exodus 27: 20; 35: 5, 8). Oil (ε=’λαων) in particular means the zeal of people, similar to the zeal of the wise virgins who took oil with their lamps to meet the bridegroom (Matthew 25:3, 4), i.e. it means the desire of Christians to be pleasing to God by their deeds, by life, and not by faith only 121. Oil is used in worship from the plant kingdom, woody 122. Wax in particular, as collected from fragrant flowers, signifies the spiritual fragrance of the offering, that is, the faith and love of those offering. And since it is collected from many flowers, this means an offering made from all Christians (New Skr., Part I, Chapter 9 § 3). The use of wax in the Apostolic Church is mentioned in the Apostolic Rules (Rules 72) 123. Some of the lamps always occupy the same place and are, as it were, motionless, others are moved from place to place during the sacred rite; Therefore, the same vessels are not arranged for all lamps. Candles are always lit on the throne and altar 124. They are placed in candlesticks. Oil and candles are lit in front of the icons. The vessels used for this are called kandils and lamps in the charter 125. Kandila having from seven to twelve candles are called polykandila (from πολύς - many and [kανδῆλα - lamp, go candle). Seven candles signify the seven gifts of the Holy Spirit, and twelve candles signify the twelve apostles (New Skr., part I, chapter 9, § 2). Kandils having more than twelve candles are called panikandils (from πάς - all and [kανδ ῆλα - lamp). In the Greek church, inside the middle dome there was a hanging circle with candles, which was called khoros (χορός), i.e. choir, assembly. In our country, such a circle is replaced by a chandelier, a chandelier; it means the stars in the firmament of the sky (New Skr. Part I. Ch. 9. § 2). For lamps worn during sacred ceremonies, candlesticks with one candle are used, called candlesticks in the charter. candlesticks and lamp. So, at the beginning of the vigil, the candle burner, having burned the candle in the candlestick, delivers it directly to the Royal Doors (Typ., Chapter 2. beginning of Vespers); so “the previous candlestick with two candles” is the Entrance at Vespers (Typ., Ch. 2). The previous, passing lamp is the Small and Great Entrance to the liturgy (Service Book, lit. St. John the Golden). And during the bishop’s service, a lamp or candlestick with one candle is presented to the bishop 126. When reading the Gospel, two readers each hold a candlestick with a lit candle. These candlesticks are called manuals (μανουάλιον) (Acts of the Moscow Council of 1666–67, ed. Brotherhood of Peter, Metropolitan Rite of Liturgical L. 50). During the service of bishops and during the service of archimandrites of some monasteries, two-candle and three-candle candles, dikiri and trikiri are also used. The candles in them are called double-braided and triple-braided (History of Russian Hierarch. Part I, p. 357) and autumn candles, autumn candles (Ibid. pp. 396, 394, etc.) 127. Dikiriy (δικήrιον from δύο - two and κηρός - candle), double-candle, double-candle (Official.. lit. pre-sanctification), marks the dual nature in our Lord Jesus. Christ: divine and human. Trikirium (τρικήριον from τρει ς - three AND κηρός - candle). tricandle. triluminous, symbolizes the three faces of the Holy Trinity. During divine services, the bishop and archimandrite (to whom the right is given) bless the people with dikiri and trikiri. The bishop, during the liturgy, after his vestments, when the protodeacon proclaims: “So let your light shine before men, so that they see your good deeds,” etc. and, entering the altar while singing: “Come, let us worship,” has a trikyrius in his right hand, and a dikyriy in his left. When at the Small Entrance, he censes the altar and outside it, then he has a dikiria in his left hand, and a censer in his right. When singing: “Holy God,” he makes a cross with a dikiri (in his right hand) over the Gospel on the throne, 128 then, having a cross in his left hand, and a dikiri in his right, he says: “Look from heaven” (Rin. Lit. Presanctified Gift). At the presanctified liturgy, the bishop holds a trikiria with a censer in his hands, saying: “The Light of Christ enlightens everyone.” The lighting of lamps in the church is consistent with the chants and sacred rites of the services. The more alive the joy of the Church in the Lord and the more solemnly the Divine service is performed in church, the more light there is during the Divine service. The Charter prescribes that more lamps be lit during more joyful and solemn services, and during less solemn ones. sad - less. Therefore, at Compline, Midnight Office, and the Hours, fewer lamps are lit than at Vespers, Matins, and Liturgy. And in these solemn services on holidays, joyful days, there are more lit candles than on non-holiday, weekday, and weekday days. Finally, in more solemn services, not all lamps are lit at the beginning of the services, but many are lit only at the time when the solemn singing and reading begins. At Compline, the statute prescribes lighting lamps before the images of the Savior and the Mother of God (Typ., ch. 25). The same lamps are usually lit at the midnight office and at the clock. At vespers on a non-holiday day (that is, when “Blessed is the man” is not sung at it), at the beginning of it candles are lit before the image of Christ the Savior, the Most Holy Theotokos and before the image of the church on the right side of the Savior’s image (Typ., ch. 24 and 25). According to the versification of kathisma, that is, at the beginning of the singing: “I have cried to the Lord,” singing to the glory of the Lord, who came to enlighten the world, more candles are lit: before the analogy and before the image of the Savior Christ in Tibla 129 and in the altar at the throne (Typ., ch. 25). And at Vespers, on the day of the holiday or memory of the saint, when the first antiphon of kathisma (“Blessed is the man”) is sung, glorifying the Lord, who enlightened the world through redemption, all these candles, that is, before the analogy, before the image of the ruler in the tibla and in the altar at the throne (Type.. Ch. 25) are lit at the beginning of Vespers. At Vespers on the Week (Resurrection), on the feasts of Christ, the Mother of God, and saints (with a vigil), more candles are lit than on other days, namely: at Small Vespers at the beginning of it, in addition to candles before the images of the Savior, the Most Holy Theotokos, and the church, another candle is burned in front of the analogy, where the icon of the holiday is usually placed (Typ., Chapter 14). At the Great Vespers on the mentioned holidays, at the beginning of it, candles are lit not only before the images of the Savior, the Mother of God, the church and before the analogy, but also before the Master’s image in the tibla (Typ., ch. 24). According to the 1st antiphon of the 1st kathisma, at the beginning of the singing “Lord, I have cried,” other candles are lit (ibid.). Candles are also not extinguished at the same time. Those that were lit at the beginning of Vespers are extinguished at the dismissal of Vespers. The candles lit at “I cried to the Lord” are extinguished earlier, namely at the final Trisagion (Typ. ch. 24 and 25). At Matins, precisely at the beginning of it, candles are lit in front of the images of the Savior, the Mother of God and the church. 130 During the singing of “God is the Lord” - singing that announces the appearance of the Lord God to us, they are lit both in front of the icon in the analogy and in front of the icon of the Savior in the tibla. Thus, during the reading of the Six Psalms, according to the rules, it is prescribed to light a few candles, since these psalms express repentance and tenderness 131. If a polyeleos is sung at Matins, then at the beginning of its singing all the candles in the church are lit (Typ., ch. 24 and 25). According to the regulations, candles are lit during the singing of the canon, stichera of praise and great doxology. But during the singing of the canon, on some songs, its charter commands to extinguish these candles and then light them again, namely: “at the beginning of the polyeleos, it is appropriate to light all the candles, and leave (them) to burn, until the end of the 3rd song, and then again extinguish (them), and on the 8th song, we burn all the candles and leave them to burn until the end of the great doxology (Typ., chapters 24 and 25). Thus, the charter prescribes extinguishing the lamps at the time at which, when singing the canon, the so-called “reading” is assigned precisely according to the 3rd and 6th songs of the canon (Typ., Ch. 2, 3 and others). At the Liturgy, as the most solemn service, more candles are lit on all days of the year (that is, weekdays and holidays) than at other services. The lighting of candles begins from the place where the Divine Service begins - from the altar; then the candles are lit on the throne and then throughout the entire church. A candle is burned on the altar before the beginning of the liturgy (Typ., ch. 24). “And when the priest puts on his vestments, I will arrive at the time of the ringing” (when the time of ringing comes) - “before I burn the light on the throne; also in the church, as it was foretold” (i.e., before the icons: the Savior Christ, the Most Holy Theotokos, the church, before the analogy and in the table). At the beginning of the reading of St. In the Gospel, candles are lit throughout the church (Typ., Chapter 24), to depict the fact that the light of Christ enlightens the whole earth. At the liturgy, all candles, except for the candle on the altar, are extinguished after the prayer behind the pulpit 132. The candle on the altar is not extinguished until the Holy Gifts are consumed (known teaching, see after the celebration of the liturgy, what the priest should do). Candles in the church and in the altar, excluding the throne and the altar, are lit and extinguished by sextons and candle burners (Service. Known. teaches about alms, acceptance, storage and worship of divine secrets, and Typ., Chapter 2, etc.). The candles on the throne and the altar are ordered to be lit and extinguished only by the priest or deacon (Service. Izvest. teaches about alms, acceptance, storage of divine Mysteries) 133. For the first time at the altar, that is, during the consecration of the church, the bishop himself, consecrating the church, lights a candle and places it in its place, near the altar (The rite of consecration of the church, from the bishop created, published in Moscow, 1832, l. 24. Additional Trek. Kyiv, 1863, l. 26). Candles are also lit at baptism. Usually three candles are placed on the font itself, as a sign of the Holy Trinity, in whose name baptism takes place, and in addition candles are given to the recipients. The lit candles in the hands of the recipients show their faith that the sacrament will give enlightenment to the soul of the baptized, that the baptized comes from darkness to light and becomes the son of light, which is why baptism itself is called enlightenment (New Skr., Part IV, Chapter 6, § 2). Candles are given to those getting engaged and getting married. The candles signify the purity of their life, which shone with the light of virtues (John 3:20, 21) 134. During the consecration of oil, seven candles are lit near a lamp (kandil), or some other vessel with wine and oil, in the image of the seven gifts of the Holy Spirit (New Skr., Part IV. Chapter 14, § 5). Usually, all those present stand with candles, both when listening to the Gospels and when contemplating the entire sacred rite. as a sign of fiery prayer for the salvation of the sick. During burial, four candlesticks with candles are placed on all four sides of the coffin and represent a cross. At burial, as well as at memorial services, those present hold candles, thereby depicting the Divine light with which a Christian is enlightened in baptism (New Skr., Part IV, Chapter 20. § 5). Light serves as a sign of the future, the unfading light (Zlat. Marg. p. 442, see Spirit. Conversation 1859, No. 43, p. 128). About sacred robes and vestments If for worldly affairs on important ceremonial occasions they dress not in ordinary daily clothes, but in other better ones (Matthew 22:11, 12), then even more so when serving the Lord God, one should put on special clothes (A=’μφιον αί ἰεραι` sτολαὶ), which would distract from the duty and lift the mind and heart to it, both those performing the Divine service and those present at it 135. Each rank of clergy, such as bishops, priests, deacons, and readers, is assigned their own special clothes during divine services, which have the highest spiritual sign. The highest rank of clergy always wears the vestments of the lower ranks. The deacon, in addition to the clothes that actually belong to him, dresses in the clothes of the reader; The priest, in addition to the priestly ones, also has deacon’s robes; The bishop, in addition to the clothes that actually belong to him, has all the priestly clothes. The order in vestments is as follows: first they put on the clothes belonging to the lowest rank; Thus, the priest first dresses in deacon’s robes, and then in priestly robes; The bishop first puts on the robes of a deacon, then the robes of a priest, and then those belonging to him as a bishop. Let's begin our consideration with the clothes of the reader, singer, sometimes called cleric, sexton. The reader's robes are as follows: Short felony (φελόνων, φαιλόνης). – The short felony is the first garment that is worn during the initiation of clergy (Clerical). Apart from the day on which the clergyman is dedicated, it is usually no longer in use 136. This clothing has the appearance of a priestly phelonion (chasuble) and differs from it in that it is very short, barely covering the shoulders. It is placed on the neck of the initiate, as a sign that he comes under the yoke of the priesthood and is dedicated to the service of God. Surplice (στιχάρων). – A surplice is a straight, long garment with wide sleeves that covers the entire person. Since priests and bishops wear a surplice under other vestments they put on, their surplice changes somewhat in its shape and is called a “sub-coat.” The surplice signifies the “robe of salvation and the robe of gladness,” that is, it means a pure and calm conscience, an immaculate life and the spiritual joy in the Lord that flows from this in the one who is clothed. The one who puts on this robe (at the full liturgy) says: “My soul will rejoice in the Lord: for he has clothed me with the robe of salvation, and clothed me with the robe of joy; As a bridegroom, lay a crown on me, and as a bride, adorn me with beauty.” This state of mind should be in everyone participating in the celebration of the Divine Service, therefore all ranks of clergy and clergy are assigned to put on the surplice. When the bishop is vested, then all the prayers are read not by him himself, but by the deacon, and therefore the prayers are pronounced in the 2nd person. So, when laying on the surplice (sacron), the Deacon says: “Let your soul rejoice in the Lord; clothe thee with the robe of salvation, and clothe thee with the robe of gladness, as thou shalt lay a crown upon thee, and adorned thee with beauty as a bride.” The robes of the subdeacon and deacon, in addition to those indicated, are as follows: Opapii (ὠράριον). – Orarion is a kind of long wide ribbon, which is sometimes worn crosswise across the shoulders, and sometimes worn on the left shoulder (frame) 137 (Famous teaching in the Service Book). Subdeacons and deacons have the Orarion. Lower church servants (i.e., readers, singers) are not allowed to wear an orarion (Laod. Sob., rights 22, 23). Anyone who is ordained a subdeacon will be girdled with an orarion crosswise across his shoulders. The subdeacon always wears his orarion in this way; for at the same time it is convenient for him to fulfill those duties in the church for which he is dedicated. These duties are enumerated by the bishop, at the consecration of a subdeacon, in the following prayer: “And grant him (Lord) to love the splendor of Thy house, to stand at the doors of Thy church, to kindle the lamp of the habitation of Thy glory” 138. (Official rank of consecration. Subdeac.). Wearing an orarium serves as a sign that through humility, chastity of one’s loins and purity of heart one must acquire for oneself the robe of purity; therefore, a subdeacon after ordination to the orarion cannot enter into marriage (Sim. Sol. Skr., Part III, Chapter 2, § 2; see 26 of the Apostolic Canon, and 6 of the Ecumenical Council of Rights 6). During ordination (ordination) as a deacon, they are allowed to wear an orarion. The bishop places the orarion on the left shoulder of the dedicatee. The deacon girds himself with an orarion only during the liturgy, after the “Our Father” (Service), i.e., at the time when he prepares himself to receive the body and blood of the Lord. At other times, he usually has the orarion on his left shoulder, and during the exclamations of the litanies, with the words: “let us attend,” “bless the Lord,” etc., he raises the end of the orarion, holding it with three fingers of his right hand 139 . With this action, he either excites the people to prayer, or lets other deacons, singers and even the priest know about the time of sacred rites and singing. In ancient times, the deacon used an orarium to wipe the lips of those receiving communion 140 . Deacons, in accordance with their service to meals, which they learned under the apostles (Acts 6:1-6), stand closer to the throne of God than subdeacons, and portray themselves as cherubim and seraphim. And the orarion represents angelic wings. Sometimes an angelic song is embroidered on the orar: “Holy, holy, holy.” The orarion is the deacon’s essential attire during divine services. When placing the orarion on himself (at the liturgy), the Deacon does not say any special prayer 141. The deacon's robes include: Handholds (ἐπιμανίkια). - Armbands, otherwise “sleeves” (Official, Lit. Pre-Consecrated Gifts), are used to tighten the edges of the sleeves of the lower clothing, as if to strengthen the hands, to make them more capable during sacred ceremonies. The orders remind the one wearing them that he must trust not in his own strength, but in the right hand of the Lord, the almighty and all-good God, in His strength and help. When putting the guards on his right hand, the priest says (at the liturgy): “Thy right hand, O Lord, is glorified in strength: Thy right hand, O Lord, has crushed the enemies, and with the multitude of Thy glory hast thou wiped out the adversaries.” Putting it on his left hand he says: “Thy hands create me and create me: teach me and I will learn Your commandments.” When the guards are put on the bishop’s left hand, then the deacon says the words of prayer in the 2nd person: “The hand of the Lord created you and will create you; give you understanding and learn from His commandments.” The orders of the priests and bishops, representing Christ the Savior, remind us of the bonds with which the most pure hands of the Lord were bound. The priest puts on the guards in full vestment. Only when performing baptism does the charter command one to put on an epitrachelion, a phelonion and bristles (See the Breviary). The clothes of a priest include: Epitrachilia (ἐπιτραχήλων, πετραχήλιον) Epitrachilia (from ἐπΐ - on and τράχηλος - neck, neck). “navyynik”, there is clothing that encloses the neck (neck) from behind and through the chest, extending to the bottom. The epitrachelion is the same deacon's orarion, only wrapped around the neck. In ancient times, when consecrating a deacon to the priesthood, the bishop, instead of placing an epitrachelion on him, as is done now, transferred only the back end of the orarion to his right shoulder so that both ends hung in front (New Skr., Part III, Chapter 3, § 19). This is also indicated by the shape of the ancient stoles; they were folding, with buttons in the middle. That is why even today stoles with crosses are used, sewn two in a row, and thus depicting a double folded orarion. Epitrachelion signifies the sanctifying grace of the priesthood. The similarity of the epitrachelion with the orarion shows that the priest is invested with the rank of deacon, and that the grace granted to him as a deacon is inalienable even after initiation into the priesthood. Placing the epitrachelion on both shoulders signifies the superiority of the priest over the deacon - the deep grace of the priesthood. When vesting (at the liturgy), the priest recites the words of the psalm: “Blessed is God, who pours out His grace on His priests, like ointment on the head, coming down on the door, the door of Aaron, coming down on the sweeps of his garments” (Ps. 133:2). A priest without an epitrachelion, like a deacon without an orarion, does not perform a single service. – In one epitrachelion (without a phelonion), he usually performs in the church and the vestibule those Divine Services that are less solemn, namely: Little Vespers, Compline (not at a vigil), Midnight Office, the Hours (if the Gospel is not read at them); also different prayers in homes: at the birth of a baby, naming him, etc. When vesting the Bishop in the epitrachelion, the Deacon speaks of the special grace bestowed on the Bishop: “Blessed be God, pour out His grace upon His Bishop, as myrrh is upon the head,” etc. Belt (ζώνη). - The belt is a kind of secular ribbon with which the priest girds himself over the vestment and epitrachelion in order to make it more convenient to perform sacred functions. Girdling with a belt signifies the gift of the power of God to the priest and bishop, strengthening them for high service to God, instructing them to an immaculate life and helping them to flee from sins with the speed of the tree. The priest, putting on the belt, glorifies the Lord in this way: “Blessed be God, girdle me with strength, and make my path blameless, complete my steps as you set me on high places.” The belt reminds the one wearing it that the Lord girded himself at the Last Supper to serve the apostles, and that He is always ready to send His help to those who love Him. When vesting the bishop, the deacon pronounces the words of the prayer in the 2nd person: “Blessed be God, gird thee with strength, and make thy way blameless; make thy nose like the tree, and set thee on high” (Ps. 17:33, 34). Gaiter and policeman, – ἐπιγονάτιον. – The gaiter is rectangular, oblong, and the policeman is a quadrangular, equilateral square plate that is hung on the hips of the clergyman. The legguard is hung with two edges, and the policeman with one edge. The breastplate signifies the sword of the Spirit, the spiritual weapon, which is the word of God (Eph.6:17; Heb.4:12). With this sword the priest and bishop must arm themselves against unbelief, heresy, wickedness - in general, against everything sinful and vicious. When the priest is vesting the gaiter, he says (at the liturgy): “Gird Thy sword upon Thy thigh, O mighty one, by Thy beauty, and by Thy kindness, and come forth, and prosper, and reign for the sake of truth, and meekness, and righteousness, and Thy right hand will guide Thee wondrously, always, now, and ever, and unto the ages of ages” ( Ps.44:4, 5). The name legguard (that is, worn on the hip) is not a translation from Greek. In the Greek Church, among the sacred garments there is no breechcloth, but only a vestment. Police 142 (επιγονάτιον - from επί - on and γόνυ knee - epigonatius, kneecap) are held by bishops, also archimandrites and some archpriests. the bishop does not wear a breechcloth, but when putting on the breechcloth, he says the prayer: “Gird Your sword on Your thigh, O mighty one,” which is pronounced by the priest when putting on the breechcloth. Thus, the symbolic meaning of the legguard and the policeman is the same 143 But the legguard is one of the awards given to the priest. Nowadays, the gaiter is usually the first reward for a priest, and the policeman is an indispensable accessory to the rank of bishop. At first, the politsa (epigonatius) was worn only by bishops 144. Subsequently they began to give it to archimandrites, but not to all 145. Sometimes the archimandrite, who was already wearing a miter, did not have epigonation. 146 Since ancient times, archimandrites, when wearing police, also wore a legguard 147. When vesting, the bishop is assigned police after he has donned the sakkos. Archimandrites and archpriests put on the police before putting on the phelonion, after putting on the belt and braces. The club is placed on the right side of the clergyman, the legguard is put on the right thigh when the clergyman does not have a club. He who has a club wears a legguard on his left side, and a club on his right. Felony (φελόνη;. φαινόλης). – Phelon (a Cretan word) means all-covering clothing. This is a long and wide sleeveless garment covering the entire body, in which there is a hole for the head. The phelonion is put on top of other clothes and covers them. This clothing, decorated with many crosses, is called “polystavrion” (“baptized robe” from πολύς - many and σταυρός - cross). The ancient form of the phelonion, still preserved in Greece, has changed somewhat here: we have a piece of material cut out on the front side of the phelonion for more convenient operation during worship (Index for review of the Moscow Synod. Sacristy, ed. 2, explanatory words, “phelonion,” p. 29). Therefore, in our country, obviously, in a different way than in Greece, the injunction of the church charter is fulfilled, that at some time during the divine service the Priest should have his phelonion lowered (Typ., Chapter 2, Matins; Typ.. Ch. 7. Service. Officials, lit. Gold. on the Great Entrance, etc.), so that the Holy Gospel should be held not just with his hands, but in the phelonion 148. Felon depicts the mantle in which the Jews (soldiers) who mocked him clothed the Lord, and reminds the priest that in his service he portrays the Lord, who offered Himself as a justification for the people, and therefore must clothe himself with righteousness in all his deeds and rejoice in the Lord. When putting on the phelonion, the priest recites (at the liturgy) the words of the psalm: “Your priests, O Lord, will be clothed in righteousness and will rejoice in Your graces with joy (Ps. 132:9), always, now, and ever, and unto the ages of ages. Amen". The priest dresses in a phelonion during more solemn services, like this: A) When performing the sacraments: baptism, confirmation 149. marriage and consecration of oil 150. B) During daily and great vespers 151. The Typikon prescribes that the deacon and priest should not be in vestments for the entire duration of Vespers and Matins, but to be clothed and undressed several times. The Typikon commands to be in vestments when they actually perform sacred acts - they say litanies, cense, etc., namely: 1) The priest, having put on his vestments at the beginning of Vespers, remains in his vestments during the prayers of light, litanies and exclamations, but then, “placing the epitrachelion in its place, he departed and stood in his usual place, until the kathisma of the psalter was sung” (Typ., ch. 9). 2) At the end of the 3rd antiphon, he departs before the Holy Door, placing the epitrachelion on himself, and says the small litany and exclamation. Also, having entered the altar, putting incense into the censer... censing, etc. (Typ., Ch. 9). At Vespers at the vigil, the deacon vests himself during the singing of the 3rd antiphon: “To the sung of the third antiphon, the deacon departs, and, bowing to the rector, enters the holy altar, and the honorable priest enters with him. The deacon takes his surplice and orarium, receives a blessing from the priest, and, having kissed his right hand, puts on the surplice as usual and says the last litany” (Typ., ch. 2). The priest puts on a phelonion and for the Entrance, while singing the stichera on “I cried to the Lord”: “And when we say the verse: “For His mercy is established upon us,” singing both faces together, then the priest, bow to the primate, and entering the holy altar, put on the phelonion” (Typ., Chapter 2). 1) The priest, having put on his first Matins vestments, remains in his vestments during the incense, and the litany, and the exclamation, with the censer: “Glory to the saints,” etc. Then he takes off the epitrachelion. The Typikon says that after three psalms of the sixth psalm, “the Priest departs before the Royal Door, bowing, placing the epitrachelion on himself, and says the morning prayers in secret” (Typ., Chapter 2). At Matins, at the vigil, after reading three psalms, “The priest in the stole, sometimes in the phelonion, says the morning prayers” (Typ., Chapter 2). 2) After the litany and troparia for “God is the Lord” or “Alleluia,” the Priest, having laid the stole in its place, departs from the land of the Holy Doors and stands in his place (Typ., Chapter 9). 3) To read the Gospel, the priest and deacon, having entered the sanctuary, will dress according to custom (Typ., Chapter 2). Whenever there is a polyeleos and the psalm is sung: “Praise the name of the Lord,” etc., the Rector of the sanctuary and all the clergy put on the phelonion according to custom, and having left the altar into the open Royal Doors, they stand in two countries around the analogy. After the magnification, litany, and sedals, all the clergy enter the holy altar and put on their sacred robes, while holding the line, the priest remains in vestments for the reading of the Gospel (Typ., Chapter 2, see). Why don’t the priests in parish churches leave the middle of the church before reading the Gospel and unveil themselves? Because the charter requires the priests to leave the middle of the church during the so-called “reading,” which occurs after the singing of the sedals (Typ., Chapter 2). In parish churches this “reading” does not happen. 4) According to the 8th ode of the canon, “The priest, having placed the epitrachelion on himself, censes the holy meal, exclaiming: “We will exalt the Theotokos and the Mother of Light with songs” (Typ., Chapter 9). At the vigil, the priest and the deacon usually put on their vestments, and at the end of the 8th ode, having finished the holy meal, the deacon proclaims: “Theotokos and Mother of Light” (Typ., Chapter 2). This is how they dress in monasteries several times during Vespers and Matins. In parish churches, the priest and deacons are vested throughout the entire service. D) Priests put on the stole and phelonion on the royal clock on the days of eternity: the Nativity of Christ (Typ., Dec. 24), Epiphany (Typ., Jan. 5) and on Great Friday (last Great, Friday morning), also on the clock on Monday, Tuesday, Wednesday of Holy Week (Typ., last Monday of Holy Week. seventh morning), since at all these hours there is a reading of the Gospel. On Bright Week, the Priests celebrate the Hours, Compline and Midnight Office wearing stoles and phelonions. D) Dressed in stole and phelonion during burial 153; and E) During prayer services, because the Gospel is read at them (see Book of prayer songs, for example, thanksgiving for receiving forgiveness). During some divine services, priests are not only in stole and phelonion, but in full vestments. All priests are in full vestments, no matter how many of them serve: 1) When performing the liturgy - always (Service). 2) During the service of Matins in St. Easter 154. One Abbot puts on all the clothes: 1) During the service of Vespers on Easter Day 155. 2) When carrying out the cross on the head on the day of the Exaltation (Typ., September 14), on the week of veneration of the cross and on August 1st. 3) On Holy Friday in the evening, during the removal of the Shroud, just as on Holy Saturday at Matins 156. 4) During the great blessing of water on the day of the eve of Epiphany, at least it was performed after the liturgy, after the prayer behind the pulpit (Typ., last January 6), or after Vespers (on Saturday and Sunday). The bishop dresses in full vestments, in addition to the liturgy, also for prayer singing, for a memorial service, for the funeral service of the deceased. At the all-night vigil, he goes to the litiya in a robe, and to the polyeleos in full vestments. The actual bishop's robes are as follows: Sakkos (σάkκος). – Sakkos (Hebrew word) means sackcloth, rags, and is the clothing of sadness, humility, repentance (Jer.48:37, Luke 10:13). The sakkos is similar in shape to a surplice, it also has sleeves, but is shorter and decorated with bells. Sakkos has the same meaning as phelonion 157. and when vesting the Bishop in the sakkos, the deacon pronounces the words of the prayer read by the priest when vesting in the phelonion, only addressed to the rank of the bishop: “Your bishops, Lord, will be clothed with truth, and your saints will rejoice in joy, always, now, and ever, and unto the ages of ages. Amen". The bells of the sakkos mean the gospel of the word of God coming from the lips of the bishop. Omophorion (ω=μοφόριοn). – Omophorion (from ῶμος – shoulder and φέρω – I carry) is clothing worn on the shoulders, on frames, “amice”. This is a long and wide cloth, decorated with crosses and placed on the shoulders of the bishop, in addition to other clothes. The omophorion, lying on the shoulders of the bishop, is lowered at the ends in front and behind (Sim. Sol. Nov. Skr., part II, chapter 6, § 17 158. The omophorion is called “three-fold” because, as St. Sophronius explains, it serves the Holy Trinity (Christ. Read., 1855, vol. I, p. 271). Omophorion means a lost sheep, that is, the lost human race, and the saint, dressed in this robe, bears the image of Christ the Savior, Who, like a good shepherd, took the lost sheep on His shoulder and brought it to those who were not lost, that is, the Angels, to the house of the Heavenly Father (Luke 15:4–7 159. When vested as a bishop in the omophorion the deacon says: “On the frame, Christ, having taken the lost nature, you ascended, you brought God and the Father, always, now, and ever, and to the ages of ages” 160. But due to the meaning given to the omophorion, during the service of the liturgy the bishop takes it off and on several times. Namely: 1) The omophorion is placed on the bishop along with other vestments before the liturgy. During the singing of the prokeme, before the reading of the Apostle, the omophorion is removed, and the bishop is without it during the reading of the Gospel. Isidore Pelusiot says: “The bishop, representing Christ, and by his very clothes shows everyone that he is an imitator of that good and great Shepherd, who wanted to bear the infirmities of the flock; therefore, when the true Shepherd Himself appears with the revelation of the Gospel, the bishop immediately lays aside the robe of imitation, letting those know about the presence of the Lord and the leader of the shepherds (letter 145, book 1). The putting on and taking off of the omophorion is specifically indicated in the Official - after the liturgy of St. John Chrysostom Fr. 2) Then the omophorion is put on after the bishop washes his hands before reading to them: “Like the Cherubim” 161. After removing the particles from the altar for the living and the dead, “having completed the particles,” the bishop gives the omophorion; for during the Great Entry the paten and the Chalice represent Christ the Savior, taking away the sins of the world. That is why at the presanctified liturgy, when the Entrance with the body and blood of Christ takes place, the bishop removes the omophorion. 3) Therefore, an omophorion is imposed during prayer: “with these blessed powers we too” before the words: “take, eat.” In the omophorion, the bishop calls on the Holy Spirit for the transubstantiation of the Gifts. And if there is an initiation into a priest, then in the omophorion the bishop gives him a part of the “holy pledge” to hold in his hand, that is, a part of the Holy Body of Christ. Upon invocation of the Holy Spirit and upon the giving of part of the holy pledge, the omophorion is removed. Then the bread and wine become the Body and Blood of Christ, and therefore the bishop takes off the robe of imitation of Christ. 4) Then the bishop puts on the omophorion after the prayer: “Behold, Lord Jesus Christ,” before the time when the deacon says: “Let us attend,” and wears the omophorion until the dismissal of the liturgy. At that time, the bishop offers the holy bread, divides it into parts, receives communion and teaches the body and blood of Christ to others; therefore, he needs to put on all the sacred signs of his dignity, especially the omophorion, which is the most important garment for a hierarch. 5) If there is an ordination during the episcopal service, then for the ordination the bishop always puts on an omophorion (Official). At Vespers on Good Friday, which, as it were, replaces the liturgy, during the reading of the Gospel, the Bishop puts aside his omophorion (Rite of sacred rites and rituals observed in the Great Assumption Cathedral, sheet 11). Nowadays, during the same divine service, an omophorion is used of two types: 1, a long, wide scarf worn on the shoulders, which falls equally to the bottom in front and behind, and 2, another type of omophorion, also placed on the shoulders, but which descends with both ends only from the front side and reaches only to the end of the chest. This latter is usually called a small omophorion, sometimes a semi-omophorion (cf. Sokolova’s leadership for participation in services with Bishop Vladim. 1889 p. 26) 162 The bishop puts on the omophorion of the first kind at the beginning of the liturgy (Official). The second type of omophorion is usually worn during the Cherubic song. In the Official there is no direct indication of the double type of omophorion. There both are designated by the word omophorion. But in the Official Book there is a note of this kind under the Cherubic Song: “the archdeacon places on the frames of the bishop’s omophorions (the tassels should be on the left side).” On the margin of the Official’s sheet is printed the word “Tresny” 163 Official’s note: “the tassels be on the left side” and the word “Tresny” do not give an idea of ​​​​the peculiarity of the small omophorion; its peculiarity during worship is known from its use in practice. Nedrennik - enkolpion (ἐνκόλπιον), or panagia (παναγi’α - from πᾶς all and ᾶγιος holy). Nedrennik. otherwise, enkolpiy (Official, Lit. Prev. gifts), i.e. thimble (from ἐν - on and kόλπος - bosom, persian), or panagia, i.e. all-holy (πάν - all and ἀγία - holy), there is a small round icon of the face of the Savior, or the Mother of God, worn on the bowels, perseh, chests of bishops and some archimandrites. The panagia, worn by bishops and some archimandrites, was arranged like a refectory panagia, or otherwise a panagiar, a kind of folding reliquary, having on one side an icon of the Mother of God, and on the other - the Savior or the Holy Trinity (Typ., last artos in the week of Easter: Index for review. Moscow. Patr., bib.; Exp. Slov., the word "panagia"). A portion of the prosphora taken in honor of the Mother of God, actually called “panagia,” was put into the panagiar. In monasteries, the panagia was offered at meals with well-known rituals and prayers, in remembrance of the appearance of the Mother of God to the apostles after Her ascension into heaven, and one part was eaten before the meal, in the name of the Lord, and the other at the end of the meal, in the name of the Mother of God 164. Subsequently, the panagiar began to be called panagia. Sometimes the relics of saints were also placed in the panagia (New Skr., Part II, Chapter 6, § 18). Previously, some bishops, for example, the Moscow patriarchs and Kyiv metropolitans 165, were assigned two panagias. Two panagias are still assigned to the Kiev Metropolitan 166. In the Bishop's Official there are two special prayers for two priests. The nadrennik, worn by the bishop on his chest, reminds that the priest must always have in his heart the Lord and the intercessor before God, the Mother of God, and for this he must have a pure heart and a right spirit. And since the mouth speaks out of the abundance of the heart, its heart should utter only good words. This is expressed in prayers - when putting them on. When putting on the first vestment, the deacon says: “God will create a pure heart in you, and will renew a right spirit in your womb always, now and ever, and forever and ever.” When putting on the second one, the priest says: “Let your heart regurgitate the good word that speaks of your deeds to the Church always, now,” etc. Panagia is given to some archimandrites, namely, stauropegial monasteries. Cross . – At baptism, a cross is placed on every Christian as a sign that he is a follower of Christ. This cross is usually worn under clothing. The clergy have a cross on top of their clothes, to constantly remember that they must not only carry in their hearts, but also confess the crucified Lord before everyone. And the charter specifies to kiss the cross on the chest. In the Typikon, following the Monday of Great Lent, after the 6th hour (if there is a consumption after this service), it is said: we sing for many children, and kiss the holy icons and on our foreheads the honorable cross. When laying the cross on the bishop (at the liturgy), the deacon says: “If anyone wants to follow Me, let him deny himself, says the Lord, and take up his cross and follow Me always, now and ever,” etc. The cross is given to archimandrites, archpriests and priests. Mithra (μίτρα). – Mithra (from μιτρόω – I bind) means a bandage, a diadem, a crown. In liturgical books the miter is called a “hat” (Official). The miter is a royal decoration and is given to the clergyman because he portrays King Christ in his ministry. The miter also serves as a sign of the power bestowed on the minister of the church. At the same time, the miter is reminiscent of the crown of thorns that was placed on the head of the Savior of the world, and of the crown that was wrapped around the head of the one who was buried (John 20:7), but who rose from the tomb of Christ, the life-giver. When putting on the miter (at the liturgy) to the bishop, the deacon says: “Put, Lord, on your head a crown from the precious stones you asked for life, and He will give you length of days always, now and ever, and forever and ever. Amen". The miter is given to archimandrites and some archpriests. But they do not always remove their miter during divine services at the same time as the bishop. During the liturgy, the bishop removes his miter: 1) “When particles are withdrawn into the Cherubic Song” 167. At the big exit, the deacon carries the miter on a platter (like another deacon - the omophorion) and, after kissing it (as well as the omophorion) by the bishop in the Royal Doors, the deacon enters with it through the southern doors into the altar. The bishop, after placing the paten and Chalice on the throne, puts it on. 2) The bishop takes off his miter, “when he kisses the saint according to the Cherubic Song, before the verbs of the Symbol. After kissing, he puts it on.” 3) There are bishops without a miter during the Creed. Then the head of the bishop bowed to the throne is covered with air and blown over him. 4) The bishop takes off his miter before the words: “Take, eat” and always says: “Lord, like the Most Holy One.” Upon invocation of the Holy Spirit, upon pronouncing the words: “and do this,” he puts it on. 5) The bishop is without a miter; when he receives communion, he takes off the miter after saying: “Let us attend,” and the prayer: “Let us attend, Lord.” After communion, the bishop puts on a miter and communes others, and remains in the miter until dismissal (Official, at the end of the lit. St. John the Golden). Archimandrites and archpriests are without a miter when the bishop takes it off. Then the miters are removed at the time of divine services, during which the Typikon generally orders (in Chapter 29) to stand with “open heads” for everyone wearing skufia 168, kamilavka 169. hoods black and white 170, etc. So: 1) “At the Entrance” of the Small (Typ., Ch. 29) the bishop at that time is wearing a mitre. Usually, archimandrites and priests at the Entrance go with their heads covered 171. 2) “At the hearing of St. Gospels" (Typ., ch. 29). The Official says: “The bishop does not lay down his hat for the Holy Gospel, only the archimandrites do” (Official, lit. St. John the Golden). Then the deacon reads the Gospel 172. 3) “At the Cherubic Song of the Great Entrance” (Typ., Ch. 29), when even the bishop is without a miter (Official). 4) “On the Words of Christ” (i.e., “take, eat”), when the bishop does not have a miter, and on “It is Worthy” and on “Our Father,” at which time the bishop wears a miter (Type, ch. 29. Official, lit. St. John the Golden). 5) “At the manifestation of the Holy Mysteries” (Typ., ch. 29), when the bishop wears a mitre. 1) When reading the prayers of light (Services, Typ., Chapter 2, etc.). 2) At Entrance (Typ., Ch. 29). Prokeimenon or Alleluia - the canonarch is ordered to speak with an open head, and the canonarch with a covered head (Typ., Chapter 27). When reading morning prayers (Services, Typ., Chapter 2, etc.). Those who wear kamilavkas and skufyas are generally instructed that when they enter the altar and approach the throne, and go out to the pulpit in front of the Royal Doors to pronounce the litanies, they should bow, opening their heads 173 . Mantle - Mantle (μανδύας), otherwise nali (Sequence of the minor schema in the Greater Requirement from pallium - epancha, outer clothing) is a monastic robe that covers the entire body except the head. The mantle, with its free development, depicts the wingedness of Angels, and therefore is called angelic clothing (German Patr. presentation of services and rituals in Chron. Thu., 1855, November, p. 385). The mantle covers the entire body; this expresses the all-covering power of God, as well as the severity, reverence and humility of monastic life and the fact that the monk has neither hands nor other members that live and are incapable of worldly activities, but are all dead (New Skr., Part IV, Chapter 18, § 16). Monastics, when performing divine services, must wear robes (Kormch. book, 2 parts of St. Nikephoros, Patriarch of Constantinople, rights. 18). In addition to bishops, the mantle is worn by archimandrites and ordinary monks. The bishop's robe has the peculiarity that it is not black, like the monastic robe, but purple or something else, and the so-called “tablets, mats” (πόματα) and, mainly, sources are sewn on it. There are also tablets (mats) on the mantle of archimandrites. Tablets are quadrangular plates of colored material sewn to the upper and lower edges of the mantle. They represent the Old and New Testaments, from which the clergy should draw teaching 174. Sources are called ribbons of different colors (mostly white and red), which are sewn along the mantle and depict the streams of teaching that flow from the lips of the bishop. There are bells on the bishop's robe. They were also on the outer clothing of the Jewish High Priest (Exodus 28:33). In addition to the mentioned clothes, the following things are also used during the bishop's service: a rod, orlets. Rod (ράβδος). – The rod, otherwise the staff, is a sign of pastoral authority over the flock and fatherly care for them (Ezek.20:37, Jer.48:17, Ezek.19:11–14). Therefore, the rod is called “paterissa” (πατερήσσα, πατερίσα from πατήρ - father. The rod is presented to the bishop, as the bishop of the famous God-saved cities, as a sign that he must shepherd the Holy Church of Christ 175. In addition to the bishop, the rod given to the archimandrite or abbot as a sign of spiritual authority over the monastery to which he is appointed chief 176. The staffs of bishops, archimandrites, abbots are arranged with a transverse crossbar at the top - with horns 177. Sometimes serpentine heads are depicted on the horns, signifying the wisdom of pastoral authority (be wise as a serpent. Matt. 10:16) 178. The top of the staff is crowned with a cross, reminding us that in the name and glory of Christ His flock must be shepherded 179. The bishop's rod differs from the archimandrite's in that it has apples. Some archimandrites are given a bishop's staff 180. Archimandrites were allowed to wear the bishop's staff in their diocese (Historical Russian Hierarchy, Part I, p. 380). On the staff of a bishop, sometimes an archimandrite, a sulok, a hand marmot, or a small quadrangular gold-embroidered cloth (Chinov., lit. Zlat.) 181 is hung at the hilt, with which the top of the staff is wrapped to decorate it and to make the staff softer and easier to carry. Not all archimandrites were allowed to have a sulok on their staff in their letters. This was a special difference compared to other archimandrites. (Histor. Ross. Jer. Part I, pp. 363, 367. 382, ​​383, etc.). The bishop, entering the church to perform the liturgy with the staff, remains with it until the time of vesting. Then he gives it to the reader 182, who “holds it with both hands slightly raised” (Official, lit. Zlat.). The reader is commanded to hold the staff in this way because the reader should not lean on the staff. During the Small (Official, Lit. Prev. Gifts) and Great Entrance, the pastoral staff is carried (Official) before the procession of the Chief Shepherd Jesus Christ, Who is depicted at that time: the Gospel, the paten and the Chalice. In a similar way, the staff is carried before the Shroud on Holy Saturday (Rite of Priesthood and Rituals in the Great Assumption Cathedral, sheet 13). And when the bishop carries out the cross on September 14, the staff is carried behind the bishop (Ibid., page 1). The Charter of the Church does not prohibit elderly people from having the rod (Δeκανίκιον) with them, so that, leaning on them, they can ease the difficulty of standing, especially during long services. But there is a time during divine services during which, due to the special importance of reading, singing, and sacred rites, the church charter requires that everyone stand without staffs, namely, in the 26th chapter of the Typikon it is said that one should not stand with staffs at Matins - during the reading of the Six Psalms, during the verse: “Magnifies my soul,” and at “Worthy”; at the liturgy - during the reading of the Gospel, during the singing of the Cherubic Song and in the revelation of the Holy Mysteries. Orlets. – Orlets are called small round carpets with the image of a single-headed eagle, with a radiance around its head, soaring above the city. Only bishops are allowed to stand on the eagle during worship, and they are introduced to the eagle at their dedication. Then the initiate reads the confession of faith on a special large eagle. The initiate stands on it first on the edge of the depicted eagle (they bring him to the tail of the eagle), then in the middle of the eagle and, finally, on the head of the eagle 183. The appearance of a city on an eagle indicates the bishopric in the city, and the eagle indicates the height and purity of the theological teaching of the bishop, the radiance above the head of the eagle is the light from the bishop’s teaching (New Skr., Part III, Chapter 6, § 4). Thus, the orlets, spread under the feet of the bishop during worship, mean that he should, through life and teaching, like an eagle, rise above everything below and strive for it. Due to the special significance of the liturgies of St. John Chrysostom and St. Basil the Great, in which a bloodless sacrifice is made for the salvation of the world, when putting on clothes, church and clergy read special prayers, in which the very meaning of the vestments is expressed (See above, about each garment). During other services, church and clergy put on their robes, without saying these special prayers, but saying only: “Let us pray to the Lord.” This happens during the Liturgy of the Presanctified Gifts 184 and all other services. Always, when vesting, before laying on each saint. clothes, the priest blesses it (Typ., ch. 7) and the one who dresses kisses the cross at the top of it (Typ., ch. 7 and 2, vespers). At the beginning of the vestments, “each one (that is, the priest and the deacon) takes his surplice into his hands and bows three times to the east, each saying to himself: God, cleanse me, a sinner, and have mercy on me.” The deacon also comes to the priest, holding a surplice with an orarion in his right hand, and, bowing his head, says: Bless the Master, surplice and orarion. The priest says: Blessed is our God, always, now, etc. (Service, rank lit. I. Zlat.). Although sacred clothes sometimes depict the humiliated state of the Savior (for example, phelonion, miter, etc.) during His suffering, the Holy Church decorates them with gold and precious stones 185. She shows that for her there is nothing more precious, more glorious than these very sufferings of the Lord. And the cross, which caused the Lord so much torment, the Holy Church places on all vestments, as a sign of the Lord’s victory over sin, death and hell, and thus inspires that she does not want to boast about anything more than about the cross of our Lord Jesus Christ (Gal. 6:14). Pheloni multicrosses are called polystavrion (πολυσταύρων). During divine services, for the most part, there are vestments in light clothes, but there are days when they dress in dark (black) clothes, otherwise called fasting (Rite of the priesthood, observed in the Great Assumption Cathedral, l. 14) 186. Thus, the statute prescribes dressing in dark clothes during Holy Week, in which the suffering and death of Christ are remembered. On Great Saturday at the liturgy, when the reader sings the prophetic verse: “Rise up, God, judge the earth,” therefore, the priests and deacons strip themselves of their clothes and put on white (Typ., last Great Saturday evening), otherwise called Sunday (Rite of priesthood and rituals observed in the Great Assumption Cathedral, page 14). However, the service is not celebrated in dark robes throughout Holy Week. The Liturgy on Maundy Thursday is usually celebrated not in dark, but in other clothes. In the Lenten Triodion (published in Moscow in 1754 and others) it is said that at Vespers before this liturgy, after the opening psalm and litany, while singing “Lord, I have cried,” the priest changes his priestly clothes, goes out and censes (Lenten Triodion, last great quarter). But usually, on the days of the Great Pentecost, except for Saturdays, Sundays and holidays, they don’t dress in such light clothes as on other days of the year 187. In dark clothes, they usually perform: a memorial service for the deceased, a funeral service and carrying him to the grave. But this happens - except for Easter week, and then until the day of Ascension, and even until the day of Pentecost. At the same time, memorial services and burial are performed in light clothes. The sacrament of baptism is indicated to be performed in white vestments (Required, last baptism) 188. Usually the blessing of water also takes place on the day of the Baptism of the Lord and on the eve of this day. performed in white clothes. About the opening and closing of the veil The curtain (καταπέτασμα, katapetasma), visible behind the Royal Doors (Typ., ch. 9). sometimes it hides from those standing in the church, sometimes it opens for their eyes the altar, which depicts the Kingdom of Heaven, the dwelling of God, and the paradise given to the ancestors, and those places that were marked by great saving events during the earthly life of the Lord (See above). The opening of the curtain during divine services means the revelation to the world of the secret of salvation, which was kept silent for centuries (Rom. 14:24), hidden and revealed (Col. 1:26) at the incarnation of the Lord and God, through which the Kingdom of Heaven was revealed to people, lost by the forefathers 189. The curtain is not opened at services, which consist mainly of prayers, chants, and touching readings, depicting our sinful state and the wrath of God for sins - at sad, repentant services. Thus, the curtain does not open on the clock (if the Gospels are not read on them. Typ., Chapter 23). at Compline and Midnight Office. The church charter commands that these services be performed in the narthex. The curtain is opened at those services in which the economy of human salvation is most revealed and in which great hope is given to receive the Kingdom of Heaven 190 - at solemn and joyful services. These are the services: Vespers, Matins, Liturgy, hours - at which the Gospels are read, Compline - when the all-night vigil begins, prayer singing and others. At daily vespers (Typ., ch. 9), and great (but not small) and at matins, the curtain is open from the beginning of the service until dismissal (Typ., ch. 23). At the hours (when they are read outside of the liturgy), the curtain is opened for the reading of the Apostle and remains open until the holiday (Typ., Ch. 23). When there is no reading of the Gospel during the hours, then the curtain is closed during the entire reading of the hours. Thus, at the 9th hour the curtain is closed until it ends and opens at the beginning of Vespers (Typ., ch. 9). Likewise, it opens at the end of the 6th hour, before the start of the liturgy. “And when a prayer service is sung,” since it is similar in composition to Matins, and the Gospel is read at it, “the curtain is opened before the dismissal begins” (Typ., ch. 23). During the (full) liturgy, the curtain is opened at the beginning and remains open until the Great Entrance; at the Great Entrance the curtain closes. The Great Entrance depicts the procession of the Lord to free suffering and death on the cross. Then the placing of honorable gifts on the throne and covering the gifts with air marks the removal of the Lord from the cross, His position in the tomb; the closing of the curtain is the stone of the coffin 191 and the guard assigned to the coffin (See Dmitry. Explained lit., § 80, and New Skr., part II, chapter 7, § 34). The closing of the curtain at the Great Entrance also signifies that the mystery of the salvation of the human race, accomplished by the Lord's death on the cross, was at first hidden from many centuries and from generations (Col. 1:26). The veil remains closed until the deacon or priest exclaims: “Doors, doors, let us hear wisdom.” Then, by singing the Symbol, the confession of faith and the sacraments of Christ, previously hidden, are proclaimed aloud, made known to the whole world, and therefore the curtain is opened (Dmitry. Interpretation on the lit. see Simeon Thessal. 50 and note and New Skr., Part II, Chapter 7, § 34. See further about the liturgy). The curtain remains open until the cry: “Holy to holies” (Typ.: gd. 23). And then it closes again (Typ., ch. 23). The closing takes place when the deacon sees the priest, stretching out his hand and touching the holy bread, making a holy offering and exclaiming: “Let us attend” (Service, lit. St. John the Golden, and St. Vas. V.). For during the offering of the Holy Gifts, during the breaking of the lamb and the following sacred rites and prayers, the King of kings and Lord of lords is slain and gives Himself as food for the faithful - a sacrament is performed that not only remains incomprehensible to people, but into which even the Angels cannot penetrate. Therefore, just as at the Entrance, the transfer of honorable gifts to the throne, with such memories the veil closes, so it closes during the performance of the sacrament itself of the transubstantiation of the Holy Gifts. At the same time, the communion of the clergy in the altar at that time marks the Last Supper of the Savior with the disciples, which was closed from the eyes of people. At the Liturgy of the Presanctified Gifts at the Great Entrance, as a rule, not the entire veil is closed, but only half of it. This half-closing of the veil corresponds to the closing and opening of it in the full liturgy. At the full liturgy, after the transfer of the Holy Gifts, until the exclamation: “Holy to Holies,” the veil is either closed (until I Believe) or open (until “Holy to Holies”). At the Liturgy of the Presanctified Gifts, after the transfer of the Holy Gifts, the veil is partly closed (the first half of it), then open (the second half of it). It is closed because it is also closed during the full liturgy at the Great Entrance, it is the Entrance that resembles the procession of the Lord to suffering and is the incomprehensible mystery of the salvation of people, hidden from many centuries and generations (Colossians 1:26), - the mystery of the bloodless sacrifice of the Lord, “Who is the ineffable and invisible mysteries of God, and with Him the essence of the treasures of wisdom and understanding are hidden” (Prayer for pre-sanctification liturgy at the Great Entrance). The curtain should be open at the Great Entrance during the litany before the “Our Father” for the same reason that at this time it is also open during the full liturgy. Both at the full liturgy and at the Liturgy of the Presanctified Gifts, at this time the consecrated gifts are on the throne, and people (with the veil open), contemplating the sacrifice made for the sins of the world, boldly call on Heavenly God the Father and say: “Our Father.” And the deacon, standing on the salt, can see, with the curtain open, the priest, in order to bow with him three times, saying: “God, cleanse me a sinner” (Rite of the Liturgical St. Gregory the Double, ed. in the Kiev-Pechersk Lavra, 1856, l. 69) and then, seeing the priest touching the Saints To the mysteries, say: “Let us attend” (Sn. Service, lit. St. John the Golden, and St. Vas. V.). At the Liturgy of the Presanctified Gifts, the deacon standing in front of the Royal Doors, with the veil open, can see the priest touching the lamb with his hand and proclaiming: “The presanctified holy to the saints.” Upon the proclamation, “The presanctified holy to the holy,” the entire veil is closed as a sign of the same thing for which at the Liturgy of St. John Chrysostom and St. Basil the Great - with the words: “Holy of holies.” At this time it is closed because the communion of the clergy in the altar depicts the Last Supper of the Savior with the disciples, where there was no one else except them. After the clergy receive communion at the altar, the curtain opens. Then the opening of the curtain marks the stone rolled away from the tomb after the resurrection of Christ. The manifestation of these gifts to the people marks the appearance of the Lord to people after the resurrection. Then the curtain remains open until the end of the holy liturgy. After dismissal, the liturgy is completely closed (Typ., ch. 23). About the opening and closing of the royal doors Just as entry into the altar is allowed only to clergy and clergy and is forbidden to the laity, so entry through the Royal Doors is also forbidden to clergy, and is allowed only to bishops, priests and deacons, who during the service represent the Lord and the supernatural powers of God 192 . The royal doors are opened during divine services for the entrance and exit of clergy with a censer, with the Gospel, with honest gifts, etc. Entrances and exits have special signs during worship, and the opening of the Royal Doors with them sometimes means the path to those places where the Savior of the world stayed, sometimes the doors of heaven, sometimes the entrance to the Kingdom of Heaven. At Vespers, the Royal Doors open at the beginning of the All-Night Vigil. Then the priest, having left the Holy Doors, censes (Typ., ch. 23). The singing of Psalm 103 at this time: “Bless my soul the Lord” depicts the creation of the world; the incense signifies the Spirit of God, hovering over the abyss in the days of creation, and the open Royal Doors signify the blissful state of people in paradise. After censing the church, the Royal Doors are closed, thereby depicting the expulsion of the ancestors from paradise. At Vespers, the Royal Enemies are opened for entry (Typ., Ch. 23), which is performed by the priest and deacon. The priest portrays himself as the Savior who came to earth to redeem people, and the deacon represents the Forerunner of Christ. Their procession through the Royal Doors to the altar and approaching its place marks the ascension. the Lord into heaven and His seat at the right hand of God the Father, and redemptive intercession for people. Usually the Royal doors are closed after the singing of the prokeimna. At vespers, before the liturgy, on the days of the vespers of the Nativity of Christ and the Epiphany, and on Holy Saturday, the Royal Doors are opened between the reading of the proverbs, during the singing of the prokeimnes and the last words of the troparions. At Vespers on Good Friday, the Royal Doors are opened during the reading of the Gospel and then during the removal of the Shroud. At the great, solemn vespers, the priest says dismissal with the Royal Doors open (Typ., Ch. 7) 193. At Matins, the Royal Doors are opened during the singing of the polyeleos (Typ., Chapter 2, see Sequence of Matins, Vespers, Midnight Office. ed. in Kyiv 1861, l. 9 on the reverse), i.e. when singing verses - psalms: “Praise the name of the Lord”, “Confess the Lord”, related to the reading of the Gospel then 194. On Sundays, when the Sunday Gospel is read in the altar, the priest walks with the Gospel through the open Royal Doors into the middle of the church, portraying himself as an Angel who preached about the resurrection of Christ (Typ.. Ch. 2, New Skr.. Part II. Ch. 4. § 16). Usually the Royal Doors are closed after the Gospel is brought to the altar. On holidays, on which magnification is prescribed after polyeleos, the priests go out through the open Royal Doors into the middle of the church, analogous to the icon of the holiday. There, after the magnification and incense of the church, the Gospel is brought for reading (Type.. Ch. 2, see). Usually it is taken to the altar after reading. And the priests go to the altar after kissing the image, and the Royal Doors are closed (See Typ., Chapter 2. see). On Good Friday, when all twelve Gospels are read, at Matins the Royal Doors are usually open. On Holy Saturday, the priests go through the Royal Doors into the middle of the church to the Shroud. And the Royal Doors are open during the entire time of singing “Immaculate”, “with praise”. Then, during the Great Doxology, the Royal Doors are opened before the Shroud is taken out and are also opened after it is brought to the church during the reading of the Apostle, the Gospel and before the dismissal of Matins 195. And at the festive matins, at which the great doxology is sung (and not read), the Royal Doors open during the great doxology 196 and are closed after the dismissal of matins. And on Saturday of the fifth week of Great Lent, according to custom, the Royal Doors are opened during the reading of the Akathist. The Royal Doors open on the clock when the Gospels are read on them. So, at the royal hours on the eve of the Nativity of Christ (Typ. 24 Dec.) and Theophany of the Lord (Typ. 6 Jan.) and on Great Friday, the Royal Doors open to the reading of the Gospel. They close after reading all the Gospels. Usually the dismissal of the royal hours occurs with the gates open. Also on the clock on Monday, Tuesday, Wednesday of Holy Week, when the Gospels are read, the Royal Doors open, as well as on the royal clock. At the Liturgy of St. Basil the Great and St. John Chrysostom about the Royal doors opening for entrance (Typ., ch. 23). For the small entrance with the Gospel, which marks the procession of the Lord to preach the Gospel, the Royal doors open after the small litany and the exclamation: “for it is good.” And after the Entrance they stand open while reading the Apostle and the Gospel (Service Book, lit. St. John the Golden). After reading the Gospel they close themselves (Ibid.). At the Liturgy of St. Basil the Great and John Chrysostom, beginning with Vespers, the Royal Doors open for Entry at Vespers. At the Entrance, after “Quiet Light” and the Prokeemna, they close. After reading the last proverb, the doors are opened during the small litany with the exclamation: “as holy,” and are unlocked during the prokeme, the reading of the Apostle, the singing of alleluia and the reading of the Gospel. After reading the Gospel, the deacon, having gone to the Holy Doors, gives the Holy Gospel to the priest and the Holy Doors are closed (Service book, lit. St. John the Golden). The royal doors open for the Great Entrance, depicting the procession of the Lord to suffering and death (during the singing of the Cherubic Song) and close immediately upon Entry 197. Then the Royal Doors open when the Holy Mysteries (gifts) are given for the communion of the people and remain open until the end of the liturgy. At this time, at the opening of the Royal Doors, the Lord’s appearance to His disciples after the resurrection, His ascension to heaven, victory over death and hell, and the opening of the Kingdom of Heaven, lost by our ancestors, are remembered. When remembering the resurrection of Christ and throughout Easter week, the Royal Doors stand open 198. And then, according to custom, until the day of the Ascension, the Royal Doors are opened at the beginning of the liturgy, while singing “Christ is risen” 3 times. At the Liturgy of the Presanctified Gifts, the Royal Doors are opened, except for the time of the Entrance of the Lesser and Greater, even after the 1st Proverb, when the priest says: “The Light of Christ enlightens everyone” (Official, Lit. of the Presanctified Gifts) 199. The Royal Doors also open for the blessing of water on January 5th (Typ., last January 5th). Likewise, at the small consecration of water, for example on the day of the church, it is customary to open the Royal Doors, as well as during prayer singing (Typ., Chapter 23), since St. Gospel. The Royal Doors are usually opened during marriages and during funeral services for the bodies of the dead. At these services the Gospel is read. About vessels for incense and about censing Crying before the holy icons expresses the desire of those praying that their prayers would ascend to the High Throne of God, just as incense from a censer ascends to heaven 200 , and would be as pleasing to God as the fragrance of incense is pleasant 201 . The chopping of all those present depicts the grace of the Holy Spirit, spreading everywhere and to everyone 202. St. is honored with censuring. icons, things and those coming during the service. When honoring St. icons, the cross, the Gospel, the Lord God Himself and His saints are honored. The censing is always combined with a prayer, which is said by the priest or bishop when blessing the censer (Service, rite of liturgy) 203. In prayer, he asks Christ God, so that the Lord would accept the incense into the stench of a spiritual fragrance, that is, so that the people standing and praying would be a spiritually pleasant aroma to Christ (2 Cor. 2:15), so that the Lord, receiving the incense into His heavenly altar, would send down the grace of His Most Holy Spirit. Vessels called censers or censers are arranged for incense. The censer is arranged in the form of a cup, covered with a lid on top. Three or four rather long chains are attached to the cup, by which the censer is held during censing 204 . At the liturgy, during the bishop's service, another vessel is used - a palm, from which the bishop puts incense and incense into the censer, before reading the Apostle 205. A similar vessel, according to the regulations of the charter, is used in other churches and in priestly service 206. In addition to the censer with which the clergy burn incense, special vessels are also arranged for incense, delivered at a certain time in certain places of the church, to fill the church with incense. Such vessels are prescribed by statute to be placed on Easter at Matins (Typ., last. Easter). During the divine service of the Orthodox Church there is incense or incense (fragrant wood resin). During priestly service, censing is performed sometimes by one priest, sometimes by one deacon, sometimes by a priest and a deacon together 207 . Both the priest and the deacon always make a cross with the censer during the censing service, having a censer in their right hand. This is how the throne and icons are incense, and people are incense, for example, the faces, the brethren, “raising twice before each (face) the censer right (straight - from top to bottom) and across (across), creating a cross” (Typ., ch. 2 and 22). The one who censers, creating a cross with a censer for this or that person or people, himself worships them decorously, to all (that is, each side) in one way (Typ., Ch. 22), worshiped little (Typ., Ch. 22, Vespers). And those to whom he burns incense worship him (Typ., ch. 22). During the censing of the priest, together with the deacon (paraecclesiarch, Typ., Chapter 2), the deacon also worships with the priest. And the deacon, when censing with the priest, comes before him with the priest (Typ., Chapter 2, Vespers). “The censing of the Most Pious Emperor and Bishop” is prescribed by the Official of the bishop’s priestly service to be performed “according to the rite of three” (Officer, liturgist Zlat., while singing Alleluia before the Gospel). When censing is performed by the bishop himself, sometimes not one deacon, but several, appears before him; This usually happens at the beginning of a memorial service. Three deacons or subdeacons come before him, one with a dikirium, another with a trikirium, and a third among them with one candle. At Matins on Holy Saturday, when the bishop censes the Shroud, subdeacons come before him with four candlesticks, which are placed in front of the Shroud (the order of priesthood and rituals observed in the Greater Dormition Cathedral, l. 12 and 13 on the back). According to the different significations of prayers and sacred rites during which incense occurs, it is performed in a different order. So, sometimes the altar and the entire church are censed, and moreover, the incense begins either from the altar or from the middle of the church; sometimes only the altar and the iconostasis, which forms the outer side of the altar, are incense; sometimes they incense only a certain part of the church: the porch, the altar, the throne, analogies (naloy) with the icon, - with the cross, - with the Gospel, the table with bread, - with kutya, with oil, - water and the like. The rite of censing the entire church, starting from the altar, is described in detail in the Typicon, in the 22nd chapter. It happens this way: during censing, a priest or deacon always creates a cross with a censer. First he censes the holy meal (i.e., the throne) from all four sides, in a cross-shape, then he censes the entire holy altar and altar and leaves through the northern doors (Typ., Ch. 22) 208 and, having come before the Royal Doors, stands in front of them, and, making a cross in front of them with a censer, censes the icons of the southern side of the iconostasis, starting from the icon the Savior, then - the icons of the northern side, starting from the icon of the Mother of God, and the right and left faces (choirs) and all the brethren (people) in the church. Next he censes the icons of the entire church, then enters the vestibule. At the entrance to the narthex, he creates a cross with a censer in front of the “red gates” leading from the church to the narthex, and censes both icons in it. sides of them, then, going around the porch, turning from the red gates to face the west, censes in a cross shape. After this, having come to the church, in front of the Royal Doors he creates a cross with a censer. Then he censes the icon of the Savior and the Mother of God and the one lying on the analogy, and enters the altar through the southern doors and creates a cross before the holy table. The ritual of the entire church, starting from the altar, happens: 1) At the beginning of the all-night vigil (Typ., Ch. 2, 22, last December 25). 2) When singing: “Lord, I have cried” (Typ., ch. 2, 22 and 9). 3) At the beginning of Matins (Typ., ch. 9 and 22). 4) When singing: “Immaculate” (Typ., ch. 22). 5) When singing polyeleos (Typ., ch. 15 and 22). 6) At the end of the 7th song of the canon (Typ., ch. 22 and 2). 7) When singing: “To the Chosen Voivode” on Saturday of the 5th week of Great Lent (Typ., last Saturday, 5th week of Great Lent). 8) After the dismissal of the proskomedia, before the start of the liturgy (Service Book). 1) The censing at the all-night vigil is performed in monasteries by a priest in a stole with a paraecclesiarch (Typ., Chapter 2), in parish churches - by a priest in a phelonion with a deacon in a surplice, while singing the psalm: “Bless the Lord, my soul,” depicting the creation of the whole world. At this time, incense depicts the action of the Holy Spirit during the creation of the universe, about which it is said: The Spirit of God was carried on top of the waters (Gen. 1:2, New Skr.. Part II, Chapter 1, § 14, see Typ., Chapter 2). The chopping in the altar, from which it begins, is indicated to be performed by one priest. Then, after the opening of the Royal Doors, in the church and vestibule - together with the paraecclesiarch (Typ., Chapter 2) or with the deacon. At the beginning of the vigil there is censing and when the vigil begins not with Vespers, but with Compline (on the Nativity of Christ, on Epiphany, on the Annunciation. Typ., last December 25 and March 25). The priest in the phelonion first censes the holy meal, the altar and the entire altar alone, then, preceded by the deacon, comes out of the altar and censes the Holy Gates and local icons only: both will stand in front of the Royal Doors, and the deacon exclaims: “Bless the Master,” the priest: “Blessed is our God” (Last. Vespers, Matins, Midnight Offices, ed. in the Kiev-Pechersk Lavra, 1861, l. 13) 209. 2) At every vespers, the deacon censes throughout the entire church while singing “I have cried to the Lord” (Typ., ch. 22, 2.9). This incense represents the sacrifices that, after the fall of people, were offered to God in the image of the sacrifice brought by the Lord Himself, and were burned on the altars. 3) At the beginning of Matins, unless Matins is performed together with Vespers, as happens at a vigil, but separately from it, the priest performs incense for the entire church (Typ., ch. 22 and 9). Every day at the beginning of Matins occurs before the reading: “Glory to God in the highest” (six psalms) - an angelic song sung at the Nativity of Christ 210. In this way, the priest, by censing, expresses that those praying have sincere faith and love for Christ, like the Magi who brought Lebanon to the born Christ and thereby honored God in the flesh. 4) At matins on Saturdays and Weeks (Sundays), during the singing of “Immaculate,” i.e., the 17th kathisma (Typ., ch. 2, 22), the priest censes throughout the entire church 211. The seventeenth kathisma contains praise for the law of God and depicts the feelings that a person should have towards the law. While singing it, the priest censes the image of the Divine glory, revealed by God Himself over the ark, where the tablets were: “And show incense over it (the ark), as the Lord commanded Moses. And the cloud covered the tabernacle of testimony, and the tabernacle was filled with the glory of the Lord, and Moses was not able to enter into the tabernacle of testimony, as he had overshadowed there were clouds over it, and the tabernacle was filled with the glory of the Lord (Ex. 40: 27, 34, 35). 5) The priest and the deacon perform censing throughout the entire church while singing the polyeleos, i.e., the psalms: Praise the name of the Lord, Confess the Lord. Polyeleos occurs before the reading of the Gospel, and censing during the polyeleos has a connection with the reading of the Gospel (see Typ., chapters 15 and 12). Worshiping before hearing the Gospel, directing the thoughts of those standing in the church towards him, represents the grace of the Holy Spirit, through the preaching of the Gospel, poured out to the whole world, and sweetening the hearts of men with the stench of the mind of Christ (2 Cor. 2:14, 15), about which the apostle said: “The fragrance of Christ is there” (Dmitrievsky Expository Liturg., § 63, art. 202). 6) At Matins, the deacon censes throughout the church according to the 8th canon of the canon (Typ., ch. 22), when the singers magnify the Mother of God: “The most honorable Cherub and the most glorious without comparison, the Seraphim.” The chopping of the entire church, starting from the altar, is in the likeness of what the mystic John the Theologian contemplated with the Angels: “And another angel stood before the altar, having a golden censer: and much incense was given to him, that he might give to the prayers of the saints all upon the golden altar which was before the throne” (Rev. 8:3). 7) At Matins on Saturday of the 5th week of Great Lent, the deacon censes according to the verse of the 16th kathisma, at the beginning of the akathist to the Mother of God, the most honorable Cherub. Ceremony at this time depicts the glory of the Mother of God, who is blessed by all generations. 8) After the dismissal of the proskomedia, before the start of the liturgy, the deacon performs censing throughout the church (Service book, rite of divine lit.). Through the fragrance of the altar, the holy icons and those standing in the church, believers are excited to fervently offer prayers at the liturgy. The chopping of the entire church, starting from the middle of it, happens in this way: first they cense around the analogy with the icon or the Gospel, or the circle of the Shroud, placed in the middle of the church, then they enter the altar and cense the altar there, and so on. Next they cense in the church in the order indicated above. Once the church is outside, they come to the Royal Doors and incense them and the icons of the Savior and the Mother of God, and then go again to the analogy with the icon or the Gospel, or to the Shroud, and incense them only in front. Then they again incense the clergy of the inhabitants surrounding the analogies or the Shroud (Typ., Ch. 2, see). The chopping of the entire church, which begins not from the altar, but from the middle of the church, happens: 1) At festive matins, during the singing of magnification, after polyeleos (Typ., ch. 2). The priest and the deacon begin censing, in analogy with the icon of the holiday. 2) At Matins on Holy Saturday, while singing “Immaculate” and “praises,” the priest and the deacon begin censing from the Shroud 212. 3) At Matins on Holy Great Friday, if the Gospel is read in the middle of the church, the priest and the deacon, after singing the troparion: “When the disciples are glorious,” begin censing in an analogy with the Gospel. And before reading the last Gospel (12th) they burn incense in the same way as at the beginning (Typ., last Matins of the Great Heel). 4) At the hours at which the Gospel is read, so, at the 1st and 9th royal hours - before the Nativity of Christ, Epiphany (Typ., last December 24 and January 5) and on Great Friday, at the 3rd hour - on Holy Monday, Tuesday and Wednesday, the priest and the deacon begin censing from the analogy with the Gospel (Typ., last. Monday Holy Week 3rd hour). The censing of one altar and the iconostasis, as the outer side of the altar, is done in this way: the altar is censed on all 4 sides, then the altar and the entire altar; then they go out to the Royal Doors, incense them and the images of the Lord Christ and the Most Holy Theotokos, then the serving priests, then the choir and all the people (Services, divine lit. St. John. Golden and Presanctified Gift.). Such censing is prescribed in the liturgy, namely: 1) When the bishop celebrates the liturgy, during the Small Entrance, entering the altar, he, “receive the censer, censes the holy meal around the area and the offering and the entire altar, holding the dikiri in his left hand. The same goes before the Holy Door, and censes the image of the Lord Christ and the Most Holy Theotokos; and the Most Pious Emperor and the people and beings incense at the altars, standing before the holy table” (Officers, lit. St. John the Golden, and lit. Presanctified Gift.). The censer with burning coals depicts divine coal - Christ Himself, who united with human flesh, and with the heat of divine love for the human race, burned Himself all on the altar of the cross into the stench of fragrance to the Eternal Father (Explanation on lit. Dmitry, part II, § 47). 2) While singing “Alleluia,” the deacon censes the holy meal around and the entire altar and the priest (Services), censes the icons and people (Officials) 213 This censing occurs before the reading of the Gospel 214, in honor of him, as a sign of the goodness of the Holy Spirit given to the whole world through the Gospel (2 Cor. 2:14, 15). 3) During the singing “Those who secretly form the Cherubim cense the deacon around the holy meal, and the entire altar, and the priest (Official), icons and people (Official) 215. The deacon depicts the Angel, about whom the seer John the Theologian said: “An angel and a hundred were before the altar, having a golden censer” (Rev. 8:3) 216. The communion of one altar or altar occurs during the liturgy to express the honoring of the offered gifts. At this time, the priest or bishop censes, and apart from the throne or the altar, they do not incense anyone from those present. At the same time, the deacon either does not cense at all, go cense after the priest. This kind of censing happens: 1) At the proskomedia, the priest, having covered the star and the veils, censes a sentence, saying three times: “Blessed is our God.” Also (later), when the deacon receives the censer, he says: “Let us pray to the Lord for the honest gifts offered” (Service book, rite of divine lit.). 2) Before the Great Entrance, the priest or bishop censes the saint, praying within himself: “God, cleanse me, a sinner,” three times (Service, lit. St. John the Golden and Official). 3) At the Great Entrance, having placed the honorable gifts on the throne, the priest censes them three times (Service, lit. St. John the Golden and the First Gifts). During the bishop's service, the bishop, before accepting the paten from the deacon at the Royal Doors, censes the holy paten of the trishchi. Therefore, before accepting the Chalice (from the priest or archimandrite), censer in one place (Chinov., lit. St. John the Golden) At the Liturgy of the Presanctified Gifts of the Bishops in the Royal Doors, we accept the censer, cense the Holy Mysteries three times, with much fear and reverence. The archimandrite enters the altar with the Chalice and the bishop himself places it at the holy meal according to custom (Official, Lit. Presanctification of the Gifts). Having placed them on the throne, “he took the aer (air) from the frame of the protodeacon, applied it to the censer, and covered the saint with fragrance... and the bishop took the censer, censed only the saint, and bowed three times... Abiye gives the censer, censing no one” (Chin., Divine Lit. Presanctification of Gifts). 4) At the words: “A lot about the Most Holy One,” the priest or bishop censes the Holy Gifts. The bishop, receiving the censer with incense, censes the holy meal (Official, divine lit. St. John the Golden). Also (then) the deacon censes the holy meal around (Service lit. John the Golden, and lit. Basil the Great). 5) After the exclamation: “Save, O God, Thy people,” the priest or bishop censes the (holy) meal only three times and gives the censer to the deacon (Official, Official, lit. St. John of the Golden Gifts and Lit. of the Presanctified Gifts), “but censing no one” (Official, lit. St. John. Zlat. and Preosv. gifts). Each narthex occurs at litia. The priest and deacon go into the vestibule together with the northern country with the censer (Service, Vespers), and there the deacon censes the holy icons and the Rector and the faces according to order (Typ., Chapter 2). Ceremony is performed during those prayers and sacred rites in which the blessing of God, sanctification, and the grace of the Holy Spirit are asked 217. Then, at the entrance to the church, at the all-night vigil, incense is performed during the blessing of the loaves. the deacon burns incense around the table (on which there is bread, wine and oil), then, usually, the icon on a layer in the middle of the church, then the rector only in his place and the priest (Services, vespers and typ., ch. 2), and then the packs of bread are spread only (Typ., ch. 2). A similar incense occurs during the blessing of Vaii on the Week of Vaii (Typ., last week of Vaii). Ceremony, similar to that which is performed at the liturgy to honor the Holy Gifts, also occurs to honor the life-giving Cross of the Lord, the Gospel, and the Shroud. At the same time, sometimes clergy and clergy also cense. The veneration of the cross is performed during the Great Doxology at Matins on September 14, August 1 and Cross Worship Week (Resurrection). The priest, having received the censer with incense, comes to the holy meal, and censes the honorable cross in a cruciform manner. After bringing the cross to the middle of the church, prepared by analogy, he places his honest cross up and censes crosswise (Typ., Sept. 14, last 3 weeks of Lent). The same incense occurs at the 1st hour on Monday and Wednesday, and at the 9th hour of the week of the cross, when the veneration of the cross, the Lord, is performed 218. Each Shroud occurs on Good Friday at Vespers 219 and on Great Saturday at Matins, during the Great Doxology, before the Shroud is taken 220. The priest or bishop censes it and then comes out with the Gospel under the Shroud, held by the priest and the deacon censing (Typ., last. Great Saturday morning). Each Gospel takes place at the 3rd and 6th royal hours before the Nativity of Christ, Epiphany and on Great Friday, and at the 6th hour on Monday, Tuesday and Wednesday of Holy Week. The deacon censes the Gospel and icons (i.e., the Savior and the Mother of God) and the rector and images only 221. At Matins on Good Friday, during the reading of the 7 Gospels, the priest or deacon of St. meal 222, (i.e., where the Gospel is read). During baptism, the priest goes to the font and burns incense around (Required, last baptism). During the small and great blessing of water, the priest censes water in a cross shape (Required, last of the small blessing of water). During the blessing of oil, the first priest will take up the censer with incense and cense around the table of the oil that is on it, and the entire church or house and people (Required, last, holy oil). At the betrothal, the priest, having led the newlyweds inside the church, censes in the form of a cross (Required, last betrothal). Each ceremony is performed during the funeral service of the body of the deceased. The priest burns incense on the body of the dead and those coming (Trebn., last. dead. worldly man), and thus, as it were, brings a sacrifice of propitiation to God for the one lying (New Skr., part IV, ch. 20, § 4) and in honor of the Lord, the Lord of life and death (Spiritual Dem., 1850, No. 43, p. 128). Finally, deacons with a censer precede the entrance with the Gospel, with the Holy Gifts at the liturgy - the carrying of the cross, the Shroud. The bishop is also greeted with censers at the entrance to the church for sacred services, and the like. The Liturgy, the most important divine service, is performed only in a consecrated church (Known teaching in the Service). Likewise, the sacrament of marriage and the sacrament of priesthood are performed only in the church. In the church charter, the words: “church”, “church” most often mean only a certain part of the church, namely the middle one, which is designated for the faithful. In prayers during the consecration of the church and the throne, he appeals to the Lord: “Have the pleasure... to complete the consecration of this church, created for Your glorification, in the name of the holy (name of the rivers) (prayer 1). You have also favored this church in the name of being created (the holy or holy name of the rivers) for the glory of Yourself and Your Only Begotten Son and Your All-Holy Spirit” (prayer 2). Churches in honor of the Most Holy Theotokos are allowed to be built only with the name of the Twelve Feasts of the Theotokos (Full. Collected Laws of 1722, April 29, 2010 3991. Complete. Collected. Decrees and orders. Ved. Orthodox. Confession. No. 587). Drawings of churches - in Archaeological. Atlas of Golubinsky at Reading. Imp. General East. and ancient 1906 book. 2. To the question: is it possible to dedicate the same chapel to two saints celebrated at different times? The answer is an indication of the many created churches dedicated to two or more saints (Tserk. Vedom. 1897, No. 3, p. 112). Note for review. Russian ancient, see Notes of the Imperial. Archaeol. General, vol. I, 1857, p. 21. Sn. Poly. Collection Years. III: 108. Acts of History. 1.108. The cross on the church is sometimes octagonal, sometimes four-pointed. A four-pointed cross was placed on the head of the Moscow Annunciation Cathedral, built under Grand Duke John Vasilyevich in 1488, and in Vladimir on the cathedral church built by Andrei Bogolyubsky in 1161 (See drawings of these and other four-pointed crosses on churches in the book: “The truly ancient and truly Orthodox Christian Church.” Moscow 1859, part 2, pp. 29, 30). The schismatics, not being able to reject the fact that in ancient times there were four-pointed crosses on churches (in “Pomeranian Answers”, answer 65), and admitting their existence in ancient times, call this simplicity, wanting to express through this that before Patriarch Nikon they were not able to understand which cross was the true one, and because of this they allegedly allowed imperfect crosses to be on churches, which schismatics recognize as crosses four-pointed. Obviously, the schismatics’ idea is wrong. With what thought the Orthodox Church places a cross on the church, this is set out in the prayer laid down in the “Rite of prayer for placing a cross on top of the roof of the newly created church”: “Lord Almighty, God our father, with the rod of Moses, and with the tree thereof, on it the copper serpent in the desert, freeing people from the sting of serpents, you commanded to bind the image of the honorable and life-giving cross, Thy beloved Son, our Lord Jesus Christ, prefiguring, by whom the power of the devil was abolished, and by the ancient all-evil serpent, our gnawed and mortified race was revived: we humbly fall into Thy immeasurable love for mankind and pray for mercy, eat now Thy heavenly blessing and bless this sign cross, and give it the strength and strength of the blessed one, with the blood of Your Son sprinkled on the tree, so that this church created by Your name will be a protection of powers, a firm fence, from every evil of the situation, constant deliverance, splendor and decoration, and a sign of a visible and invisible enemy, terrible and terrible, for all those who enter this church by faith, and not looking at and bless those who bow down to your Son crucified on the cross, and protect them always with the power of the cross, unharmed from all evil. The cross is the beauty of the Church, the power of the Tsar, the affirmation of the faithful, Paul’s praise, and the plague of the demon. To her, O Lord our God, all who look with faith at this sign, and the saving grace of our Lord Jesus Christ, Your Son, remember the death, and those who diligently pray to You, hear mercifully, and have mercy on mankind: grant health with long life and grant Thy kingdom, with the grace, and bounty, and love of mankind, of Thy Only Begotten Son, with By Him you are blessed, together with Your most holy, and good, and life-giving Spirit, now and ever, and unto ages of ages.” Face: Amen (See in the Additional Requirements, published with the blessing of the Holy Synod in Kiev in 1863, Order of prayer for placing a cross on top of the roof of the newly created church, l. 14). The altar is called in the liturgical books the “sanctuary” (Typ., ch. 9, vespers. Official, lit. St. John the Golden, see on the Entrance with the Gospel, etc.). The throne is the holy of holies, since the body and blood of Christ reside on it. – In other churches there is no vestibule. VI Universe, Collection, pr. 69. Laodice. Sob., Ave. 44. Nomok. in the Great Trebn., item. 66. St. Zak., vol. XIV, about warning. crime, sec. 1, ch. 1, art. 2. Decree of the Holy Synod 1804 Dec. 8. – In monasteries, nuns are allowed to enter the altar. In the Nomocanon (chapter 66), located at the Great Book of Breviaries, it is said: “Let no mysteries enter the holy altar, neither men nor wives, according to the 69th rule in Trulla. The nun comes in and sweeps, according to the 50th rule of St. Nikephoros of Constantinople. But below the carrying of something else into the altar, unless it is sacred, according to the 4th rule of the Holy Apostle, below the excess prosphora is placed outside in the church (Nomocanon in the Great Treasuries, published in the Kiev-Pechersk Lavra of 1864). In the second Kiev edition of the Nomocanon, the 50th rule of Nicephorus is given as edited by Armenopoulus, where it is said: it is worthy for nuns in their monasteries to enter the holy altar, and burn candles and chandeliers and decorate the church (cf. Leunclavii Ius Graecommanum 1 p. 44). In the Great Russian edition of the Helmsman (for example, 1653), this rule was given the exact opposite meaning, namely: it is not proper for nuns to enter the holy altar, nor to burn a candle and censer, nor to decorate and mark (Pech. Kormch., part 2, l. 190 rev. 191). The first Moscow publishers of Nomocanon added the following note to this article: “and here in Great Russia the 9th rule has been adopted and Nikephoros does not command nuns to enter the holy altar.” Nikon's edition of Nomocanon (1658) does not contain this note. According to the correctly stated rule of Nikephoros, nuns are allowed to enter the altar only of their monasteries (Nomocanon at the Great Trebnik. Publ. Pavlov. 2nd ed. Moscow, pp. 188–190). In ancient times, Deaconesses were sometimes allowed to serve at the altar (Tertul. sent to his wife, part 1, chapter 7. Dionysus. Alexander. Canon, sent to Bishop Vasnlid, pr. 2). The structure of the throne is prescribed that it should be on four pillars, and if the Bishop consecrates the church, then the throne would also have a fifth column in the middle with a box (for the placement of relics in it); the box would be in the middle under the throne, half an arshin high; the throne is arshins and six vershoks high, and less than the width of the altar; the altar board according to the measure of the throne (the altar is the same height, width and length according to the measure of the altar); at the top near the throne pillars (for the bishop's consecration of the church), remove the boxes a quarter of an inch deep, where to place the wax; on the same pillars, an inch or two away from the floor, cut with a notch to secure the rope; and in the steeple of the altar deck, cut it a quarter of an inch apart, where there should be ropes on the decks on the altar table and on the sacrificial table in the corners so that it can be checked where the nails should be, and make nests where the nail heads will be so that the nail heads are equal to the altar table, and also on the pillars so that the nails go straight: to establish the throne there are four nails, and to the altar, as necessary, four stones, with which nails are nailed (Additional Breviary, published with the blessing of St. Synod in Kiev 1863: The rite of consecration of the church, from the Bishop of Creation, sheet 15 on the back). See prayers in the Rite of Church Consecration, also in Trebn. Bolshoi, ch. 109. The throne is also called the “holy table” (1st prayer in the Rite of the consecration of the church and Typ., ch. 2, 22), because on it the body and blood of Christ are offered for food and drink. No one is allowed to touch the throne except the clergy (Instruction of the Blessed, paragraph 4). Sometimes a footstool was placed near the throne. At St. Simeon of Thessalonica we read: “after the consecration of the Gifts... the Patriarch ascends to the foot of the holy meal and, opening the myrrh, signifies it” (Christ. Reading. 1856, p. 83). However, all clothing of the throne and altar is generally called indium. So, we read: “The rite of blessing indium, or clothing and covering the divine meal and the altar (Additional Required Edition in Kyiv 1863, sheet 43). Indytium is also called ephaploma Ἐθάπλωμα - prostrate, tire. When they put it on the throne, during its consecration, then the 92nd Psalm is read: “The Lord reigns, clothed in beauty... Your throne is ready from thenceforth You art.” Veils and veils were, by the command of God, used in the tabernacle, as this is also mentioned in the prayer of a special rite for the blessing of indium and veils, namely: “Lord God, Father Almighty, to Your servant, Moses the Lawgiver on Mount Sinai, various decorations, and veils and tombs, for the use of the service of the tabernacle of testimony, and to create Your lawful sanctuary commanding: You and now, we diligently pray to You, just as then you graciously received her, you sanctified her by the hand of Aaron, and you graciously accepted her, by your Holy Spirit, by the hand of me, a sinner, bless, cleanse and sanctify, and worthy to be protected and entwined with the Divine throne and the altar of your beloved Son, our Lord Jesus Christ, to be create. For from You comes every good gift from above, and every perfect gift comes, and to You we send up glory with Your only begotten Son, and with Your most holy, good, and life-giving Spirit, now and ever, and to the ages of ages.” The priest also asks for this in the prayer of adoration: “Incline, O Lord, Thy ear and hear me, Thy unworthy servant, and this veil is made for the use of the holy altar and altar of Thy Christ, built by Thy all-sanctifying grace, in the sprinkling of the holy water, bless, cleanse and sanctify” and proclaims: “For You are the One who blesses and sanctifies all things, O our God, and to You we send up glory with Your only begotten Son, and with Your most holy, and good, and life-giving Spirit, now and ever and unto ages of ages” (Additional Breviary, published with the blessing of the Holy Synod in Kyiv in 1863. Rite of blessing of indium or clothes and coverings for the divine table and the altar, folio 43 reverse). Regarding the vestments of the throne, it is prescribed: “Let the orchard and indium and lithon be clean, not torn or torn, and if they become worn out, change them according to the commanded order with prayer (Service. Known. teaches. Things before the service, etc.). How to tie it in this way is indicated in the book: “The rite of consecration of the church, created by the Bishop,” page 17, Moscow, 1832, and in Additional. Req. Namely: they tie the throne to the chest: From the right country, at the first pillar, the Bishop holds the end of the rope, and goes along the rope in a circle to the second pillar to the east, from the second pillar it is carried down to the third pillar, and goes along the bottom to the fourth pillar, and again ascends to the first pillar, and is connected with the end, where the Bishop holds, and again is carried down to to the second pillar, and goes from the bottom to the third pillar, contributes up to the fourth pillar, from the fourth pillar it is carried down to the first pillar, and so there will be a cross adjacent, from the first pillar along the bottom it goes steeply to the second pillar, from the second pillar it contributes up to the third pillar, and so there will be a cross to the east, from the third pillar it carries down to the fourth pillar, and so there will be a cross in the northern country, from the fourth pillar it goes along from the bottom around to the first pillar, from the first pillar from below it goes up to the second pillar, and so there will be a cross in the southern country and goes around so that there are three ropes at the top, the second end of the rope is connected to the first end at the first pillar (sheet 23). When putting on the sap and tying the rope around the throne, Psalm 131 is read, indicating this meaning: “Remember, O Lord, David and all his meekness.... Let us go into his villages, let us worship in the place where his nose stood. Rise, O Lord, into Thy rest, Thou and the ark of Thy holiness,” etc. May these, srachitsa, and indium, and liton, be clean, not torn and not torn, and if they become dilapidated, replace them according to the commanded rite with prayer (Service. Known. teaching). The rite is found in the Trebnik - Additional and in the Small, which has two parts: “The rite of blessing the indium, or clothes and coverings of the Divine table and the altar.” To the question: When the priest changes the srachit on the throne, consecrated by the bishop, how should the throne be entwined with rope - is it as it was entwined during the consecration by the bishop (Church Veda. 1902 No. 44 p. 1389) or as indicated during the consecration of the church by the priest? It must be assumed that if the priest, during the consecration of the church itself, must wrap differently than during the bishop's consecration, then he should do the same when changing the srachita. Such a sign of the orithon is indicated in the prayer when blessing it, namely: “Lord Jesus Christ our God, the Son and Word of the living God, who deigned for our salvation to be incarnate from the Most Pure Virgin, and at Christmas to be wrapped in swaddling clothes, and to be laid in a manger, and after the death of the cross, even as you shared us with your will, you endured, with a clean Shroud and entwined with the master, and destined to be in the tomb: We now ask and humbly pray to You, send the Divine blessing and grace of Your Holy Spirit to this orithon and bless, cleanse and sanctify it, in order to be worthy of it, to be sanctified on it to the Divine Mysteries of the Most Holy Body and honorable blood of Yours, to the glory of Your, your beginningless Father, and only begotten and Thy life-giving Spirit, and for the salvation of all Thy people: for Thou art our sanctification,” etc. And for this also in the prayer of adoration: “Lord Jesus Christ our God, accept this diligent prayer from us, Thy unworthy servants, and as you are good and lover of mankind, now deign to send down Thy holy blessing upon this orithon, and bless and sanctify it with Thy Holy Spirit by sprinkling this holy water, as Thou hast sanctified Thy holy grave shrouds, in order to be a new sovereign, and the sindon (Shroud) of Thy most holy body and blood.” And he proclaims: “For you are the one who blesses and sanctifies everything, O Christ our God” (Additional requirements, published in Kyiv, 1863: Rite of blessing or sanctification, page 40, and 41). On the antimension it is written: “This antimension, this is the sacred meal for the offering of a bloodless sacrifice in the Divine Liturgy.” Over the antimension, during its consecration, everything is done that is also done during the consecration of the throne (See The rite is consecrated, antimen. in the Official and in the book: “The rite is consecrated, the church, from the Arch. created”). The antimins is consecrated only by the Bishop (See further the Order of consecration of antimins and my study “On the antimins of the Right Russian Church” St. Petersburg, 1872). When the antimensions were no more than a quarter of an arshin in size, and they were not folded, did not unfold, and were sewn to the srachitsa or nailed to the throne with wooden nails (see my study on antimensions, p. 116): then the throne iliton, on which the paten and chalice were placed, was sometimes called in the liturgical books an antimension (instead of a throne), and sometimes an iliton. The words: antimins and iliton were replaced by one another. The fact that the words “iliton” and “antimins” were used indifferently are extracted from liturgical books in the work of Hieromonk Philaret: “The Rite of the Liturgy of St. John Chrysostom according to the presentation of the old printed and newly corrected and ancient written Service Books (Moscow 1886, p. 78). “For Thou art holy, our God, Who rested upon the honorable martyrs who suffered for Thee,” and so on. (Exclamation after the litanies at the consecration of the church). “The Lord Himself, the giver of good things, through the prayers of the saints, whom You have deigned to place the relics in this honorable altar of Thy existence, grant us the uncondemned bloodless sacrifice to You on it” (Prayer at the consecration of the church, according to the position of the relics in the antimension and under the altar). But when the church is consecrated by the Bishop himself, then he places the relics under the altar, and in this case the relics are not included in the antimension (See below about the consecration of the church done by the Bishop). Regarding the antimins, the following is prescribed: “Even if the antimins is torn, tattered or blackened, as if the writing on it cannot be recognized by beings, likewise on written paper, it is in no way worthy of serving in such a way; he who dares to serve in the grave, as a despiser of the divine Mysteries, sins mortally, and is subject to episcopal execution, which means prohibition or excommunication” (Izvest. teaching in the Service). In addition, the Dean undertakes to ensure that the holy antimension is signed by the Bishop who consecrated it (Instr. Blagoch. 1857, § 1). The box is likened to the ark of the covenant, which contained: the container of manna, the tablets of the covenant, and Aaron’s rod. The signification of the box and its high purpose are spoken of in the prayers found in the “Rite of blessing a new ark, or any other vessel, or any repository, cross-shaped or otherwise, for the storage of the relics of the one built,” namely: “O God by God and Lord of the Lord, Creator and Creator of all visible and invisible creatures, which You commanded to Your servant Moses, according to to the image shown to him on the mountain, make an ark of unrotten wood, and overlay it with pure gold, in which there is a golden frame, containing heavenly manna, and the tablets of the covenant written by Thy Divine finger, as a testimony to the future generation, to preserve, even as the whole image was present, the incarnation of Thy Son, our Lord Jesus Christ, being fulfilled when His body through the action of the Holy Spirit from the Most Pure Virgin, conceived and animated, by the fulfillment of divinity you fulfilled everything. We humbly pray to You, Almighty God, Father of our Lord Jesus Christ, from Him every fatherland in heaven and on earth is named, as if this ark (or arks), or vessel (or vessels), built (or built) for the preservation of the relics of Thy saints, through the prayers and intercession of the same Thy saints, bless and sanctify with Thy heavenly blessing,” etc. d. (Additional requirements, published in Kyiv, 1862, l. 62 on the back. and 63). A similar thing is said in another prayer, namely: “O Lord God, Father Almighty, who, under Moses, quenched the murmurs of the people, and established the Aaronic priesthood, which was pleasing to You, and established His dry rod and created a fruitful flower, and this is in the ark of the covenant as a sign of Your power and miracles. Thou hast commanded to impart to us also the formation of Thy Christ, and His desiccation on the altar of the cross by death, and the prosperity of the three-day resurrection, and the vegetation of the church by His death, and by night and by day fruitful prosperity Thou hast foreshadowed: We diligently pray to Thee, the all-merciful Builder and Industrialist of the human race, look upon these vessels, to built for the preservation of the relics of Thy saints, and by Thy all-sanctifying grace, in the sprinkling of sowing water, bless and sanctify the sacred ones, and wherever this is carried and kept, through the prayers and intercession of Thy saints, their relics are hidden in them, from there every resistant situation is removed, all that is useful and good there multiply and preserve, so that Thy faithful people may be rich in mercy and generosity, and Thy good deeds in a small part of the relics of Thy saints, as they have received in their whole body, they will give thanks to You, and their lives will be imitators of their intercession, and may the heirs of Thy kingdom be honored with them. Grace and bounty,” etc. Particles of holy relics are placed under the altar in the case when the consecration is performed by the Bishop himself, and then the particles of the holy. relics are not placed in the antimension. In the acts of the Moscow Council under Patriarch Joachim (in 1675) it is said: where the church is sanctified by the Bishop himself, there should be an antiminsion without the relics of saints; then, in the very consecration of the church, the Bishop himself places the power under the holy table in the middle pillar, as is the custom (See Historical explanation of the liturgy, I. Dmitrevsky. Introduction, § 86, note 3). The rite of consecration of the antimension, in which the relics are placed, is inscribed as follows: “The order of how to consecrate the antimension to the Bishop, and to perform sacred acts on them for the Priest in the church, where the holy meal of the relics is not held (See the book: Official Bishop's Service). The Gospel is bound in silver or gold in such a way that on the top board in the middle in a circle there is an image, for the most part, of the Risen Savior, and in the corners - images of the four Evangelists with their symbolic images, i.e. St. John with an eagle, St. Matthew with a human-angelic face, St. Mark with a lion and St. Luke with a calf. That the Evangelists were written from ancient times with symbolic images - we see this in the Ostromir Gospel, located in the St. Petersburg Public Library, written in 1057, where the Evangelist John is depicted with an eagle, and the Evangelist Mark with a lion, Luke with a calf (See Ostr. Evang., ed. by Vostokov). Also in the Haratein Gospel of the 11th century, kept in the Archangel Moscow Cathedral and others. The Gospel lies on the throne in the order in which it is on the throne when it is read. There is no reason to place it, as others do, sideways, along the antimension and in such a way that it would be consistent with the image of the Lord lying in the tomb located on the antimension. And the altar Gospel contains icons - the Resurrection of the Savior and the Evangelists. When the Gospel is placed on the throne sideways, then it does not correspond to the image on the antimension of the Mother of God standing at the tomb of the Lord, St. John the Theologian, righteous Joseph and Nicodemus. In the “Rite of Blessing and Consecration of the Newly Constructed Cross” (See Additional Breviary, published with the blessing of St. Synod in Kyiv, 1863, sheet 46 et seq.) in prayer we read: “Lord God of glory, Father Almighty, God of hosts, with the tree of life in the midst of the existing paradise you prefigured the life-giving cross of your only begotten Son: and instead of the tree of disobedience, the all-wicked serpent tasted it, our forefathers, and with them the whole human race, from expelled from heaven, and drawn into death, the sign of this life-giving cross, on which your beloved Son was nailed to death, and by death put death to death, and abolish all the power of the devil, and give life to the world, the church is an invincible weapon, sanctification and protection of powers and affirmation of faith, and I will deliver from all the devil’s snares, and strong hope of salvation, and life of receiving You have given us shameless hope: in the same way, we Your servants have been honored with so much of Your grace, give thanks to those who exist, we bring glory and thanksgiving and humble worship to Your Majesty, and we pray tenderly, as if you mercifully look upon this sign of the cross, Your servants are faithful with zeal and firm faith and love, having built for You, as a sign of the victory of Your Son, our Lord Jesus Christ, freedom and our deliverance, and sent down upon the heavenly Thy blessing and blessed and sanctified, and filled with the power and blessing of that tree, on which was nailed the most holy body of our Lord Jesus Christ, Thy only begotten Son, by which the power of the devil was trampled, and we gained freedom for the earthly, and be blessed with a belly. To her, we pray to Thee, Most Holy Master, for the saints for the passion, and the holy blood outpourings, and the life-giving death of Thy only begotten Son, our Lord Jesus Christ, by the counsel of Thee, God the Father without beginning, and Thy Most Holy Spirit, by the will, for our salvation, for the sake of our salvation, endured on the tree of the cross, and by those the tree of the cross, which sometimes sinners and evildoers suffer execution Be blessed, holy, life-giving and deliverer to be the sinners, who we bring to You in prayer, eat now the grace of Your Most Holy Spirit at this sign of the cross, and bless and sanctify it, let it be a terrible and strong sign against all enemies, visible and invisible, driving away and reflecting all the wiles of slander and the devil’s excuses: May Your people have the protection of powers, affirmation of faith, reinforcement of hope, victory in battle, and in all virtues, success, and to all who bow to You before this sign and bring prayers to You, merciful listener and all that be a rich giver of petitions for salvation. And just as by the cross the world has freed the world from sinful condemnation, O Thy servants, this sign of the cross to You, who faithfully bring it from the soul, by the power of the cross of Your beloved Son, always reveal the conquerors of the existence of sin, and grant them all your earthly and heavenly good things, and by the cross always instructing all the faithful to the good, lead them to the perception of the heavenly crown. For You are the source of sanctification, and the rich giver of all good things, and we send up glory to You, with Your only begotten Son, and with Your most holy, good, and life-giving Spirit, now and ever, and unto the ages of ages.” Face: Amen (Additional requirements, published in Kiev, 1863, sheet 46 on the back). In the Service Book of Peter the Mogila of 1629 (p. 592) and in Lvov of 1681 (p. 285) it is indicated at the presanctified liturgy that a lamb soaked in the blood of the Lord should be placed in the artophorion (ἀρτοφο’ριον). For example, the ark is called a tomb in the Trebnik of Metropolitan Peter Mohyla (On the Preservation of the Divine Mysteries for the Sake). The signification of the ark as the Holy Sepulcher is spoken of in the prayer found in the “Rite of blessing of the new ark or vessel, in which the divine Mysteries of Christ are kept,” namely: “Lord our God, having a throne in heaven, and a footstool in the earth, even if all creation cannot contain Thee, below is the mind of the angels and the human majesty of glory. To comprehend Yours, and by virtue of being able to say: but You, for the sake of mercy and love for mankind, You deigned to be indescribably contained in the womb of the Virginity, and You became man, the true God, and appropriated man to Yourself and, under the visible appearance of bread and wine, You gave Your flesh and blood as food for the faithful. As God, though you art everywhere and fulfill all things, but as God and man in heaven at the right hand of the Father, and on earth in the most holy body and blood of Your Mysteries, You truly willed to be: so now I humbly pray to You, look mercifully on our prayer, and on this vessel, built for Your glory, and send down Your heavenly blessing Nan, bless, cleanse and sanctify and, in being, a worthy receptacle for him, a new tomb and repository for the holy and life-giving Mysteries of the Most Holy Body and the honorable blood of Thy: For Thou art our sanctification,” etc. For this the priest and in the prayer of adoration asks: “Lord our God, incline Thy ear and hear me, for the sake of mercy and You promised to remain with us relentlessly until the end of the age, and send the grace of Your Most Holy Spirit, and sprinkling the sacred waters, bless and sanctify this vessel, built for the storage of the Divine Mysteries of Your body and blood.” And he proclaims: “For you are the One who blesses and sanctifies everything, O Christ our God”... (Additional Requirements, published in Kyiv, 1863, page 38 et seq.). The remarkable ancient two zions, or Jerusalems, are located in the Moscow Assumption Cathedral. They depict a church; one Zion with five heads, and the other with one head. The ancient two Zions or Jerusalem, like a church, are also located in the Novgorod St. Sophia Cathedral. In ancient times, Zions or Jerusalems, as if models of the Orthodox Church, were placed on the throne, and during the cathedral service they were carried out at the Small Entrance, also in religious processions (Ancient Ross. Vivliofika, parts VI and X. Charter of the Moscow Most Holy Patriarchs. See Monuments of Moscow Antiquities by Iv. Snegirev. Moscow, 1845 g., pp. 37 and 38). During the bishop's service, the zions were carried out by deacons and at the big exit, instead of the miter, and, depending on the importance of the holiday, sometimes both zions, sometimes one (Written. Official or Charter of the Sophia Cathedral of the 17th century, under the dates of August 15 and September 17, Shrine and Antiquities of Veliky Novgorod, op. Count M. Tolstoy. M., 1862, pp. 46 and 47). And now sions are used during worship in the Putivl Molchanskaya Nativity of the Theotokos Community Sophronium Hermitage. There, in celebration of the twelve patronal feasts (there are 8 of them in the year), highly solemn days and in memory of the great saints of God - at Great Vespers, at Matins while singing the 9th song of the canon and before St. During the liturgy, during the reading of the hours, there is censing by two hierodeacons with tombs held with shrouds on the left shoulder. This action is explained in this way: since the tombs in which the divine Mysteries are kept on the holy throne depict the tomb of the Savior, and deacons, according to the arcane understanding of the holy teachers of the church, are representatives of Angels; therefore, when they come from the altar and appear with tombs on their shoulders and with censers in their hands, then the minds of the believers turn to the memory of the joyful gospel of Christ’s Resurrection, which St. The myrrh-bearers received from the angels who appeared in shining robes and said to them: Are you looking for Jesus Crucified? There is no here, but no east; come, see the place where the Lord lies (Description of the Putivl Molchanskaya Nativity of the Theotokos Community Hermitage of Sophronius, Kursk Diocese. St. Petersburg, 1846, pp. 40, 41). Whatever the appearance of the ark, it, according to the charter of the church, must have the following: the ark, in which the Holy Mysteries are kept, the Body of the Lord, may it be covered, and on top there is a cross (The famous one teaches about the keeping of the Divine Mysteries). In the Trebnik of Metropolitan Peter Mogila, this is expressed as follows: “Let the ark be covered with a veil, with a cross on top” (On the Preservation of the Divine Mysteries). About the monstrance, in which the Holy Mysteries are placed to be carried to those receiving communion at home, see further, in the article on giving communion to the sick. The throne is usually covered with a veil. In the Council Judgment of 1551 it was noted: sometimes there is no cover on the throne, but in no way would the holy throne be without a cover (Acts of Arch. Expedition, vol. I, no. 232, p. 228). Sometimes the “senia” generally means the eastern side of the church, where the altar is. For example, we read: The Bishop (standing on the pulpit) sprinkles holy water: “canopy, west, north, south” (Rite of the consecration of the church, from the Bishop’s works, published in Moscow, 1832, fol. 40 reverse). Sometimes an icon of the Savior is placed above it, and above the co-altar there is an icon of the apostles or saints: Basil the Great, Gregory the Theologian, John Chrysostom or others (New Skryt., Part I, Ch. 5, § 2, 3. Description of the Kiev-Soph. Sob., Kyiv, 1825, p. 43). In ancient times, the eastern part of the wall of the altar ended with a vault, which, both inside the altar and outside the church, looked like a shell and was called a conchida (θγχη - shell, and sometimes - apse (absis). In ancient times, the proposal consisted of a special section of the altar, fenced off from it by a wall and having a door to the altar (See plans of churches in the book: “On the ministry and orders of the Orthodox Church”; in the book: “Archaeological research of Georgy Filimonov”, 1859, Moscow, issue 1, table 1. Εὀχολόγιου Goari, ed. 1647, p. 13. Vetera monumenta Jonnnis Ciampini Romani, pars I, Romae 1690, tab. When the church is consecrated, church vessels are placed on the altar and consecrated along with it (Rite of the consecration of the church, from the Arch. Works, published in 1832, in Moscow, l. 19. Additional requirements, l. 24). The sextons who serve at the altar should not touch these sacred vessels and things, “the throne of the Divine, and more than the most divine Mysteries on it, and also the vessels of service and other sacred things, let them not dare to touch, lest they fall into sin, except lamps and candles, censers and other lesser sacred things” (Knowledge teaches, in the Service; about alms, acceptance, storage and worship of the divine Mysteries). Sacred vessels must be gold or silver, or, if necessary, made of pure tin, and not copper or wood (Known teaching in the Service; 7206, December 26, Decree articles of the Patriarch of Moscow Adrian; Decree of 1724, October 8; Instr. Dean. 1857, § 1). In the Typikon's instruction that the priest raises the cross on the paten to the head (Typ., last 4 weeks of Great Lent), the paten means an ordinary dish, without a footrest. In ancient times, the paten for the Holy Gifts did not have a stand (See drawings in Εὀχολόγ. Goara, pag. 310. Explication des prieres et des ce’re’monies de la messe par P. Le Brun. Paris 1777, T. 2, pag. 463, – Pelle Gerarchia ecclesiastica del Filippo Bonnani. In Roma, 1720, T. 2, Tab. 65). Then the star is placed on the paten with the pronunciation of the words: “And the star came and stood above where the child was born.” When the lamb is taken away, it is said: “Like a sheep being led to the slaughter,” etc. “The lamb of God is being devoured” and so on, “One of the warriors pierced His rib with a copy.” When placing the Holy Gifts on the throne, at the Great Entrance, it is said: “Noble Joseph from this tree.” - “Carnally in the grave” and so on. And in the prayer found in the Rite of blessing. and sanctified The purpose of the diskos is indicated in this way: “O Lord Almighty, Lord our God, who gave Moses to Your servant the law, justifications and services, and in Your sanctuary, built for the glory of Your most holy name, vessels of gold and silver for the offering of various sacrifices to You, our true God (who was the shadow and image of our present true bloodless sacrifice) to create and sanctify you are. You yourself now, O Lord who loves mankind, bless this diskos, to sanctify and by the power, action and grace of Your all-holy and life-giving Spirit, as if on it may be offered to You a true, living, bloodless and verbal sacrifice, the most holy body of the great God and our Savior Jesus Christ, Your Son, who shares us and ours for the sake of salvation, to You God and His Father alone. I am pleased to offer myself a sacrifice on the altar of the cross; For with Him, and with the most holy, good, and life-giving Spirit, all glory is due." After this prayer of offer, the following prayer of adoration (Additional Requirements, published in Kyiv, 1863, sheet 35 and 36): "Lord our God, look now upon the prayer of Thy servant unworthy of me and send down the riches of Thy blessing upon the vessel this, and sanctify by Your Holy Spirit by sprinkling the sacred sowing waters, so that it may be a worthy receptacle for the most pure body and honorable to the blood of Your Christ.” And he proclaims: “For you are the source of sanctification, and to you, with your only begotten Son, and with your most holy, good, and life-giving Spirit, is due all glory, honor and worship, now and ever, and to the ages of ages.” Lik: Amen. These prayers are also read during the consecration of several priests. vessels together, i.e. the paten, the Chalice, the star and the spoon with their three covers. Then after the word “paten” the words are added: “The cup, the star, the spoon with their coverings.” At the proskomedia, when placing it on the paten, the words of the Evangelist are pronounced: “And a star came, a hundred above, where the child was” (Servant lit.). The meaning of the star is also indicated in prayer, especially to bless the new discos star to the deities. To the Mysteries, namely: “Lord Jesus Christ our God, who was born in a den of the Virgin, and who directed the Magi to worship His star, send now, we humbly pray to You, Your heavenly blessing on this star, and bless and sanctify it, so that it may be a worthy instrument for serving Your Holy Mysteries, and in remembrance and glorification of Your divine body from the Virgin Nativity: For You art the blessing and sanctification,” etc. (Additional Requirements, published in Kyiv, 1863, sheet 36 and 37). The paten is also covered with an asterisk when relics are placed on it, for example, during the consecration of a church (Rite of the consecration of a church, from Arch. works, 1832, sheet 2 and 27. Additional requirements, sheet 16). This meaning is spoken of in the prayer over the Chalice, that is, the new Cup during the blessing and consecration of it, namely: “O Master Almighty, Lord God of our Father, we pray to You, and we call upon You, and we diligently ask: send down the grace of Your most holy, all-sanctifying and life-giving Spirit upon this Cup, and bless, cleanse, sanctify it, as He blessed it, You have cleansed and consecrated the Cup of Your Priest Melchizedek, and the Cup of the holy Apostles, at the Last Supper of Your Christ, and made Thy altar worthy of being, so that it may be offered to You in it to God and the Father as a propitiatory bloodless sacrifice, the body and blood of Your only begotten Son, the Lord God and our Savior Jesus Christ, with Him to You, and To Your most holy and life-giving Spirit belongs all glory, honor and worship, now and ever, and to the ages of ages” (Additional Required). Their purpose is also spoken of in the prayer to bless new covers for the protection of the Mysteries of those serving: “Lord God Almighty, clothe yourself with light like a robe, overlay the sky with clouds and cover with your most high waters, look now, we humbly pray to Thee, for our diligent prayer, and send down Your heavenly blessing on this cover (or on this cover), and bless, cleanse and sanctify me (or him), so that he (or him) may be worthy (or worthy) of the protection of the Holy and Divine Mysteries of the Body and Blood of Thy Christ, for the remission of the sins of all Thy people: for Thou art the source of sanctification, and the giver of all blessings, and we send glory to Thee,” etc. (Additional Required, published in Kyiv, 1863 g., l. 37). Blessed are you with Him,” etc. (Additional requirements, published in Kyiv, 1863, l. 38). This meaning of the spoon is spoken of in the prayer to bless a new spoon for the Divine Mysteries, namely: “Lord God Almighty, with a coal from the Seraphim, taken with pincers, and with a touch, cleansing the lips of the Prophet, sometimes transforming the power of the divine Mysteries of the body and blood of Thy Christ, with the spoon now to Thy faithful people, for the cleansing of sinful filth given: look now mercifully on our prayer, and send down Your heavenly blessing on this little liar, and bless and sanctify it, in order to be a worthy vessel for receiving and donating the most pure body and honorable to the blood of Your Christ, with Him you are blessed,” etc. (Additional Treb., ed. in Kyiv, 1863, l. 38). The Evangelist Luke speaks about the Savior’s swaddling clothes: “as he entwined Him and laid Him in a manger” (Luke 2:7). When covering the paten and Chalice with coverings, the priest pronounces the words of the psalms relating to the incarnation of the Lord. So, when covering the paten, the priest says: “The Lord reigned, clothed in beauty, the Lord clothed himself with strength and girded,” etc. The church hymn explains these words: “For truly the Lord reigned as the kingdom that never falls, and having clothed himself in the psalm, from the Mother of God, in the most red splendor, holy flesh, with which he accepted death, and cast down hers is the kingdom” (In the Canon, the canon of prayer for the guardian of human life Angel, canto 4 of the Theotokos). When covering the Chalice, the priest says: “The heavens have covered Your virtue, O Christ, and the earth has filled with Your praise.” A similar thing is said in a prayer to bless new covers, for the protection of the Holy Mysteries of the servant, namely: “Lord God Almighty, clothe yourself with light like a robe, overlay the sky with clouds, and cover with Your most high waters, look now, we humbly pray to You, for our diligent prayer, and send down Your heavenly blessing on these covers (or on the cover this), and bless, cleanse and sanctify me (or him), so that he (or him) may be worthy (or worthy) to receive the protection of the Holy and Divine Mysteries of the Body and Blood of Thy Christ, with whom art thou blessed, with Thy most holy, good and life-giving Spirit, now and ever and unto the ages of ages.” Face: Amen. While covering the paten and Chalice with air, the priest, who has already contemplated the radiance of the divine glory revealed on earth, asks the Lord to make us participants in it: “Cover us with the shelter of Thy wing, and drive away from us every enemy and adversary, pacify our belly, Lord, have mercy on us and Thy peace and save our souls, for He is good and a lover of mankind.” When placing the Chalice and paten on the throne, the priest says: “Blessed Joseph from the tree with him is Your most pure body”; “Carnally in the grave”; "Like a life-bearer." During the proskomedia, the priest, piercing the lamb with a spear, pronounces the words of the Evangelist: “One of the warriors pierced His side with a copy.” During the consecration of the copy, not the same rite is performed that occurs during the consecration of the Chalice, paten, star, spoon and their coverings, which things are arranged for the service of the Holy Mysteries of Christ, but another, namely: “The rite of blessing of new vessels, together many or one, is as follows: a censer, a catsia, an anaphoric dish (i.e., an antidorn, on which, after removing a particle of the lamb, remains antidor, Sn. Bol. Req., ch. 213), copy, kukuma, and there are water-bearing vessels and other altar accessories. In this rite, after “The Trisagion”, “Come let us worship”, Psalm 25: “Judge me Lord”, “Alleluia”, “Lord have mercy”, three times, there are prayers that indicate the purpose of the things being sanctified: “Lord God Almighty, God the Father of ours, by Your chosen vessel the Apostle Paul, for all Your creation is good and nothing is swept away except by a word It is sanctified by Your Divine and prayers, look now mercifully, we humbly pray, on our prayer and on this vessel (or on this vessel), even (or on this vessel), even (or his) Your servants for the glory of Your most holy name, and for the service of Your holy altar, built, and mercifully with Your heavenly blessing, through the prayer bless and sanctify us unworthy servants and servants of Yours, and to the service of Thy holy altar we are worthy (or worthy) to be revealed, and reward those who brought Thy heavenly grace, and grant remission of sins, create the partakers of Thy kingdom. You are the God of mercy, and generosity, and love for mankind, and we send up glory to You with Your only begotten Son and Your most holy, good, and life-giving Spirit, now and ever, and unto the ages of ages.” The priest also asks for the same thing in the prayer of adoration: “Look, O Lord our God, at our prayer, we humbly pray, and send down Your blessing on these vessels (or on this vessel), and with the sprinkling of sowing sacred water, bless and sanctify me (or him), so that he (or him) may be worthy (or worthy) of the service of Your holy altar.” And he proclaims: “For You are our sanctification”... Then the priest sprinkles the vessels with sacred water, saying: “These vessels are sanctified (or this vessel is sanctified) by the grace of the Most Holy Spirit, by sprinkling this sacred water, in the name of the Father, and the Son, and the Holy Spirit, Amen.” (Additional requirements edition in Kiev, 1866, on reverse 60). In ancient times, to prevent anything foreign from falling into the Holy Chalice, a net (ήfμός) was installed. St. writes about the grid constructed for such use. Sophronius, who died in 630 (Christ. Read. 1855, vol. I, p. 276). At the liturgies of St. John Chrysostom and St. Basil the Great is required to carry two ripids over the paten and two over the Chalice (Official, lit. St. John the Golden), and at the Liturgy of the Presanctified Gifts only two ripidas are carried over the paten, and “The Archimandrite with the Holy Chalice follows without ripidia” (Official, lit. Presanctified Gift). From Simeon of Thessalonica we read: At the consecration of the world, at the Great Entrance, in front of it, on the sides and behind it (alavastra with the holy world), six deacons hold twelve wings, as the Great Dionysius says, i.e. ripids. They signify the divine Angelic Forces and (their) rational and incorporeal nature; since the prophets Seraphim and Cherubim were seen with wings (Christ. Read. 1856, part II, p. 81). In Stoglav, ch. 13, it is said: the other floor (i.e. half) of the altar is called a kuteynik, and into it is brought the kolivo and the canon and other things about health, and on the very Resurrection of Christ, Easter, cheese, eggs and other foods that peasants are commanded to eat. Likewise, for the departed souls, small funeral services are sung in it, and they bring the kutia and the canon and other religious services for the clergy, and the six ecumenical funeral services are sung in the congregation, in the middle of the church, and other cathedral funeral services are sung in the middle of the church (Right. Conversation, 1862, April, p. 101). In Req. Metropolitan I. Graves used. the word “kuty” (about the matter or thing of holy baptism). See drawings of altar barriers in the Archaeological Atlas of Golubinsk (Fig. 46–51). On Thurs. imp. General ist. and ancient 1906 book. 2. More details from Filimonov: Archaeol. Research Church of St. Nicholas in Lipna. M. 1858 The royal doors were sometimes designated by the word altar door (Services of Moscow. 1655, 1658 - charter of priestly matins). Although the entrance with the Gospel is through the northern doors, it begins “from the right side of the country behind the throne” (Sluzhebn,), that is, from the southern side, in which the vessel was located. Let it be known that we do not close the gates of the Great Royal Altar, from small countries, in all churches during Bright Week and during Communion (Typ., the last day of Easter, liturgy). “And the Tsar’s doors would be clinched,” we read in the Council Verdict on the establishment and duties of priestly elders of Moscow, 1551 (See Acts of Arch. Exp., vol. I, p. 228; reference to Dictionary of Alekseev and Arch. from the research of Filimonov, issue 1, pp. 29, 30). The curtain was also called the heavenly doors because it sometimes fell from top to bottom (New Skr., part I, chapter 8, § 2). In ancient basilicas, the curtain in the Royal Doors reached only the top of the doors, which in ancient times were as tall as the lattice that was then in place of the iconostasis (Archaeological Research on Monuments, Georgiy Filimonov, issue 1, p. 29). The basis and purpose of the Orthodox Church’s use of holy icons in general, and therefore the iconostasis in the church, are set out in the prayer found in the rite of blessing and consecration of the iconostasis. It cries out: “Lord our God, God of gods and Lord of lords, God of hosts, Creator and creator of all visible and invisible creatures, Father of our Lord Jesus Christ, Thy people Israel, knowing to make comfortable the true God given from You to the heart of those alien to the false gods, removing those from idolatry, in the knowledge and service of You the one true God, always persistently have although you have forbidden to create images and likenesses of You to the true God, contrary to yourself, as if to the Lord, you have forbidden them to bow down and serve with baptism: the likenesses and images are not alien to false and non-existent gods, but to You the only true God, the most holy and magnificent name is glorified (dissatisfied with the people’s writings, to the point of the covenant and the law), a saint By your Moses, first, in the image shown to him on the mountain, the ark of the covenant from an unrotten tree was overlaid with gold, in it were the tablets of the covenant, a stash of gold, and Aaron’s rod, then a tower was laid, and above it there were two gold Cherubim, and on the oponas with the work of sewing a lot of Cherubim were arranged, and two Cherubim at the corners he cleansed, looking for, and then in The temple Solomon created for You, two Cherubim, from a cypress tree, embraced in gold, You commanded to set up: and as Your presence with people and the glory of Your Majesty are signs, and the memory of Your great and glorious miracles and blessings, possessing in itself and manifesting itself (even the works of human hands, byahu), both with fear and trembling, and divine You commanded to honor this with worship, incense, and before those with prayer, and you graciously accepted the same honor, as if bestowed upon yourself, but the dishonor of those who did this, and this worthy thing, who did not honor, in different ways, just as you tormented and destroyed Ozu: the difference and difference of honor are favorable, from the godless images under Elijah the priestess, and the judge of Israel in breaking the idol of Dagon, and in wounding the foreigner clearly showed you. In the fulfillment of the times, You sent Your only begotten Son, our Lord Jesus Christ, born of the ever-virgin wife Mary, who took on the form of a servant, and became in the likeness of humanity, in the likeness of Your most pure image, to Your Divine face, attaching a tunic, depicting it, and to Abgar the prince of Edessa as an ambassador, and thereby healed him from that illness, and to all who came to him and bowing with faith, countless healings, and many miraculous blessings are given. And we, O all-good and most generous Master, these are the images of Your beloved Son, in remembrance of the saving incarnation and all his glorious miracles, passion and crucifixion, and death, and the glorious resurrection and ascension into heaven, and all his blessings, even on earth, as a man who appeared to the human race, the Divine Gospels clearly tell us about them; Likewise, His Most Pure Mother, as the most honorable, and all the highest creatures, and you have the most pleasant prayer book and our representative: Angels and Prophets and God-honored Apostles, Martyrs and Saints, and Saints and Saints, as Your saints, faithful servants and close friends, and Your true existing images, not idolizing, but leading as if the honor of the image ascends to the prototype, in Thy holy church before Thy Majesty we honestly offer, and falling diligently we pray, look mercifully on us and on these images, and the appearance in the flesh of Thy beloved Son, and all His saving carnal Divine vision, in His remembrance and glory, and through the prayers of the Most Pure and Most blessed of His Mother, the holy heavenly powers of the incorporeal, the honest prophet, the Forerunner and Baptist John, the God-voiced Prophet, the spirit-bearing Apostle, the good-victorious Martyr, the Saints, the reverend and the righteous, and all Thy Saints, in whose honor and memory we have established this, send upon her Thy heavenly blessing and the grace of the Most Holy Spirit, and bless and sanctify, and grant them healing power, and driving away all the devil’s machinations, and I was filled with the blessings of strength and strength, which You richly influenced this holy image not made by hands, with the touch of the most holy and most pure Divine face of Your only begotten Son, in the oil of strength and miracles and those that acted, in the confirmation of the Orthodox faith and the salvation of Your people. All of you, and your only begotten Son, and your most holy and life-giving Spirit, bow before these images and pray diligently in faith, and ask for mercy, the Saints, as your faithful servants and trusted friends, in their name I give the cup of icy waters, and with the reward of the prophet or the righteous, or, You have mercifully promised to reward your disciples, in prayer to You in troubles, and needs, and sorrows, and in all your demands, those who call upon this icon with faith, prayers and supplications and diligent petitions will be heard, and attract the mercy of Your love for mankind, grant remission of sins, and grant grace to receive. For you are our sanctification,” etc. During the sprinkling of St. icons of St. with water, the priest says three times: “These icons are sanctified by sprinkling the sacred water, in honor and glory of the great God and our Savior Jesus Christ, and in memory of his Saints, in the name of the Father, and the Son, and the Holy Spirit, Amen” (Additional Trek., Kyiv, 1863, l. 67 et seq.). By decree of the Holy Synod, on the basis of Article 95 of the Charter. about prev. crime T. XIV Code. Zach. 1890 and in accordance with the Ministerial Circular. Int. On September 29, 1902, priests were ordered to ensure that sales at fairs and bazaars were not tempting, and that icons of the wrong letter were not allowed to be sold. In addition to holy icons, churches should not have any images anywhere, and portraits of His Majesty should not be hung anywhere in churches (decree of the Holy Synod 1832, November 20. Charter on Pred. and Pres., Art. 99). If a church is dedicated to the glorification of a holiday, then an icon of this holiday is placed here. In ancient Russian churches, the icon of the church holiday occupied a place on the north side of the church at the top, near the iconostasis (see indications of such churches in the Archaeological Research of G. Filimonov, issue 1, Moscow, 1859, pp. 22 and 23). There was a sign of two icons of the fall from the upper tybla and legosh to the east in the image (Ist. river of the State. vol. V. note 153). The word tyablo also refers to an icon case - a shelf in the front corner for icons (Experience of the region. Vel. Russian. Slov. II Department of the Academy of Sciences tyablo. In the inventory of the church of the Knyagishsky district we read: In the Deesis in the tyabla above the Royal Doors there are seventeen icons. (Notes of Russian and Slavic Archeology I Department p. 141). These three images together, or one image containing the image of the Lord, the Mother of God and John the Baptist, is called “deesis” (from δέησις - prayer). The image received its name, it is believed, from the fact that a prayer in Greek was signed under it: deisis (δέησις). Those who did not know the Greek language began to take this signature for the proper name of the icon (Church. Dictionary of Archpriest Peter Alekseev). It can be assumed that the name δέησις - deesis received the image because on it the Mother of God and John the Baptist are depicted in a prayer position, facing the Lord. The word “Deesis” sometimes refers to all the icons standing in the iconostasis next to the Deesis icon.” In the description book of the St. Sophia Vologda Cathedral we read: “Yes, above the Royal Doors in the first Tibla, the Deesis was written in gold, twenty-five images. Yes, above the Deesis in another tylab of the feasts of the Lord there are twenty-four images in gold” (Izvest. Imperial. Archaeol. General., vol. II, 1859, issue 1, p. 57). Sometimes the name Deesis refers to the entire iconostasis, which has several panels, or rows of beams with icons. The inventory of the Moscow Annunciation Cathedral says: “and the Deesis is three tiblas, on the first there are 36 images, in the other tibla there are twenty holidays, in the third there are eight images of the Prophets (Memorial of Moscow Antiquities by I. Snegirev, Moscow, 1845, note, p. 6). When certain icons, newly painted or renewed, are placed in the consecrated iconostasis, then they are consecrated according to a special rite, according to which icons for houses are also consecrated. In the “Rite of blessing and consecration of various icons, offered together, after “Come, let us worship” Psalm 88: “Thy mercy, O Lord,” there is a prayer indicating the basis for the veneration of icons and their purpose: “Lord Almighty God, our father, glorified and worshiped in the Trinity of Saints, Him, neither the mind can comprehend, nor a word can say, but He is nowhere to be seen from man, just as we have learned from the holy scriptures that You are God, the Father without beginning and Your Son of the same essence and Your Spirit as co-throne, we confess that in the Old Testament in Your appearance to Patriarch Abraham in the form of three Angels, in the last days after the incarnation of the Only Begotten Son of God, our Lord Jesus Christ from the Ever-Virgin Mary, in baptism from John on the Jordan, in the most radiant transfiguration on Tabor and in the glorious ascension on Olivet, the image of the Most Holy Trinity, which appeared to us, was shown to us: also the image of our Lord Jesus Christ not made by hands, miraculously depicted by him on the ubrus and sent to the Edessa prince Abgar, and thus healed us of many people suffering from various ailments, and to honor this teaching: in the same way, do not reject the images and likenesses of Your saints, but accept them: Even now, look at these icons, like Your servants, in honor and glory to You, one in the Trinity of Holy Glorified God and Your Only Begotten Son, Our Lord Jesus Christ, His Most Pure and Most Blessed Mother, Our Lady The Most Holy Theotokos and the Ever-Virgin Mary, and in memory of Thy Saints (name of the rivers), I have built, bless and sanctify, and give them healing power, drive away all the wiles of the devil, and in all those who pray diligently before them, be heard and attract the mercy of Thy love for mankind and create grace to receive. For You are our sanctification, and to You we send glory to the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages.” After this prayer, the priest reads a prayer of adoration: “O Lord, without beginning, invisible and incomprehensible, who of old in the old Testament created the likeness of the Cherubim from wood and gold and sewing in the Tabernacle of Testimony and in the Temple of Solomon, as commanded, and now images not just in remembrance of Your saving benefits and Divine manifestations to the generation to mankind, in honor and glory of Your Most Holy Name, accept, but also in memory and imitation of Your holy saints, do not reject those created, hear our humble prayer: bless these icons and consecrate them, and give them the grace and power to drive away demons, and to heal all ailments. And he proclaims: “For You are the One who blesses and sanctifies all things”... And then the priest sprinkles the offered icons three times, saying: “These icons are sanctified by the grace of the Most Holy Spirit, by sprinkling this holy water, in the name of the Father, and the Son, and the Holy Spirit. Amen". And having sprinkled it, the priest burns incense and bows before them and kisses me. The celestial troparion is sung, and therefore is dismissed (Additional Requirements, published in Kiev, 1866, l. 70–71). “At the Deesis, instead of Hosts, put the Crucifixion of the Lord” (Collected Acts that were in Moscow (7175) (1667), chapter 2, paragraph 46). The deacon, standing on the pulpit, exclaims: “Bless the Master” (Service book, lit. of St. Basil the Great and lit. before. Gifts and Officials). Priests sometimes deliver teachings from the pulpit, although in other churches a pulpit (seat) is built for this purpose. In ancient times, the pulpit was arranged with several steps and a pulpitrum (like a lectern) and had the appearance of the current pulpit (see drawings in Ciampini: Vetera monumenta. Tars. I, tab. XII et XIII. Cn. Thesaurus Sviccri, σωλέας, άμβωn and Ducangi: Constantinopolis Christiana. Paris, 1860, pag. 68, 69). During any divine service, none of those not participating in it is allowed to stand at the iconostasis of the altar where it is being performed, and in general in an elevated place or space between both choirs, excluding only those cases when the laity, according to the rites of the church, need to approach the Holy Mysteries or holy icons (Code of Laws, vol. XIV, article 4 on warning and suppression. crime, ed. 1890, chapter 1, section 1. Church 1893, no. 5, p. 179). The Greek word κλήρος - choir, means the lot that falls on the elect (Acts 1:26), property (Acts 26:18), inheritance (Col.1:12), participation, inheritance (Acts 8:21) and in general the clergy (1 Pet.5:3). In the charter, the singers themselves are called “kliros”. In the sequence of the day of Easter it is said that the priest in the vestibule at Matins “censes the images and the choir and the brethren.” “The Bishop also descends to the edge of the locker” (ibid., see Small Entrance). In the Rite of Ordination of Bishop. reads: “Having entered inside the church, right from the pulpit (meaning the pulpit of the soles) they set up a theater prepared for this, and cover it with cloth, and place the chairs of the bishops present on it.”... And regarding the structure of this theater, he said: “Be aware of the place of the bishop’s installation by the number of degrees in which a theater can be made. Metropolitan of 8 degrees (degrees), archbishop of 6 degrees, bishops of 4 degrees (Ordinary election and ordination of Bishops, published in Moscow, 1825, l. 5 and 6). In the Moscow service books of 1655, 1658 we read: at Vespers (for litia) the deacon goes together with the Priest to the northern country, closed by the existing Holy Door and the transient lamp, and the transient red gate, and with them all the brethren stand in the vestibule. There were also red gates in the temple of Jerusalem (Acts 3:2). The charter tells us to first close the western gate, that is, the one leading from the church to the vestibule, and then exit into the vestibule through the northern doors. B Type. We read that the rector with the priests and deacons vests himself in the altar “and takes up (the rector) the honorable cross, the deacon takes up the censer, the priest takes up the Holy Gospel, and the priest the image of the Resurrection of Christ, and they stand facing the west and close the church gates, even to the west. The rector goes out with the priest into the vestibule by the northern doors... And having entered the vestibule, they stand with the Gospel and with the image to the west, as indicated before.” After the rector censes the images and those standing in the narthex, and then after the deacon censes the rector, “the rector will again take the censer, standing before the Royal Doors, in vain to the east and marks the great gate of the church, the closed being, with the censer in the shape of a cross... will proclaim: “Glory to the saints.” And after singing the Sunday verses, the rector sings in a higher voice: “Christ is risen from the dead, correcting death through death,” opens the gates and enters the church with everyone (see below for the Easter service). In the book “On the service and orders of the Orthodox Church. Churches and in the Εὐχολόγων of Gohar (pag. 12) there are drawings (plans) of the location of ancient churches, in which you can see the northern and southern doors from the vestibule to the church. Three doors from the church to the vestibule, i.e., the middle ones and two side ones, are mentioned in Nov. Tablets (part I, ch. 10, § 1 and 11). There we read the following explanation of Simeon of Thessaloniki for the Midnight Office, which, according to the charter, on the Great Pentecost should be performed in the vestibule (Typ., last Monday of the 1st week of Great Lent) and was there with the doors to the church closed: “when the midnight hymn (midnight office) is completed,” says Simeon of Thessalonica (in Chapter 274), “then the gates leading to the church open, as if to heaven, and we enter there, as if from the earth, just as at the second coming those who are Christ will be caught up in the clouds, and so they will always be with the Lord... Everyone enters the church. The abbot is at the Royal Doors (middle western), and others, like his subordinates and slaves, are at the side doors” (New Skr., Part I, Ch. 10, § 11). The narthex in the church is also called the word: praprat (Service published, in Stryatin 1604). The priest goes with the Gospel to the church, or to the meal (Typ., the last hours on the eve of the Birth of Christ, Epiphany). The catechumens and penitents were divided into several degrees, namely: the catechumens, except those who were taught Christian teaching outside the church, were divided into three degrees: those listening to teachings, those kneeling and those preparing for enlightenment, and all of them could stand in the inner vestibule. Those who repent were divided into 4 degrees: those who weep, those who listen, those who fall and those who stand with the faithful. Of these, those falling and standing with the faithful entered the church itself. Those listening were to be in the vestibule with the catechumens, and those crying were to stand in the outer vestibule, or porch. They bore the heaviest image of repentance. They were not allowed into any part of the church, but had to stand in the open air, endure the cold, dust, dampness and ask those entering the church to pray for them (Origines Ecclesiast Bingami, vol. IV, cap. 2, In Memory, ancient Vetrinsk archive, vol. II, part IV, chapter 2. New Skr., part I, chapter 10, § 4). Along with these pitiable poor people stood the poor beggars begging for alms. Hence the word itself - porch could come from the Latin word: pauper - poor. In Lenten Triodion, ed. in Moscow, 1754, it is said in the sequence of Vespers on Vaiy Week: “and the usual litias of prayer on the porch.” The relics are placed in the porch or in the church, as is customary here in great Russia (Treb.). And I bring (the relics) to the porch of the church (Required). The bell tower was formerly called the bell tower (Nikon, chronicle. Complete collection. R. Let., vol. VI, 102 This purpose of bells for Divine services is spoken of both in the petitions of the litany and in the special prayer found in the “Rite of the blessing of the campan, which is the bell or ringing.” In the peaceful litany, after the usual petitions, he cries out: “Oh, bless this campan for the glory of your holy name, with your heavenly blessing, - Oh, give him grace, as if he who hears his ringing, either in days or in nights, will be awakened to the praise of your holy name, - Oh, with the voice of his ringing, be quenched and calmed and cease from all the wind. earthly storms, thunder and lightning, and all harmful voids, and evil-dissolved air, - For the hedgehog to drive away all the power, treachery and slander of invisible enemies, from all the faithful who hear the voice of his sound, and to arouse me to do my commandments, let us pray to the Lord (Additional Trebi., ed. in Kyiv 1863, l. 73). And in prayer the priest asks: “Lord our God, although from all Thy faithful we always glorify and worship, in the old covenant, His servant Moses the lawmaker made silver trumpets, and the son of Aaron the priest in Nya, at any time to eat them for You, You commanded to sound the trumpet, for when the people heard Your voice of the trumpet, prepare a hedgehog.” They will worship You, and they will gather to offer sacrifices to You, and in the blast of these trumpets, with a voice of announcement, they will arm themselves strongly to motivate their enemies. And now, Most Holy Master, we humbly pray to Thee, look mercifully upon the diligent prayer of us, Thy unworthy servants, and bless and sanctify this campaign for the service of Thy holy Church, built for the glory of Thy magnificent and all-holy name, Thy heavenly saint blessing and the grace of Thy all-sanctifying Spirit, and pour into it the power of Thy grace, so that when Thy faithful servants hear the voice of his sound, they will be strengthened in piety and faith, and courageously resist all the devil’s slander, and through prayers and constant praise of Thy true God they will defeat this true God, and come to the church for prayer and praise of Thy holy name day and night hastily, as if they were led and led, may the attacking windy storms, hail and whirlwinds and terrible thunder, and lightning, and evil spirits and harmful air be quenched and calmed down, and cease with his voice. For Thou, Lord our God, not only with Thy intelligent and animated creatures for Thy glory and for the salvation and benefit of Thy faithful, but also with soulless ones, like the rod of Moses, and with the copper serpent in the desert, all that you want to do and perform miracles, all things are possible for You, nothing is impossible: and to You we send glory to the Father, and the Son, and Holy Spirit, now and ever, and unto ages of ages.” Then the priest, in a secret prayer of adoration, asks: “O Lord God, Father Almighty, who with the trumpet voice of the seventh priest of those walking before the ark of the witness, Thou didst make the solid walls of Jericho fall and crumble, and Thou didst deliver all that is in the city into the hands of Thy people: Thou art now also this campaign with Thy heavenly blessing. Fulfill, as if the voice of the ringing heard the opposing air forces, far from the city of Thy faithful will retreat, and all their fiery arrows, like those on us, will fade away, the cracking of lightning, the attack of hail, and all the harmful airs of evil dissolution, with the omnipotent and strong right hand we will drive away and restrain them, let them be quenched, subside and retreat: all of You to Thy glory, to our benefit and salvation through the medium of action.” And he proclaims: “You are the hedgehog to have mercy and save us, our God” (Additional requirements, published in Kiev, 1863, l. 74 et seq.). In the Solovetsky Monastery, a stone rivet was struck during the abbess of Zosima (Description of the Solovetsky Monastery, 1836, part I, p. 302, and Notes of the Imperial Archaeological Society, vol. I, p. 12, note 1). The beater strikes six times (Typ., last Monday. 1st week of Lent and last. Easter, liturgy). He rivets in a small campan, or in a hand rivet according to custom (Typ., Chapter 7, Compline). About the 9th hour they strike the great tree (Typ., last Monday of the 1st week of Lent). It hits great and gets warm enough (Typ., after Easter). However, even after the introduction of bells (which are mentioned in the Hypatiiv Chronicle under 1146 and in the first Novgorod Chronicle under 1066), it was not everywhere left to strike the bell during Divine services; in other places it still happens today. The handwritten charter of 1645 of the Moscow Trinity Lavra says: on Wednesday of Cheese Week: “they beat the clock board, but do not ring it,” and on Monday of the 1st Week of Lent, “they beat the clock board according to custom, and strike a simple bell” (Church-Historical month. Holy Trinity Sergius, Lavra, ed. 2, M., 1854; pp. 73, 74). In the Gethsemane skete of the Moscow St. Sergius Lavra, half an hour before each service, and at some other times, they strike a hand-held wooden beater (Proceedings of the 1st Archaeologist, Congress in Moscow, 1869, M., p. 303, sn. Gethsemane skete, Hieromonk Abel, M., 1867, p. 34). In the Rykhlovsk hermitage of the Chernigov diocese, every day at Vespers, Matins and Liturgy, after the usual blagovest, on a decent day, the paraecclesiarch strikes a wooden bell. And at the all-night vigil on Sundays and holidays, on the 9th song of the canon, the sexton beats an iron beater outside the church, according to the custom of the Eastern churches, in honor of the Most Holy Theotokos (Brief historical description of the Rykhlovsk Hermitage, Archimandrite Melchizedek, M., 1844, pp. 53, 54). In the Communal Bryansk White-Berezh Desert of the Oryol province, at matins the 9th song of the canon is struck on the beater, and on major holidays - on the large bell (Historical Review of the Bryansk White-Berezh Desert, Anatoly Spolokhov, Orel, 1863, p. 65). ) Mathiae Martini Lexicon Philolngicum, 1701, vol. I, Campana (On bells and bell art, articles in Moscow. Vedomosti. 1850, No. 49, 50, 51). Balsamon (13th century) calls the use of bells during divine services a Latin custom, alien to the Greeks. “The Latins,” he writes, “have a different custom of calling people to churches; for they use one sign, I mean campan, which is named so from the field (κάμπη). For, they say, just as the field does not present obstacles for those who wish to travel, so the high sound of the copper-mouthed bell (κωσώνιος) is heard everywhere” (Curs. Tatr. Craec. Comp. Edit. Mign. T. 138, p. 1074, 1075). Balsamon's explanation of the name campana from campus is found in the West; others explain that large bells were poured out onto the field, in campo. It is more generally accepted that Campanian got its name from Campanian copper, from which the best bells were cast; others want to produce from κάμπτω, κάμπη, κάμπινος. Both in Latin campanula and in Russian: bell - the name of a flower shaped like a bell, borrowed its name from the bell or transferred it to it (Proceedings of the First Archaeological Congress in Moscow 1869, Moscow, 1871, p. 305, note 316, art. On the call to worship in the Eastern Church, N. S. Kazansky). By the word “heavy”, others mean the great Campana grandior, see Joannis Meursis Glossarium Graeco-barbarum. Lugdini Batavorum 1614 – βαρέας). Sometimes the word: heavy (βαρέας) is also translated in service books with the word: great campan, for example: “The same ascending strikes the great campan not soon, singing Immaculate” (εῖτα α=νέρχεται κρούει τάς βαρέας σχολέως). (Typ., ch. 2, vespers. Moscow 1848, and Τυπικόν, ed. Πινελλω in Venice 1615). But at the same time, the word “heavy” is also applied to other bells, for example: “strikes on the Great Campan and on all the heavy” (Typ., last March 25, i.e. Annunciation, on Great Wednesday). One should also consider probable the opinion (see Thesaurus eccles. C. Sviceri, T. 1, βαρi’α et Allatii Epist. 1. de templis Graecorum sect III) that by “heavy” we mean not a bell, but the ringing of bells, this is what designates strong, frequent blows, but with the correct amount of time in the interval between blows. The word “heavy” is often found with the words “beat” or “bell,” and yet it does not agree in gender or number with these words. So in the Trebnik, in the succession of the monks, before the beginning of the funeral service it is said: sτάσις τρει’ς: a heavy one strikes the iron, creating three articles. In the Great Trebnik, in many editions, this is translated as follows: “strikes a heavy iron” (Bolshoi Trebnik, published in the Kiev Pech. Lavra, 1705, etc.). If “heavy” meant a beat or a bell, then to what would the word “in iron” be added here? In the article by Mr. Kazansky “On the call to Divine Service in the Eastern Church” it is said that in our handwritten statutes it is translated: τὰς βαρέας heavy simply or with the addition of a heavy emphasis. (Leader of the Moscow Spiritual Academician from the Volok. mon. charter of the 15th century, No. 326, l. 9 and .Ν° 140, l. 398. Proceedings of the 1st Archaeological Congress in 1869, pp. 312, 313). The bells are ringing loudly (Typ., the last artos on Easter). But to denote the action of the bells (to ring), the word “ringing” is used in the singular, for example, “ringing loudly” - when the Shroud is taken out (Last Great Saturday). “Ring in two, one long,” i.e., one long ring in two bells (Typ., hours on Great Friday). Sometimes the bells have their own special names, for example, in the handwritten charter of 164.5 of the Moscow Trinity Lavra it is said that for the religious procession on the 1st of August “they will begin to preach the gospel in the big bell of the Tsar’s, and then in the boyar’s, and according to it in the Slobodskaya and then in the miracle workers and again in the big” (Church-Historical monthly book of the Holy Trinity Sergius Lavra, published 2, Moscow, 1854, p. 70). The word “blagovest” is not in the Typikon; in it, the following words are used to mean good news: beat (beat), rivet, sign, strike; the name “blagovest” corresponds very well to church bells. For a pious soul, the call to church and the reminder of God’s service (which is what the ringing serves) always constitute joyful, good news (We rejoiced at those who said to me: Let us go to the house of the Lord. Ps. 122:1). The call to the liturgy is especially appropriately called blagovest. At the foot of the altar, on which a bloodless sacrifice is made, all sorrows and disasters are forgotten and disappear, and bliss is felt. In the Coronation Rites of the Emperors Alexander I and Alexander II it is said: “at half the eighth, the bell rings in a large bell, then at the other bells, as is usually the case” for a procession of the cross.” In the charter of Novgorod Metropolitan Cornelius (1692) we read: for divine services, ring the gospel, and first ring one bell; after the gospel, and at similar times, ring two bells on ordinary days, and on Sundays and on the Lord's holidays and special saints, ring the gospel and ring according to the charter (Acts of History, vol. V, no. 213). They strike the entire campanium and ring out quite three bells (Typ., last. Easter, Matins). “Ringing in two,” i.e., two bells (Typ., hours on Wednesday). “The ringing bell rings loudly” (Church chapter 35 in the Typikon). In monasteries, these services are sometimes performed separately from each other, and there is a special ringing for them. So, in addition to Vespers, there is a special ringing for Compline. In the Typikon we read: “After supper is over, we enter the meal and eat what is presented. Also, the paraecclesiarch stood up, received the blessing, and struck the beater. And having entered the vestibule, we eat Compline according to the rite” (Typ., ch. 9). If the consumption occurs after the 6th hour of fasting, then by the 9th hour they strike the great tree and then 9 times into the campanium (Typ., last Monday. 1st week of Lent). Before the services of Vespers, Matins, and Liturgy, there is a trezvon even when they are not performed in the specified order with other services. So, before Vespers at the vigil, with which it begins, there is a trezvon ringing in a row after the good news. The trezvon before Vespers after the hours also occurs when Vespers precedes the Liturgy, for example: on the Annunciation, on Maundy Thursday, on Great Saturday and on the days of Great Lent, when there is a Liturgy of the Presanctified Gifts (Typ., m. Chapter 35). Before Matins there is also a ringing of bells at vigils, that is, when Matins follows Vespers and not the Midnight Office. Before Matins, the trezvon also occurs on Easter Day, when Matins follows the canon of Compline. In the following Typikon for Holy Wednesday we read: “in cathedral churches and parishes there is no charge after Vespers, but after forgiveness the trezvous is rung in two.” On Easter Day and throughout Bright Week, ringing occurs all day long - until Vespers. On the day of the Nativity of Christ, also on the days of the accession to the throne and the coronation of the Emperor, “after the prayer service sung for many years, the ringing begins and continues until the evening” (i.e., until vespers) (Last prayer singing, report card, ed. from the Holy Synod). In the Rite of the act of performing the coronation of His Highest Imperial Majesty, it is said that before him the gospel begins at half the eighth hour with a large bell, then at others by belling, as is usually the case for a procession of the cross. The voices are also sedate, and the chandelier emanates from them, striking the kampana (Typ., Ch. 2). In the New Tablet, based on the book of Patriarch Joachim (1690): “Shield of Faith,” it is said that during the time of Patriarch Joachim this was introduced into the custom of Russian churches in the likeness of Western churches, where they ring with the words: “Take, eat,” etc. In Greece there was not and still is not this ringing during the liturgy (New Skr., Part II, Chapter 7, § 38). Kandia, or bell ringer, is the same as “yasak”, that is, the bell that is used to let the bell ringer in the bell tower know about the time of the gospel or ringing (Alekseev’s Church Dictionary, the word “yasak”). The ringing of candia is never heard in the church (See further article about the Easter service). The word “candia” does not exist either in ancient Greek or in modern Greek. One might think that the “candia” mentioned in our charter is an artificial name for κώδων. Currently, the Greeks call κώδων a small bell. As soon as there are more than three pounds in a bell, it is called καμπάνα. The bell towers on which the bells hang are called κωδοηοστάσiον. On Athos, in the altars there is a church bell, shaped like an overturned cup, with a hammer on top, like our indoor bells, which is called κώδων. It is struck three times after a general proskomedia has been performed; then the brethren, each standing in his place, throwing off their hoods and bending down, commemorate their living and deceased relatives, and the servant at the altar takes out the parts. Even during the presanctified liturgy, when the Holy Gifts are transferred from the throne to the altar, the κώδων is struck, and everyone in the church falls on their faces; After the transfer is completed, they hit again, and everyone gets up. In Bulgaria, during divine services, a church bell is used in the form of a cap with a tongue inside, which is struck in some cases, for example, upon the consecration of the Holy Gifts, as in our country the bell is struck for “Worthy.” This is a Greek codon (Proceedings of the first Archaeological Congress in Moscow in 1869, Moscow, 1871, notes pp. 315, 316, art. On the call to worship in the Eastern Church, S. N. Kazansky). The abbot... comes out with the Gospel under the Shroud... at that time the ringing is loud... and both faces sing the Trisagion (Typ., last Saturday morning). In the Official Book 198 (1690) it is indicated that during the removal of Patriarch Joachim there was a bell, changing all the bells occasionally (Temporary Imp. Moscow. General. History and Ancient. 1852, book 15, p. 22). And before the installation (i.e., of the bishop) at the first hour of the day, there is a general gospel message (the rite of election and ordination of the bishop). In the Typikon we find an indication of the difference in the ringing of the bell. On Saturday of Holy Week: “at the 4th hour the paraecclesiarch strikes the small bell, and those gathered sing the hours of the 3rd, 6th and 9th together simply in the narthex, and about the 10th hour he slanderes the great” (Typ., last Great Saturday). In Athonite monasteries, people called for vespers on non-holiday days using a wooden beater, and for vespers, which included the singing of the psalm: “Blessed is the man,” they struck an iron rivet. All accents on wooden and metal boards were divided into several types: small, iron. Small emphasis occurred at small vespers. Great emphasis was placed on festive matins, etc. (New Skr., Part IV, Chapter 21, § 3). In the monastery of Mount Sinai, people gather for Matins by striking a long piece of granite with a stick, hanging on ropes; the sound produced in this way is heard throughout the monastery. Nearby hangs a piece of dry wood that makes the sound that is used to call for vespers (Burchards Beisen in Syrien, Palestina und Gefcenden des Berges Sinai. Weimar 1823, II, 877). Typ., last March 25th. Look in the Typikon for the following sequences: Holy Week, Friday evening, Great Saturday morning, Great Saturday evening, Easter, Monday of Bright Week. By decree of the Holy Synod (1886 March 28, No. 4), it was prescribed that on Sundays and holidays in all parish churches, vespers should be celebrated according to the rules with the ringing of a large bell... Priests and deacons must certainly perform in good vestments and with abundant lighting of the church and with the participation of a choir of singers, if there is one at the church. This decree of the Holy Synod took place as a result of the “Acts of the Bishops of the Orthodox Greek-Russian Church who met in Kazan in 1885.” In the book of Acts (p. 6) it is also noted that at the end of Vespers, depending on the needs of the flock, preach sermons, conduct conversations about subjects of faith and morals, etc. At the beginning of 2 o'clock the campanus is marked (Typ., last Dec. 24, Jan. 5). ringing in two, one long (Typ., last great heel), i.e. one long ringing in two bells. On Wednesday of the 5th week of the evening, “the ringing of the red bells, and also on Thursday for matins and vespers” (Typ., Wednesday of the 5th week of Great Lent). Kleplet in the small campan (Tin., ch. 2). In the following Typikon for Holy Wednesday we read: “In cathedral churches and parishes there is no charge (after Vespers), but after forgiveness the trezvon is rung in two.” Paraecclesiarch marks the more inert (Typ., last 1st week of Great Lent). The inert ringing begins on Monday of the first week of Great Lent - from the morning Divine Service - from the Midnight Office, and occurs at the o'clock hour, at Vespers, and Compline on Mondays, Tuesdays, Wednesdays, Thursdays and Fridays. On Saturday there is no inert ringing for Compline. Before Vespers, the paraecclesiarch rings two bells (Typ. February 24, even on Mondays of Lent), and so, in addition to the good news, the ringing is set. In addition to the indicated different tones of ringing, in other churches a special ringing is performed according to the notes. So, in the bell tower of the Rostov Assumption Cathedral they ring according to notes, in three tunes: Ioninsky, Akimovsky and Dashkovsky. There are all thirteen bells there (Note for review of Russian ancients, p. 34, in Notes of the Imperial Archaeological Society, vol. I, 1851). In the Charter of the Moscow Patriarchs we read: “and on the holiday itself (March 14 - the celebration of the Feodorovskaya icon) they do not go to the clock” (Ancient Russian. Vivliofika, vol. X, ed. 2, p. 237) “On the 24th day of the forefeast of the Annunciation of the Blessed Virgin Mary.... the clock is announced in the daily (i.e. bell) in 5 o’clock and fasting hours” (i.e. the bell) (ibid., p. 24). The kandil burner hits the beater quite (Last in Typ. on Monday 1st week of Lent). On the heels of the Great Pentecost, for Great Compline, at which no great bows are required, there is usually a good news, not as in Lent. It was decided: 1) to make in the villages, during blizzards and snowstorms, day and night, by agreement of the village authorities with the church clergy, until the storm subsides, a protective blizzard ringing for travelers, which, to distinguish it from the church bell and the fire alarm, should be produced inconsistently, but intermittently, at certain intervals. 2) The production of this ringing should be entrusted to the church watchman, to whose assistance the local rural authorities are obliged to appoint several people (Uk. St. Syn. 1851, Sept. 15; also Defined. St. Syn. January 10, 1877. C. V. No. 4. Demolished. Collection of opinions, reviews of Metropolitan Philaret, Volume Supplementary, p. 257). But there is also an order that in churches, in the event of fights, clergy and clergy should not allow anyone to sound the alarms, and for this purpose they should make strong shutters on the bell tower (Uk. St. Syn. 1771, Oct. 7). In 1750, December 18, by Decree of the Holy Synod, an evangelist was appointed at the Moscow Ivanovo Bell Tower to teach the Catechism to the people in the Moscow Dormition, Archangel and Annunciation Cathedrals. The Gospel should last half an hour - then stop during the teaching of the Catechism and begin again for the liturgy (Reading in Historical Ancient Ross. 1861, book 3, p. 14). In the Orthodox Church, honor is given to icons, the image of the honest and life-giving cross and the Holy Gospel and other holy things with incense and the leaving of candles (Dogma. Holy Father of the 7th Ecumenical Council). The joy of the Church is depicted in the church song in this way: “Shine, shine, new Jerusalem, for the glory of the Lord is upon you, rejoice now and rejoice in Zion” (Isa. 10:1, and the canon of Easter song). The Lord Himself commanded Moses that pure oil should burn in the tabernacle in a golden lamp with seven lights (Exodus 27:20; Lev.24:1, 2). And the Holy Scripture presents the various gifts of the Holy Spirit in the form of oil (Ps. 44:8). The Lord commanded Moses that the children of Israel bring beaten olive oil, pure without sediment (Ex. 27:20). Since the lighting of lamps is a gift, a sacrifice to God, the substance when burning, like any gift to God, must be the best. The Lord required that what was offered for sacrifice be without blemish (Lev. 1:3, 10). Through the prophet Malachi, the Lord announced to Israel that if what is not the best is sacrificed to God, then this expresses disrespect, namely: You bring unclean bread to My altar and say: how do we dishonor You? By saying that the Lord's table is not worthy of respect. And when you sacrifice a blind thing, is it not bad? or when you bring the lame and the sick, is this not bad? Offer this to your prince; Will he be pleased with you and will he accept you favorably? says the Lord of hosts (Mal.1:7, 8). Some people want electricity to be used in the church instead of oil and wax. This desire is based on the fact that electricity has already been introduced in many churches in St. Petersburg, and that electric light, by its origin, is a new sign of God’s mercy to people, that electric lighting has great advantages that are now generally known, and only with this lighting the church, despite its vastness, receives a majestic appearance. It is true that electricity has been introduced in some churches, but there is still no reason that it should be in all churches. It is still necessary to decide for what religiously legitimate reason it was introduced, for what urgent need it replaced oil and wax. And another question is whether believers will be willing to allow electricity into many churches located inside Russia, and especially into ancient churches. The church is the house of God (Mark 2:26; Luke 6:4). The lighting of the church should correspond to the greatness and holiness of the house of God. The lighting of lamps in it marks special respect for the church; it is arranged not only to drive away darkness. The lamps in the church were installed by God Himself. The Lord, having commanded in the Old Testament to build the first church - the tabernacle, gave a commandment that everything in it sacrificed to God should be without blemish, and He ordered that a seven-branched candlestick should be built and that oil should burn in it, and gave the command that the oil brought for illumination should be clean, beaten from olive trees ( Exod. 27:20; Lev. 24:2), so that the church should have its own fire ( Exod. 30: 7, 9 ), i.e. not ordinary, worldly. When the sons of the High Priest Aaron, Nadab and Abihu, brought before the Lord “strange fire, that is, not from the altar, not from the fire that was indicated for the church, but a special, separate ordinary, everyday, foreign fire; then Nadab and Abihu were struck with death (Lev.10:1, 2), due to disrespect for the church. And in the New Testament, reverence for the church was expressed from ancient times through the burning of lamps. From the rules of the saints the Apostle you see that only oil and wax burned in the church (Rev. 71, 72). In the Orthodox Church, for nineteen centuries, the church charter was observed to use only oil and wax for lighting lamps in the church, as the best substances for combustion from the plant kingdom and at the same time having a deep symbolic meaning. And this was expressed not only in those lamps that were in front of the icons, but in general throughout the entire church. From Blessed Simeon Archbishop of Thessaloniki, the most learned liturgist of the 15th century, we read about the meaning of wax: the wax brought and burned signifies our purity and innocence. It is brought as a sign of a divine sign: as soft and obedient - as a sign of repentance for perseverance and obedience, as capable of taking on any image as a sign of regeneration; (brought) as communicated for many flowers and almost all - as a sign of an offering from everything; through unity with fire and radiance with the help of fire means deification and by what connects everything and is constantly preserved - the unity and constancy of love and peace (conversation on sacred rites No. 102, p. 189). For this blessing. Simeon especially writes about the symbolic meaning of wax candles and those that were in the circle of lamps, that is, in the chandelier in the middle of the church, and in the thirteen-candlestick, in the seven-candlestick, in the three-candlestick, in the two-candlestick (ibid. N5 108). Electricity does not have the specified qualities of wax, and therefore lacks the symbolic meaning of wax candles. Those who praise electricity, believing that it is necessary for the church, because electric light is pure light, by its origin, is a new sign of God’s mercy, and only with electric lighting is a majestic view for the church of God obtained. It is true that electricity is pure and, let us add, very bright. Great, strong illumination of the church is not yet the main requirement of Orthodox worship. It is not from the lighting in the church alone, not from electricity, that the church of God receives its blessed light for the salvation of souls. And the low lighting of the church has its significance. The lighting of the church must be in accordance with the church charter, in accordance with the divine service, which is aimed mainly at turning a person during the divine service to his spiritual sinful state, to instilling repentance. During penitential services, fewer lamps are indicated, just as during non-holiday services. And on holidays, although more lighting is required, on holidays at the same service it is prescribed to light either less or more lamps, for example, at Matins it is prescribed to light candles first in front of the images of the Savior, the Mother of God and the church, while singing “God is the Lord” they are also lit on the nalo and in the tibla, and when singing polyeleos other candles are also lit, and they are allowed to burn until the 3rd song of the canon and then it needs to be extinguished. (Typ. Ch. 24). Thus, the lighting and extinguishing of lamps has a connection with worship. Those who value the sanctity of the church, respecting the divine services there, are embarrassed that in the church of God those lamps are burning that illuminate taverns, pubs and other shops, streets and necessary latrines. With electricity, which gives strong light, is connected the idea that it was used and convenient, now for murder. And oil and wax signify peace and love. The lamps in the church are not for the sake of people who seek entertainment, distraction, and a pleasant pastime of time in the church. Those praying hear the call in the church: let us put aside all worldly cares, and a petition is raised for those who enter the church with faith, reverence and the fear of God. Those who love the church in all the ancient church institutions will find in its lighting with electricity an innovation, an encroachment on the teaching of prayer books to treat ancient Orthodox worship little by little coldly and insensitively lean towards non-Orthodoxy, where the church, in its structure, is the same bright hall as any hall for entertainment and pleasure. “Let there be burning candles, at least four or three, during the Divine Liturgy on the throne, on the altar, in front of two icons, for the procession. In great need there are two or one, for if the priest dares to perform the liturgy besides the candles, he will sin mortally” (The well-known teaching about the sacred vessels needed for the service). “Having entered the church, he burns all the candles and chandeliers” (Typ., last. Easter). “The one who entered burns the lamps” (Typ., Ch. 2). In the church charter, a kandil is a vessel into which oil is poured. Thus, in the Typikon we read: “At the all-night vigil, the priest will anoint himself and the brethren with holy oil from the kandil (Typ., last Sept. 26); Holy oil is given to the brethren from Kandil the Baptist (Typ., last August 29). Here, of course, is the oil from the lamp located in front of the icon of the Holy Forerunner. And during the consecration of oil, a vessel with oil is called a kandil: “Be aware that in the great Church, instead of water, they put prayer oil into the kandil” (Required, last of the holy oil). The bearer of this candle is called primikirium, πριμικήριος, primicerius - from κηρός - wax, candle, or from primus - first and cera - candle (Official, lit. St. John the Golden), and lamiadchik (Rite of consecrating the church, from Arch. works, published in Moscow, 1832, pp. 27. The advantage of some archimandrites - to overshadow with candles - was allowed by the Moscow Council of 166 6/7 - with a limitation, namely: an archimandrite in the presence of a bishop cannot overshadow; The Council did not allow the overshadowing of the bishop when the Patriarch was present at the service (Orthodox Conversation of the Moscow Council 166 6/7, December, p. 359). In the rite of the liturgy, printed in the Acts of the Moscow Council 1666–1667 ed. Brotherhood of St. Peter the Metropolitan, l. 50, the requirement is indicated to create a cross over the Gospel not with a trikirium, but with a two-kirium: the reception of the bishops will be dikiriya or will extinguish the one light from the trikirium if there is no dikiriya... to create a cross over the Gospel. In the Typikon, the word tyablo refers to that part of the iconostasis that is located above the Royal Doors. Sometimes this word is also used to refer to other rows of beams (tyables), into which icons are inserted: “there was a sign: two icons fell from the upper tibla and a legosha to the east in an image” (Ist. Ross. State Karamz., vol. V, note 254). At Matins, burn the candles as before at Vespers (i.e., at the beginning of Vespers - before the icons of the Savior Christ, the Most Holy Theotokos and the church), and burn them for “God the Lord” and before the analogy in the tibla (Typ., ch. 24 and 25). The verb is six psalms with reverence, with all attention and with fear, as if talking to God Himself invisibly... and praying for our sins (Typ., Chapter 2 et seq., 1st day of Lent). At the beginning of the Gospel, burn all the candles and leave them burning until the prayers behind the pulpit (Typ., ch. 24 and 25). It is the responsibility of the church warden to “have supervision over both the lighting of candles during the sacred service and their extinguishing according to the Church Charter” (Instructions for church wardens, § 7). Simeon of Thessalonica says: “Those who are married hold candles, showing their chastity and signifying the grace of God present in them. Hence it is clear that the Holy Church does not give candles to everyone, but only to the virgins, for only the virgins went to meet the groom with lamps, as read in the Gospel. Therefore, for second-married couples, as if they were no longer virgins, when they are combined in the order of second-married couples, it is not commanded to serve candles” (New Skr., Part IV, Chapter 10, § 5). God Himself established special clothes for priestly service (Exodus 31:10), for glory and splendor (Exodus 28:2). It was forbidden to enter the tabernacle and the Jerusalem temple for service without special vestments. The priests are instructed: When they go out among the people into the outer court (i.e., from the temple of Jerusalem), let them take off their garments, in which they serve, and let them put them in the barriers of the saints, and put on other garments (Ezek. 44:19). The beginning and purpose of the use of sacred vestments during Divine services is set out in the prayer found in the “Rite of blessing or consecration of new priestly vestments, namely: “Lord God Almighty, from the beginning acted all things useful to the human race, to create churches created by human hand for Your holy name, and to consecrate them for Your glory, You willed: and by Your servant Moses bishop's attire, priest's and priest's robes, and other various decorations for the splendor and beauty of the sanctuary and altar of Thy commanded being; Hear mercifully now our prayers, and these garments (the priest names them) in honor and glory of Thy most holy name, for the decoration and splendor of the servant of Thy holy altar and Thy Holy Mysteries prepared by me, Thy humble and unworthy servant, bless, cleanse, and sanctify, for the service of Thy Holy Mysteries, and for all glorification they will appear worthy of Thy most holy name, and those who dress as Thy sacred servants, may they be for deliverance and protection from all the snares and temptations of the enemy, for Thy well-being, and worthy service of Thy Holy Mysteries, and for the supply of Thy grace and mercy: the grace and bounty, and love of mankind of Thy only-begotten Son, with whom art Thou blessed with Your most holy, and good, and life-giving Spirit, now and ever, and unto ages of ages.” Therefore, the priest, bowing his head, asks in secret prayer: “Master God Almighty, giver of all good things and source of sanctification, look now at our prayer and these garments (he names them) for the adornment and splendor of Thy sacred servants, built by the grace of Thy Most Holy Spirit, by the sprinkling of sowing water, the sacred blessed, holy and sanctified, and all those who practice are worthy to serve Your Holy Mysteries and always do You good.” And he proclaims: “For You are our sanctification,” etc. (Additional requirements, published in Kiev, 1863, page 42). In the 16th century, our sextons wore a short phelonion during service. In their charters it was written: “to have power on the krylos of the peti, and on the ambon of the prokeimena to speak, and the honors of reading and paremias and the apostle, having the top tonsured, wearing a short phelonion (Acts of Law, ed. Arch. Comm. 1838, p. 410. Acts of History (1490–1494) Vol. 1, no. 101, p. 144). And not on the right - so that the right hand is not constrained in action. See the explanation of these words in Nov. Skr., part III, chapter 2, § 4. In the Official Book, in the service of the Presanctified Gifts: The Protodeacon, before reading the proverbs by the reader among the doors, in vain to the reader and holding the orarium and pointing to him, says: Let us take in. The word orar is derived either from the Latin word oro - I ask, I pray, or from the Greek ῶρα - time, or from the Latin word os - mouth. The archdeacon, to distinguish himself from the deacons, has an orarem, which usually lies on the left shoulder and descends with one end in front and the other behind, and makes a special girdle on the left shoulder in the form of a mite over the left shoulder, fastened under the right hand. This depicts the same (longer) orarion, which, lying on the left shoulder, is curved under the right arm, and again descends over the left shoulder at the ends in front and behind. Although we do not have a rule prohibiting wearing two orars, as is the case in the West [IV Council of Toledo (632) rule 39], the same rule is observed according to the custom of the Church. In the Resurrection Monastery, called New Jerusalem, the Deacon is also allowed to wear the orarion in the indicated manner. There the service is performed according to the rite of the Jerusalem Church, and the Deacon, at every time of the service and even during the mass, according to the Our Father, wears the orarion in an excellent way, placing it on his left shoulder; The end with which they usually act is carried through the chest under the muscle of the right shoulder, then through the back, and again onto the left shoulder, and thus acts with the rest of the end (Historical Russian Hierarch., part 2, p. 349). The policeman in the Official is called a knee pad. In ordinary conversation it is called a club. In liturgical books (in the rite of washing the feet, in a special book, p. 8) and in Church Slavonic dictionaries (Archpriest Aleksev, Academy of Sciences), the bishop's kneecap is called a club, which means, one might assume, a small piece of clothing. The police are sometimes called sub-regiments (Makaria Archaeological description of ancient Novgorod. Description of the Khutyn monastery, p. 339). The word club means a cane, a stick (Acts 16:22. 1 Cor. 4:21), and the word politsa means a small shelf on which something is placed (Slov. Acad. Sciences). According to the testimony of Theodore Balsamon, who lived in the 12th century, the epigonation was worn in his time, and the epigonation belonged only to bishops. It commemorates the towel with which the Lord wiped the feet of the apostles (Juris Graeco-romani ed. Leunrlavii. Franexurt. 1596, p. 417). This sign of epigonation - the episcopal clothing was also indicated at the Moscow Council of 1667: “the rut of clothing, the commanded epigonation, showing the ribbon of delivery, with which the Lord gave the feet to the Apostles” (Conciliar. Acts. 1667, pp. Historical Russian Hierarch. part 1, pp. 324, 327). The rite for the installation of a bishop (1645–1652) states that before the consecration, the surplice and patrachelion and the guards and vestments of the saint are laid (Acts of Archaeology. Exp. T. IV, No. 1, p. 7), and at the consecration the saint placed the surplice and amphorae on the person being delivered (Ibid. p. 11). In the charter of the Novgorod Metropolitan Cornelius, given to the Archimandrite of the Tikhvin Monastery Macarius (1675), it is indicated to have the clothes of priestly service: a surplice, an epitrachelium, a belt, naracvits and a phelonion, and thus satisfy, an epigonation and a silver-plated cap, and to give peace to all those who actually got dressed, and in the writings of the pisai (Acts of Archaeology. Exp. vol. IV, No. 205). In a charter given in 1694 by Patriarch Adrian of Vologda Paul of the Obnorsky Monastery to Archimandrite Sergius, it was written that he should have a surplice, epitrachelion, belt, naracvits and phelonion and a silver-plated cap for the clergy. Epigonatius will have and give peace to all in all monasteries, having actually determined it and written it in the tablets for them (Ist. Russian Hierarch. Part V, p. 442). In the charter of Metropolitan Macarius of 1561, the Archimandrites of the Holy Trinity Sergius Lavra were appointed to serve with a legguard and a club (Historical Russian Hierarchy, part 1, pp. 357, 368, 382, ​​388, part IV, p. 46, etc.). “Have the phelonion lowered down, stand in the middle of the church, holding St. The Gospel with your fingers" (Typ., Chapter 2, morning). See the following felonies: in Gohar, Ευ`χ. r. 114, Olearia, Voyage de Mose. 1627, b. 367, Prokhorova, Chr. Antiquities, 1862, book. 2,3 and 12. The priest dresses in white priestly clothing and armlets (Required, last baptismal). Standing around the table, everyone was clothed in a phelonion (Trebn., last Blessing of Oil). Reading the Rules for the service of daily Vespers, we do not find instructions for the priest to put on a phelonion; it says: “Make three bows before the Royal Doors, and he also takes up the epitrachelion that is at the Royal Doors, blessing and, kissing the top where the cross is inscribed, placing it on his neck, saying: “Blessed is God” (Typ., ch. 9, evening). But this applies to monastics, who usually serve in a robe. In parish churches, according to custom, at daily vespers the priest puts on a phelonion. In the Church Charter, in the 2nd chapter and about Great Vespers (at the vigil) it is said: “the priest entered the holy altar, placed on the stole, kissing the cross at the top of it, and received the censer,” etc. But in the same second chapter we read: “In cathedral and parish churches this priest acts in a philon, and the deacon in a surplice.” The Typicon does not say anything about non-festive Matins, but according to custom the priest wears a phelonion, especially since he burns incense at Matins. About Matins on Sunday it is said: “The priest wears an epitrachelion, and sometimes in a phelonion he says the morning prayers before the Holy Doors” (Typ., ch. 2). Although in the “Rite of Burial of Worldly Bodies” it is only said: “laying on the stole” (Required); but since the Gospel is read during it, and in the “Rite of Burial of Priests” we read: “the priests are dressed in priestly robes” (Treb.), then usually at any burial the priests put on a phelonion, as well as at a requiem service (Typ., ch. 14). The rector entered St. the altar with priests and deacons will be clothed in all the most luminous dignity (Typ., last. Easter). The abbot dresses in all sacred clothes (last Easter, evening). On the Annunciation, which happened on Easter week, full vestment is worn at Great Vespers at the All-Night Vigil, and not at Little Vespers. The abbot dresses in all sacred clothes, but the priests only in vestments (Typ., last. Holy Saturday, morning). When consecrating a bishop and vesting him in the sakkos, it is no longer indicated in the Official to pronounce “ἀ’ξιος” (Sn. New Skr., part III, chapter 6, § 12). St. Isidore Pelusiot Spisatol of the 5th century. (Works of the Holy Fathers, published by Moscow Spiritual Academician, 1859, book 1, p. 91). In ancient times, the omophorion was made of wave. We hear something similar in the church song: “Without a father, the benevolent God will become man from You, so that He may renew His image, which had been corrupted by passions, and may take the sheep that had gone astray, take it to the frame, bring it to the Father, and unite His will with the heavenly forces” (Theotokos 1st, dogmatist of the 4th tone). And having prayed to the bishop, the protodeacon brings the omophorion and places it on the bishop’s frames, and let the tassels (cracked) be in the left country, and the bishop bows before the holy meal three times, saying: “Like the Cherubim” (Official). Dmitrievsky argues that the small omophorion should be recognized as the oldest form of episcopal omophorion and is based on the research of scientific researchers A.E. Mansvetov and D.F. Belyaev. They see the prototype of the form of the episcopal omophorion in the ancient consular and imperial chests. Large, i.e., omophores appeared no earlier than the 6th century. (A. Dmitrievsky. Protege. Kyiv 1904, p. 259). In the Bible, the same Slavic word “Tresny” is translated from different Greek words. In one place from the Greek word στρέpτα (Deut. 22:12) in Russian: tassels on the four corners; in another place from the word κασύμβος (Is. 3:18), in Russian fringe, brush; in third place - κρόσσος, in Russian chains. In the Lexicon of the scientist Mitroshin. Fr. Mithrosch Lexicon Palacos-slovenci-latinum ed. 1862–1865 the word “cracked” is translated from the Greek word “κρόσσος” Limbia - fringe, braid, released along the edges. The rite of offering the panagia is in the Book of Hours, also in the Typikon - in the sequence of Easter Day (see the sequence of artos). In the liturgical books we read that the apostles, after the resurrection of Christ, being all together at a meal, left a place on it for the Lord, and in front of this place they placed bread on the table, from which they ate in the name of the Lord. At the meal, this bread was raised with prayer and thanksgiving to the Lord, crying out: “Great is the name of the Holy Trinity, Lord Jesus Christ, help us.” They did this in all places until the Dormition of the Most Holy Theotokos. On the third day after Her Dormition, when they only uttered the words: “Great is the name,” the Mother of God appeared in the air before them, surrounded by Angels, with the words: “Rejoice, I am with you all the days.” The Lord’s disciples then cried out instead of: “Lord Jesus Christ,” “Most Holy Theotokos, help us,” then they went to the tomb and, not finding the body of the Most Pure One in it, they believed in Her transference to heaven (Book of Hours). The Great Trebnik contains a special rite about exaltation. It is entitled as follows: Consequence on the exaltation of the panagia, when one wants to leave the service (chapter 95). Specify for review Moscow Patr. differences, ed. 2, 1858, Exp. Dictionary of the word “panagia”, page 20. Therefore, the priest performing proskomedia must have his head open, without skufia or kamilavka. In the 18th century, priests and deacons wore skufia (Σκούφια, Σκούφος - drinking cup) not only during divine services, but also in everyday life. They did not take it off during the day, except when it was necessary to cut their hair. With the wearing of skufia by clergy, there was a special custom that necessarily required having on the head “not a little of the so-called gumenzo, leaving the hair along the roundness of the head, even as the crown of thorns appears, which Christ wore” (Kiev. Eparch. Ved. 1868 No. 4 p. 155). This shorn part of the head was covered with skufiya. It is very likely that the spiritual shepherds did not like the custom of having a Humenets. The spiritual authorities had to yield to the popular view - to refuse to support the non-Russian custom of the Humenets. For this reason, both in home life and then during divine services, the custom of wearing skufia ceased. (About skufya and kamilavka, used by clergy in the ancient Greek and Russian Church. K. Nevostrueva. M. 1867. From Dushepol. Reading. 1867 and Kiev Eparch. Ved. 1868 No. 4 about skufya and kamilavka). Skufja; as a reward (purple velvet) came into use since the decree of Emperor Paul I, dated December 18, 1797 (Histor. Ross. Jer. T. I. p. 397). Priests who do not have a purple skufiya during the funeral procession are allowed to wear a black skufiya. Kamilavka (καλομμαύχιον), (from καῦμα - heat and ε=λαύνω - I tame) is a hat that protects from the heat of the sun, or a hat made of camel hair (from κάμηλος - camel), which was worn on east, and αὐχήν - the back of the head. It spiritually means mortification of the flesh, which should be, according to the words of the Apostle: “For the world has been crucified to me, and to the world” (Gal. 6:14). For Russians, klobuk meant a hat and a blanket. In the past, the klobuk-hat looked like a cap with a fur band. The hood was worn by princes. So, we read in the chronicle: “But during the transfer of the relics of Boris and Gleb to the new church built by Izoslav, during the liturgy Svyatoslav said: something will be on my head and the hood will be removed” (Full. Collected Russian Chronicles. vol. V, p. 146). The princes wore hoods instead of crowns and did not take them off in the church (Karamz. Istor. State. Ross. vol. II, note 126. Savvaitova Description of ancient royal utensils 1865, p. 197. In the monuments of the 14th century, princes are depicted in hoods in front of the image (Christ. Antiquities, ed. Prokhorov 1863, .No. 9. Articles of Sreznevsky: Antiquities of the Russian State Department. 1, p. 133. Archaeological description of Macarius, part 2, p. 350). Klobuk and kukul (from κουκόυλλιον - veil) are the veils worn by monastics over the kamilavka. When tonsured into the minor schema, a hood is put on with the words pronounced: “Covered with the helmet of the hope of salvation.” When tonsured into the great schema, a kukul is put on with the words: “he will put on the kukul of goodness, in the helmet of saving hope (Great Requirement, last great and small schema). Monastics wear black and white hoods. Nowadays, only metropolitans wear white hoods. Before other hierarchs, the Archbishop of Novgorod began to wear a white hood in Russia. Archbishop Vasily of Novgorod, who was consecrated in 1331 and died in 1352, was sent a white hood from the Greek Patriarch. It is believed that this hood has survived to this day and is located in the sacristy of the Novgorod St. Sophia Cathedral. It resembles a skufia or monastic kukul. This hood in the 16th century (1571–1575) was decorated with stones (Arch. Makaria Description of the ancient church in Novgorod, part 2, pp. 343–345). At the Moscow Council of 1564, the right to wear a white hood was granted to the Moscow Metropolitan, and this is because the Novgorod archbishops already wore a white hood (Acts of Historical Vol. 1, N° 173, p. 332). When the patriarchate was approved at the Council of 1698, the Novgorod hierarch received the rank of metropolitan and he already wore a white hood, as a privilege of the Novgorod ruler. At the Moscow Council of 1667, it was determined that other metropolitans, except the Moscow one, should wear a white hood. The Novgorod rulers were metropolitans until the death of Metropolitan Job of Novgorod - until 1716. From this year until 1757 they were archbishops. In 1757, Archbishop Dimitry of Novgorod received the rank of metropolitan. Then the Novgorod diocese united with the St. Petersburg diocese and until the death of Metropolitan Isidore of St. Petersburg and Novgorod (1892), the Novgorod diocese was ruled by metropolitans, and the bishops of Novgorod wore a white hood. There were inaccurate legends about the white hood. At the Council of 1667 it was explained that in Russia they wear a white hood according to the Greek model, in the image of the Greeks, and the opinion is refuted that the Metropolitans of Moscow Peter, Alexei and Jonah wore a white hood, as they were written on icons (Acts of the Moscow Council. 1666–1667, Edition of the Brotherhood of St. Peter, l. 24). Then the Moscow Council of 1667 also calls the story of the white hood, written in the 15th century, an izvet. Dimitry Tolmach to Gennady. This story is like a fairy tale. It mixes with historical events various fictitious miracles, supposedly from the white hood, which was sent by the Greek Patriarch to the Archbishop of Novgorod. This story was intended to exalt the spiritual superiority of Novgorod over Moscow. The main idea of ​​this story was that the Roman Orthodox shrine, trampled upon by the Latins, is transferred to Novgorod under the symbol of a white hood (Buslaev. Historical. Essays on People's Words and Arts, part 2, p. 274). The story of the white hood was compiled with the aim of finding historical justification for evidence of Novgorod's independence from Moscow (Kostomarov memorial, old Russian literature, vol. I, p. 301). The story does not reveal schismatic teaching, but is distributed among schismatics as a protest against Moscow. They explain that archimandrites and priests walk in the Entrance with a veiled head because they have an example in the bishop who walks in a miter, and that the instructions of the 29th chapter of the Typikon apply only to one monk (Church. News. 1887, No. 41, p. 689 and Practical instructions for the ministerial liturgy of the cathedral, John. Kutepova, 1890, p. 10). But the bishop in the service is not an example to the priests in everything. Sometimes he wears a miter, and the priests have their heads uncovered. And chapter 29 contains instructions - to stand with your head uncovered - not only for monks, for example - when reading the Gospel, during the Cherubic Song, at the Words of Christ. At the prayer service, when the bishop reads the Gospel, he takes off his miter, while other bishops at this prayer service at that time wear miters. When a bishop reads a prayer at a prayer service, all bishops put aside their miters. Entering the altar, always first opening the chapter, and having done adoration, go in, and having approached the divine throne, do the lowest adoration (Service. Known. teaching about alms., acceptance, storage and worship of deities. Mysteries). The service book also states: “Whenever you say the litany before the Holy Royal Doors, always first reverently, opening your head, bow, and then begin, and then finish, bow, and leave. In the same way, and whenever it happens that you walk past the Holy Royal Doors, you never walk past without bowing” (Service. Izvest. teaching, ibid.). In the charter of Patriarchs Paisius of Alexandria and Macarius of Antioch (1667). The Miraculous Archimandrite Joachim is told: it is bestowed and blessed to wear the mantle with the two tablets for the glory of the dual-natural Christ God and for the banner of preserving and teaching the two commandments of God, the whole law and the prophets hang on them (Dr. Vivliof., Part III, p. 419). On the tablets of the robes of a bishop, sometimes an archimandrite, there were images of icons. So, in the Kiev-Pechersk Lavra there are icons of St. Anthony and Theodosius of the Pechersk (Historical Russian. Hierarch. part 1, p. 356), in the Trinity-Sergius Lavra - icons of the teacher. Sergius and Nikon of Radonezh (ibid., p. 360), in the Poltava Holy Cross - icons of St. George the Victorious and Sampson the Stranger (ibid., p. 396 and the like). The bishop, handing (after the liturgy) a staff to the newly ordained bishop, says: “Receive the staff and shepherd the flock of Christ entrusted to you; and to those who listen there will be a rod and a stronghold; against those who are disobedient and disobedient, use the same rod: let this rod of obedience hold them in the office of obedience.” (The rite of election and ordination of bishops). The bishop, presenting the rod to the archimandrite or abbot, says: “Take this rod, with it you will strengthen your flock and rule: as if you gave the word of the imash for you, to our God, in the days of judgment” (Official). The ancient verses cited by Ciampini (Vetera monumenta. Romac 1690, pars 1, p. 122) speak about the shape and purpose of the staff as follows: “In baculi forma, Praesul, datur haec tibi norma: Attrahe per curvum, medio rege, punge per imum. Attrahe, peccante; rege justos pungo vagantes. Attrahe, sustenta, stimula, vaga, morbida lenta." (That is: “High Priest, this rule is given to you in the form of a stick: attract with the curved end, rule in the middle, and smite with the lower end. Attract those who pray, control the righteous, smite the erring. Attract, support, incite the wandering, the weak, the lazy.”) On the staff of St. Suturninus, kept in Toulouse, contains the inscription Curva tragit, quos virga regit, pars ultima pungit (i.e. the curved part attracts, the rod controls, and the end strikes). (See Macri Hierolexicon, Venetiis 1788, word: "baculus Episcopalis"). On the staff of Patriarch Philaret, located in the Moscow Patriarchal sacristy, the meaning of the rod is written on its 4 apples, precisely with the words: “rule (i.e., the rod), punishment, confirmation, execution” (Indicative for the defense of the Moscow Patriarchal sacristy. Arch. Savva. 1858, p. 71). Imaginary Old Believers reproachfully attribute the beginning of rods with snake-like heads to Patriarch Nikon. They, in their petition submitted to Tsars Peter and John Alekseevich, write: “Nikon, the former Patriarch, completed the holy staffs with damned snakes .... with his malice” (Upet Spiritual Joachim Patriarch, M., 1682, l. 222). But this is not true. Holy staffs with snakes were used in both the Greek and Russian churches before Patriarch Nikon. In the Greek Trebnik, published with notes by Goar in 1647 (Ευ=χολόγión sive rituale graecorum, etc.), the bishop's staff is described in this way: the uppermost part of the pastoral staff, at the handle, is decorated with a wooden transverse, or elephant snakes, with heads facing each other (Coag. Ευ=χολόγιοn sive rituale graecorum. 1647, p. 314, l. 225. Read. In the same Trebnik there are drawings depicting the Patriarch who lived in the 13th century.” The Patriarch has in his hand a staff with snakes bent upward (Goar. Ευ=χολόγιοn, p. 115 et 156). Patriarch Joachim in the book Uvet (l. 226) says: “First Nikon was here (i.e. in Russia) there were staffs that had the likeness of serpent heads, and now in the Patriarchal sacristy, there is only one bone staff of Patriarch Filaret Nikitich, all carved; the other, sent from Constantinople from the Ecumenical Patriarch Parthenius to Joseph, Patriarch of Moscow, made in the summer of 1650.” The staffs indicated by Patriarch Joachim have not survived to this day, but their serpentine heads are still intact (Indicative for review of the Moscow Patriarch, now Synodal, sacristy, compiled by Arch. Savvoy, 1858, ed. 2, p. 72). The propriety of the cross on the rod is explained by the words of Blessed Theodoret (in his interpretation of the 52nd Psalm): “Your rod and your club comforted me. Verb then you can use the rod and the club, the very cross. Through His seal and the remembrance of our enemies we are victoriously guided to the true paths. It is composed of two clubs” (Explanatory Psalter, translated by St. Maxim the Greek, old written, stored in the Patriarchal sacristy in Moscow under No. 304). In the letters we read that the archimandrite has a simply abbot’s staff (Historical Russian Hierarch. Part I, p. 374), or simply an archimandrite’s staff (Ibid., p. 379), a staff without apples and with a cross (p. 367), or a staff with apples like the bishop’s (ibid., p. 384), a wooden staff with three apples gilded (ibid., p. 380), a rod with four silver-gilded apples, ibid., p. 389), a rod with silver-gilded apples (ibid., p. 358). Sometimes “sulok” was replaced by “shirinka” (μαντήλιον), which means a narrow lining, a towel for wiping hands (Index for review. Moscow Patriarchal sacristy of A. Savva. 1858, p. 75 and Dictionary, ibid., the word “fly”, p. 31). The reader holding the staff is called “pososhnik” (Rite of the consecration of the church, from Architectural works. Moscow, 1862, l. 27) and “clerk” (ibid., l. 24 and 25). Previously, this eagle was painted on the platform. In the rite for the installation of a bishop in 1456 we read: “on the church platform, whoever knows how, will draw an eagle of the same head,” etc. (Acts of Arch. Expedition, vol. I, p. 469). In this order of the bishop, there is mention of the eagle, on which the metropolitan stood at his throne on the ascendant (i.e., on the place of the clouds), standing on his eagle to dress in all his holy clothes (Ibid., p. 470). The use of orlets during worship in the 15th century is also mentioned in the chronicles (Poli. Collected, chronicle T. V, p. 503). Whenever it is time to perform the sacred rite of the pre-sanctified, the priest enters the sanctuary, puts on the priestly robe, sign and kiss only, nothing more than a verb, perhaps: “Let us pray to the Lord” over one of each robe (Rite of the previous lit. in the Service Book and in the Official about the vestments that are in the middle of the church (See further the Rite of vestment in article on liturgy). And it is prescribed that clothes should not be worn out, not torn, and not made of low material (Instructions of the Blagoch. 1857, § 1). In the east, red clothes have been used for Lenten and funeral services since ancient times. Following the model of the Greek Church and in Rus', during these services, at first the vestments were red, otherwise called “crimson vestments.” Instead of red ones, black vestments began to come into use since the time of Peter the Great, when, following the example of the West, they began to use decorations made of black material during funeral ceremonies. On the occasion of the burial of Emperor Peter II (February 11, 1730), the office of the Holy Synod, by the way, instructed the clergy that their church sacred clothes should be good, not colored or thin, but especially those from whom they were found, black (Russian Vest. March 1897. Article by Georgievsky “Black Robes”). By decree of the St. Petersburg Spirit. The Consistory, dated January 23, 1903, No. 390, ordered that archpriests, priests and deacons wear black vestments during requiem services and funeral services for the deceased Metropolitan of Kiev Theognostus. In the Iosifovsky Potrebnik of 1651, it is indicated for fasting during Lent on all days except Vaiy Week, the Annunciation and Great Saturday (fol. 727). Sometimes, at the request and desire of the dying, they are buried in light vestments and not on the days of Pentecost. The apostle calls the flesh of the Lord a veil: “For the brethren, having boldness to enter into the holy place by the blood of Jesus Christ, by a new and living way, he hath renewed it for us as a veil, that is, in his flesh” (Heb. 10:19, 20). When the flesh of Christ, torn by death on the cross, opened the entrance to the Kingdom of Heaven, then in the church the veil was torn in two (Matthew 27:51). Saint John Chrysostom says: “When you see the detachable curtains hanging at the gates of the altar, then think that the Upper Heavens are opening and the Angels are descending” (3rd conversation on the Epistle to the Hebrews). But according to the rites of the Orthodox Church, at the consecration of the church, the priest or bishop, standing in front of the locked western gates or the veil of the church, while singing: “Take your gates, O princes,” reads the prayer: “O God and Father of our Lord Jesus Christ, blessed is He forever, Who with the veil of His flesh hast renewed for us in the firstborn the Church in heaven those inscribed entering,” where the residence of those celebrating and the voice of rejoicing.” The curtain is opened at those services to which, predominantly, the words of the apostle are appropriate: The hedgehog (hope) is like the kotvu (ship's anchor) of the imams of the soul, which is firm and known, and entering into the innermost part of the curtain, where Jesus the Forerunner appeared for us" (Heb. 6:19): i.e., that the hope of our soul is not content to ascend into the vestibule, into the vestibule, is not content with earthly and visible blessings, but penetrates inside the veil, into the most holy of holies, to God Himself, to heavenly blessings, where the Forerunner of us, Jesus, is below, where He ascended and will ascend us. During these sacred ceremonies, the priest utters the words of the song: “The noble Joseph took down the most pure body from the tree.” During the bishop's service, “no one can enter through the middle of the Royal Door, the present bishop, unless everyone enters at the small and great entrance, and after the prayer behind the pulpit (Official, lit. John the Golden). According to custom, the Royal Doors are opened at the end of the hour before the Liturgy of the Presanctified Gifts. When censing occurs while singing “Immaculate” (Typ., ch. 22 and 2), for example, on Saturdays of the 2nd, 3rd and 4th weeks of Great Lent (Typ.), then the Royal doors do not open, but the priest comes out to burn incense through the northern doors (Typ., Ch. 2, at the end). The abbot enters the Royal Doors with the Holy Gospel (Typ., last morning on Holy Saturday). At Glory (stichera on Praise), the deacon opens the Royal Doors, and the priest in a phelonion stands before the throne, and the deacon from the right hand of the country stands up to him, and at the end of the last stichera he proclaims loudly: “Glory to Thee, who showed us the light” (Last Matins, Vespers and Midnight Office, published in the Kiev Pecher. Lavra, 1861, sheet 9, on the back). According to the charter of the Church of Constantinople, the Royal Doors are opened during the singing of the Great Doxology on Sundays; then there is an Entry with the Gospel, marking the descent of the Lord into hell and resurrection (Sim. Solunsk. Conversation about sacred rites and sacraments. § 319, see Chron. Read., 1856, p. 498). During the bishop's service at the Liturgy of St. John Chrysostom and St. Basil the Great, the Royal Doors open at the beginning of the liturgy and are unlocked until the proclamation: “Holy to Holies” (Official). In some monasteries, one of their advantages is that during the service of archimandrites, the liturgy is celebrated, as during the bishop's service, with the Royal Doors open (Moscow. Simonov Monastery, M., 1867, p. 26). Let it be known that we do not close the gates of the Royal Altar, great and from small countries, in all churches and throughout Bright Week, even during communion (Typ., the last day of Easter). By His Resurrection, the Lord God brought us from earth to heaven (Easter canon, canto 1), and opened the doors of heaven to us (Ibid., canto 6). When singing: “Let him be corrected,” you are not supposed to open the Tsarskik door. In the Lenten Triodion it is indicated to open them after singing: “Let him be corrected”, before reading the apostle and the Gospel, namely: If (happens) the feast of the Finding of the venerable heads or the holy 40 martyrs, then at the end of “Let him be corrected”: by the Holy Gate we sing the prokeimenon, the apostle, etc. (Lenten Triodion, published in Moscow, 1754, 1828, etc. Last Wednesday of the 1st week “Behold”). During the bishop's service at the Liturgy of the Presanctified Gifts, the Royal Doors are opened at the beginning, with the exclamation: “Blessed is the kingdom,” and then, during the reading of the 103rd Psalm, they are closed. After this, the Royal doors are opened during all litanies, and after exclamations made in the altar by the archimandrites or priests, they are closed (Official, lit. pre-sanctification of the Gifts). Let my prayer be corrected, like incense before You (Ps. 140:2). Christ gave Himself for us as an offering and a sacrifice, for a sweet aroma (for the aroma of a sweet aroma – Eph.5:2). Clenching, combined with prayer, served as a propitiatory sacrifice before God. Thus, the wise Solomon says that through prayer and propitiation of incense, the blameless man (i.e., Moses) resisted the wrath of God and put an end to the disaster (Wis. 18:21), that is, when the Lord struck the Jews with death because they grumbled against Moses and Aaron, the executors of the will of God (Num. 16:46–48). In the Christian church, the prophecy of the Lord, spoken through the prophet Malachi, was fulfilled: from the east of the sun to the west, my name will be great among the nations, and in every place they will offer incense to my name, a pure sacrifice (Mal. 1:11). In addition to the indicated general meaning, incense also has special private signs, in accordance with the various prayers and sacred rites at which it occurs, as discussed below. The priest pronounces the prayer of the censer not only during the proskomedia, for which it is set out in the Service Book, but secretly, every time when blessing the censer for censing (See Typ., Ch. 2, 9 and last Mondays of the 1st week of Lent, etc.). Before the start of each incense, the deacon asks the priest for a blessing, presenting him with a censer and holds the censer in such a way that the priest blesses not the head or chains of the censer, but the cup where the coals with incense are located. During the service of the bishop, he blesses the censer. In ancient times, there was also a censer with a handle and it was called a hand censer, katsiya (κατζίον). “And with this deem, katsia is prepared, which is a hand censer, and incense, alone from the deacons, and the saint always only blesses the abiye, and incense as well, and the deacon then censes the image of the holy icon,” etc. (Acts Ist., ed. Arch. Exp. vol. I. The rite of ordaining a bishop, 1456, p. 469. View of the Assumption Cathedral at Snegirev in Moscow Antiquity, 1842–45, p. 39). About “katsia” - church things - was mentioned in 1146 (See Complete Collection of Russian Let., vol. II, p. 27). The chopping of katsiyas still happens today during services in the Putivl Molchanskaya Nativity of the Theotokos Community Sofronieva Hermitage. There, on the Twelfth and other great holidays, at Little Vespers, at Matins during the singing of the polyeleos and at the Liturgy, during the Trisagion chanting, there is censing from two hierodeacons, or hieromonks, in robes and kamilavkas, silver, specially arranged for this purpose, with vertebrae, cations which have handles instead of chains. Moreover, they incense the upcoming ones once, and each face of the singing brothers - twice. The censing is explained this way: katsii, or censers with handles, were put into use for the sake of remembrance of the appearance in a certain dormitory of an Angel, who, during the vigil, going around the monks with a reliquary of sacred oil, honored with his blessing the cells of even those brethren who, laboring in monastic obediences, or due to their grave weakness, could not be present at the cathedral singing, and through this showed that although these brethren are absent in body, they are united in spirit with the entire Church of those who pray and participate in the benefits of conciliar prayer. The double incense of the faces was established in memory of the vision of the Mother of God, who gave gold to the singing brethren, and to the other forthcoming ones - pata, in the church newly built by St. Athanasius of Athos, as an indication of God's deep favor to those "who sacrifice their peace of mind to the duty of obedience and brotherly love and to the general consolation and edification of the whole church" (Description of Putivl-Molchanskaya Nativity of the Virgin Mary Community Hermitage, Kursk Diocese of St. Petersburg, 1846, pp. 40, 41, 42). And on Mount Athos to this day, during divine services, in addition to censing with a censer, censing with a censer is used. There, at Compline, while singing the 7th song of the canon, the sexton, holding a hand censer in his hand, not on chains, but with a handle, and having taken the Hieromonk’s blessing, first incense the icons, and then the whole brethren: he censed each one crosswise and performed low worship to each one, and held the handle of the censer in a shroud (The Legend of a Journey through Russia, Moldova, Turkey and the Holy land of the monk Parthenia. M., 1856, part II, p. 96). Whenever the apostle is venerated, then the Protodeacon receives the censer, and another deacon fimian comes to the bishop. And the bishop puts the incense into the censer, saying the prayer of the censer: “We bring the censer to You” (Official, divine lit. St. John.. Golden). In the Service Book we read: Alleluia is sung, and the deacon receives the censer and incense and comes to the priest, and receives a blessing from him, censes the holy meal, etc. (Service Book, lit. Zlat. at the Small Entrance). The deacon himself is also instructed to put incense into the censer. At the proskomedia, the deacon receives the censer and incense, putting it into the nude, says, etc. (Service, Prosk.). But when the priest burns incense, he himself adds the incense. So at Vespers, at the all-night vigil, it is said in the Typikon, the priest took the censer and, standing before the holy meal, added incense (Typ., Chapter 2, Vespers). On ancient icons, deacons were depicted in such a way that they had a censer in one hand and a palm in the other. For example, this is how the archdeacon, Lavrenty, is depicted in a mosaic in the Kiev St. Sophia Cathedral (Studies on Russian icon painting, Sakharov. St. Petersburg, 1849, book 2, p. 53). Sometimes incense is performed by two deacons at a time. Thus, in the Rykhlovsk hermitage of the Chernigov province, during the all-night vigil on the twelfth and church holidays, while singing the stichera on “I have cried to the Lord,” two hierodeacons, icons, etc., incense in the following way: coming out of the altar, one through the southern, the other through the northern doors, they incense together the Royal Doors, local icons, the festive image on the lectern and the rector in his place: then, dividing, they burn incense, one on the right side, the other on the left side of the honest icons, the choir and all those praying in the church. Returning to the Royal Doors, they cense them, also according to the custom of the icon and the rector together, and enter the holy. altar (Brief historical description of the Rykhlovskaya desert by Archimandrite Melchizedek. M., 1844, p. 55). Similar censing occurs in the male cenobitic Bryansk White-Belezh hermitage of the Oryol province (Historical description of this desert by Anatoly Spolakhov. Orel, 1863, p. 63) and in the Kursk Molchanskaya Sofronievsky hermitage (Description of it. St. Petersburg, 1846, p. 39–41). At the beginning of the all-night vigil, the priest leaves the altar for the censing of the church through the Saints, i.e., the Royal Doors (Typ., Chapter 2). This is also the case when singing polyeleos (Typ., ch. 2, vi), even if there was no magnification behind it. In the book: “The sequence of Vespers, Matins and Midnight Office”, published in the Kiev-Pechersk Lavra (1861), it is indicated to begin the all-night vigil: “Before the beginning of the all-night vigil, the priest in the phelonion first censes the holy meal, the altar and the entire altar, and then, preceded by the deacon with the candle, leaves the altar and together with it he censes the Holy Gates and local icons, holidays and churches.” Also, standing before the Holy Gates, the deacon exclaims: “Arise, Lord bless.” The priest says: “Glory to the saints” and so on. Lik: Amen. “Come, let us worship,” three times. Also in the highest voice: “Come, let us worship and fall down before Him.” And they sing: “Bless the Lord my soul,” certain verses. The priest, having showered the whole church with the deacon according to custom, and having showered the throne, comes out in his stole before the Holy Gates and reads the prayers of the lamp according to custom (sheet 65 on the back). Having said: “Blessed is our God,” the priest censes the holy meal in the shape of a cross, and the entire altar: and goes out to the northern country and censes the holy icons and the primate and everything, as is custom... The reader and the priest must pay heed when he says: “For Thine is the kingdom,” he will be in the middle of the church... the priest, having entered into the altar of the southern country, says a small litany, with a censer before the holy meal... The same priest, drawing a cross with a censer, before the holy meal, says exclamation: Glory to the saints... And the primate begins the six psalms: “Glory to God in the highest,” etc. (Typ., Chapter 9). “Immaculate” is supposed to be sung on Sundays (Sundays), on which, according to the rules, the singing of polyeleos is not allowed (Typ., ch. 17). When the polyeleos is sung on Saturday after the 17th kathisma, then “on it” (the 17th kathisma) the priest does not incense, but burns incense on the polyeleos (Typ., ch. 15). When singing the 1st article, the rector distributes candles to the brethren and censes the church and all the brethren according to rank (Typ., last. Passion Saturday). When singing the 2nd article and the third, the priest censes only the first icons (i.e., the Savior, the Mother of God and the church) and faces (Ibid.). In the Official Book we read: “the whole district and the offering and the sanctuary incense the holy meal. He also proceeds before the Holy Door and incenses the Holy Image of the Lord Christ and the Most Holy Theotokos and the Most Pious Emperor and Bishop according to the rank of three. The upcoming ministers, archimandrites, priests, and choir members and all the people also cense. Whenever censing begins, the singers sing Alleluia” (Lit. Zlat.). At the Liturgy of the Presanctified Gifts, the Service Book does not indicate censing before the reading of the Gospel, but the Official says: “and when Alleluia is sung, there is censing” (Official lit. Presanctified Gifts). The Official Reads: “The district censers the holy meal, and the holy offering, and the holy icons, and the Most Pious Emperor and the Bishop, and everything according to custom.” At the Liturgy of the Blessed Gifts, it is said in the Service Book, while singing “Now are the powers of heaven,” the deacon of the northern country enters the holy altar and censes the sacred meal and the holy offering and the priests (Service Liturgical Blessed Gifts). The Official says that during the hierarchal service: “the deacon censes the holy meal exactly three times, the same holy offering” (Rin., lit. Presanctified Gifts). Sometimes the order of censing at litia is such that the deacon censes not only the vestibule, but also the altar. In the book: Sequence of Matins, Vespers and Midnight Office, ed. in Kyiv, 1861, it is said: “We go into the vestibule, performing the litiya for the holiday and singing the stichera of the litiya. When the stichera are sung, the deacon censes the holy altar and the entire church and the rector” (l. 66). Usually the deacon, having received a blessing from the priest at the altar, remains in the altar, and the priest alone goes out into the vestibule; after censing, the deacon also comes there. We perform the veneration of the honorable cross according to the prescribed pattern on 4 days: that is, on Sunday, Monday, Wednesday and Friday (Typ., last 3rd week). The bishop censes the coffin of the Savior three times, including the authorities... Enters the altar, censes the Shroud exactly three times (Rite of sacred services and rituals, observed in the Great Assumption Cathedral, see about the great heel, l. 11). The bishop censes the coffin right next to him (Rite of sacred liturgy and rituals, observed in the Great Assumption Cathedral, see about Great Saturday, l. 12). Sitsa we sing the 3rd hour, the 6th and the 9th: in them the deacon censes the Gospel, the rector and the lyres. At the 9th hour the whole church censes, just as at the 1st hour (Typ., last January 5). At the 3rd and 6th hour, the deacon of the icon and the rector and the faces of the icon burn incense (Typ., last December 24). We don’t sit on them (sedals), but we sing while standing; for the hedgehog the priest or deacon then censes the holy meal.... from here (after the 7th Gospel) the deacon stops incense, and the litanies of the sedals are not spoken, only: “And be made worthy of us” with the verb to all the Gospels (Typ., last morning great heel). You might be interested in: