2-я глава Типикона «Всенощное бдение» (великая вечерня и утреня воскресные, часы, литургия и чин о панагии)

The all-night vigil is supposed to begin “a little after sunset.” Eastern time it will be 1 am. Thus, the all-night vigil naturally begins with the onset of the night of the holiday. The good news for every all-night vigil is first sounded on the large bell slowly and for a long time, and then on all the bells (not at 2 or 4, as for weekday services and small holidays, see Chapter 9 of the Typical): “strikes the great campan not soon, singing the Immaculate or saying Psalm 50, quietly the 12th. And then he went in and lit the lamps and prepared the censer. And so again Izkhid slanders throughout the entire campaign.” Thus, the blagovest is supposed to be done in two steps with a short interval between the blagovest of one bell and the ringing of all, and the duration of the blagovest of one bell should be equal to the time in which the 118th psalm or 50 psalm can be sung. 12 times. The Annunciation for the All-Night Vigil on great holidays in the Typikon is described in a similar way to the Sunday one, but it is still made clear that it should be more solemn: longer and with larger bells (at the Nativity of Christ “there is an evangelist and then the peal rings throughout the entire campaign”; at Epiphany: “it is signaled for the great 1979 and for all the grave”; for Easter: “strikes for the great and slander quite a lot”, and then: “strikes in full campaign and heavy and slandering quite ") 1980. In the oldest copies of the Jerusalem Charter in Greek Moscow. Blush. music North collection No. 491/35 XIII century. and Georgian Shiomgvim mon. XIII century The good news for the Sunday Vigil is described as follows: “heavy strikes slowly (κρούει τάς βαρέας σχολαίως), singing (ψάλλων) Immaculate”; then, after lighting the lamps and preparing the censer, “signifies into the great, then into the iron (σημαίνει το μέγα είτα σίδηρ (ον)),” according to the first monument; “first it struck the iron, then the great,” according to the second monument, 1981. According to the oldest Slavic lists, Jerusalem. Charter, for example, Moscow. Synod. bib. No. 328/383, “hits the great beat of the verb Blessed, immaculate, separately into 12 parts or I Believe in One God 12, striking one. (i.e., each of the 12 parts of Psalm 119 or each “I Believe” is struck once, so that in total there will be 12 very slow strikes) and the taco rings often and ends (at the end it strikes more often); therefore it signifies into iron” 1982 (there is no interval between the ringings). In further lists of the Jerusalem Charter and in the current Old Believer: “strikes the great tree with a heavy blow (Old-style † mowing) sharply... And then again, he slanderes the great beater (not in all lists) 1983 and the iron” (or “iron beater”, “iron rivet”). According to ancient regulations, the Sunday Blagovest does not differ from the Great Holiday (even Easter). Considering the gospel to be a kind of sacred act, the charter instructs the performer to accompany it with prayerful reading or singing. The good news for the vigil is supposed to be accompanied by the singing of the Immaculate Ones, i.e., Psalm 118, or the reading of Ps. 50. 12 times. Psalm 118, the most touching of the psalms, was, according to previous regulations, an indispensable part of Sunday matins, which is why the gospel is accompanied by its singing. This prescription of the charter also determines the duration of the gospel: for singing 176 verses of Psalm 118 or 21 Art. (50 ps.)x12 requires at least half an hour. From everyday services it is indicated to accompany the reading of Psalm 50 (one time) with the good news for Matins (in Chapter 9 of the Typikon). Accompanying the evangelist with prayer, of course, has the goal of imparting grace-filled sanctification to him. The effect of the gospel on the soul of a Christian is similar to the effect of prayer and worship. Accompanying the gospel with prayer is an ancient custom. According to the statute of St. Pachomius (IV century), “whoever strikes the beat before dinner or before prayer should reflect on something edifying” 1984. In the life of St. Kyriakos the hermit, whose spiritual leadership was enjoyed by the supposed author of the current charter (St. Savva the Sanctified), it is said that he, striking the beat before the start of the service, did not end the ringing until he had read the Immaculate. (This custom and the prescription of the charter that arose from it also testify to how well the Psalter was known in ancient times; if some monks had the custom of reading it all daily, then it is not surprising that they knew Psalm 118 by heart). The oldest charters are from the 13th century. - as we have seen, they talk about singing at the gospel only of the Immaculate. The latest - XIV century. - allow replacing the Immaculate with the Creed and the 50th Psalm, obviously due to the fact that knowing the Psalter by heart has become a rarer occurrence. Following the good news, the part of the vigil begins in the church, which can be called silent. It consists of censing the entire church. The fact that this censing, which requires a lot of time, is supposed to be done before the start of the service itself and in the presence of all those gathered for it, who are invited to stand before it, as well as the thoroughness with which this censing is described in the Typikon - all this makes censing seem like a special service that precedes the all-night vigil and prepares for it, just as the gospel prepares for it. The preparation here and there is of a different kind, but this makes it all the more comprehensive. Blagovest prepares believers for the service with sounds—music. The chopping prepares us for the service “with the scent of fragrance.” Spiritual, “mental” worship is preceded by this bodily, external one. Incense lifts the mind to the throne of God, where it goes with our prayers. In all centuries and among all peoples, the burning of incense was considered the best, purest material sacrifice to God, and of all the types of material sacrifice accepted in natural religions, the Christian Church retained only this and a few more (oil, wine, bread). And in appearance, nothing resembles the gracious breath of the Holy Spirit more than the smoke of incense. Filled with such high symbolism, incense greatly contributes to the prayerful mood of believers and with its purely physical effect on a person. Incense has an elevating, stimulating effect on our mood. С этой целью устав, например, пред пасхальным бдением предписывает уже не просто каждение, а чрезвычайное наполнение храма запахом из поставленных сосудов с курениями. In St. Софии Константинопольской, по крайней мере пред богослужением, на котором присутствовал царь, производилось наполнение храма благовониями из особых отверстий в полу. In the "Book of the Pilgrim" Archbishop. Anthony of Novgorod (XII century), it is described as follows: “The church is paved with red marble, and under it there is a double floor (second floor), and people come up and pass through the marble. And when the king enters that church, then they will carry a lot of xylene (aloe) and incense (incense) under their underwear and put it on the coals and the stench will emanate from those passages into the church into the air” 1985. According to the Georgian charter. Shiomgvim Monastery XIII century The kandilov-burner censes the church between the first and second bells for the all-night vigil, 1986. Features of real incense: Since the incense at the beginning of the vigil is the first in the circle of daily services, it is performed with special solemnity and is described in the same detail as in Chapter 22. Typikon, dedicated specifically to censing. At the beginning of the vigil, the censing (as well as the exclamation “Glory to the Saints...”) was moved from the beginning of Matins. Therefore, as there, it is performed by a priest, and not a deacon, due to the special importance of the moment. (Cf. polyeleos; at the liturgy the deacon censes, since the priest is busy with more important sacred rites). Историческое основание для совершения настоящего каждения именно священником – то, что утреня и вечерня совершались без той торжественности, с какой литургия, а потому без диакона; and in monasteries there was not always a deacon. Another feature of real incense, which it also has in common with the censing at the beginning of Matins and the polyeleos, is the presentation of a candle to the censing priest. At Vespers, as a service less solemn than Matins, incense is performed without a candle; during the liturgy, incense recedes into the background before other more sacred actions and therefore is performed with less solemnity, also without a candle. The historical basis for this difference is that Matins, from the beginning of which the real incense was transferred to the beginning of the vigil, always began at night, before dawn, when it was impossible to walk around the church and all its naves without a lamp; Vespers and the liturgy were always celebrated during the day. But since the censing at the beginning of the vigil, like Matins, should not be as solemn as at the polyeleos, the lamp is ordered to be carried during the incense not by the deacon, as at the polyeleos, but by the paraecclesiarch or the candilo-burner. However, further in parentheses the Typikon notes that in cathedrals and parish churches “this deacon operates.” In the Kiev Pechersk Lavra, only at the beginning of Matins a monk in a robe presents a candle to the censing priest, and at the vigil a deacon presents it. The historical basis for the statutory requirement that the censing priest be preceded with a candle by a paraecclesiarch, and not a deacon, is that the vigil in the absence of deacons was performed for the most part by one priest. In polyeleos it is different, because polyeleos was introduced into the service when monasteries for the most part had deacons. The Typikon describes the private incense before the vigil as follows. Кандиловжигатель или параекклисиарх после благовеста зажигает свечу в подсвечнике и ставит ее пред царскими дверьми. В приходских церквах и в тех монастырях, где всенощную начинает диакон со священником, свечу носит диакон, который предносит ее священнику и при каждении алтаря. In the Greek charter of the Shiomgvim monastery. XIII century there is no such remark about the candle (the kandilov-burner directly takes it in his hands before exclamation). In handwritten Greek and glory Typicons of the XIII-XIV centuries. it was indicated to place this candle or lamp in the middle of the church 1987. In the Typicons of the 15th and 16th centuries. it is indicated to place it either “directly by the royal door close” 1988, or “in the middle of the church directly by the royal door” 1989. So it is in the first printed editions of the charter. The main doors from the vestibule to the church are called the royal doors; they, therefore, are understood here too, why the candle standing in front of them turns out to be in the middle of the church. In the corrected copy of the charter for the 1672 edition, the words “in the middle of the church” and “close” are crossed out and, starting from this edition, are not included in the charter (they were retained in the Old Believer charter), apparently because the royal doors began to mean altar doors. Clergy vestments Having lit the candle, the paraecclesiarch bows to the priest, one in turn, and the other to the primate; The priest “departed” (that is, leaving his stasidia) makes three bows: before St. doors (one) and on both faces (one at a time); during all this time the brethren sit; The priest, having entered the altar, puts on the epitrachelion, kissing the cross on it. In parish churches and monasteries, where the priest begins the all-night vigil not with the paraecclesiarch, but with the deacon, this order in practice changes somewhat. Usually the priest and deacon who are about to serve enter, having performed the indicated adorations, into the altar, and there they put on - the deacon in a surplice with an orare, the priest in an stole and phelonion, which the current Typikon notes further in parentheses. The now accepted practice—the participation of the deacon in the celebration of Great Vespers at the vigil from its very beginning—is no less ancient than that prescribed by the Typikon, according to which the deacon is replaced by the paraecclesiarch. Only the first originates from the orders of the ancient Sophia Cathedral (“Great Church”) in Constantinople, and the second – from the Jerusalem Charter. This is clearly seen from the way these preparatory actions for the all-night vigil are presented in the Διάταξις᾿ε of Patriarch Philotheus of Constantinople (XIV century). “When the time comes, that is, Great Vespers, the priest and the deacon leave and bow (μετανοίας) to the icon of the Lord Christ, while all the brothers are sitting; they also make three bows to the Mother of God icon, one to the middle (of the church) and one to the faces; then they enter the sanctuary; the deacon, taking his surplice with orarion and bowing to the east three times, approaches the priest and says: “Bless, Master, surplice with orarion”; The priest blesses them, saying: “Blessed is our God always, now and ever, and unto ages of ages.” Then both wear the assigned clothes. This is no longer the case, but the priest bows alone and puts on the epitrachelion and phelonion alone and begins to burn incense with the reader or eutaxy 1990, which is held by the priest.” According to the fair remark of Gohar 1991, Pat. Philotheus himself did not compose the rite (Διάταξις) of the priesthood he proposed, but only wrote down the ancient rite of the Constantinople St. Sofia. The remark “this is not the case now” shows that by the time of Patr. Philotheus, this rite was supplanted even from the cathedral and parish churches by some other rite, obviously from the practice of the Jerusalem Rule that was becoming more and more widespread at that time. In the point under consideration, as in others, the latter statute gives a less solemn rite and less complex; even bowing before entering the altar is less according to the Jerusalem Rule. (Please note that according to the order of Philotheus, the worship of the holy doors is not indicated). Having dressed, the priest “censes St. the meal (throne) cross-shaped around and the entire altar (altar) and, opening St. door, comes out." The holy doors are usually opened before the censing begins, which does not contradict this instruction, since the last expression can generally mean: exits through the open holy doors. doors. “Cense crosswise” is an echo of the practice of censing, when the censer was without chains and it was convenient to make a cross with it; Nowadays the cruciformity of incense has been replaced by its triplicity. "Arise" or "Command" After censing the altar, the candilov-burner, according to the instructions of the Typikon, or the deacon, according to accepted practice, stands before St. doors with a candle in his hand, loudly proclaims: “Rise up.” Everyone gets up. In the Greek charter and in our previous charters, at this place the exclamation was not “Arise,” but “Command.” In the oldest list of the Jerusalem Charter - the Georgian Shiomgvim Monastery: “Arise.” But in Moscow, rivaling it in antiquity. Room. music North collection No. 491/35 – κελεύσατε. So it is in all Greek charters of the 14th century. and Διάταξις᾿ε patr. Filofeya. In handwritten Slavic charters Moscow. Syn. bib. No. 328/383 and 329/384 XIV century: “kelepsaite”, in No. 332/385 – XIV century. “Kelepsaite, you will rise again,” in No. 678/386 of the 15th century. etc. and in the first printed ones, ending with Joseph’s 1641 “kelepsaite; “rekshe according to the art of speech,” i.e., “kelevsate” - these statutes were considered an artificial expression for “arise.” The last remark is also retained by the current Old Believer charter. - Κελεύσατε, “command,” - the exclamation used according to the current charter at the ordination of presbyter and deacon and at the Presanctified Liturgy before the words “The Light of Christ enlightens everyone” - entered the divine service from the Byzantine court ceremonial. With this exclamation, the masters of ceremonies invited dignitaries at royal receptions to enter or leave certain halls of the palace. In turn, in the Byzantine court the exclamation was borrowed from Roman practice: with the word jubete, the stewards of folk games addressed the consuls before opening them 1992. It must have been that in Byzantium, too, the master of ceremonies in ancient times, only when addressing the king (or kings, or king and queen), said “command”; the king, perhaps, gave orders with a wave of his head or hand, and the court officials left or entered a certain hall. But, thanks to the constant use of this word at exits, it subsequently received the technical meaning of an invitation to exit, was pronounced in the absence of the king and was addressed not to him, but to such persons from whom the speaker not only does not ask permission, but himself invites them to certain actions 1993. In the work De cerimoniis aulae Byzantinae, attributed to the Byzantine Emperor Constantine VII Porphyrogenitus (912–959) and finally edited no later than the beginning of the 11th century 1994, this exclamation has the following uses. At the end of the reception in the palace (morning or evening), the king said to the papia (the highest keeper of the palace): “go, take a vacation”; Papia took the keys and shook them (as a sign of leave), the Silentiary (one of the masters of ceremonies) entered and said “command”, and the meeting dispersed; Thus, here this exclamation is an invitation to disperse. But it didn't always have that meaning. On Sunday, after mass in the palace church, the highest ranks (protospatharii), who received an invitation to dinner, went to one hall (Lavsiak), and those who did not receive it, went to another (Justinian, i.e. Justinian Hall), and sat down there awaiting leave; the master of ceremonies (silentiary) came out to the latter (as if from the king himself), exclaimed “command,” and they left. Then the akoluf, at the given sign from the masters of ceremonies, exclaimed, turning to the drungari (chief of the guard): “lead” - he bowed to the masters of ceremonies and stood on a dais in the hall, as if forming an honor guard of the hall. Akoluf, standing at the door from the first hall (Justinian) to the other (Skili), where other court officials gathered after mass, exclaimed to the masters and patricians: “command”; they entered the first hall and sat down. Akoluf said, addressing the lower officials (secretaries): “Command, secretaries,” - they also entered the first hall and sat down. With the same exclamation, the akoluf then invites military officials from the second hall to the first. Then the list of those invited to the royal dinner was read; the preposit (high master of ceremonies) allows you to take a vacation; the Silentiary exclaims “command”, the uninvited disperse, and the invited remain for lunch. Thus, most often, with the exclamation “command”, dignitaries were invited to move from one hall to another 1995. The exclamation “command” was also used during royal exits in 1996. Obviously, at the beginning of the all-night vigil, this exclamation appeared due to the usual presence of the king at it and initially could have had the meaning of asking the king for permission to begin the service; but the presented cases of its use make it possible to connect it with the exit of the priest from the altar after censing him into the middle of the church: the paraecclesiarch uttering the exclamation corresponds in this case to the court akolufu and, as it were, invites the priest to leave the altar. In any case, this exclamation indicates the special solemnity of this moment and this service (as well as others where it is used). It is characteristic that from the court regulations it even penetrated into purely monastic liturgical regulations, such as the Jerusalem one. But the noted fluctuation of the ancient charters between the exclamation “command” and “arise” may indicate that the second was older in the charter of Jerusalem origin and was gradually replaced by the first - the Constantinople. Nikon's investigators may have had this in mind and wanted to return to the ancient practice of the Jerusalem Charter, adopting the reading “Arise.” In the current Greek charter, which follows the rank of vigil of Patr. Philotheus, – κελεύσατε 1997. After the exclamation “Arise”, incense begins in the middle part of the church. The priest first censes before St. doors, then icons on the right side of the iconostasis, then on the left, finally, the primate and both faces in order (i.e., first the right and then the left); in this case, the priest is preceded by a paraecclesiarch or a deacon with a candle. Kadya, the priest, “worships little,” and his companion does the same. Since a censer is supposed to be without a chain, the censing is required to be cross-shaped: “raising the censer to the right (vertically) and preki (transversely)”; Now, as noted above, the cross-shaped incense has been replaced by threefold. These instructions from the chapter of the Typikon in question regarding censing in Chapter 22 are somewhat supplemented. Thus, it is noted there that if there is no primate in the church, then the icon is censed in his place (above his stasidia). Regarding the incense of faces in ch. 22. Typicon noticed: “the entire right face of the brethren censes twice, raising before each one the censer of right and wrong, creating a cross (i.e., censing of each of the brethren is required separately); and when he has bowed the whole face and stood right in the middle of them, then he makes a cross with a censer on the whole face and worships them decorously, to all one, and they all worship him in the same way; likewise the left face and all the brethren standing in the church burn incense.” A more precise indication of the image of this last incense of the “brethren standing in the church” is given in the note (2nd “see”) of Chapter 2. about polyeleos; It says there that after censing the faces, the priest “censes while passing (that is, walking through the church, and not from a place) all the standing people.” This remark obviously presupposes the absence of other icons in the church, except for the iconostasis, and therefore does not speak of censing them. In practice, the priest, walking through the church, censes not only the standing people, but also the icons in the middle part of the church. According to St. Simeon of Thessalonica (XV century), “through incense, starting from the altar (altar), the fragrant grace of the Spirit is depicted spreading everywhere (μεταδοτικήν)” 1998. Of the ancient statutes, the most brief note on the censing of the middle part of the church is given by Διάταξις patr. Filofeya: “preceded by him (eutaxia, corresponding to the paraecclesiarch) with the priest, the priest censes the entire church according to custom, leaving (starting from) the (holy) doors” 1999. It is more difficult in Shiomgvim and Sevastyanovsky (XIII century): "Departed from St. doors, censes and there crosswise (North. instead of italics: “and having made a cross with a censer against the altar (ίλαστηρίου, i.e. the altar - into the open doors) he goes away and censes”). Then the main (not in the Northern) icon of the saint (i.e., the church one), also the abbot (τον καθηγούμενον) and the choir according to custom (Northern: two choirs according to rank) preceded by a candle burner with a lit candle (τής λαμπάδος δηλονότι), then goes out into the vestibule..." 2000. There is a characteristic silence about icons other than the church one. Further editions replace this icon with icons in general; according to glory XIV-XV centuries, “comes from the altar, the previous candles and the censing of St. the doors are cruciform and St. icons; therefore he censes the abbot three times (three times) crosswise or his place and both faces according to his order; and goes out into the porch" 2001. The following editions: “... St. icons † like those on the right side and like those on the left,” and the remarks “three times” and “or his place” are omitted 2002. The Old Believer restores the remark about the church icon: "after St. the door will burn an icon of the saint; there is also a church; he will also burn incense in the order of St. icons like those on the right side, and like those on the left side" 2003, the rest is the same as ours. Characteristic is the silence about the censing of the people, which continues in the current Typikon (only in this chapter): in ancient monasteries all the brethren sang, forming two choirs. After the middle church, there is the censing of the vestibule, which, as noted earlier, was often not much smaller in size than the middle part of the church and had to accommodate the entire brethren due to the fact that many services were performed here. In addition, the censing of the vestibule is a recollection of the ancient church institution of catechumens and penitents, who were not allowed into the church itself. Finally, the censing of the vestibule could have meant the dead 2004 buried here. The brief remark of this chapter about the censing of the vestibule: “He also goes out into the vestibule and censes according to the order and the brethren there” - is also completed in Chapter 22. Typikon: the censing of the vestibule, according to this chapter, begins with the priest “making a cross with a censer in front of the red gate” - the main doors from the vestibule to the church - just as the censing of the middle part of the church began with the same ritual in front of St. doors (royal); “He also censes on both sides of the St. icons and brethren all according to their order; then, returning to the red gates, in vain to the west, he censes everyone crosswise,” that is, a general censing of everyone is performed, as before each individually (“according to rank”). The remark of this chapter about the censing of the porch has been preserved invariably in the Typikon since its most ancient copies: τους αδελφούς κατά τάξιν υποστρέφει 2006 . There are no “brothers” in Shiomgvim 2007. After censing the vestibule, the priest, says the present head of the Typikon, “returning to the church and standing in the middle of both faces (in front of the holy doors?) marks the cross with a censer, in vain to the east,” that is, he censes a second time on the open holy doors. door, returning to conclude the incense to its beginning, “and he exclaims in a loud voice: Lord, bless.” With this exclamation, the priest asks for a blessing to begin the service from the primate, why, if a deacon concelebrates with him, this exclamation is uttered by the latter, asking for a blessing from the priest, as before the liturgy with the exclamation: Master, bless 2008; with a similar exclamation (“bless in the name of the Lord, father”) the reader asks for the blessing of the priest at the service of the clock. (There is some gradation of address in the exclamations according to the importance of the service: Master, Lord, Father 2009). Finishing the censing, the priest censes a second time all the most important things with which he began it: after St. doors, surrounding icons, the primate (for the middle church) and St. meal (for the altar): “and abiye censes the image of the Savior Christ and the Mother of God and the primate in his place and entered the holy. altar, and standing before St. meal, marks the cross with a censer three times and then proclaims: Glory to the Saints...” Thus, all incense should conclude, according to the rules, at the beginning of the all-night vigil and take place without words and songs, in reverent silence, focusing thought on itself. This department in the current charter also received some changes in comparison with the old ones. According to these latter, the exclamation “Lord, bless” was pronounced by the priest at the entrance from the vestibule to the church at the “royal doors,” that is, at the main doors from the vestibule to the church. So according to Sevast. handwritten (XIII century): at the censing of the narthex the priest μετά τοΰ θυμιατού σταυρόν καί εκφωνεί μεγαλοφόνως. κύριε εύλόγησον - “returns (from the vestibule to the church) and, entering inside the royal doors, marks the cross with a censer and proclaims in a loud voice: “Lord, bless”" 2010. “and turning to the royal doors and making a sign of the cross and shouting...” 2011. But according to the rank of Patr. Filofeya vaguely: “enters through the red (ωραίων) doors and exclaims singly (μετά μέλους)” 2012. It is also vague in Shiomgvimsky: “enters the church through the royal doors; Having designated the cross as a censer, he shouts loudly..." 2013. Hence the ambiguity of the current Typikon regarding the place where the exclamation is pronounced. The current edition of the place has manuscripts from the 16th century. 2014 and Old Believer Charter 2015. – The second part of this section about the actions of the priest from the exclamation “Lord, bless” to the exclamation “Glory to the Saints” did not remain unchanged. The simplest practice here is given by Shiomgvimsky: “afterwards he censes the abbot or his place, enters the altar and stands in front of the ciborium; Having depicted the cross twice with a censer, he exclaims for the 3rd time: Glory to the Saints...” 2016. The final censing here is done only to the abbot, since he is asked to bless the exclamation (Lord bless). Charter of Patr. Philotheus instead of “abbot”: “St. again.” icons" 2017 and about the censing of the throne simply: "censing". Sebast.: “the primate or his place, then the saint (τον άγιον)”, i.e. the icon; later Greek (XIV century): “holy monastery” (τον τής μονής αγιον) 2018. Slav. XIV-XV centuries instead of the latter: “a festive icon.” Hand. XVI century and the Old Believer. charter: “the abbot censes in his place (Old Believer: or his place, unless it happens to be that hegumen) and re-incense (old: censing) icons of the saint, like both before and then the Holy One, whose church is,” - further as we have 2019. The initial priestly exclamation for the vigil is not the exclamation of Vespers, which occupies the first place in the vigil, but of Matins, as the most important service. This exclamation (in Greek: Δόξα τή άγίςι καί όμοουσίω καί ζωοποιω καν άδιαιρέτω Τριάδι, πάντοτε, νυν, και άει, καί εις τους αιώνας των αιώνων, αμήν), as noted above 2020, glorifies God although not from such a general point of view as the evening exclamation (“Blessed is our God”), but also not with such sublimity and expressiveness as the liturgical (“Blessed is the Kingdom”); namely, it glorifies the Holy Trinity only in Its inseparability and general action on the world (not in the grace-filled, like the liturgical) - according to the explanation of this exclamation in St. Simeon of Thessalonica: “before every song, theologizing about the Author of all and the Lord, the One God of all in the Trinity, and glorifying Him and thus laying the foundation for the hymnology of Him Who is the beginning and end of everything” 2021. The exclamation “Glory to the Holy Ones...” must have originated from the Gospel verse “Glory to God in the highest.” In the most ancient Typicons, Matins on Pentecost (the divine service of which generally bears many traces of primitive practice) does not have the exclamation “Glory to the Saints...”, and according to the usual beginning with the exclamation “Blessed be God,” it begins with “Glory to God in the highest” 2022 (as in general in ancient times services sometimes did not have anything corresponding to the current initial exclamations 2023). The original form of the exclamation may have resembled the formula in the current rite for the consecration of churches and antimensions (which must have Constantinople-Sophia origin and has been preserved very steadily since the 11th-12th centuries): “Glory to Thee, Holy Trinity, our God, forever and ever” 2024. The simplest form of the current exclamation is in the oldest list of the Studio Charter of the Moscow Typographical Library of the 11th century. in the rite of Easter Matins (it is not given in other places of this charter): “The Glory of the Consubstantial Trinity is always now and ever” 2025. In the list of the same charter of the 12th century. already added: “Saints” 2026. In the further edition of the exclamation, presented by a number of manuscripts of the 12th-13th centuries, “Life-giving” 2027 is added to these two adjectives. Close to this, but perhaps older than it, judging by the assumption made about the very original form of the exclamation, this is: “Glory to the Holy Ones, the Consubstantial and Life-Giving Trinity, our God, always...” 2028. The current form, apparently, was the first to have the Greek charters of the 13th century. 2029 They tried to expand the exclamation beyond the current form. Thus, the most ancient Slavic lists The Jerusalem Charter has after the “Trinity” the addition: “To the Father and the Son and the Holy Spirit” 2030. In St. Simeon of Thessalonica (XV century) to the 4 current adjectives there is also the 5th “Almighty” (παντοδυνάμω) 2031 Before “now”, that is, there is no “and”. 2032. A διοαρέτω is translated either “Inseparable” or “Indivisible”; the first, apparently, is older 2033; the second translation is more often 2034 and adopted by the Old Believer charter. Singing "Come Let Us Worship" Since the so-called “usual beginning” of church services was made recently, before the ninth hour, and with its mournful and prayerful character it would not correspond to the solemn beginning of the vigil, here it has an abbreviated form of the verse “Come, let us worship,” which receives the addition that rounds it out: “Come, let us worship and fall down before Him.” This verse, preceded by the response “Amen,” immediately follows the opening cry of the vigil. At the same time, due to the solemnity of the moment, this verse is sung (there is no direct mention of singing, but this follows from the immediately adjacent singing of the opening psalm, and this is done in practice), and it is sung not in the usual, but in an exceptional way, like other most important prayers of the services - by one primate or ecclesiarch, with a gradual strengthening of the voice on each of the 3 verses (to express the gradually enveloping prayerful animation): “the primate (ό προεστώς) or ecclesiarch begins: Amen, Come, let us worship... in a low voice (χαμάλη και ήσύχω φωνή). The same second one is a little higher (είθ᾿ οΰτως άνώτερον προς ολίγον): Come, let us worship... The third packs with a higher voice (πάλιν το γ᾿ άνωνοτέρα φωνή οΰτως): Come, let us worship. Also especially (μόνον): Come, let us bow. And Abiye begins in a higher voice (άνωνοτέρα φωνή) on ch. 8: “Bless my soul the Lord” not soon and with sweet singing, singing and other brethren ( αδελφών)". The 8th voice for singing the opening psalm was chosen as the most calm and solemn: as such, it is used primarily for singing the final stichera; of the holidays it dominates on Pentecost and Exaltation; They also sing the akathist as a song of victory. However, the 8th tone for this psalm does not have its usual melody (melody), but a special one, as indicated by the remark “with sweet singing.” The development of the verse “Come, let us worship” to its current form is shown above. The rules for singing it here were subject to slight changes. According to Shiomgvimsky, “Amen” and “Come, let us worship” “we say in a loud voice”, after which “the abbot or ecclesiarch begins in a quiet voice” ps. 103. But according to the most ancient Greek and Slavic languages, it begins with Amen, as according to the current charter, the primate (glorified abbot) or ecclesiarch. The ancient Slavs do not talk about the tone of voice for poetry, but only for the psalm of glory. "in a big voice." But the Greek the most ancient (Sebast.) indicates from the very beginning (with Amen) to speak (λέγων) loudly and with singing (μεγαλοφόνως καί μετά μέλους); about the psalm is ancient. Greek - like the current one, only Northern. and ancient glory here (for the psalm) they omit the “primate” or “abbot” and speak only of the ecclesiarch, the church leader. According to the rank of Patr. Philotheus, the primate or ordained monk sings (ψάλλει) the opening psalm 2035. It completely coincides with the prescription about the performer of verses and psalms and the tone of their voice with the current Greek. Typical. Moscow Synod. bib. No. 381 XIV century. (but the difference is in the text of the verses “Come, let us worship” 2036). These instructions of the Typikon are carried out in the Kiev-Pechersk Lavra, where Amen, Come Let Us Worship and the beginning of 103 ps. at the vigil, the solo bass sings with gradual increases in voice (mostly the choir director). The nature and content of the opening psalm Psalm 103, with which Vespers begins, “and with it all the services of the day” 2037, and which is therefore called pre-initial (προοιμιακός), expresses what is evoked in the evening (vv. 19, 20: “the sun knew its west, thou didst put darkness and there was night”) with its repose from work and leisure 2038 a feeling of admiration for the glory of God in nature, creation and providence about it, contemplated all day 2039. In a psalm parallel to Ps. 102, which depicts the glory of God not in nature, but in Israel, and the gracious, and not natural providence about it (which is why it is used during the liturgy), in Ps. 103, according to St. Simeon of Thessalonica, “the Lord is blessed, His entire creation is told (δημνουργίαν) and thanksgiving is offered to Him, since at the end of the day it is proper to give thanks for everything” 2040. From a series of homogeneous psalms depicting the glory of God in nature (such as ps. 8 and 18 - the glory of God is primarily in the heavens, ps. 64 “A song befits you, O God” - the goodness of God revealed in the fertility of the earth, ps. 28 “Bring to the Lord the sons of God” - the greatness of God in atmospheric phenomena), this psalm 2041 was chosen for Vespers, probably for its special completeness, as well as for the separateness in the description of the days of creation, the beginning of which, according to the book of Genesis, coincides with the evening of 2042. In view of such exclusivity, the sublimity of the content and the relevance of the psalm here, Vespers, one of all the daily services, has only this one as the initial psalm (even the hours have three initial psalms, and Matins - six). Following in the depiction of the glory of God and the order of the days of creation, and the comparative height of the world spheres, the psalm gradually depicts the glory of the Creator in heaven, on earth and in the kingdom of water, and then His glory as a Provider. Representing God under the image of a powerful King, the psalm calls His clothing the light (1st day of creation), the tent (“skin”) the firmament of heaven, which, despite its watery composition, serves as the motionless highest palace of God; The chariot of this King is the clouds, and His ambassadors and servants are wind and fire (2nd day of creation). As for the earth, what is surprising first of all is its unshakably solid foundation, the foundation that serves as nothingness itself - its own gravity 2043; the way in which it received its current surface speaks just as much about the greatness of the Creator: initially enveloping and with mountains (“on the mountains there will be 2044 waters”) its water (the abyss) seemed to timidly run into its containers before the commanding word of God (on the 3rd day of creation), and mountains rose on the earth, and valleys were laid between them; the waters introduced into their natural boundaries have now begun to fully serve the purposes of Providence, they not only “water” the animals 2045 on the earth (of which, for example, wild donkeys, onagers, the most timid steppe animals, and birds nesting on the coastal cliffs 2046 are called, as they also need a ready-made drink), but also contribute to the growth of food on the earth for its inhabitants, which is why God sends water (in the form of rain) to the highest mountains. The psalmist lists the main types of these creatures of God in the second half of the 3rd day, focusing on those that are especially useful to man: wine, oil and bread - and animals; those useful to the latter, in contrast to the former, are already grown by God Himself without the assistance of man (whom You planted - hence their frequent grandeur - like cedars) in His care for all His creatures, for each of which He prepared on the now finally arranged (on the 3rd day) earth its own dwelling in accordance with its instincts: for birds trees, for others of them, such as the heron (Greek “herodia”, in Hebrew - stork, crane, etc.), and especially tall (“leads them” - above all nests) trees 2047, mountains for wild chamois (“elenya”), and cliffs for timid hares. God illuminated this comfortable dwelling for His creatures - the earth - accordingly (4th day of creation), and of the luminaries the moon was previously called, as regulating longer and more sacred periods of time; The night is designated primarily for the activities of wild animals, and the day for humans. Having surveyed the earth in all the fullness of God’s creations (“I will fill the earth with Thy creation”), sufficiently testifying to the greatness of the Creator (“how - oh, how! - Thy works are magnified, O Lord, Thou hast made all things with wisdom”), the psalmist descends lower into the sea, and there he finds an almost greater fullness of life, literally countless in its reptiles (5th day of creation), more grandiose (“this serpent”, Heb. leviathan, sea monsters), which, however, is overcome by the power of God (“thou hast created him, curse him”) even in the hands of a person boldly swimming through the waters with such inhabitants. Now the psalmist dwells generally on the living inhabitants of the earth (6th day), who exist only because God feeds them (Providence); their whole essence lies in the spirit that animates them, and this spirit is entirely in the hands of God: He takes it away at the death of a creature and returns it at birth, thanks to which, thanks to this life in death and after death, the face of the earth is always renewed (most likely, autumn and spring are meant). The Psalmist would like the glory of the Creator to be preserved forever; God, indeed, like an artist, rejoices in his work (cf. in Genesis the Divine approval of each day of creation); but at times the earth evokes the angry gaze of God, shaking it and setting it on fire (earthquakes and volcanoes); this anger would not darken our joy and song to the Lord if sinners disappeared from the earth, with the ardent wish of which the psalm concludes with the repetition of the first words of the psalm. For such content, the psalm deserves that exceptionally solemn singing, the like of which the Typicon prescribes only for a few other psalms (polyeleos, 136, 118). The psalm, as indicated above, begins with the primate or ecclesiarch, who with the brethren sings half of the 1st verse, “Bless my soul the Lord,” and the chorus, “Blessed art thou, Lord.” “Also the second singer of the right face: Lord my God, you are greatly exalted. Blessed art thou, Lord, who easily agree with the voice of the other brethren with them,” that is, at the same time, the rest of the brethren slightly sing along with the singer (there is no last remark in Greek). Thus, the refrain “Blessed are you, Lord,” taken from Ps. 118, 12 and which is supposed to be added to every verse. But besides this refrain, the Typikon suggests other refrains for the present psalm, at least one more, as shown by the Typikon’s further remark about the priest’s reading of the prayers of light, that this reading should begin “when they begin to sing: With wisdom you have created all things, and Glory to Thee, Lord, who has created all things.” The first of these two verses forms the middle of verse 24 of the psalm, and the second expression is not in the psalm; hence this is the chorus; Moreover, the Typikon does not indicate from which verse of the psalm this chorus replaces the previous one, unless the last remark is considered such an indication, that is, if this chorus is not assumed from Art. 24. psalm. If we turn to the tradition preserved in the practice of singing and in music books, we will find here another chorus to the psalm: “Wonderful are your works, O Lord,” which coincides with Art. Psalm 6: “There will be waters on the mountains” (included in the singing of the psalm from this verse). The same tradition speaks of singing not the entire psalm, but only some of its verses. The singing of the entire psalm is not directly stated in the Typikon, but it is apparently presupposed both by the above remark: “when they begin to sing,” and by the fact that the reading of the 7 prayers of light, which requires a lot of time, is supposed to begin from a certain moment in the singing of the psalm, until which moment the priest is instructed to only stand in his place. The 103rd psalm for the beginning of Vespers is not yet indicated in the well-known description of Sinai Vespers given by Abbas John and Sophronius (probably 6th century) by Nikon the Montenegrin: here Vespers (Sunday) begins with Blessed is the man 2048. But according to the Sinai Orology of the 8th-9th centuries. and St. To Theodore the Studite († 826) Vespers begins at 103 ps. 2049 And a number of further monuments of the 9th-10th centuries: Ύ ποτύπωσις, attributed to St. Theodore Studitus 2050; Διατύπωσις St. Athanasius 2051, they already agree on this psalm at the beginning of Vespers. – As for the method of singing it, in the “Canon of antiphons (choruses) for the psalms of the Great Church of God,” inscribed with the name of Patr. Anthima (VI century), for this psalm the chorus is indicated: “Lord, be generous (οϊκτείρησον) to me” 2052. The solemn singing of the psalm at the beginning of Vespers at the vigil was introduced, of course, only by the Jerusalem Rules, the oldest lists of which are now known as the Georgian Shiomgvim and Greek. Sevast. XIII century, Greek Synod. XIV century, they talk about singing the psalm on chapter 8. 2053, but the oldest Slavic (XIV century) are silent about the voice 2054. Both of them do not indicate the refrains to the psalm. They are not indicated in the Typic manuscripts either. XVI century 2055 But all the most ancient statutes unanimously require raising the voice, and generally more solemn singing, from the middle of the 28th century. psalm: “I will open your hand” (description of the 6th day of creation and Providence): “when will we reach (φθάσωμεν) (glory. XIV century: “according to the saying of the verse from the canonarch, this is”) to the verse: “I will open (A νοίξαντος) your hand,” the ecclesiarch says to the abbot bow (μετάνοιαν) and raises his voice higher on this verse (αναφωνεί τον στίχον ύψηλότερον) († Shiomgv. and Synod. abbot, if he is not there, ecclesiarch" 2056. Glory to this. XIV century add: “at the end of the psalm, both faces united together and sing the verse: For Thy works have been magnified, Glory is the same voice (the same), and now the same. And they retreat to their places, and the first face sings: alea alea (alleluia) glory to you God" 2057. The refrains to the psalm are first indicated in the ancient Books of Hours. Thus, in the Book of Hours of the Krakow edition of 1491, they are inserted in the text in cinnabar (we replace it with italics) after the following verses of the psalm: “Bless the Lord, my soul. Chorus: Blessed are you, Lord... And your servants scorch with fire (v. 4). Wonderful are your works, O Lord... Out of the midst of the stones they will give a voice (v. 12). Glory to You, Lord, who has created all things... I will open Your hand, and all things will be filled with goodness (v. 28). Glory to Thee, Lord anene naana nea nene nayinane 2058 who created everything... And lawlessness as if it did not exist. Bless my soul the Lord” 2059 (v. 35, last). The current Old Believer charter also indicates the same choruses and in the same places of the psalm, but it indicates for singing not the entire psalm, but selected verses of it 2060. Actions of the priest on the opening psalm The singing of the opening psalm, despite all the solemnity, is not accompanied by any rituals. Each, as we have seen, must end before it. On the contrary, from the beginning of the singing, his priest, as it were, leaves the service for a while: he, together with the paraecclesiarch, who participated in the censing, leaving the altar, performs before St. doors - it is supposed - having closed them first - three bows (μετάνοια); then, turning back, they bow to the primate and to both faces one at a time, and go to their places (στασίδια) 2061. When will they begin to sing “With wisdom you have created all things” and “Glory to You, Lord, who created all things,” i.e. 24 v. psalm (all 35 v.) with its chorus, the priest again approaches the saint. doors and here in the stole with an open head (άσκεπης) he reads (λέγει) prayers of light, which conclude a prayer for everything needed for the evening and with this answer the praise of the opening psalm for the past day. These prayers are read before St. doors, since the entrance to the altar has not yet been completed. Therefore, in comparison with these prayers, the highest level is occupied by the prayer of entry and even higher - the prayer of adoration, read before St. meal. The ancient statutes have minor differences here with the current one. The most ancient Greek and Shiomgvim speak of one bow of the priest to St. gates and one choir each (3 bows instead of the current 6), the oldest Slavic already has 3 bows to St. to the gate (5 bows); both do not talk about bowing to the primate; lists of the 16th century and old school - as it is now. The more significant difference is that the Greek and Shiomgvim readings of the prayers of light are assigned with “I will open Your hand,” i.e., later than the current one, at 4 verses of the psalm, from Art. 28; but the oldest Slavic (XIV century) and “Chin” Patr. Filofeya - just like now. The change is caused, perhaps, by the shortening of the tunes. Lists of the 16th century and the Old Believer instead of the current “in the epitrachelion” (not found in all the ancients): “and let us take the patrachilion and, having crossed it with our hands and kissed it, places it on ourselves” 2062. It is assumed that the practice, which is still observed in the East and in Greece, is that the priest puts on the epitrachelion each time only for the time of prayers and sacred services. actions, yet the rest of the service stands without her in the ranks of other brethren; In view of this, the stole is hung on the front side of the iconostasis near St. doors 2063. The prayers read by the priest while singing the opening psalm are called “lamp prayers”, εύχοά τοΰ λυχνικοΰ, i.e., vespers prayers (vespers was called το λυχνικόν, “lamp”, already in the 4th century), so as are almost all the prayers of the priest at Vespers, and in ancient times they were distributed over different moments of this service. They are assigned the sacred number 7, which corresponds to the 7 days of creation and industry, sung when reading them; at Matins, corresponding to the greater length and importance of this service, similar prayers are also assigned a sacred number, but 12. In terms of content, neither each individual prayer of the lamp, nor, moreover, the entire series of them, do not represent anything systematic. Nevertheless, each subsequent prayer, directing attention to a new side in the being of God, adds something to the requests of the previous ones. The 1st, appealing to the mercy and long-suffering of God, these basic properties of Him, as an introductory one, asks first of all to hear our prayer, to guide us in general on the path of God and to impart a joyful feeling of the fear of God; the prayer has a final doxology, identical with the exclamation of the great litany. The 2nd and 3rd prayers are of a repentant nature, and one also asks for spiritual enlightenment and a sinless rest of the day, and the other for the fulfillment of all our petitions, full of hope in God, for giving us not only fear of God (1st prayer), but also love for Him; The prayers conclude with exclamations of the 2nd and 3rd litanies of (small) Vespers. The 4th prayer is of a joyful nature - remembering the angelic praises of God, asks to merge with them our praise now and in eternity; as a final doxology, she again shouts the great litany of 2064. The 5th prayer, paying attention to the Providence of God, not shaken by our sins, asks for preservation from them for the rest of the day and throughout our lives; has a doxology almost identical to the exclamation of the litany before the canon at Matins and with the liturgical exclamation before communion. The 6th prayer, paying attention not only to the Providence of God (cf. 5 mol.), testifying to the greatness, inscrutability and goodness of God, but also to the Kingdom promised to us in 2065, again (cf. 2 and 5 mol.) asks for a sinless rest of the day. The 7th is exceptional in its content and size among other prayers of light. Directing our gaze to the greatness, immortality and luminosity of God and surveying the content of not only Vespers (expressions are borrowed from Ps. 103 and 140), but also Compline (there is an expression from Ps. 90 and the last prayer of Compline), it contains only one petition for a sinless and happy evening, night and morning (already). The prayers of light, read today on the opening psalm, are older than the use of this psalm during vespers, and therefore initially they were not associated with this psalm, but with the so-called antiphons of vespers, that is, with psalms sung verse by verse with special refrains, similar to the choruses for the current liturgical antiphons: “Save us the Son of God through the prayers of the Mother of God.” etc. In some ancient Euchologies (c. XIII century), evening prayers are inscribed “prayer of the 1st antiphon”, “prayer of the 2nd antiphon” 2066. Such inscriptions are found even in lists of the 16th century. 2067 However, in the most ancient, now known, Euchologies of the 8th-10th centuries. Evening prayers are simply numbered 2068, which perhaps indicates that even then they were taken from their previous places and dated to one moment of Vespers 2069. The simplest and probably the oldest practice for these prayers is, apparently, from the currently known monuments, despite the relatively late era of the manuscript (XVI century), the Georgian Euchologium of the Tiflis Church Museum, indicating in the section under the title: “Sunday prayers of antiphons and vespers, when the priest vests himself and there is a vigil,” the following order of evening prayers, significantly different from ours. Giving a detailed rite of Vespers, this Euchologius does not mention the opening psalm, but begins by naming the first three of the current prayers, calling them the prayers of the 1st, 2nd and 3rd antiphons and assigning after each of them a small litany with an exclamation that serves as the end of the prayer; then, at different places in Vespers, he indicates 5 more prayers, and between them the current 7th on O Lord 2070. Georgian manuscript Imp. Publ. bib. No. 208 of the 16th century, which gives the rite of Vespers with slight differences from ours, although Vespers here has the 103rd psalm, indicates the same three prayers (the first three current ones) not on the psalm, but on the three antiphons of the vespers kathisma, and besides them, in different places of the vespers, there are the same 5 more prayers, and between them the current 7th on the Lord Vouchsafe 2071. Close to this practice is given by the Service Book in the manuscript of the Sophia Bible. St. Petersburg Academician No. 518, where the evening prayers indicate three current ones at the beginning and the current 7th on Now Let Go 2072. So, from ancient times, the first 3 prayers of light occupied their current position here in the rite of Vespers, namely, they were read at the very beginning of Vespers (on the first 3 antiphons of it, until the 103rd psalm was here, and then on this psalm). These prayers unshakably occupy this position in all surviving monuments, while all other prayers are placed in different monuments in the most varied order, not all and not all monuments are indicated 2073. These three prayers, therefore, are the most ancient core of the luminary prayers. Very soon this sacred number of them began to increase, mostly by attracting into the group their prayers from other parts of Vespers. Service book of the 13th century St. Petersburg. Soph. Library No. 524 already has 4 prayers at the beginning of Vespers (4th – current 6th) 2074. But, of course, there could not be uniformity in this regard in that era: fluctuations in the number of prayers occur until the 17th century. Nevertheless, it is characteristic that in the 14th century. the most generally accepted number of prayers, in Russia at least, was 6: Met. Cyprian (1390–1405), to the question of Abbot Athanasius about the number of evening and morning prayers, answers: “there are six prayers for vespers, and the seventh is a day off, and osmaa after vespers and after the proclamation” 2075. From here it is already one step to the current practice with its 7 prayers in one group and two prayers in other places of Vespers. A similar practice, with slight differences not only in the order of prayers, but sometimes also in their composition, is represented by a number of monuments of the 15th-16th centuries, although the number of evening prayers in these monuments is still very diverse and reaches 9, 10 and II 2076, but including prayers at other places of vespers: at the entrance, at the special litany, the veneration; in the group of prayers for the opening psalm, most of these monuments indicate either 8 or 7 2077. Those who have 8 add to the current prayer, beginning with the words: “Blessed are you, Lord God Almighty, intelligent man,” and which is found in many ancient Greek Euchologies, starting with the Euchologies of the 8th century. 2078, and this prayer takes mostly 4th or 5th place and violates the agreement in the count of further prayers with the current ones. In the amount of 8 and with the indicated redundant prayer, there are prayers of light and a number of the first printed editions of the Service Book, starting with the Moscow edition of 1602 and the Stryatinsky edition of 1604 and ending with the Moscow edition of 1652. But in the Service Book of the Kyiv edition of 1629, Met. Peter Mogila about the prayer “Blessed are you, God Almighty, knowledgeable mind of man” (5th), the remark was made: “this prayer is not in Greek, from the worthlessness of this disease will be corrected, but you honor it if you want.” For the first time this prayer was omitted, and the prayers of light finally took on their current composition in the amount of 7, in the Moscow Service Book of 1655. But in southern Russian publications until the end of the 18th century. the indicated prayer was kept with the above remark of Met. Peter's Mogila (available in the Chernigov edition of 1797) 2079. The song of praise to God, which is Psalm 103, is not only accompanied and supplemented by the secret prayers of the priest, but is also replaced by the prayer of all believers. Such a prayer is the litany that follows the opening psalm. Litany is a prayer of a very special nature. It is designed to fatigue attention as little as possible and to constantly stimulate it. In view of this, the entire prayer is divided into a number of short fragmentary petitions, which are interrupted by the singing of even shorter prayer exclamations “Lord, have mercy,” “Give, Lord.” The name of this prayer is “litany”, εκτενή 2080 - intense, diligent prayer, in Greek liturgical books, however, is adopted only by the so-called “pure litany” in our country; The litany is generally called there συναπτή (meaning ευχή) - a compound prayer. The name litany was given to this type of prayer because they are especially fervent prayers offered by all believers. In order to attract everyone to participate in them, they are pronounced not by a priest, a person, according to the original custom, of advanced age (“presbyter”), but by a deacon, which is why the litany in ancient monuments of worship was called τά διακονικά, “diaconate” 2081. In view of the fact that the deacon is not a celebrant in the proper sense, the litany is composed not in actual prayerful expressions, but in expressions inviting to prayer and indicating its objects. But at times (at the great litany at the end, at the last petition, and at the deep and suppliant at the beginning) this invitation to prayer rises to real prayer (“Intercede, save...”, “Have mercy on us, O God...”). Great Litany. The nature and content of it The first litany at the most important daily services is the great litany (ή συναπτή μεγάλη), which in ancient times was also called τά ειρηνικά, “peaceful”, i.e. petitions (αιτήματα, see Enter. Ch., p. 345). It differs from the three other types of litanies in the completeness of its content: not to mention the small litany, which is a simple abbreviation of the great one, while the extreme litany prays exclusively for persons, and the petitionary litany for needs is indifferent to persons, the great one combines both prayers, so that the emphasis and petition are only a further disclosure of its content, which is why it is placed at the very beginning of the service. In addition, it differs from other litanies in its sublimity and, as it were, mysterious content. She begins her prayer not with any private and ordinary, even spiritual needs, but with that highest (τής άνωθεν) world, which the Apostle calls “surpassing all understanding” 2082. From these truly above-the-cloud heights, the great litany in its 14 petitions (with 15 exclamations) gradually descends to circles closer and closer to us: to the world, to the Holy. To the churches 2083, their primates and ministers 2084, to the secular authorities 2085, to our city (or monastery) and country and their needs, to those most in need of God’s help (“About those who float” - calculated according to the ascending severity of the situation) 2086 and only at the very end to ourselves. The prayer ends with a call to turn for intercession in our needs, for which we prayed, to the saints, and especially to the Mother of God, to Whom the same 7 high titles are attached, which are attached to her in the liturgical exclamation “Pretty much about the Most Holy One” (why, see below), to turn in the sweet and peaceful hope of the fulfillment of the prayer. The conclusion to the litany is glorification, in which the glory of God is presented both as the highest basis for the fulfillment of our petition (as in general the glory of God is the foundation and goal of the world) 2087 and which, as the highest, angelic kind of prayer (see Introductory chapter, p. 27), moreover, including the name Most Holy. Trinity (ibid., p. 17), is pronounced by the priest himself. The history of the great litany. Litany in 1 Klim Already from the 1st century, a prayer has been preserved, not only close in content to the current great litany, but also called εκτενή την δέησιν. St. advises to pray with such “intense prayer.” Clement, bishop Roman, in his letter to the Corinthian Christians, written c. 90–100, and cites this prayer, which must have been taken from the practice of the Roman Church. "We ask (άξιοΰμεν), Lord, to be our helper and intercessor; stand up for us in sorrow 2088, have mercy on the humble, raise up the fallen, appear to those who ask... (indistinct) heal, convert your wandering people, satisfy the hungry, free the prisoners ours, raise up the sick, comfort the faint-hearted, so that all the nations may know You, for You are the only God and Jesus Christ Your Servant, and we are Your people and the sheep of Your flock. ενεργούμενων) You created the universe; You, Lord, created the universe, faithful in all ways, righteous in judgment, wondrous in strength and splendor (cf. exclamation), wise in creation and knowledgeable in every deed, good in visible things and... to those who trust in You; have mercy and mercy, forgive us our iniquity and unrighteousness and fall and error; do not impute every sin of Your servants and children, but cleanse us with the purification of the truth and straighten our steps in the likeness of the heart and do what is good and pleasing before You and before those in authority (αρχόντων) us. Yea, Lord, enlighten Thy face upon us for good in the world, even though we are covered with Thy strong hand, and deliver us from sin with Thy high arm, and free us from those who hate us unrighteously. Grant unanimity and peace to us and to all who dwell on earth, as You gave to our Fathers, who call upon You in faith and truth, to be obedient... and to Your name. The chief and ruler ( τοις τε αρχουσι και ήγουμένοις ) of ours on earth, You, Lord, have given Thou the power of the kingdom by Thy magnificent and inscrutable strength, for those who know from You the glory given to them and the honor of repentance to them, nothing contrary to Your will; May the Lord grant them health, peace, unanimity, prosperity (εύστάθειαν) in order to rule over them (διεπεΐν) from You, the guidance given to them is unblameable; You are the Lord of Heaven to the King of ages, who gave the sons of men glory and honor and power over those who are on earth. You, Lord, correct their advice for good and pleasing before Your face, so that those who rule in peace and meekness from You will find the power given to them by Your mercy. The only mighty one who has done this and has done good with us, we confess to You as the bishop and representative of our souls, Jesus Christ, to Whom be glory and greatness, now and throughout all generations and forever and ever, Amen” 2089. Source of the Great Litany It is possible that this is a Eucharistic prayer; the intercessory prayers of ancient liturgies are reminiscent of it. From these last prayers, which some liturgies had before the consecration of the Gifts, and others after it, the litanies arose. In later liturgies, both Eastern and Western, the intercessory Eucharistic prayer was said only by the priest. But the most ancient liturgies must have attracted the deacon to it. The deacon's exclamations at this prayer, inviting the people to participate in it, announcing for this purpose briefly the content of certain most important parts of this prayer, gave rise to the litanies. The manner and degree of this participation of the deacon, and after him the people, in the intercessory Eucharistic prayer were different in different liturgies. In the most ancient liturgies, if we consider them representatives of the liturgy of the eastern culturally immobile Christian borderlands (Abyssinians, Copts, Persians, Syrians), this participation was very wide. In his exclamations, the deacon gave long periphrases of the priestly prayer (in an invitational form), and the people responded to these invitations to prayer with whole prayers, and not just short exclamations, like “Lord have mercy.” Litany in the Abyssinian liturgy Thus, in the Ethiopian (Abyssinian) liturgy, after the part corresponding to our proskomedia and the initial exclamations of the priest “The deacon says: Stand up for prayer. Priest: Peace to all. People: And with your spirit. D. Stand up for prayer. Priest Peace to you all. N. Lord have mercy on us. With your spirit. Priest - a prayer similar to the following exclamation of the deacon and interrupted by the invitation of the priest: Pray. Deacon: Ask and pray that the Lord will have mercy on us and spare us, and accept the prayer and supplication that happens for us from His saints, so that, always showing favor to us, He will make us worthy of receiving and partaking of the blessed sacrament, and forgive us our sins. And all the people will say three times: Lord have mercy. The priest - a prayer for those who brought gifts. D. Pray for those who brought gifts. Priest a prayer of the same content. After the Gospel, deacon: Stand up for prayer. Priest: “Peace to you all,” and reads a prayer, the petitions of which for various classes of believers or needs the deacon interrupts with exclamations: Pray for this Holy Church, the one Catholic and Apostolic, Orthodox in the Lord. People: Lord our God, grant us peace; Christ our King, have mercy on us. D. Pray for the archpastors, our Patriarch Abba N, Mr. Archbishop of the great city of Alexandria and our Metropolitan Abba N and all Orthodox bishops, priests and deacons. Pray for this Holy Church and our congregation in it. N. Bless our congregation and keep it in peace. After the Creed, the priest offers a “prayer for perfect peace,” interrupted by the deacon’s exclamation: Pray for perfect peace and the mutual kiss of the 2090 apostolic. Embrace each other, those who do not receive communion, come out... The priest continues the prayer, to which the people answer: Christ our God, make us worthy to honor You with St. and with a heavenly kiss, so that we may glorify You with the Cherubim and Seraphim and cry out, saying: Holy... Priest - a short prayer of thanksgiving. Deacon: O blessed one. and St. our Patriarch N and Metropolitan... who in their prayers glorify You and thank You. Priest - prayer in remembrance of St. and the faithful. People: Have mercy, O Lord, on the souls of Your servants, who have eaten Your Body and drunk Your Blood and have received peace in Your faith” 2091. Litany in the Coptic liturgy A further step in the development of the litany can be recognized as the form that the deacon's exclamations have in the Coptic liturgy, attributed to St. Cyril of Alexandria. Here, at intercessory prayer before the consecration of the Gifts, when the priest begins petitions for one or another class of believers or their needs, the deacon makes exclamations for them, after which the priest continues the prayer, preceding, interrupting or ending it with his “Lord have mercy.” The deacon's exclamations are as follows: Pray for the peace of the one, Holy, Catholic and Apostolic Church, for the salvation of nations and the security of every place, and for the forgiveness of our sins. Pray for our fathers and brothers. Pray for our traveling fathers and brothers. Pray for heavenly air and fruits. Pray that Christ our God... (about the king). Pray for the fathers... (deceased archbishops). Pray for those who have made sacrifices and offerings on their own behalf. Pray for the life and prosperity of the patriarch and venerable father of our Archbishop Father N, so that Christ our God will preserve his life for many years and quiet times and spare us. Pray for other Orthodox Christians who are throughout the entire earth, so that Christ our God will be gracious to them and have mercy on them and spare us. Pray for the safety of this place and all the places of our Orthodox hermit fathers and hermits and those who live in them, and for the safety of the whole world, so that Christ our God will preserve them from all evil and spare us. Pray for those coming who are here participating in prayers with us, so that Christ our God will preserve them and have mercy on them and spare us. Pray for everyone who has entrusted us with remembering them in our prayers and petitions, so that Christ our God will deliver them from all evil. Pray to God with fear. Pray for this holy priestly assembly and for the entire rank of Orthodox priests, so that Christ our God will confirm them in the Orthodox faith even until their last breath. Pray for this meeting of ours and for every meeting of Orthodox peoples, so that Christ our God will bless and bring them into peace and forgive us our sins 2092. Litany at the Syrian Liturgy At the same stage of development stand the deacon's exclamations in the Syrian liturgy of St. James, common to the Melchites (Orthodox) and Jacobites, therefore appearing before the Monophysite heresy, and in the ancient Mozarabic (South Spanish) liturgy. In the first part, after the part corresponding to our proskomedia, and the exclamation of the priest “Glory to the Father...” the deacon: “For the tranquility and peace of the whole world of those who believe in Christ from the ends to the ends of the universe, for the weak and oppressed and suffering souls, for our fathers, brothers and mentors, for the sins, transgressions and misdeeds of all of us, and for the faithful departed who have departed from us, we pray with the offering of incense, Lord." The priest - a prayer of a different, general content. The same proclamation by the deacon a little later. After the consecration of the Gifts, the deacon: Bless, Lord. Let us pray and ask the Lord our God for a truly great and holy For a minute, let us pray to the Lord for our fathers and rulers... (i.e., the patriarch and bishops). The priest - a prayer for them and the whole world. People: Amen. Deacon: Again and again we remember our faithful brothers, true Christians... (who asked to pray now and were burdened with temptations and disasters). The priest - a prayer with the answer of the people: Amen. Deacon - prayer for kings: We remember again and again all the faithful kings, true Christians who built and founded churches and monasteries of God in the four countries of the world, and the entire Christian community and clergy and faithful people, so that they succeed in virtues, let us pray to the Lord. Priest - prayer; people - amen. Deacon - commemoration of the saints: We remember again and again... (The Most Holy Theotokos and the faces of the saints with the names of John the Baptist and Archbishop Stephen)... let us pray to the Lord for all of them. Priest - prayer. People - amen. Deacon - remembrance of mentors: We also remember before You, Lord God, mentors, interpreters of the immaculate faith... (namely those who died), let us pray to the Lord. Priest - prayer. People: Amen. Deacon - commemoration of the faithful departed: We also remember... (with ending): Therefore, let us cry out and say: Kyrie eleison 3. Priest - prayer for the departed. People: Grant them peace, have mercy and forgive God our sins... all of us... Priest - a prayer for the remission of sins and a shameless death with a doxology at the end. People: What it is (Your name) and was and is throughout all generations and in future centuries, Amen 2093. Litany in the Mozarabic liturgy In the Mozarabic liturgy, there is something similar to a litany only on Holy Saturday (Holy Week generally preserves the most traces of ancient practice). Here, each of the 10 Old Testament readings (proverbs) is followed by a prayer according to the following rite. According to the 1st reading (Gen. 1:2) “the deacon says: For (pro) the holiday of Easter. Let us bend our knees (flectamus genua). Stand up (levate)" 2094. The inscription "Prayer" (Oratio) is followed by a short prayer (of the priest), followed by a Responsorium (response of the people): Amen; then the conclusion of the priestly prayer, like our exclamation, and again Amen. According to the 2nd reading, the deacon: For those who, being held back by various needs, cannot be at Easter. Let's bend our knees. Stand up, etc. 3. For priests and ministers. 4. For the unity of the Catholic faith. 5. For virgins (virginibus, - according to the priestly prayer: “as the glorious destiny of Christ, about whom the Catholic Church rejoices most”). 6. About those who give alms. 7. About traveling and sailing. 8. About the sick. 9. About those who repent. 10. About the peace of the people and kings 2095. Litany at the Liturgy of the Evangelist Mark At the same stage of development are the diaconal petitions in the Coptic liturgy of the Evangelist Mark, in which each of these petitions, which have the form “Pray for this,” is followed by a short prayer from the priest. The requests are as follows: “Pray for the living, for the sick, for the absent. - About the goodness of the air and the fruits of the earth, about the correct rise of river waters (Nile), about favorable rains and sunrises. - About the health of people and animals, about the well-being of the world and the city, - about Christ-loving kings. About the captives, about the deceased and those making offerings, about the mourners, about the catechumens. – About the peace of the Holy One Catholic and Apostolic Orthodox Church. – About our Patriarch Pope 2096 Father N, Mr. Archbishop of the great city of Alexandria. Oh St. this church and about our meetings" 2097. The order of requests here is the reverse of our current one - from bodily, private and most acute needs to spiritual and general. But the Greek copies of this liturgy correct this order, putting in first place the petition for peace of the Holy Church 2098. This liturgy, like other Coptic ones, has deaconal petitions for the consecration of the Gifts. Our current litanies are much more reminiscent of the deacon's petitions in the ancient Greek list of the Evang liturgy. Mark, in the Rossan (in Calabria) codex of the 11th century. Here the liturgy begins “Peace to all,” “And to your spirit.” Deacon: Pray (προσεύξασθε). People: Lord have mercy - three times. The priest - a prayer (of general content - gratitude for God’s help and a petition for it and for preservation from evil and sin), the end of which (“Through Whom and with Whom be glory and power to You in the Holy Spirit”) is public. People: Amen. Priest: Peace to all. N.: And to your spirit. D: Pray for the king. N.: Lord have mercy 3. Priest - prayer. N.: Amen. Priest: Peace to all. N.: And to your spirit. D: Pray for the pope and the bishop. N.: Lord have mercy 3. Priest prayer. Amen. Peace to all. And perfume. D: Stand up for prayer. N.: Lord have mercy 3. Entrance prayer. Amen. After entering: D.: To prayer. Priest: Peace to all. D.: To prayer (Επί προσευχήν). N.: Lord have mercy. Priest - prayer (of the Trisagion) with an exclamation. N.: Amen. After the Gospel, the deacon litany (?), priest. prayer for various (bodily) needs. After the Symbol, the deacon: Rise to prayer (στάθητε). Priest: Peace to all. D: Pray for those who bring them. Priest – prayer for them 2099. Litany at the Nestorian liturgy Even closer to our litanies are the litanies (as they are called there) in the later editions (but generally very ancient) of the Mesopotamian-Persian Nestorian liturgies, the oldest editions of which do not have anything at all corresponding to our liturgies (as among other liturgies only the Roman and the liturgy of Apostle Peter 2100). Thus, the liturgy of the Malabarians (Indian Nestorians) has two litanies: one after the Trisagion before the reading, the other after the consecration of the Gifts, the first corresponds to our great and special, the second petitionary. First. "Deacon: Let us all become good and with joy and cheerfulness we ask and say: Our Lord, have mercy on us. People: Our Lord, have mercy on us (the same answer to each of the 12 exclamations of the deacon). 2. Father of generosity and God of all consolation, we ask You. 3. For our Savior, and the giver of our salvation, and the things of all the leader, we ask You. 4. For peace and the unity of the whole world and all Churches, we ask You for the blessing of the air and summer, for the abundance of fruits and all decorations 6. For our holy fathers, the shepherd of the entire Catholic Church, and the bishop, we ask You for good health. 8. With the rich mercy and abundant grace we ask You 9. A good being and the giver of all gifts, we ask You. 10. In heaven, glorious and on earth, we ask You. 12. Immortal nature and in the brightest light of the dwelling We ask You: save everyone, Christ our Lord God, by Your grace and increase peace and love in us. have mercy on us." This is followed by the deacon’s petitions, already without an answer from the people, numbering 17, beginning with the words “Let us pray,” then “Let us remember,” “Let us create a memory”; “Let us remember”, “Pray”, “About this and that”, to which the people collectively respond amen. These petitions, of which the first is “Let us pray, peace be with us,” conclude a prayer for hearing and pardon, for the Church, her eternal peace, for the bishops, the patriarch, presbyters, deacons, the entire congregation, then the “remembrance” of “Most Blessed Mary the Virgin Mother of Christ and Savior” with a prayer that the Spirit who dwelt in Her would sanctify us too, the remembrance of the prophets, apostles, martyrs, confessors with prayer for imitation of them, remembrance of the “fathers” Nestorius, Diodorus, Theodore, Ephraim, Abraham, Narcissus and all others with prayer for the preservation of their teachings in the Church, further remembrance of the departed, prayer for the country and state, for those who have deviated from the faith, for the sick, sick and possessed, for poor orphans, widows, the unfortunate and persecuted, and an invitation to especially fervent prayer (“cry out with all your heart...”) about our sanctification, and in conclusion, the glorification of God’s mercy (corresponds to our cry, but is pronounced by a deacon) 2101. Litany of the Armenian liturgy Already very close to our litanies are the deacon's petitions in the Armenian liturgy, attributed to St. Gregory, enlightener of Armenia (IV century). After several short litanies (this term is not used) at the beginning of the liturgy, here, following the Trisagion, before the “psalm of the day” and the readings, a litany is placed, replacing our great and special one, consisting of 12 petitions, with the answer to the first 9 “Lord have mercy”, to the 10th “To you, Lord, let us surrender ourselves”, to the 11th “Lord have mercy” 3 and on the 12th, a short prayer by the priest for the acceptance of prayer (corresponding to an exclamation). 1. Let us pray to the Lord again and again in peace. 2. About the peace of the whole world and about the establishment of the Holy Church (“Let us pray to the Lord” until the 9th Ave.). 3. About all saints and Orthodox bishops. 4. About our lord, the most holy patriarch, about the health and salvation of his soul. 5. O Archbishop. or ep. ours. 6. About the vartapeds (bishop's council under the Catholicos), priests, deacons, subdeacons and all church clergy. (7. Here our current petition is used for the king and the reigning house, but only among Russian Armenians). 8. About the souls of the departed, who died in the true and Orthodox faith in Christ. 9. More about the unity of our true and holy faith. 10. Let us surrender ourselves and each other to the Lord God Almighty. 11. Have mercy on us, O Lord our God, according to Your great mercy, let us all say with one accord. 12. Bless, master. The priest prays secretly 2102. Litany of the Ambrosian Liturgy This litany is closer to our great litany of prosphonesis (exclamation) in the ancient rite of the Ambrosian liturgy. " Deacon: Out of obligation to Divine peace and forgiveness (Divinae pads et indulgentiae munere), begging with all our hearts and with all our minds, we pray to You (precamur te). People: Lord have mercy (Domine miserere, and so on for every petition). Deacon: About (pro) the Holy Church, the Catholic, which is scattered here and throughout the world, we pray to You (this is how every petition ends). About the Pope our N and our high priest (pontifice) and all their clergy and all the priests and ministers (ministris). About your servant N the emperor and your servant N the empress and all their army. About your servant N the king and our prince (duce) and all his army. about all those who live in it. About the goodness of the air (aeris temperie) and the fruits (fructuum) and the fertility of the earth. About the virgins, widows, captives and penitents. About those who are in prison, in prisons, in mines (in metallis), and in exile. generous with the fruits of mercy. Hear us in all our prayers and supplications, we pray to You, all the people: Lord have mercy (Domine eleyson 3" 2103). Litany of the Testament and Apostolic Constitutions But in direct genetic dependence, our litanies stand for the deacon’s prayers in the liturgies of the Syrian-Antiochian and Jerusalem editions. The first are given by canonical-liturgical monuments of the 3rd century. “Testament of our Lord Jesus Christ” and IV-V centuries. “Apostolic Decrees” (see about them Introductory chapter, p. 70, etc.). Here and here such a deacon's prayer is laid down after the removal of the catechumens; in the second monument it is repeated after the consecration of the Gifts (the absence of a number in the second column means that the petition is in the litany for the consecration of the Gifts). 1. Let us pray to the Lord God and our Savior Jesus Christ. 2. Let us pray for peace from heaven, that the Lord may pacify us with His mercy. 3. Let us pray for our faith, that the Lord may grant us to the end to faithfully maintain faith in Him. 4. Let us pray for harmony and like-mindedness, so that the Lord will preserve our spirits in like-mindedness. 5. Let us pray for patience, so that the Lord will give patience to the end in all adversities. 6. Let us pray for the apostles, that the Lord will give us to please him, just as they pleased him, and make us worthy of their inheritance. 7. About St. Let us pray to the prophets that the Lord will number us with them. 8. About St. Let us pray to the confessors, that the Lord God will give us the same thought as they passed away (life). 9. Let us pray for the bishop, that our Lord may preserve him long-lasting in the faith, for that, by ruling the right word of truth, the Church may stand in purity and without blemish. 10. Let us pray for the presbyters, that the Lord may not take away the presbytery of the spirit from them and grant them zeal and piety to the end. 11. Let us pray for the deacons, that the Lord will give them the gift of perfect mother-in-law, to perform holy things and remember their work and love. 12. Let us pray for the elders, that the Lord may hear their prayer and do it in the grace of the Spirit, preserve their hearts and help their work. 13. Let us pray for the subdeacons, readers and deaconesses, that the Lord will give them the reward of receiving patience. 14. Let us pray for the faithful of the world, that the Lord will give them faith to fulfill. 15. Let us pray for the catechumens, that the Lord will grant them worthy of the bath of abandonment and sanctify them with the sign of holiness. 16. Let us pray for the kingdom, that the Lord may give it peace. 17. Let us pray for those in power, that the Lord may give them His understanding and fear. 18. Let us pray for the whole world, that the Lord will provide for everyone, giving to one what is useful. 19. Let us pray for those sailing and traveling, that the Lord may guide them with the right hand of mercy. 20. Let us pray for those who endure persecution, that the Lord will give them patience and knowledge, and grant them perfect work. 21. Let us pray for those who have departed from the Church, that the Lord will grant them a resting place. 22. Let us pray for those who have fallen, so that the Lord will not remember them for their foolishness and turn away reproaches from them. 23. We, like all of us, who require prayers, let us pray, that the Lord will cover us, and keep us in the gentle soul. 24. Let us pray, we beseech the Lord, that our prayers will be accepted. 25. Let us arise in the Holy Spirit, so that, having become wise, we may grow in His grace, always be glorified in His name and be built on the foundation of the apostles, and prayingly we beseech the Lord that He may graciously accept our prayers 2104. Apostolic Decrees 1. Let us pray to God by His Christ, let us all pray to God by His Christ. 2. Let us pray for the peace and prosperity of the world and the Holy Churches, that God may give us His constant and inalienable peace, and may He keep us in the fullness of the virtues of those who abid in piety. 3. Let us pray for the Holy Catholic and Apostolic Church from end to end, that the Lord will keep it unshakable and undisturbed and keep it founded on stone until the end of time. 4. And about the here existing St. region, let us pray, for may the Lord of all grant us to unremittingly pursue His heavenly hope and unceasingly repay Him the debt of prayer. Let us remember the holy martyrs, as if we were worthy of being partakers of their feat. 5. For every bishopric under heaven, the right of those who rule the word of Thy truth, let us pray, and for our bishop James and his provinces, let us pray, for our bishop Clement and his provinces, let us pray, for our bishop Evodias and his provinces, let us pray, for may the Holy God grant their generosity to His Churches healthy, honest, long-living, and grant them an honest old age in piety and truth. 6. And let us pray for our presbyters, that the Lord will free them from every placeless and evil deed and grant them the presbytery soundly and honestly. 7. Let us pray for all the diaconate and ministry in Christ (υπηρεσίας), that the Lord may grant them immaculate service. 8. For readers, singers, virgins, widows and orphans, let us pray for those in marriage and children, that the Lord may have mercy on them all. 9. Let us pray for the eunuchs who walk reverently. 10. Let us pray for others in abstinence and reverence. 11. About those bearing fruit in St. Let us pray to the church and those who give alms to the poor, and for those who bring sacrifices and firstfruits to the Lord our God, let us pray that the All-Good God will reward them with His heavenly gifts and give them a hundredfold in the present, but in the future eternal life, and give them eternal life instead of temporary, and heavenly instead of earthly. 12. Let us pray for our newly enlightened brothers, that the Lord may confirm and strengthen them. Let us pray for the kings and others in superiority (υπεροχή), that they may be at peace with us, so that we may live a quiet and silent life in all piety and purity. Let us pray for the goodness of the air and the ripening of fruits. 13. Let us pray for our brothers who find themselves in weakness, that the Lord will free them from all illness. 14. Let us pray for those who sail and travel. 15. About those who are in ores and imprisonments and in prisons and bonds for the sake of the Lord. 16. Let us pray for those who labor in bitter work (δουλεία). 17. For those who hate us and those who hate us, let us pray for those who persecute us in the name of the Lord, so that, having tamed their fury, the Lord will dispel their anger against us. 18. Let us pray for those who are outside and lost, that the Lord may convert them. 19. Let us remember the infants of the Church, so that the Lord, having accomplished them in His passion, will bring them to the measure of their age. Let us pray for those who have died in the faith. 20. Let us pray for each other, that the Lord will protect and preserve us with His grace to the end and free us from the evil one and from all the temptations of those who practice lawlessness and fall into His Heavenly Kingdom. 21. Let us pray for every Christian soul. 22. Save and uplift us, God, by Your mercy. 23. Let us rise 2105. Having prayed diligently, let us commend ourselves and each other to the Living God through Christ Him 2106. To every petition, the choir and people, according to the Apostolic Decrees, answer “Lord have mercy” 2107. Great Litany at the Liturgy of St. Jacob In the proper sense, the first edition of the current great litany was a liturgy based on the Jerusalem type liturgy attributed to St. James, - the liturgy, in relation to which the entire liturgy of the Asia Minor-Constantinople edition (Basily the Great and John Chrysostom) is a simple abbreviation. Here the litany must have first received its Greek name συναπτή (already RKP. XI century), καθολική συναπτή or simply καθολική (RKP. XIV century). The litany, corresponding to our great one, is read here in full after the kiss before the Eucharistic prayer (anaphora), in an abbreviated form at the beginning of the liturgy, and among several petitions with petitions of a special and petitionary litany before the Gospel and after the Gospel. In the ancient Greek list of the liturgy of St. Jacob from the Bible University of Messina, 10th century. and in the RKP. Sinaisk. bib. No. 1040 XI century. in place of the first litany there is a defect. The Great Litany of the RKP is read in its entirety at all four places of the liturgy. from the Rossansky (in Calabria) Basilian monastery of the 11th century. and Parizhsk. National bib. No. 2509 XIV century. RKP. latest bibliography No. 476 XIV century. has only the first words of petitions and for the litany after the kiss gives only the beginning with reference to the previous presentation. In its entirety (after kissing), the litany looks like this (crosses in front indicate petitions that are also included in the initial liturgy of the liturgy). † “Let us pray to the Lord in peace. Save, have mercy, show mercy (Sin. RKP: † intercede) and save us, God, by Your grace. † Let us pray to the Lord for heavenly peace and God’s love for mankind (Sin. rkp.: † like-mindedness) and the salvation of our souls (Paris. rkp. No. 476 does not have this petition). † Let us pray to the Lord for the peace of the whole world and the unification of all the Holy Churches. Oh St. of this monastery (no italics in Paris. RKP. No. 2509), the Catholic and Apostolic Church, from the end of the earth to the end of it, let us pray to the Lord. (Syn. rkp. instead of this petition: For the holy monastery, catholic and αποουσης (?), every city and country and living in them in the Orthodox faith and reverence of Christ, let us pray to the Lord for peace and confirmation - cf. below). † For the salvation and intercession of N of our most holy patriarch (in the initial ect. of the Russian RKP: the most reverend fathers of our N and N, the most holy patriarch; Paris, names names), all the clergy and Christ-loving people, let us pray to the Lord (this petition is not on the litany after the kiss in Sin. and Paris.). (†) 2108 For our most pious and God-crowned Orthodox kings (Mess: About our most pious and Christ-loving king), their entire chamber and army, from heaven help, protection (course not in Mess. and Paris.) and their victory let us pray to the Lord (no petition in Syn.). (†) Oh St. Christ our God city and this reigning and God-named city, every city and country and the Orthodox who live in them by faith and the fear of God, let us pray to the Lord for peace and strengthening them (the course is not in Par.; the first course is not in the Masses; everything is not in Syn., but see above). About those who bear fruit and do good in St. Let us pray to the churches of God, who remember the poor, the widows and the orphans, the strangers and the needy, and for those who commanded us to remember them in our prayers to the Lord (in the Mass of the Fields and the first participle in the past tense: “bearing fruit”). For those who are old and infirm, sick, suffering, possessed by unclean spirits, for speedy healing and salvation from God (Syn.: and for every soul of Christians, sorrowful and embittered, demanding God’s mercy and help, for the healing of the sick) Let us pray to the Lord (there is no petition in the Mass). About those who live in virginity and purity, about those who live in celibacy and as honest brothers, about those who labor in the mountains and caves and in the abysses of the earth. Let us pray to the Lord and the brethren (in Mass. in the Fields). For the sailing, traveling, visiting (ξενιτευόντων - emigrants) Christians and for our existing brothers in captivity and exile and in prison and bitter labor, let us pray to the Lord for a peaceful return to their homes each time with joy (not in Mass). - About those present and praying to us in this holy. hour and at all times, fathers and brethren, let us pray to the Lord for their diligence, labor and diligence (there is no petition in the Mass, but instead of it: For those who have come and coming Christians, worship in these holy places of Christ, for the peaceful return of each one with joy soon to their home; in Sin. instead of the last two petitions before the petition for the old and sick, this is: For the Christians who come, worship in these holy places of Christ, sailing 2109, traveling, visiting and in captivity our existing brethren, their peaceful return to their home). For every soul of Christians, sorrowful and embittered, demanding the mercy and help of God, the conversion of the lost, the health of the weak, the deliverance of the captives, the repose of our fathers and brothers who have fallen before us, let us pray to the Lord (there is no italics in Syn., but see above; instead of italics in the Mass: “diligently” (εκτενώς) and ahead petition: “For our sick and toiling fathers and brothers and those possessed by unclean spirits, God’s speedy healing and salvation for them”). † Let us pray to the Lord for the remission of sins and the forgiveness of our sins and for us to be delivered from all sorrow, anger, adversity (course not in Sin.) and need, and the rebellion of tongues. Let us pray more diligently (έκτενέστερον; not in the Mess. and Sin.) for the goodness of the air, peaceful rains, good dews (course not in the Mess.), (Mass: blessed) fruits in abundance, for the fulfillment of prosperity and for the crown of summer. (Only in Mass. and Sin.: On the memory (Sin.: and repose of all) saints (Sin.: and blessed) our fathers, from St. James the Apostle and brother of the Lord and the first archbishop to (a number of names, different in both RKP.) and other reverend fathers and brothers). Let us pray diligently (Mass. Par.: To the Lord) for our prayer to be heard and favorable to be before God, and for His rich mercies and bounties to be bestowed upon us upon all of us, and for all to be made worthy of the Kingdom of Heaven (Mass. Par.: to the Lord). † Most Holy, Most Pure, Glorious, [(Pre)] blessed Lady Theotokos and Ever-Virgin Mary, [(honorable disembodied Archangels)], saints and blessed John the Prophet, Forerunner and Baptist, Stephen the chief deacon and first martyr, Moses, Aaron, Elijah, Elisha, Samuel, David, Daniel, (saints) [divine, sacred and glorious (apostles)], (glorious) prophets (and good-victorious martyrs) and all [with all] saints and righteous ones, let us pray and intercede for their mercy (ordinary brackets mean what is available only in the Messrs. RKP., broken lines - in Syn.; italics - in Russia and Paris., rare font in Ross; for the initial litany instead of the names of the prophets after the Baptist “divine and all-praised apostles, glorious prophets, victorious martyrs and all saints...”). People: Lord have mercy 3 (not in Mess. and Syn.; in the initial litany of Ros. also after the 1st petition: “People: Lord have mercy”; in the 4th litany it is also Paris. No. 2509 at the end of the litany: “People: Lord to you”). Syn. has also a petition for the offered Gifts, and after “Let us become good,” he directs the deacon standing to the right to read the diptychs of the living and gives 2 petitions: the 1st for bishops with a list of the names of the patriarchs, the 2nd for the rest of the clergy and Christians of different states; the deacon standing on the left then reads the diptychs of the dead from 2 petitions: 1st about saints with a listing of many names, starting with the Mother of God, 2nd about deceased Christians of different states, starting with presbyters, listing the names of kings; “and again the deacon on the right: About the peace and state of the whole world and the unification of all the Holy Orthodox Churches of God and about each of them bring or in thought and about the upcoming Christ-loving people. People: And everyone and everything" 2110. Ancient versions of the great litany Since the liturgies of Basil the Great and John Chrysostom were a reduction, it must be, of the Jerusalem liturgy of St. James, then the litanies for them were a contraction of the last litany. At the liturgies of Basil the Great and John Chrysostom, the great litany appears in its current form from the most ancient of the currently known complete lists, the oldest of which, however, do not go back higher than the 11th century. (lists from the 8th-10th centuries contain only priestly prayers). Compared to the current text of the litany, manuscripts and old editions of the Service Books give only the following minor discrepancies for the great litany. 5th petition in Greek. RKP. XI, sometimes XIV-XVI centuries, begins: “About our bishop, honorable presbytery...”; in Greek RKP. XII century and most of the XIV-XV centuries, in print. Greek and in glory RCP: “About our archbishop, the honorable presbytery...”; print. glory put here in front: “About the Patriarch”, later ones: “About the Patriarch the name of the rivers...”, even later ones: “O Holy Rights. Synod". 6th, 7th and 8th petitions in Greek. RKP. XI century have not, since the 12th century. they appear in the form: “About our most pious and God-protected (some: “and Christ-loving”) kings, to the whole chamber...”; and in print. Greek, but late Greek often omitted (due to Turkish rule); glory RKP. the most ancient - XIV century: “O the noble prince, all the bolyars and his warriors”; somewhat later – 15th century: “About our pious and God-protected princes (others: named)…”; or: “About the blessed and God-protected great prince”; later ones: “About the blessed (others: and God-protected) king and great prince named after”; so do the most ancient printed ones; late: † “and about his faithful queen and grand duchess named after him and about the faithful princesses”; “About our pious and God-protected king name-rek and about the pious and God-protected queen name-rek and about the noble prince name-rek and about the noble princesses name-rek”; “About our sovereign Tsar and Grand Duke Imenek, the Empress Tsarina and Grand Duchess Imenek, our sovereign Tsarevich and Grand Duke”; even later ones besides this: “about the most pious, the quietest, the most autocratic and God-protected... and about his most pious... and about the whole chamber...”. 9th petition in most Greek. RKP. XI-XVII centuries and some glory XV century: “About St. this monastery and every city"; in some Greek RKP. from the 15th century and glory from the 13th century: “About this city and every city”; in some Greek: “Oh St. monastery or about the city"; in some slav.: “If there is a monastery: O St. monasteries; if there is anything in the city: About this city"; in others: “About this city and St. this monastery"; “About this city, if there are monasteries: and about St. this monastery." In the 12th petition “To get rid of” many RKP. and oven ed. after “anger” they still have “misfortunes”, κινδύνου, besides “and need”. After this request the cargo. RKP. XIII century They also have a petition: “And for all those who demand help from God and for mercy on them” (or “our souls”). The 13th and 14th petitions: “Intercede” and “Most Holy One” omit one Euchologium, probably from the 12th-13th centuries, one from the 17th century. and the first Greek ed., placing the exclamation of the great litany after the first small one. In the 14th petition (“Most Holy”) only certain people have “glorious”. Greek RKP. XVI century, printed. Greek since 1838 and glory. from 1655; no. Greek XII century have before “with all the saints”: “those who are in the holy. our father N" (church or daily saint?); cargo. RKP. XIII and XVII centuries. have here: “St. Heavenly Powers”, on the next small litany here: “St. glorious Prophet, Baptist and Baptist John,” and on the next one: “St. and all-praised apostle" 2111. “Lord have mercy” on the litany Since the petitions of the litany are for the most part only an invitation to prayer, the actual prayer at the litany comes down to repeating the short “Lord have mercy.” This form of prayer cannot but seem poor. But it is hardly possible to find a more direct and vivid expression for our basic and everlasting attitude towards God, from Whom man in every religion first of all seeks mercy - help in needs and redemption from sins. Being so comprehensive, this prayer formula is also the simplest and most understandable form of prayer for everyone, most suitable for believers of all positions, needs and development. Without a doubt, this prayerful exclamation owes its wide use and distribution in Christian worship to such merits of its content. The extent to which this prayer formula meets the basic religious needs of a person is shown by its use in pagan religions. “Calling on God,” says Epictetus, “we ask him: Lord have mercy (Κύριε ελέησον)” 2112. Virgil has an appeal to the gods: “have mercy on me (miserere mei),” “have mercy.” In the Old Testament, this exclamation was heard in prayers almost as often as we have 2113. It is not surprising that in the Christian Church we immediately encounter such a widespread use of it during worship 2114, which it has in the Jerusalem and Syrian Churches of the 4th-5th centuries, where the choir and the people answer every request of the litany, according to the testimony of the pilgrims of the 4th century and the Apostolic Decrees (see: Introductory chapter, p. 142 and note 2 on the same Page). Nevertheless, this prayerful exclamation is becoming increasingly widespread not only throughout the East, where it is used among the Syrians, Armenians, and Abyssinians (see Introductory chapter, p. 299; above, p. 475, note), but also in the West, as can be seen from the Ambrosian liturgy and a number of other evidence. By blzh. Augustine, it was also used by the Goths 2116. According to later news, it was transferred to the Roman liturgy by Pope St. Sylvester I (314–335) 2117. The Council of Vayson in 529 determines: “since on the apostolic throne, as well as in all the eastern and Italian regions, the pleasant (dulcis) and extremely saving custom of very often saying Kyrie eleyson with great feeling and contrition was introduced, it is also desirable for us that this saving custom be introduced in all our churches, both for matins and for masses and for vespers” 2118. Pope Gregory the Great (590–604) in a letter to John, bishop. To Syracuse, justifying himself from reproaches that he allowed some changes in worship in imitation of the Greeks, he says: “We did not and do not speak Kyrie eleyson, like the Greeks: among the Greeks it is pronounced by everyone together; with us it is said by the clergy, and the people respond and alternately say the same number of times Christe eleyson, which is not pronounced at all among the Greeks” 2119. The laws of Charlemagne and Louis the Pious require that “Christians on Sundays, instead of standing at crossroads and streets and spending time in conversations, dancing and secular songs, go to the all-night vigil and vespers and sing their Kyrie eleyson as they go both there and back”; also at funerals, instead of various pagan rites, “so that if they do not know the psalms, Kyrie eleyson, Christe eleyson, men and women alternately sang loudly” 2120. In Rome, during the procession on the Feast of the Assumption, the people sang antiphonally 300 times Kyrie eleyson and Christe eleyson 2121. The exclamations at the litanies, which were once the endings of the priestly prayers said before or after the litany, now, when such prayers do not occur at the litanies or they are pronounced secretly, stand in connection with the petitions of the litany, indicating the basis for their implementation, either in the glory of God, then in power, or in His goodness. The exclamation of the great litany indicates such a basis precisely in the glory of God, therefore, in general, in the perfection of God’s being, which evokes involuntary admiration for oneself (thus, in comparison with other exclamations, it, as the first one at services, is distinguished by its general content). At the same time, he returns our thoughts from our needs and worries, which were occupied by the prayer of the litany, to that glory of God, which alone is the goal of the world and ours 2122 and the sublime confession of which the Orthodox Church places at the head of all its services in their initial exclamations. The exclamations on the litanies, as noted above (see p. 462), have a common origin with the small doxology, being, in the original form of the doxology “Glory to Thee forever,” an extension of its second member “glory,” while the current small doxology is an extension of the first member “To Thee.” Such a dissemination is already given on the pages of the apostolic epistles. One-term formula, except that: “To him is the power (κράτος) forever” 2123. Two-term formulas: “Honor and glory” (τιμή καί δόξα), “Glory and power”, “Glory and eternal power” 2124; later two-term formulas: "Glory and Majesty" (μεγαλοσύνη), "Glory and Power" (δύναμις), "Glory and Honor" (σέβας), "Glory and Worship" (προσκύνησις) 2125. Threefold: “For Thine is the Kingdom (βασιλεία), power and glory”; “Glory, honor and veneration”, “Glory, veneration and thanksgiving (ευχαριστία)” 2126. Quadruple: "Glory, majesty, power and power (εξουσία)", "Blessing (ευλογία) and honor and glory and power", "Glory and majesty, power, honor", "Glory, honor, power, greatness", "Glory, honor, majesty, throne ( θρόνος) eternal" 2127. Fivefold: "Glory, honor, power and majesty, the eternal throne", "Glory, honor, praise (αΐνος), doxology (δοξολογία), thanksgiving", "Glory, praise, splendor (μεγαλοπρέπεια), veneration, worship" 2128. Sevenfold: “blessing and glory and wisdom (σοφία) and thanksgiving and honor and strength and strength (ισχύς)” 2129. The further stage in the development of exclamations, apparently, is the glorification of the grace, mercy and love of God, which is not found in the liturgy of the Apostolic Constitutions and is very common in the oldest of the so-called “apostolic liturgies,” the liturgy of St. James 2130, the formula “Glory and Power” was especially used among the Egyptians: the liturgy of Mark has it about 10 times, the liturgy of James once, the Apostolic Constitutions - once, but not at the liturgy, but at lunchtime prayer, Chrysostom’s conversations. – more often 2131. Great Litany at Vespers The use of prayer at Vespers and Matins with such content as the Great Litany is based on a well-known exhortation, expressed with special force (παρακαλώ - “I pray”, I conjure), St. Paul “before everyone else, make prayers, supplications, petitions, thanksgivings for all people, for the king and for everyone in power” 2132. “What does this mean,” asks St. John Chrysostom - when does the apostle say “above all”? This means at the daily meeting. The faithful know this when they pray morning and evening for all people on earth, for kings and all those in power, for the faithful” 2133. Prayers for peace and the king at ancient vespers But it was not since Chrysostom that daily morning and evening prayer of such comprehensive content became a custom among Christians, moreover, with special attention paid to those in authority. Already in the Old Testament, special importance was attached to prayer for the authorities. According to the testimony of the prophet Baruch, the Babylonian Jews sent to Jerusalem to the high priest a certain amount of money for sacrifices and prayer for King Nebuchadnezzar and his heir Belshazzar, “so that their days would be like the days of heaven on earth” 2134. According to Josephus, a sacrifice was made in Jerusalem twice a day for the Roman Caesar 2135. The custom of daily, and even twice, prayer for the whole world and kings is referred to by ancient Christian apologists, for example Tertullian (see Introductory chapter, p. 84), to refute rumors about the misanthropy and unpatriotism of Christians. St. Cyprian says that Christians “daily in the morning during the morning service and in the evening during the evening service pray for the kings” 2136. Against the Donatists, who brought out prayer for kings and authorities, Optatus of Milevitsky says: “Paul absolutely correctly teaches to pray for kings and for all authorities, even if the king were a pagan; especially if he is a Christian” 2137 (the same idea is expressed by St. John Chrysostom in a conversation on the appropriate place in 1 Tim.). With the adoption of Christianity by Constantine the Great, the names of emperors began to be included in diptychs, therefore, commemorated at the liturgy before or after the consecration of the Gifts; Thus, the name of Constantine the Great was included in the diptychs of the Constantinople Church of St. apostles, built by him 2138; on the column of the ancient Constantinople Church of St. Lawrence, names were written near the pulpit, which the deacon read from it at the litany, and at their head was the name of the emperor, then the bishop. Popes Felix III and Gelasius I (IV century) say that the names of kings were included in the diptychs in the West as well as in the East 2139. When Emperor Anastasius “was condemned by some as an opponent of the Council of Chalcedon, they excluded him from the priesthood. tables" 2140. Maxim, abbot of Chrysopolis (VII century), speaks against the Monothelites: “between the sacred offerings to St. at the meal after the high priests, priests and deacons and the entire consecrated order, the emperors are remembered with the laity, when the deacon says: “and those who rested in the faith, Constantine, Constance and others”; also commemorates living emperors after all sacred persons” 2141. In the most ancient Roman sacramentaries - for example, Gregory the Great - the prayer on the canon of the liturgy reads: “pro pontifice nostro N et pro rege nostro N.” Charlemagne at the Diet of Worms in 781 justifies the exemption from military service of bishops and priests on the fact that “they must perform prayers, masses and litanies for the king and his army” 2142, and in the laws he demands that all priests “perform constant prayers for the life and power of the lord emperor and the health of his sons and daughters” 2143. Over time, however, in the West, the commemoration of the king disappeared from the canon of liturgy, perhaps with the appearance of kings of other faiths in many states (or because the reading of diptychs during the liturgy stopped altogether), which is why Pope Pius V did not include this commemoration in his edition (1570) of the Missal (Servant Book), reviewed and approved at the Council of Trent 2144. This commemoration is not found in the canon of the current Latin Mass; nevertheless, on royal days a special mass is celebrated for the king or queen, even if they are of other faiths. But at the beginning of the liturgy, in prayer after the doxology (Gloria), as well as in special Sunday and holiday prayers, the king is remembered, in some countries alone, in others with his wife and family 2145, and the psalmical words are used: “Lord, save the king - or emperor - of our N and hear that we will call on you on another day.” The East, in this respect, remained truer to the apostolic commandment. All Eastern liturgies contain prayers for the king and the authorities; only in the Coptic liturgy of Basil the Great this petition is not in the intercessory prayer for the consecration of the Gifts, but it is in the prayers of the liturgy before its canon; in all others, such a petition is found in an intercessory prayer, whether it was pronounced after the consecration of the Gifts (as in the Armenian liturgies, in the Coptic liturgy of Gregory the Illuminator, in the Jerusalem Apostle James, in the liturgies of Basil the Great and John Chrysostom), or just before the consecration of the Gifts (as in the Alexandrian liturgy of St. Mark, in the Abyssinian, Coptic St. Cyril of Alexandria, in the Mesopotamian Apostle Thaddeus and Mary) 2146. The omission of the petition for the king and the authorities in the intercessory prayer of some liturgies was caused by the fact that in the great litany composed of this prayer, such a petition was placed after the petition for the clergy and people. Nowadays petitions for the king are omitted from litanies only in Turkey. Thus, in Ί ερατικόν᾿ e Constantinople ed. 1895 At the great litanies of the Liturgy, Vespers and Matins, the petition for the Tsar was replaced by: “For pious and Orthodox Christians, let us pray to the Lord.” And the petition for kings is placed after the archbishop in brackets; he is not present at the liturgy of St. Basil the Great. In Euchologia, Athens ed. 1902 At the Great Litany there is a petition for kings, but at the Great Litany there is no petition. Place of the Great Litany at Ancient Vespers Since Vespers and Matins borrowed their litanies from the liturgy, the great litany in the former had exactly the same composition as in the latter. But at Vespers, the great litany or the prayer corresponding to it did not always take its real place - the very beginning of the service. And at the liturgy initially it stood not at the beginning, but in the middle - after the readings from Holy Scripture; so in the Apostolic Constitutions; so in the liturgy of St. James, where it has its full form after the Creed, but at the beginning of the liturgy it appears in an abbreviated form. At Vespers of the Apostolic Constitutions, the above litany takes place after a series of litanies for the catechumens, the demon-possessed, the enlightened, the repentant, before the petitionary litany itself; at the Jerusalem Vespers of the 4th century. - after the readings and the bishop’s entry into the altar (Introductory chapter, p. 136:142). There are monuments even from the 16th century, where Vespers begins with 3 antiphons with small litanies and only after the prokemena does it have a litany, which is the current one with the beginning of the great one, approximately in the form that the special liturgy has in the liturgy of St. Jacob (see Intro. ch., p. 377; see below, “Severe Litany”). This must have been the case at the ancient vespers of the Church of Constantinople, or song; but already under Simeon of Thessalonica (15th century) even vespers of song had a great litany at the beginning. The Vespers of the Studite-Jerusalem type received a great litany in its initial part, probably much earlier: the Studite-Alexievsky Rule of the 11th century. suggests it, apparently, in its current location. Who says the Great Litany at Vespers? Although the litany is a deacon’s prayer, the current Typikon instructs the priest to pronounce the great litany, as well as the next two small ones. And only the third small litany - according to the 3rd antiphon of kathisma - according to the Typikon, is pronounced by the deacon. Having spoken about the reading of the prayers of light by the priest, the Typikon continues: “At the end of the psalm, he says the great litany: Let us pray to the Lord in peace and, after the litany, cry out: As befits You.” Thus, according to the Typikon, the deacon’s participation in the celebration of Vespers, which imparts a special solemnity to the service, should begin only with the cry of the Lord, as at Matins with the polyeleos or with the reading of the Gospel, if there is no polyeleos (see below). In view of this, the initial censing at the all-night vigil takes place without a deacon, whose duties are performed by the paraecclesiarch. The requirement for such a late speech by the deacon at Vespers comes from the “Rite” of the Patr. Philotheus (XIV century), where it is said: “after the prayers of the lamp are fulfilled, the priest says the great litany, while the deacon puts on the third antiphon of the Psalter and says the small litany.” But this requirement is alien to the ancient Greek and Slavic copies of the Typikon, which entrust all litanies to the deacon: “the great litany from the deacon; and the priest exclaims: “As it befits...”, at each antiphon (1st kathisma) he creates a small litany, and the priest exclaims” 2147. So it is in the Georgian list, and in the Greek printed 2148. But in later glory. RKP. and the Old Believer Rule: “the priest or deacon says the great litany” 2149. The Great Litany at Vespers is almost always followed by kathisma, which is canceled at Vespers on Sundays and holidays due to fatigue from the vigil (Typ., ch. 17 and 15 September). From Saturday Vespers the weekly circle of kathismas begins, why at this vespers the 1st kathisma is laid down, at Sunday morning - the 2nd and 3rd, etc. Although the choice of kathismas for each day of the week and even for the great holidays that fall on it is not consistent with the memories of this day, but follows a simple line, replacing with this the singing of the entire Psalter per day, bequeathed by the ascetics, nevertheless it is hardly different any section of the Psalter would be more suitable for Saturday-Sunday Vespers than the 1st Kathisma. Probably, the most poetic psalms were placed at the beginning of the Psalter, which was compiled after David by the collectors of his psalms and imitators of him. Almost all the psalms of the first kathisma (1–8) allow for a messianic application, foreshadowing the suffering of the Savior in the image of the persecuted David. Some of the psalms of this kathisma, by the way, and for their special height, were taken as initial psalms for church services: the 3rd is the first in the morning sixth psalm, the 4th is the first at Great Compline, the 5th is the first at the first hour, the 8th psalm, the final one in the 1st kathisma, stands out among others for the height of poetry. Particularly suited to the present Vespers is the 1st Glory of 1 Kathisma, which concludes Psalms 1–3, standing in connection with each other. “While the 1st Psalm praises the true servant of God, without determining whether this is only an ideal description or whether such an ever-green tree actually exists, and then draws the opposite of it, without indicating the possibility and method of salvation for those who follow the false path to destruction, Ps. The 2nd, in expressions reminiscent of the 1st” 2150, indicates in the invincible Anointed of God and His sovereignty the only salvation for the world; at the same time to this in 2 ps. description of the external activity of this Anointed One, in ps. 3 an image of His internal state is added. “The first three psalms of the Psalter,” says St. Simeon of Thessaloniki - refer primarily to the Lord; for the Word of God made man was himself truly one blessed man - the nations rose up against Him - those who oppressed Him, those who reproached Him and those who persecuted Him multiplied... But He, if He rested in death, He arose as if from sleep” 2151. In the Roman Catholic Church ps. 1–3 are used alone from the entire Psalter at Easter Matins and are repeated at Matins on all 8 days of Easter 2152. Image of the performance of “Blessed is the Man” It is not surprising if for such a kathisma, and especially for its first antiphon, the charter prescribes a particularly solemn performance. While remaining silent about singing, at least about chants, for all kathismas, the current Typikon indicates the chant only for the present and 17th kathismas. “We also schologize the Psalter on ch. 8 the first kathisma Blessed is the man, the first antiphon, the second and third antiphon we sing in the voice of the day.” The real kathisma, therefore, is supposed to be sung in different tunes in its different parts, and the 1st antiphon is in the 8th tone, the same solemn voice with which the opening psalm of Great Vespers is sung. Moreover, the 1st antiphon is sung with the chorus of alleluia, like only the polyeleos psalms and sometimes the 17th kathisma - a refrain used by the ancient Jews on Easter and great holidays (see Intro. Ch., p. 12) and prohibited by Roman Catholics during Lent. The current Typikon and liturgical books do not speak about the chorus of alleluia to the 1st antiphon of the 1st kathisma, as well as to the polyeleos psalms, but its use is based on the musical tradition transmitted by musical monuments. In the Znamenny and Greek chants, the alleluia for Blessed is the man once, in the Kiev chant - three times 2153. “Blessed is the man” in the ancient statutes There is evidence of the use of 1 kathisma at Sunday Vespers from the 6th century. (Enter. Ch., p. 295), however, from such a practice where the entire Psalter was sung at the Sunday all-night vigil (cf. now at the end of Matins 148-150 ps). In the Book of Hours of the 8th century. according to the order of the Lavra of Savva, the 1st kathisma is placed at the beginning of all services of the day, as if as an independent service (ibid., p. 298). According to the Studian-Alexievsky Rule of the 11th-12th centuries, which presupposes this kathisma, like all later rules, at Sunday Vespers, for the 1st antiphon of the 1st kathisma there was a special tune in the 8th voice, while its 2nd and 3rd glory were sung in the incident voice. As for the chorus “Alleluia”, then, apparently, according to this charter, all kathismas were sung with this refrain (Introductory chapter, p. 365). The ancient copies of the Jerusalem Rule speak about the fulfillment of “Blessed is the man” as follows. Cargo. RKP. XIII century: “we schologize Blessed is the man in chapter 8, after (?) 3 psalms we raise our voice a little.” According to Greek RKP. Moscow Room. music North 491/35 XIII century. and Moscow Synod, b. No. 381 XIII-XIV centuries: “Let us verse Blessed is the man in song (μετά μέλους; No. 381: ϊδιομέλως – self-agreed) on ch. 8; on the second psalm we raise our voice (άναρροΰμεν) a little” (No. 381: † “likewise on the third”); then the deacon creates the small litany; the second and third antiphon for the voice of the day (No. 381: “The 2nd and 3rd antiphon according to custom”). “And let us verse Blessed is the man, we sing antiphon 1 in the everlasting tone 8, and we sing the third psalm above the mala; Antiphon 2 and 3 in the present voice"; later RKP. (XV-XVI centuries): “And we sing Blessed is the man with singing in ch. 8 and other 2 glory to the voice of Octoechos” (there is no italics in some rkp. XVI century) 2154. “we schologize the Psalter on ch. 8. The decree of Great Vespers on the poignant lines is sung Blessed is the man, 1st glory. The right winger begins: Blessed is the man, alleluia. The lesser singer on the right also sings: He who will not go to the counsel of the wicked, alleluia. L (left): And the way of the wicked will perish, alleluia. P (right): To the Lord and to His Christ, alleluia. L. Blessed is all-hoping Nan, alleluia. P. Rise up, Lord, save me, my God, alleluia. L. And upon Your people is Your blessing, alleluia. Right country: Glory to the Father and the Son and the Holy Spirit, alleluia. And now, left, alleluia. The right one sings Alleluia 3. On the third psalm we lift up a little higher. We sing the 2nd and 3rd glory to the voice of the day” 2155; according to this charter, therefore, parts of the verses of Ps. 1, 1 and 6 (last verse), Ps. 2, 2 and 12 – the last one. Ps. 3, 8 and 9 (the last two), mostly the ends of verses, but in Ps. 1, 1 and Ps. 3, 8, the first half of the verses (due to the length of these verses, they must have been divided into two parts for singing, like Ps. 2, 12: Blessed is the hopeful Nan; the beginning of the verse sung may have been pronounced by the canonarch, and the choir only ended the verse, as is now done in the Kiev-Pechersk Lavra. But the musical tradition of other tunes for Blessed is the man (except for the Kyiv Lavrsky) requires the singing of a whole verse. In comparison with the Old Believer charter, these chants do not have the verse “On the Lord and on His Christ” and replace it with verse 11: “Work for the Lord”; thus, the last two verses are sung from 2 ps. Small Litany at Evening Kathisma The special solemnity of the first kathisma is also indicated by the fact that after each of its glory a litany is laid down, whereas at Matins a litany is laid down only after an entire kathisma, and at a weekday morning after kathisma there are no litanies at all. Such solemnity recalls the origin of Vespers from the liturgy and agape and is a remnant of the prayers and litanies at the initial antiphons of the song Vespers (from which the “small antiphons” at the end of Vespers differed - see Introductory chapter, p. 377, etc.). The litanies add prayer to the psalm's praise. For this purpose, there are enough small litanies here, which, being an abbreviation of the recently pronounced great one, seem to only resurrect its prayers in memory. Historically, the presence of small litanies here is explained by the prayers of the antiphons that were held at this place of Vespers, for which the litany was only the introduction in its 1st petition and the conclusion in its 2nd, 3rd petition and exclamation, as now in the prayers of Pentecost. The small litany, repeated three times after the 1st kathisma, is varied with an exclamation; on the 1st litany: “For Thine is the dominion and Thine is the Kingdom and the power and the glory of the Father...”; on the 2nd: “For You are a Good and Lover of Mankind, and we send glory to You, the Father...”; on the 3rd: “For You are our God, a God of mercy and salvation, and to You we send glory...” 2156. The exclamations all represent the gradual revelation of the properties of God. If the exclamation of the great litany points vaguely and generally to the worship of God (greatness), then the second points to the power and government of the world, the third to goodness and providence for people, the fourth to the full revelation of the Divine in redemption. The formula “packs and packs” (ετι και ετι) is already in the Apostolic Constitutions (IV-V centuries) before litany 2157. At the liturgy St. Jacob according to the Rossan list of the 11th century. before one of the initial prayers of the priest, the deacon’s exclamation: “Let us pray to the Lord”; before one of the further prayers, the deacon’s exclamation: “Let us again (ετι) pray to the Lord” (nowadays we have such a formula in the petitions of the special litany, but ετι is translated there: “yet”); in the litany for the gifts brought (after their consecration) at this liturgy, the first petition is: “Packs and packs (ετι καί έτι) let us pray to the Lord”; the same with the litany of thanksgiving for communion; thus, the exclamation “packs and packs” appears only at the end of the liturgy; so in the lists of the same liturgy of the 14th century; but there is also the first deacon’s exclamation: “let us pray again to the Lord” 2158. – As we saw (see above, p. 523), already the liturgy of St. James gives a litany corresponding to our great one, not always in the same volume, but sometimes in abbreviation; but she does not know such a significant reduction as is given in the current small litany; however, the last litany of this liturgy, thanksgiving for communion, consists of 3 petitions, like the current small one. The oldest formula of the small litany, apparently, began with “Intercession” (see Introductory chapter, p. 377; cf. at Vespers of Pentecost). Actions of the clergy at the evening kathisma Instructing the priest to recite the great litany and the first two small ones at Great Vespers, the Typikon orders the last small litany at kathisma, I cried before the Lord, to be pronounced by the deacon, perhaps as a sign of her connection with the Lord I cried, with which the deacon’s participation in the service of Vespers begins. “During the singing of the 3rd antiphon, the deacon departs and, having bowed to the primate (thus asking for his blessing to participate in the service), enters the altar, and the alternate priest enters with him; The deacon, taking his surplice and orarion, takes a blessing from the priest and, kissing his right hand, puts on his surplice according to custom.” All RKP. According to the Jerusalem Rule, the small litanies, as well as the great ones, are entrusted to the deacon. The prescription of the current Typikon is from the “Rank” of Patr. Filofeya, where is more about this: “you need to know that if the deacon does not come out (φορέση) at the beginning of Vespers, he vests himself while singing the 3rd antiphon, if there is a verse; if not, while singing the opening psalm, as said. He dresses like this: he bows to the primate and enters the St. through the side doors. altar; here he finds the priest standing, for he had entered earlier, and, taking his surplice, the deacon approaches the priest and says: “Bless, Vladyka, the surplice and orarion”; the priest blesses it, saying: “Blessed is our God always, now and ever, and unto ages of ages.” And having thus dressed himself in it, the deacon, at the end of the verse, goes out and stands in his usual place and says the small litany" 2159. That is, it beat. The previous terminology, adapted not to bells, but to beaters, has not been corrected. Typikon, ch. 48, December 25, January 6; Ch. 50, in St. and led. Week Easter. RKP. Moscow Room. m. North collection 491/35, l. 1 rev. Kekelidze K, prot. Liturgist memory, 315. RKP. Moscow Synod. bib. No. 328/383, l. 1 rev. For example, RKP. Museum Kyiv. Spirit. Academician Aa 194 (XVI century), p. 18–19. Pachomius the Great rule 36. Savvaitov P. The journey of Novgorod Archbishop Anthony to Constantinople at the end of the 12th century. St. Petersburg, 1872. p. 17, 103. Kekelidze K., prot. Liturgist memory, 315. Rukop. Moscow Room. m. North collection 491/35, l. 1 rev. Moscow Synod. bib. No. 328/383, l. 1 rev. and 329/384, l. 13. Rukop. Moscow Synod. bib. No. 332/385, l. 3 rev; No. 678/386, l. 4. Rukop. Moscow Synod. bib. No. 331/387, l. 4 rev. Ευταξίας, according to Goar's remark (Εύχολόγιον sive rituale graecorum. Venetiis, 1730, p. 23), is the same as magister caeremoniarum, the overseer of the deanery in the church, indicating places to those entering - in ancient times such a duty lay with deacon, and then transferred to the lower ranks of the clergy and, as can be seen from this place, to ranks of the same rank as the reader. Eutaxius corresponds in the monastery to the paraecclesiarch or kandilovzhigatel. Goar. Εύχολόγιον, r. 9. Mansvetov I. Church Charter (Typic), its formation and fate in Greek. and Russian church M., 1885. p. 197. Belyaev D. Byzantina. Essays, materials and notes on Byzantine antiquities Book. II. St. Petersburg, 1893. p. 25. John (Rakhmanov), priest. Ritualist of the Byzantine court (De cerimoniis aulae Byzantinae), as an ecclesiastical and archaeological source. M., 1895. p. VIII. Belyaev. Byzantina, II, 27–33. Belyaev. Byzantina, II, 180. Εϋχολόγιον τό μέγα έπιδιορθέν καί έξακριβωθέν ΰπό Σπυρίδωνος Ιερομ. Ζέρβου εκδίδεται 8. 'Αθήναι, 1902, σ. 6. Simeon of Thessalonica. Interpretation of deities. church (' Ερμηνεία περί τε τοΰ θείου ναοΰ), ch. 19 // Migne. Patrol. s. gr. t. 155. Scriptures of St. fathers and teaches. Churches related to interpretations. Orthodox theologian St. Petersburg, 1856. T. 2. Goar. Εύχολόγιον, ρ. 2. RKP. Moscow Room. music North collection No. 491/35, l. 2. Kekelidze K., prot. Liturgist memory, 315. RKP. Moscow Synod. bib. No. 328/383, l. 3. RKP. Kyiv. Academician Music Aa 194, p. 19. Charter, that is to say, the Eye of the Church of the Edinoverch. ed. M., 1898, l. 8 rev. Balsamon (13th century) sees such a purpose in the censing of the porch in the interpretation. on channel 2nd last St. Dionysius of Alexandria to Basilides: τοΰ θυμιάν τους έν δντας τάφους καί αγίους - “to incense the coffins and shrines located here.” Goat Εύχολόγιον, p. 23. RKP. Moscow Room. music North collection No. 491/35 XIII century, l. 1. Kekelidze K., prot. Liturgical memory, 315. If a bishop is present in the church, then before the all-night vigil the exclamation is usually made: “Master, bless.” These analogies do not allow us to see the exclamation as a prayerful appeal to God. With such a meaning of the exclamation, there would be no reason to coincide it with only the all-night vigil (the longest and most difficult service?); it would be needed before other services, and before the liturgy no less than before the all-night vigil. RKP. Moscow Room. music North Collection No. 491/35, l. 2. RKP. Moscow Syn. bib. No. 328/383, l. 3, etc. Kekelidze K., prot. Liturgist memory, 316. Eg. Kyiv. Academician Music Aa 194, p. 19–20. Est. sir. Eye of the Church, l. 9. Kekelidze K., prot. Lit. memory, 316. RKP. Moscow Syn. bib. Greek No. 381, l. 1. RKP. Kyiv. Academician Music Aa 194, p. 20. Set. sir. Eye of the Church, l. 9. Simeon of Thessalonica. On divine prayer (Περί τής θείας προσευχής), ch. 309, according to other 274 // Migne. Patrol. s. gr. t. 155. Writings of the fathers and teachers of the Church related to interpretation. right, theologian. T. 2. RKP. Vienna Imperial bib. No. 127/326/144 XIII century. Dmitrievsky A. Τυπικά, 867. Rkp. Moscow Room. music North collection No. 491/35, l. 119. RKP. Moscow Syn. bib. Greek No. 381, l. 132 rev. See above, p. 457–458. Easter Matins, according to its most ancient rites, began without an exclamation with the singing of the troparion. The rite of consecration of the church, performed by the bishop. M., 1891, l. 16. The rank of bishop's priesthood. M., 1897, l. 156. The same formula without “centuries” in the rite of consecration of antimensions, given in Goar'a, Εύχολόγιον, p. 517. But in the ancient rites for the consecration of churches, published by Dmitrievsky A. (Description of liturgical manuscripts stored in libraries of the Orthodox East. T. II. Ευχολόγια. Kiev, 1901), such an exclamation does not occur. RKP. Moscow Type. bib. No. 285/142/1206, l. 10. RKP. Moscow Syn. bib. No. 330/380, l. 36 rev. RKP. Athos-Vatopedi Bible. XIII-XIV centuries No. 322/956, l. 132 rev. Typical. Konstantin. Pantokratorsk. mon. according to RKP. XVIII century Khalkinsk. theologian school, l. 27 rev. Typical. Shiomgvim Monastery according to RKP. XIII century Kekelidze K., prot. Liturgist memory, 316. RKP. Moscow Room. music North With. No. 491/35 XIII century, l. 2. RKP. Moscow Syn. bib. Greek No. 381, l. 1 (but on 12 sheets of “Life-giving” in the margins). RKP. Moscow Syn. bib. No. 328/383 XIV century, l. 3 and 198 rpm Simeon of Thessalonica. Oh god. mol., ch. 309/274. RKP. Kyiv. Ak. music Aa 194 and many more. etc. There are 2 citations. Greek Moscow Syn. bibliography, in Kyiv. Ak. music and old-fashioned, not in Af. - Vatoped. The same manuscripts and publications and the same places in them as are indicated in the history of the exclamation “Glory to the Saints...”, p. 499–500. What was stated in the history of this verse, p. 466. Nikolsky K., prot. A guide to studying. mouth, 177. Vissarion, ep. Vespers. 2 publications reading. 2nd ed. M., 1891, p. 20. Nikolsky K., prot. Benefit to from. mouth, 177. Simeon of Thessalonica. Oh god. prayer, ch. 331 (296). Attributed to David by the LXX interpreters (Ps. 102 - and the Hebrew Bible) and entitled in glory. Bible "about worldly existence." Vissarion, ep. Vespers, 22. The future tense is lacking in the Hebrew present, which is required for vivid description. The fact that the benefits of rivers for humans is not indicated is a purely Palestinian flavor (Gunkel. Ausgewahlte Psalmen, 176). “Kameniy”, πέτρα – rock (in Hebrew “branches”). “On tykh” – those, i.e. sources. In euros a certain tree is named, it must be cypress or spruce. Nikon Montenegrin. Pandects, word 29, l. 208. Wed. Riga. Juris ecclesiast. graecor. historiae et monumenta. Romae, 1864. T. I, p. 220. Dmitrievsky A. What is κανών τής ψαλμωδίας...? // Manager. for villages paste 1889, 38, 70. Theodore the Studite. Large Catechism, § 73 // Migne. Patrol. s. gr. t. 99). RKP. Afono-Vatope. bib. XIII-XIV centuries No. 322/956, l. 133 rev. It’s not so clear here: “at Vespers, after the beginning (τό προοίμιον), I cried to the Lord.” Dmitrievsky Α Τυπικά, 248 (RKP. XVI and XVII centuries). Riga. Jur. eccles. gr. hist. et mon. II, 209. So RKP. Kyiv. Ak. music Aa 194, p. 20–21. RKP. Moscow Synod. bib. No. 328/383, l. 3 vol. Quotes on p. 62. According to this, on Athos, the opening psalm at the vigil, according to the description of Archimandrite Antonin Kapustin (from 1859), is performed as follows: “The reading of the opening psalm began quickly and apparently foreshadowed a very fast progress of the service. But halfway through verse 28 of the psalm, the reading stopped. The so-called άνοιξαντάρια began among the singers, that is, the remaining words of the verse and the remaining verses of the psalm, sung to both choirs alternately. The first choir, or better than the first choir, began to write the words: I will open (άνοίξαντος) your hand, etc., and he finished the psalm two hours later. The singers changed after each verse, becoming drenched in sweat, hardly chorusers” (Notes of an admirer of the holy mountain. Kiev, 1864, p. 31). Hours Krak. ed. 1491 in the Bible. Kievsk. Mikhail. mon. No. 404/165, l. 40 rev., 42. “Ecclesiarch. Bless my soul the Lord, chorus: Blessed art thou, Lord - P. (right face). The lesser singer of the right wing: O Lord my God, thou art greatly magnified (v. 1). Blessed are you, Lord, - it is easy for those who agree with the voice and the other brethren with them. L. (left face): And he was clothed in great sweat. Blessed are you, Lord. – 2nd apathy. P. Spirits and servants burn with their own fire (v. 4). Or: There will be water on the mountains (v. 7). Chorus: Wonderful are your works, Lord. L. The waters will pass through the midst of the mountains (v. 11). Or: From the fruit of Your works the earth will be satisfied (v. 13) Chorus: Wonderful are Your works, Lord. 3rd apathy P. And bread will strengthen a man’s heart (v. 15). Chorus: Glory to You, Lord, who created everything. L. The sun knows its west (v. 19). Or: Ask God for food for yourself (v. 21). Glory to You, Lord, who created everything. P. Thou hast created all things with wisdom (v. 24). Glory to You Lord. - L. The small animal with the great (v. 25.) Glory to You, Lord - 4th apathy P. I will open Your hand, everyone will be filled with goodness (v. 28). Glory to You, Lord, Anenenanaani, who created everything. - L. Renew the face of the earth (v. 30) Glory to Thee, Lord, from nenenay. P. I sing to my God where I am (v. 33). Or: I will rejoice in the Lord (v. 34). Glory to You Lord. L. Bless my soul the Lord (v. 35). Glory to You Lord. P. Glory to the Father and the Son and the Holy Spirit. Glory to You, Lord, now and ever and unto ages of ages, Amen. Glory to Thee, Lord, since the end of the psalm, we sing alleluia, alleluia, glory to Thee, God, twice, simply, even at 3 – they sing in a different way” (Charter, Sir. Eye of the Church. l. 9 vol. 10; - omitted statutory remarks about the actions of the priest when singing the psalm are indicated). All this remark is not entirely applicable to parish churches, where there is neither an abbot nor a paraecclesiarch. Quotes - see above, p. 500. Fomenko Book, prot. Features of the worship of the Greek Church // Proceedings Kyiv. Spirit. Academician 1895, 1, 151. It must be because it was read at the ancient vespers after the Lord cried, and at this place of the ancient vespers there was a great litany; before the Lord cried there were 3 antiphons with small litanies (see Kekelidze K., archpriest. Liturgical cargo memorial, 144). “He entrusted (κοαεγγυήσας) to us the promised Kingdom,” that is, who gave it as a guarantee; “promised good things, creating a path for us,” δια των ήδη κεχαρισμένων αγαθών όδοποιήσας ήμΐν , i.e., through the blessings already given, guiding us to Kingdom; so in Greek. text from Goar'a, Εύχολόγιον, ρ. 29; in glory “promised” is an inaccurate translation and the punctuation marks are placed incorrectly. Goar. Εύχολόγιον, ρ. 35. Kekelidze K., prot. Liturgist cargo. memory, 144. So in Barberinovo VIII-IX centuries. at Gohar: Εύχολόγιον, 28 and in the RKP. Ep. Porfiry Uspensky Imp. Publ. bib. No. 226 VIII-X centuries. This is especially evident from the fact that the last prayer of Vespers of the 8th antiphon in these Euchologies (VIII-X centuries) is inscribed “I cried to the Lord”: 140 ps. never occupied the last place at Vespers, but on the contrary, from ancient times, already from the era of the Apostolic Constitutions, he was at the beginning of it. Kekelidze K., prot. Liturgist cargo. memory, 144. Kekelidze K., prot. Liturgist cargo. memory, 164. Sheets 1–3. Odintsov N. The order of public and private worship in ancient Russia until the 16th century. St. Petersburg, 1881. p. 91. Dmitrievsky A. Evening prayers // Guide for rural shepherds. 1888, II, p. 494–507; vol. III, p. 20–32. Ibid; RKP. l. 54 rev. –60. (Pavlov A.) Russian Historical Library. St. Petersburg, 1880, VI, 1, 265. RKP. Solovetsk. bib. to Kaz. Academician No. 1019 XV century. – 9 prayers, RKP. Trinity-Serg. l. No. 218 XVI century, Solov. bib. No. 1021 XV century. – 10 prayers; in the same place Nos. 1024–1026, 1029, 1032, Moscow. Type. bib. No. 131, Moscow. Synod, b. No. 615, all 16th century. – 11 prayers (Dmitrievsky A. Evening prayer // Guide for rural shepherds. 1888, II, 500–502). There are Service Books with 15 prayers (RKP. Solov. Bible No. 1023), but here several morning prayers were included in the number of evening prayers (Dmitrievsky A. Evening Mol. // Guide for rural shepherds. 1888, II, 500–502). The RKP has 7 prayers. Tr. – Serg. l. No. 218 XVI century, Solov. b. No. 1021 XV century. RKP. Imp. Publ. bib. collection Ep. Porf. No. 226, l. 30 (VIII-X centuries); Goar. Εύχολόγιον, 35 – RKP. XIII century; RKP. Moscow Syn. bib. No. 279, l. 4 (Τακτικών of Emperor John Kant, cousin of the 14th century). Dmitrievsky A. Evening prayers // Guide for rural shepherds. 1888, II, 503 etc. Later, spoiled, instead of εκτενής, i.e. δέησις or ευχή. Another, but rare ancient name for litanies is λιτανεία (Goar. Εύχολόγιον, 154). The petition “for the welfare (εϋσταθίας) of the Holy Churches of God” is joined by a prayer “and for the unification of all,” καί τής των πάντων ενώσεως, in ancient. glory “about the purchase of all,” the union, as the husband shows. genus πάντων - not the Holy Churches of God (although in the ancient texts the litany was: “about the unity of all, πασών, Holy Churches of God” - see below), but all in the general sense - according to St. Simeon of Thessalonica, “about the unification of everyone in the right faith, love and godly life” (O Divine prayer, ch. 332/296). Perhaps there is deliberate uncertainty here, pointing to all humanity and, therefore, including the heterodox Churches (see more about this: Ζ For what unification of all we pray in the 3rd petition of the great litany // Guide for rural pastors. 1910, No. 24. Paktov N. To the explanation of the third petition of the great litany // Ibid., Nos. 36–38). “In Christ the diaconate” - the addition “in Christ” corresponds to “honest” in the “presbytery” and together more closely defines the “diaconate” (“service”) as church; “prichte” – κληροΰ; people – λαοΰ. “Palate” – παλατιού, palace (particularly Palatine Hill in Rome), courtyard, government. “Suffering” - καμνόντων, i.e. those engaged in hard work; in ancient ecgenias: “for those who are in ore, in captivity, in exile” (see below). In. 17:1, 2, 4; Proverbs 16, 4; Heb. 2, 10. Italics are in common with the current litany. Clement of Rome. Last Corinth. 59:2, 4–61:3. In the famous Codex Alexandria of the 5th century. this section of Klimentov’s message does not exist; therefore, it was not known until 1875, when Philotheus Bryennius discovered it in a Jerusalem manuscript. This sheds light on the original meaning of the first petitions of the great litany: these were petitions for the peace that is necessary for the offering of the Eucharist and the outer expression of which was a kiss before this offering. In the Persian-Nestorian liturgy, approx. ap. To Thaddeus, before the prayer for the consecration of the Gifts, the deacon: “Pray in your minds for peace with us”; before communion: “Let us pray for our peace among ourselves,” after communion - the same (Collection of ancient liturgies. St. Petersburg, 1874–1878, IV, 22, 30:36). In the liturgy of Nestorius, at the beginning of the “canon,” its deacon: “Let us pray for our peace among ourselves” (ibid., 47). In the Gallican and Mozarabic liturgies, the priest or deacon instead says: “Give peace to one another.” Chorus: “My peace I give to you” three times with a chorus of small doxology and then the sacred: “Let us kiss love and peace, so that you may be ready for the Holy Mysteries of God” (ibid., IV, 106:144). Collection other lit. III, 95–101. Wed. Ep. Porfiry Uspensky. The East is Christian. Abyssinian worship. Kiev, 1869, 61 etc. Collection other lit. III, 55–63. Collection other lit. II, 13, 16, 31–37. This exclamation apparently referred to the end of the prayer, because in the prayer itself there are indications that it was heard on kneeling. Migne. Patrol. s. 1. 1. 85, col. 446–460. Nowadays, somewhat similar prayers occur at Roman Catholic services, except for Holy Saturday, and on Good Friday. Title of Patriarch of Alexandria. Brightman F. Liturgies eastern and western. Oxf., 1896, 160. Karabinov I. Eucharistic prayer (anaphora). St. Petersburg, 1908, 154. The same petitions and in an order close to the Greek lists of the liturgy of St. Mark, only in a more common form, is concluded by the Coptic liturgies of Basil the Great and Gregory the Theologian. Here they also alternate with priestly prayers, expressed in the same words as deaconal petitions (A.P.U. (Bishop Porfiry Uspensky). Faith teacher, theologian... Copts. St. Petersburg, 1856. p. 142:313). Swainson. The Greek Liturgies, 2–16. Collection ancient lit. III, 20–30. According to the oldest lists, it is, for example, in cargo. RKP. Tiflis, church. museum No. 86 X in (Kekelidze K., archpriest Liturgical cargo memorial, 201); in later copies, for example Rossansky of the 11th century, the liturgy of St. Peter has at the beginning a great litany, borrowed from the Liturgy of Basil. - Chrysostom. literally (Swainson. The Gr. Lit., 192). Petrovsky A. Apostolic Liturgies of the East. churches. Adj. 63. Collection of ancient liturgies. II, 187–189. Goar. Εύχολόγιον, 38. In the Gallican liturgy, after the Trisagion, before the readings, the Kyrie eleyson or rogationes is laid, by which they mean the litany and restore it according to eastern models (what?) in the following form. Deacon. Let us pray to the Lord in peace. Choir: Lord have mercy. D. Let us pray for the peace of the whole world, for the prosperity and unity of the Holy Churches of God. X. Lord have mercy. D. Let us pray to the Lord for church pastors, bishops, deacons, for all the clergy and all the Christian people. X. Lord have mercy. D. Let us pray to the Lord for sovereigns and all those in power, so that they carry out the affairs of their government in truth and love. X. Christ have mercy. D. Let us pray to the Lord that he will grant us the goodness of the air and an abundance of earthly fruits. X. Christ have mercy. D. Let us pray for the salvation of those traveling, the sick, prisoners, and all those suffering. X. Christ have mercy. D. Let us pray to the Lord for the preservation of peace between all nations. X. Lord have mercy. D. Let us pray to the Lord to deliver us from all evil, spiritual or temporary. X. Lord have mercy. D. Let us pray to the Lord that he will forgive our sins and make us worthy to live holy and receive eternal life. X. Lord have mercy. Then a prayer (collectio) with the response of the choir: Amen (Collected other lit. IV, 97). Testament 1, 35. Rahmani I Testamentum Domini nostri Jesu Christi. Moguntiae, 1889, pp. 85–89. Consequently, the prayer was kneeling. Apostolic Constitutions. VIII, 10; Wed 13. Apostolic Constitutions. VIII, 6. In the initial litany, the next petition is only Paris. RKP. No. 476. This sheds light on the mention of sailors: pilgrims to Palestine often sailed. Swainson. The Gr. Liturg., 246–252, 224, 228, 232. Dmitrievsky A. Theologian passions. and Easter Week, 272–283. Orlov. Liturgist St. Vasily Vel., 41–50. Dmitrievsky A. Ευχολόγια, 134. Goar. Ευχολόγιον, 52. Kekelidze K., prot. Liturgist cargo. memory, 49, 192. Epictetus. Enchiridion. II, 7. Ps. 4, 2; 6, 3; 9, 14; 24, 16; 25, 11; 26, 7; 30, 10; 40:5, 11; 55, 2; 56, 2; 85, 3, etc. Wed. Matt. 9, 27; 15, 22; 17, 14; 20, 30; Mk. 10, 47; OK. 16, 24; 17, 13; 18:38, 39. Lufl I. Liturgik. Mainz, 1844. II, 69. It is possible that the initial forms of the appeal were, as sometimes in the Armenian liturgy: “Lord save,” “Lord save and have mercy,” and as in the Malabar liturgy: “Our Lord, have mercy on us” (Collected ancient lit. II, 193, 199. Petrovsky A. Apostolic lit. App., 63). Radulphus Tungriensis. De canon. observat. propos. 23. Gregory the Great. Pis. VII, 12; II, 63. Sar. VI, 205, 197. Lufl. Liturgik, II, 70. Mabillon. Comment, in ord. Rom. II, 34. Proverbs 16, 4; Heb. 2, 10; In. 17, 4. 1 Pet. 5, 11 according to some codes. 1 Tim. 1, 17; 1 Pet. 4, 11; Apoc. 1, 6; 1 Tim. 6, 16. “Glory and Power” is the usual final doxology in the Euchology, attributed to Serapion, Bishop. Tmuitsky IV century. (Dmitrievsky A. Euchologius of the 4th century. Serapion, Bishop of Tmuitsk. Kiev, 1894). 1st last Clement of Rome 20, 12; 61, 3. Teaching of the 12 Apostles, 8, 3; 9, 3; 10, 3. Apostolic Constitutions. VIII, 11, 20. Matt. 5, 13 (in the Syriac text: “Kingdom and glory”); Apostolic Constitutions. VII, 47; VIII, 12. Jude 25; Apoc. 5, 13; 1 Clim. 64. Torment of Polycarp, 20, 2, 21. 1 Clim. 65, 2. Apostolic Constitutions. VIII, 13, 15. Apoc. 7, 12. Goltz. Das Gebet, 158. Swainson. The Greek Liturgies, 220, 222, 228, 246, 266, 302. Funk X. Didascalia et Constitutiones Apostolorum. Paderb., 1905, II, 189. – Same with our exclamations, only much more extensive, is the final doxology at the Jewish Easter supper: “For to You, O Lord our God, God of our fathers, let there be singing, praise, glory, song, power, dominion, honor, majesty, sanctification, Kingdom, blessing and thanksgiving from now on and forever” (Karabinov I. Eucharistic Prayer, 5). Wed. 1 Par. 29, 11. Zlatoust. On 1 Tim. conversations 6. Var. 1, 10–12. Wed. 1Ride 6, 10. Josephus Flavius. About the war of Judas. II, 11. Optatus Milevitsky Prot. donat., 3. Eusebius Church history. IV, 60. Felix, dad. Pis. to the east church Gelasius, dad. Pis. to the bishop Dardan. Evagrius. Church history. III, 34. Concil. german. I, 244. Lufl. Liturgik. II, 52. Capitulary of Charlemagne 801, ch. 1. It is believed that this elimination was made initially in the Papal States, where the pope was also king, and spread during the era of the Reformation, when kings began to accept it. But the memory of the king was preserved in entirely Catholic countries. The Prague Council of 1605 demands “to always preserve and sacredly observe the ancient and laudable custom of our Church - to pray during the liturgy for the pope, primate, king and queen” (pr. 19). Lufl. Liturgik. II, 58–61. Swainson. The Greek Liturgies, 32, 284. Collection. ancient lit., 216. Ep. Porfiry. Faith teacher theologian Copts, 142, 196, 214. Abyssinian worship, 52, 61, 66. Petrovsky A. Apostle lit., 75. Greek RKP. Moscow Room. music North collection No. 491/35 XIII century, l. 2 vol. Moscow Syn. bib. No. 381 XIII-XIV centuries, fol. 1. Slav. RKP. Moscow Synod. bib. No. 328/383 XIV century, l. 3; No. 678/386 XV century, l. 5 rev. Τυπικον. Βενετ ., 1643, φ. 2. Kekelidze K., prot. Liturgist Georgian. memory, 316. RKP. Music Kyiv. Spirit. Ak. Aa 194, p. 21. Charter of the old school, l. 5 rev. (10). Moll s. Der Psalter. Bielef, 1859, I, 43. Simeon of Thessalonica. Oh god. mol., 332 (296). Breviarium romanum, pars verna, 339–340, 344. Nikolsky K., prot. A guide to the study of the rules of worship of the Orthodox Church. St. Petersburg, 191. Kekelidze K., prot. Lit. cargo. memory, 316. Rkp. Moscow Synod. bib. No. 328/383, l. 3; No. 329/384, l. 14; No. 678/386, l. 5; Music Kyiv. Spirit. Ak. Aa 194, p. 21. Old-style charter, l. 5 rev. (10 vol.). The 2nd and 3rd exclamations are in full in the Missal at the Liturgy of the Presanctified Gifts, the 1st and at Vespers. Apostolic Constitutions. VIII, 13. Swainson. The Gr. Lit., 218, 238, 302, 320, 219. You might be interested in: