2-я часть вечерни

The further sequence of Vespers, as said, is more prayerful than laudatory in content. This second and main part of Vespers has much in common with the liturgy: the same (and on the festive, ancient, Vespers and in the same order) litanies; in ancient Vespers and Matins, this similarity was increased by the presence of prayers for the catechumens, the enlightened, the penitents, etc. In Vespers, the similarity is even greater than in Matins: the end of Vespers - Now you absolve, the Trisagion and the troparion - completely coincides with the end of the liturgy, the end, which, however, is performed by the priest to himself, after the prayers of thanksgiving for communion. So, the second part of Vespers, like the end of Matins 2259, is, in fact, a liturgy without the Gifts, but not completely devoid of the prayerful grace of the real liturgy, since the priest here (after entering) approaches the same throne of grace. And she concludes with prayers for the faithful alone. This part of Vespers (like Matins) begins with one of the most diligent prayers known to the statute, called in common parlance a special litany 2260, and in liturgical books “diligent prayer” (εκτενής δέησις) 2261. The short prayers offered so far in several litanies in the 12 (counting with exclamations) petitions of the present litany rise in their power: the faithful are invited to offer them with all their souls and all their thoughts and begin their prayer with a request for hearing and pardon in general. The special litany is a prayer for the faithful alone, as St. Simeon of Thessalonica: “about the faithful kings, about the local hierarch, about the primate of the monastery, about the trustees of the church, about the upcoming Orthodox and faithful everywhere” 2262. With particular separateness, the litany prays for the king, specifically for his 10 needs: for the strength of his power (“power”, κράτους), victory (in battles), longevity (“stay”, διαμονής), peace, health, salvation (eternal), even greater (“most of all”, επιπλέον) assistance (“assist”, συνεργήσαι) of God to him and complete success (“hasten”, κατευοδώσοα) 2263 in everything perfect (“under the nose”) subjugation of his internal enemies ( έχθρόν) and external (“adversary” πολέμιον); then a separate petition for the queen and a separate one for the heir and the reigning house (without connecting the first with the petition for the king, and the second with the petition for the chamber and the army, as in the great litany), for spiritual authority (the Holy Synod and the local bishop) together with all our brethren in Christ (άδελφότητος, more precisely, the “brotherhood” “clergy” led litany, clergy), about the army, a new petition in comparison with the great litany about the deceased - and first of all about the founders of the monastery (“creators”, κτητόρων, ktitors), who were called blessed (almost saints) and ever-memorable (αείμνηστων) for this work, and then about everyone the deceased, but of them first, naturally, about those buried here; after this petition, as if for the former brethren of the monastery, a petition for the present brethren and all their needs (which are counted with the same separation as in the petition for the king - 8, between them for “visitation”, επισκέψεως, special mercies of God, then not only for “forgiveness”, but also for the complete “forgiveness” of sins); Constantly narrowing the circle of those represented, the special litany in the last petition focuses on the closest participants in the present service, on those who are related only to this church: its benefactors and, more particularly, its decorators (“virtuous” - καλλιεργοΰντων), carrying out heavier (menial) work on it (“toilers”, κοπιώντων 2264), singing (ψαλλόντων) and simply standing in the church; with the last words: “those who expect great and rich mercy from You” - the petitions of the special litany return to their beginning and express the whole essence of their content. The exclamation of the litany does not appeal to God in general with His power and authority, like the previous litanies, but in accordance with the general idea of ​​the litany - to His “mercy” (compassion - more specifically than to goodness in general, as in the petitionary litany) and love for mankind. The evening litany has the same full, and not truncated at the beginning (as at matins) appearance, as in the liturgy, but in comparison with the liturgical one it does not have the petition “for our brother priests...” (going more to the liturgy), and instead of it, in another place, the petition: “We still pray for mercy, life...”, a petition of more general content; then she shortens one petition of the liturgical litany: in the petition “For the blessed and ever-memorable holy Orthodox patriarchs, and pious kings and pious queens,” this beginning is omitted, and immediately about the “creators.” At the liturgy St. Jacob in all its lists, starting with the most ancient Messinian list of the 10th century, continuing with the Rossan list of the 11th century. and Sinai XII century. (No. 1040) and ending with lists of the 14th century. (Paris. National Bible Nos. 2509 and 476), there is a litany close to our supplication, placed just before the Gospel after the Apostle and Alleluia (after the Gospel immediately there is a litany close to our supplication). In all these RKPs, with the exception of Sinai, this litany is almost the same. It has its most complete form in the ancient Messinian RCP. X century, according to which we present with options except for the Sinai RCP. from the rest (5th RKP. has only the initial words of petitions). “At Alleluia the priest rises. The deacon says the litany (έκτενήν; other rkp. instead of all this: “And the deacon”, “Deacon”, “Deacon before the Gospel”). Let us all say, Lord have mercy. Lord Almighty God our father, we pray (other RKP: † Ti), hear. For the peace of the whole world and the unity of all the Holy Churches we pray, hear (other RKP: “let us pray”, δεηθώμεν, without “hear” and so on until the 17th petition). Oh St. Our Father N (other RKP: For the salvation and intercession of our Holy Father N the Patriarch), we pray to all the clergy and Christ-loving people. We pray for our most pious and Christ-loving king, for the entire chamber and army and their victory (no in Rossan. and Paris. 1st). Oh St. We pray to Christ our God in our city and reigning, in every city and country (not there). We pray that we may be delivered from all sorrow, anger (ibid.: † adversity, κυνδύνου) and need, captivity (and) bitter death (ibid.: † and our iniquities) (Ross: let us pray, Paris: hear our prayers). And (no in 2 Paris.) about the people ahead and those who expect from You, Lord (course. no in other RKP.) rich and great mercy, we pray, have mercy and have mercy. (Paris. 1: † Instead of this God, have mercy on us, God save Thy people and bless the property (other rkp.: † Thy), visit Thy world with mercy and bounties, raise up the horn of Christians and send down upon us Thy rich mercy (instead of italics, other rkp.: by the power of the Honest and Life-giving Cross), intercession All-holy (Rossan.: All-pure) blessed Our Lady Theotokos and Ever-Virgin Mary (instead of italics of the other RKP.: Thy Forerunners and Apostles) and all Thy saints; We pray to Thee, O most merciful Lord, hear us sinners praying (other RKP: † Thee) and have mercy. People: Lord have mercy 3 (not to Paris. 2)" 2265. The litany, thus, is a repetition of the great litany (as in the liturgy of the Apostolic Constitutions, the liturgy, close to our great one and placed before the consecration of the Gifts, is repeated after them), but with the addition of intensely prayerful and sorrowful repentant petitions at the beginning and end. Such additions were to grow in further monuments, in later liturgies; such an element in this litany actually increases, but is concentrated mainly at the beginning of it. Even more than the Great Litany, the Sublime Litany has one common story in all liturgies, coinciding to the point of literalness, as we will see, in the liturgies of St. James, Basil the Great, John Chrysostom in the same manuscripts and endlessly varying on the same liturgy from different eras. Therefore, the next (if not previous) formula after the above in the order of development can be recognized as given in one ancient edition of the liturgy of St. John Chrysostom. " Deacon: Reciting everything with all my soul and reciting with all my thoughts. Exclamation of the priest: Lord Almighty, Father God, rich in mercy and good in bounty, not wanting the death of a sinner, but waiting for conversion and repentance, so that he may turn and live. Deacon: About the holy church... and further petitions of the great litany to “O be delivered...”. Secret prayer: “Lord our God, diligent" (current prayer). Deacon: Let us pray to the Lord to be merciful, gracious and gracious. People: Lord, have mercy (and then all petitions end with “Let us pray to the Lord” and “Lord, have mercy”). προκοπιασάντων) and sanctified (άφιερωσάντων) us. Further editions of the litany from the priest's initial prayer make several deaconal petitions, and also shorten and modify borrowings from the great litany. Yes, Euhol. Sinaisk. bib. No. 1040 XII century. gives such a litany, the same for the liturgy of St. Jacob and Chrysostom: “We pray to everything diligently (εκτενώς) with all our soul and... Lord Almighty in Heaven, God of our fathers... Rich in mercy and good in generosity, let us pray. Do not want us sinners to die, but grant us life and repentance as we turn to You. For deliverance for us... God have mercy on us... For our most pious and God-protected kings, power... We also pray for our Archbishop N, health, salvation and forgiveness of his sins. We also pray for the servant of God N the priest, the honorable presbyterate, the deaconate in Christ and all the sacred ranks, health, salvation... Also for the servant of God N and all his people, health... Also for all our relatives and brothers according to the flesh and those who commanded us unworthy to pray for them and those who love us and those who hate us, Orthodox Christians, health... And about the coming people and all our brothers, for those who are in wanderings and weakness and captivity and possessed by an unclean spirit and floating in the sea and all Orthodox Christians, health... We also pray for the forgiveness of sins and the blessed memory and repose of all the departed Christians who lie here and Orthodox everywhere. The priest exclaims: For he is merciful...” 2267 . Apparently, at the same stage of development, i.e., separation from the great litany, stands the special litany at the liturgy of St. John Chrysostom in Sinai. Euhol. 1153 No. 979: “Let us all sing... Lord Almighty... Not willing to die... Rich in mercy... Have mercy on us... More about our most pious and God-protected kings and subjugate under the nose... More about the state and peace of Christians, the deliverance of the captives, the healing of the weak, and the repose in faith of the departed... More about the servant of God N, health... More about the servant of God N, repose... More about bearing fruit... 2268 The voice of the Lord God must yet be heard..." 2269 . There are even fewer elements from the great litany and more closeness to the current special litany in the most ancient of Greek. Euchologians giving litanies (and not just the prayers of the priest), in Euchologia Imp. Publ. bib. No. 226 (from the collection of Bishop Porfiry Uspensky, taken from the Sinai library) 9th-10th centuries. There are only the first words of petitions. "1. With your prayers, Lord, have mercy on everyone. 2. With all my soul and all my thoughts. 3. Lord Almighty. (4?) The unwilling death of the sinner. 4. About St. this church and with... 5. About our father and bishop. 6. About the most pious and God-protected. 7. About helping and subduing everyone under their nose. 8. About getting rid of and conquering. 9. About upcoming people. 10. About all those who demand in (χρηζόντων εις). 11. God have great mercy on us.” Further, an unclear remark: “and immediately litany 1. Also merciful and merciful and favorable (εΰδεκτον) and the rest of the litanies.” Free from the elements of the great litany and, apparently, going further along the path of abbreviations, the special litany of glory. Service manual of the RKP. Moscow Synod. bib. No. 604 (343) XII century. and Sofiysk. at St. Petersburg Spirit. Ak. No. 520 XIV century: "1. Let's say it all with all our hearts. 2. Lord Almighty. 3. He who is rich in mercy is Good. 4. Reluctant death is a sin. 5. About upcoming ones. 6. God have mercy on us. 7. More about the faithful 2270. 8. And we also pray for the bishop (only the second one). 9. And still (hedgehog) hear” 2271. Since the 15th century in the Missals of both Greek and Slavic, approximately the current composition of the special litany and the current order of petitions on it are established, at least for the first 4 petitions; the remaining petitions also all appear from this time, but with great fluctuations in their number, order and sometimes in the text. So, in 1 petition there is no. Greek RKP. instead of “with all thought” they have “with all thought”; no. Greek and glory they omit “ours”, no. add “all” at the end. In the 2nd petition “Lord Almighty” there is no. after “hear” they add “us”. In the 3rd petition there is no. Greek and glory after “Thy mercy” or after “pray” † “Lord.” In the 4th petition for the king, the most ancient ones have: “About our most pious (ancient glory: “pious”) and God-protected kings (ancient glory: “princes”)” without names; Greek sometimes instead of “God-protected” - “Christ-loving”; no. Greek next to one petition for the kings, they also have others in the form: “about the most pious and Christ-loving (instead of: “God-protected”) kings,” and the objects of the petition are no longer indicated: “about power, victory,” but only names (sometimes also queens); This petition must have been for the so-called. “little kings”: heir or Caesars. In later glory. RKP. and the first printed Moscow. ed. there are three petitions for the king, separated by a petition for the patriarch (after the first petition for the king); in the last of them the queen is also mentioned. In glory the titles of the Sovereign were subject to the same change as in the Great Litany. Instead of “helping” the ancient. lane more precisely: “direct”. The petition for an archbishop (now for the Holy Synod) is not available everywhere; in the most ancient: “we still pray for our archbishop”, or: “bishop”, no. slav.: “patriarch”, sometimes with the addition: “and remembers whomever he wants” (Greek); no. slav.: † “name of health and salvation”; “and about all the brethren in Christ” only in the later. RKP. and print. ed. In the late glory RKP. and the first printed Moscow. ed. instead of the archbishop - about the patriarch, and this petition is after the petition for the king and before the reigning house. Request for military service only at a later date. print. To the petition for the patriarch there is no. RKP. they add or put in its place a petition for clergy in the following forms: “We also pray for the entire Orthodox bishopric”; or: “We also pray for our Orthodox bishops, honorable presbytery, deaconry in Christ, all clergy and people, health and salvation,” sometimes with the addition: “and remembers the living in order”; or: “We also pray for our brothers, priests...”. Instead of a petition for an archbishop and clergy or after him, no one. RKP. have a petition for the abbot in the form: “We also pray for our father N and all of our brotherhood in Christ,” or: “We also pray for the servant of God our father abbot (or: “priestly monk”) N and all our brethren for Christ, for health and salvation”; sometimes: “our brethren and all those who serve and have served in St. this monastery." After asking for the clergy there is no one. Greek RKP. have a petition for the departed in the form: “We also pray for the blessed dormition (κοιμήσεως) and the repose of the soul of the servant of God Ν,” sometimes with the addition: “he speaks for the dead.” Further in the current litany, the petition for ktitors (“creators and benefactors”) and all the deceased has been since the 14th-15th centuries. and first in such brief editions: “We also pray for the creators” or “ktitoreh” (the end is unknown), or: “... for the ever-memorable (αοιδίμων) and blessed creators,” “for the blessed and ever-glorious...”, or: “We also pray for the blessed dormition and repose of the ever-memorable and blessed creators of St. this monastery”, etc., as now, sometimes with the remark: “and he remembers them even if he wants the dead.” Then in Greek. RKP. usually follows the petition: “We also pray for God’s servant (or: “Your”, or simply: “slave”) N health” (not completed), or: “For mercy, health and salvation, forgiveness of the sins of the servant of God,” or: “We also pray for mercy, peace, life (or: “life, peace”), health, salvation († visitation, forgiveness) and forgiveness of the sins of the servant God's N" (obviously, a private person who asked for commemoration). In glory same RKP. instead of this, sometimes there is a petition or even two for the king in the form: “We also pray to the mercy of God for help and for haste and for strengthening and for relief and for making it worthwhile to overcome the enemies of the victory and overcoming of the blessed and Christ-loving Tsar and Grand Duke N, for the well-being of the army, for peace and silence and for the dispensation and remission of sins of all Orthodox Christianity everyone's cheering." This is the second petition for the king already in the litany (available here, however, in a few later texts, for example Soph. bib. No. 899 of the 17th century and printed Moscow editions of the 17th century), obviously stands here in connection with a petition for an entire people, whose prosperity is connected with the royal government. Not only that: the same RKP. and the publications after this petition have another petition for the Tsar and Tsarina, but not about governance, but about their personal well-being (perhaps as ktitor's descendants). Then both Greek and Slav. RKP. have an independent petition “for († all) employees and those who served in St. this monastery († about health and salvation)” (rkp. XV-XVI centuries), the original form of which, apparently, was: “about our fathers and brothers who work and serve” (not finished) (RKP. XIV-XV centuries), sometimes with the addition: “and about the people who are coming and who expect great and rich mercies from You.” Sometimes instead of it: “for all the brethren... (and for all Christians?).” In the ancient (XV century) RKP. instead of this petition, and in several later ones (XV-XVI centuries) together with it, after it, there is the current last petition, which in its original form must have contained a petition only for those bearing fruit (see above, p. 572); Euhol. Imp. Publ. bib. No. 109 XII-XIII centuries. reads it in an unfinished, however, form: “and about those bearing fruit”; others “about all the upcoming ones”; it receives its current form in the RKP. XV-XVI centuries after the following increments, indicated by brackets: (“We still pray” or “and”) for those who bear fruit (and do good) in the Holy. (and all-honorable) church of this, (watching, working and singing and) for the people ahead, waiting from You (or “from the Lord”) rich (or: “great”, later both) mercy (late Slavic RKP: “about health and salvation”). After this petition in no. RKP. XIV-XVI centuries there was also the last petition, “(we still pray) (for all the brethren and) for (all) (pious and) Orthodox Christians” (late glory: “for health and salvation”) 2272. The litany at the liturgy of Basil the Great and John Chrysostom sometimes differs in composition, preserving in the first traces of greater antiquity 2273. Along with such relatively extensive editions after the Gospel litany through a number of Greek. manuscripts undergo a homogeneous short edition, reducing the litany first to 5 petitions, and then to 4. So in one day. RKP. 2274 XI-XII centuries: “We all pray... Lord Almighty... God have mercy on us... We also pray for the forgiveness of the sins of the hieromonk and all the brethren in Christ... We also pray for all those who serve and have served in St. this monastery..." Sometimes petitions for the tsar and archbishop were added here, and the last petition was replaced: “for the coming people and those awaiting rich mercies” 2275. Such a short version apparently became dominant in Greek. RKP. and accepted for the first printing. Greek ed. XVI century even to an even smaller extent: the petition for the abbot (hieromonk) was replaced by a petition for kings in the current edition, and the last “about servants” was omitted 2276. With the advent of Turkish rule among the Greeks, the petition for kings began to be excluded from the special litany, as well as from the great one, and was replaced by: “We also pray for pious and Orthodox Christians.” In the current Old Believer Service Book (printed unchanged since the 1601 edition). with Patr. Job) the special litany has the following composition: “Rtsem all... (without “our”). Lord Almighty... (without “hear and have mercy”). Have mercy on us... (“pray Lord”). We also pray for the blessed and God-protected Tsar Grand Duke named... (“stay” and further everything in the genitive case; instead of “help” - “direct everything”). (Here is the prayer of diligent supplication.) We also pray for our patriarch by name, for health and salvation. We also pray to the Lord our God to have mercy on our blessed and Christ-loving Tsar and Grand Duke Namerek, and his faithful and Christ-loving Queen, Grand Duchess Namerek; Lord, multiply the years of their lives and send them noble children as the inheritance of their family and deliver them from all sorrow, anger and need, and from all mental and physical illnesses, and forgive them every sin, voluntary and involuntary, with all your heart. We also pray to the mercy of God for help and for a visit and for strengthening and for relief and for making a hedge against enemies, the victory and overcoming of the blessed and Christ-loving king and the great prince of the name, for the well-being of the army, for peace and silence and for dispensation, and for the remission of sins of all Orthodox Christianity, with all our hearts. (If there is a monastery, these words We also pray for our father, the abbot named after him, and for all our brethren in Christ, for health and salvation. We also pray for all those who serve... for health... (If there is a monastery besides, let us also add this also for those who are coming and who expect great mercy from You, for health and for salvation. We also pray for those who give alms, oh health, for salvation. We also pray for all the brethren and for all Christians, for health and salvation” 2277. The difference with the liturgical liturgy of the Vespers Litany among the Old Believers is only in the 2nd petition for the Tsar, where there are no words about childbearing; on Presanctification liturgy after the 2nd petition for the king, the same petition “for our sovereign and Christ-loving prince, the name of the prince and the noble princess, led. princess namerek,” and there are no petitions for the abbot and for the upcoming 2278. In the current Athenian Euchology there is the following difference with our litany: instead of the Synod, a petition for an archbishop without the brethren; followed by a petition “for our brothers”, where † “holy deacons and monks”; the petition for ktitors does not mention kings and patriarchs; there is a petition “For mercy, life.” In Constantinople everything is the same, only the petition “For mercy...” is earlier than the ktitors; and in the petition “For mercy...” instead of the brethren: “all pious and Orthodox Christians living and found in this city, epitropes and enorites of St. sowing churches with their wives and children and the servants of God NN” (the latter also in the petition for patrons for the repose) 2279. Threefold "Lord have mercy" The threefold “Lord have mercy” as the people’s response to the petitions of the special litany hardly became a distinctive feature after the Gospel litany. But in general, the threefold “Lord have mercy” has been used in the Church since ancient times and served as an expression of the most fervent prayer. In the Syrian liturgy of St. James, it serves as the people's response to the invocation of the Holy Spirit for the consecration of the Gifts 2280. In Greek lists of the liturgy of St. James at the end of each of the three longest litanies before the prayer there is a remark: “People: Lord have mercy 3,” while under the first petition of the same litanies sometimes there is: “People: Lord have mercy.” In the litany, which takes the place of our special one, there is only the first remark, and the second is omitted 2281, as it should be self-evident. Consequently, at the liturgy of St. For James, the threefold “Lord have mercy” was part of the last petition of each great litany; all the other petitions of these litanies, including the litany corresponding to our special one, had a single “Lord have mercy.” (The remnant of this practice at the current special litany is the single “Lord have mercy” during the first two petitions). At the liturgies of Basil the Great and John Chrysostom in the RKP. Greek and glory no instructions are given regarding the response of the people to the petitions of the litanies, with the exception of one RKP. XII-XIV centuries, where it is noted after the litany “Rtsem Vsi”: “The people at the end: Lord have mercy 12” 2282; in Greek printed at each petition of the special litany, as well as the great one, it reads: “Face: Lord have mercy,” and at the last: Είς πολλά ετη δέσποτα; the latter is explained by custom, which is indicated by some. Greek RKP. XI-XIII centuries - the bishop or priest to bless (σταυρώνει, σφραγίζει) the people before the exclamation of this litany; first glory print. do not have such instructions, like the old-style. For the first time, glory. oven from Moscow The service book of 1653 indicates the petitions of the special litany are the same as now, the answers, i.e., for the first two - a single “Lord have mercy”, and for the rest three times (editions, for example Mosk. 1655, which have a petition for the king at the end of the litany, indicate for him a 12-fold “Lord have mercy” 2283). Serious Litany at Vespers At Vespers, the special litany, it must be assumed, was for the most part the same composition as at the Liturgy. This can be seen from the fact that many RKP. they do not give its text in the rite of Vespers; where it is given, it coincides with the liturgical text of the special litany of the same era. So into the load. RKP. Tiflissk. cer. music No. 450 XVI century. in the rite of Vespers, which bears traces of the song sequence, after the prokeme the following litany: “Let us all sing... Lord Almighty... Rich in mercy... The unwilling death of a sinner... About this holy church... About our archbishop... About the hedgehog to help and subdue him... About this city... About the goodness of the air... About those floating, traveling... About deliverance for us... And about all those who require God’s help... Intercede, save...” 2284 . The 3rd and 4th of these petitions are indicated in the evening litany and some. glory RKP. XIII-XV centuries 2285 In the rite of Vespers, which retained less than the previous load. RKP. traces of song succession, according to the RKP. Patmos. bib. No. 105 of the 13th century, a special litany: the first three petitions, as now, and further: “We also pray for a merciful, good and kind God to be kind to mankind for our sins... For our most pious and pious kings, power, victory, stay... For the servant of God N and all our brotherhood in Christ, health, salvation... Here he remembers the living whom he wants. For the health, salvation and forgiveness of sins of all... And for those of our former kings in pious memory... For the abbots and brethren who have departed before us... We also pray for those who are left behind and in their departure, for the healing of those lying in weakness, for repose, weakness and blessed memory, the forgiveness of the sins of all those who have previously departed..." 2286. In these and most RCPs. until the 12th century the evening litany relies on a prayer common to the liturgical 2287. The first ovens Greek ed. have a special litany at Vespers with the following difference from the current one. Petition for the army: “We also pray for the remission (of sins) and the strengthening of the Christ-loving army”; there is a petition: “for priests, holy monks and all the sacred and monastic ranks”; the petition for ktitors (“creators”) does not include any mention of all Orthodox Christians. Subsequent Greek ed. exclude petitions for kings, armies and “priests...” 2288. As in some Greek RKP. XVI century, and the first printing. ed., the evening litany is distinguished by its larger volume in comparison with the liturgical one, which ends with a petition for the king (see above, p. 575). In the first ovens glory The evening litany also differs from the liturgical one, but not so much in volume as in composition. Thus, in the Kiev Service Book of 1629, the first petition in the liturgical liturgy is divided into 2, and in the evening litany, as now, it is one; the petition “for the priests” is missing at Vespers; in the petition for ktitors only at the liturgy there is an addition: “for all Orthodox”; the petition “for those bearing fruit” begins only with “those coming” 2289. In the first printed Moscow, for example, 1647, the difference between the evening liturgy and the liturgical one is only in the abundant petition in the latter for those who serve and those who served; to Moscow The service book of 1658 already contains exactly the current difference. In modern Greek there is no difference between the Vespers and Liturgical Litany. So it is in the Old Believer, the difference in them is only in the 2nd petition for the king, where during the liturgy there are no words about childbearing; Yes, at the Presanctified Liturgy, after the 2nd petition for the Tsar, there is the same petition “for our sovereign, the faithful and Christ-loving prince, the prince named and the noble princess, the Grand Duchess named” and there are no petitions for the abbot and the upcoming ones 2290. Who pronounces the special litany at Vespers? The Typikon instructs the deacon to recite the special litany at Vespers, in contrast to the great one, both because of the greater solemnity of this part of Vespers, and because the priest has already entered the altar to stand before the altar and offer our prayers there, while the litanies are pronounced on the pulpit. All the ancient copies of the Typikon agree on this requirement, although most of them, as we have seen, give the same indication regarding the great litany. After the prayer for the believers, which is a special litany, at Vespers there follows a prayer for needs, and first for the immediate ones, which arise in the coming evening. A prayer of this kind breaks down into two prayers: simple and priestly - Lord grant and the litany of supplication. “Vouched by the Lord” (Καταξίωσον Κύριε) is more of a song than a prayer; In terms of its prayerful and laudatory content, “Grant the Lord” cannot be called either a prayer or a song, which is why it is always called only by its first words. In its content and place at Vespers, this song prayer resembles the great doxology at Matins, with which it literally coincides with most individual expressions. At weekday matins it is added in the same form as at vespers to the correspondingly modified and shortened great doxology. Like the latter, it is compiled from biblical expressions verbatim or with slight necessary modifications. Compared to doxology, it is more prayerful and not so joyful in nature. In “Lord grant” the prayer for a sinless evening, which we ask for because of the blessed Name, so glorified by the ancient righteous (“Blessed art thou, O Lord God of our fathers” - from the song of the 3 youths: Dan. 3:26), so as not to disturb the eternal harmony of this praise, this prayer, naturally, the first for a Christian at the onset of evening, turns into a more general prayer for the mercy of God in accordance our hope (“O Lord, be merciful...” - Ps. 33:22). Let this mercy, first of all, be expressed in such a difficult teaching of what can justify a person before God. Saying Ps. 118, 12: “Blessed art thou, Lord...”, as containing this basic request, is repeated three times, but not literally, as in the great doxology, but with changes in the text adapted to the Persons of the Holy Trinity, which fills in what is missing in “Vouchsafe, Lord,” in comparison with the morning doxology, the name appeal to the Persons of the Holy Trinity and glorification of them. Private prayer for teaching the will of God again returns to the general prayer for God’s mercy, a prayer already expressed in a stronger form, with even greater confidence: “Lord, Thy mercy endures forever...” (Ps. 137:8), an expression, like the following concluding doxology, which has no commonality in the great doxology. The conclusion of the prayer “Lord grant” (“Praise befits you...”) resembles the exclamation of the great litany and represents, like the prayer beginning, not borrowed from Holy Scripture, but a short hymn of praise to the Holy Trinity, composed in three parts in Her honor, independently composed by Christians. In the “Apostolic Constitutions,” next to the morning doxology, which is almost literally identical with the first part of the current great doxology, the following prayer-hymn is given with the inscription (in later editions): “evening prayer”: “Praise the Lord, fathers, praise the name of the Lord. We praise Thee, we sing to Thee, we bless Thee great for the sake of Thy glory, O Lord the King, Father of Christ, the spotless Lamb, who takes away the sin of the world. Praise is due to you, singing is due to you, glory is due to you to God and the Father through the Son in the All-Holy Spirit, forever and ever, amen” 2291. This song, therefore, constitutes the basis and original form of “Lord Grant.” Its strict analogy with the morning doxology is remarkable: only the angelic New Testament praise at the beginning is replaced by psalm (Ps. 113:1). Following this prayer, the Apostolic Constitutions cite the song of Simeon the God-Receiver. However, in the very rite of Vespers, given by the Apostolic Constitutions, this prayer, like “Now you absolve,” is not indicated, except for other reasons (see Introductory chapter, p. 137), perhaps because this prayer has not yet become widespread. The charter of the Great Church of Constantinople did not know it, not only in its ancient editions, but also in the hymnals of the 15th-16th centuries. (see Intro. Ch., p. 339:342). But the eastern type of daily services, having obviously borrowed it from the Syrian Church (the birthplace of the Apostolic Decrees), knows it already in the 6th century: in the story about the visit of the Nile of Sinai by Sophronius and John Moschus, “Grant the Lord” at Vespers takes its current place, as in the Holy Sepulcher Typikon of 1112, and in the most ancient copies of the Studite Rule (there same, p. 295:355). In the Coptic Book of Hours, where this prayer is placed not in the rite of Vespers, but in addition to the Book of Hours among 7 night and day prayers, and in the Ethiopian Book of Hours for the Coptic Church of the 14th century, where it constitutes only the 2nd part of the morning doxology, it has a larger volume than ours, and the following difference with our edition: after “Lord be …” - “For the eyes of all trust in You... in good times. Hear us, God... of the earth. And You, Lord, have preserved us and kept us from this evil generation forever and ever, amen. Blessed art thou, Lord, teach me by thy justification. (Ethiop.: † Blessed art thou, Lord, teach me Thy destinies). Blessed are you, Lord, enlighten me with Your righteousness. Lord, Thy mercy... do not despise... Lord, for Thou hast been a refuge for us throughout all generations... (and further as we do in the festive great doxology to those who lead Thee and Thy righteousness with a right heart (Ethiopian: † Lord, Thy mercy is secondary). Shrine befits You (Ethiopian: praise), Singing befits You, Glory befits You (Ethiopian: Shrine) befits..." 2292 . Occupying a position at Vespers similar to the great doxology at Matins, “Lord grant” would require the same manner of performance, i.e. singing. But due to the less solemnity of Vespers compared to Matins, this prayer song is not sung here, but read; in view of its importance, the Typikon entrusts its reading to the abbot, classifying it as one of the 10 most important prayers read by the abbot (see Chapter 7 of the Typikon, “see”), although it is also permitted to be read by the reader (in this (2nd) chapter, but in Chapter 7 such permission is not given). The recitation of “Lord Vouchsafed,” despite its song-praiseworthy character and analogy with the great doxology, is an echo of the fact that for this last doxology, the Studio Rule prescribed singing close to reading (see Introductory chapter, p. 368; see below, “Great Doxology”). - RKP. Jerus. Typicon on the manner of execution, Lord grant this: load. XIII century - “people: Lord grant”; ancient Greek (Moscow Romanian music. Northern collection No. 491/35 of the 13th century) - “we: Lord grant”; late Greek (Moscow Sin. b. No. 381 of the 14th century): “ordained monk”; glory (for example, Kiev. Muz. No. Aa 194 XVI century) - “verb”. The prayer “Lord grant” is complemented by the following litany, where the petitions of this prayer are both extended and strengthened by the fact that they are raised through the clergy. This litany is called in common parlance “petitionary”, and in liturgical books, according to its first word, the litany “Let us fulfill” (πληρώσωμεν). This beginning of it indicates that it is the final one in the service. As noted above, it is a complement to the special litany in the sense that it contains petitions for persons, and this one for objects needed by these persons. And just as the petitions of the Great Litany for persons in particular receive further development, although they are concentrated on the faithful alone, so the short petitions of the Great Litany for human needs here become more detailed and at the same time rise in their content, namely, they are limited to the circle of spiritual needs alone. And in its structure, the petitionary litany begins from where the great litany ends (“Stand in, save”). Beginning his prayer with the petition with which the great and small litanies end, the petitionary litany divides our needs into 6 categories, speaking first about immediate needs (a sinless evening, morning or day), and then about permanent and more and more important ones: he asks the guardian of sinlessness - the Angel 2293, conditions for further sinlessness - forgiveness of previous sins 2294, other favorable conditions for righteousness - such the same as the present evening, and the entire evening (“other time”) of our life, and its sunset - death 2295; After the general appeal to the intercession of the saints with the great litany, the litany points out the guarantee of the fulfillment of the prayer in the goodness and love of God (cf. above, p. 569). The deacon's exclamations, which almost literally coincide with our litany of petition, are found in the rite of Vespers and Matins given by the Apostolic Constitutions, and in the present place of these services. Namely, after the opening psalm, prayers for the catechumens, the demon-possessed, the enlightened and the repentant, and after their removal from the church at Vespers and Matins according to this monument of the 4th century. (see Introductory chapter, p. 136) there was a prayer for the faithful with the deacon’s exclamations, close to our great and partly special litanies, and then the deacon will say: “Save and raise up 2296 us, O God, by Thy Christ (δια Χρίστου). Rising, we ask for the Lord’s mercies and His bounty. Angel, like the world 2297, kind and useful, Christian death, peaceful and sinless evenings and nights, and throughout our life without condemnation we ask. Let us betray ourselves and each other to the living (ζώνη) God through Christ.” At Matins, the same proclamation of the deacon was read slightly differently: “God save them and raise them up according to Your grace. We ask from the Lord His mercies and bounty, this morning and day, peace and sinlessness, and throughout the time of our coming, the Angel of the world, the Christian death, the merciful and good (ευμενή) God. Let us commend ourselves and each other to the living God, His Only Begotten” 2298. Similar petitions were also used under St. John Chrysostom: “Stand up (έγείρεσθε). Ask for the angel of peace, catechumens. Peaceful future for you (προκείμενα): ask for a peaceful present day and all the days of your life. Your Christian demise, good and useful" 2299. Of the complete liturgies, the litany of petition has the shortest form in the Armenian liturgy; here it is placed after the Gospel and the Symbol before the removal of the catechumens and the Cherubic Song; “Packs and Packs” begins and, in addition to this introductory petition, there is one more before the special petitions (about hearing prayer and living a righteous life). Petitions with the answer “Lord grant” 4: “We ask the Lord to spend the hour of this holy sacrifice and this day peacefully. We ask the Lord for the angel of peace and guardian of our souls. We ask the Lord for forgiveness and forgiveness of our sins. We ask the Lord for the great and sovereign power of the Holy Cross to help us.” The end of the litany of three petitions is the same as in the Armenian great litany (see above, p. 519) 2300. The corresponding litany is no longer in the Malabar (Nestorian) liturgy, where it is placed in the same place. Deacon: “By prayer and supplication of the Angels of peace and love (plural) we ask. People: You have it, Lord (this is the answer to all 4 petitions). Night and day and all the days of our life, we ask for the everlasting peace of Your Church and sinless life. We ask for forgiveness of sins and that which brings benefit to our life and pleases Your Divinity. We ask for the mercy of the Lord and His favor, always and at all times. We will betray us and our souls to the Father, Son and Holy Spirit. People: To you, Lord God. Priest - prayer" 2301. At the liturgy St. Jacob in Greek RKPP. the litany of petition is placed immediately after the Gospel before the removal of the catechumens; begins: “Let us study diligently (σχολάσωμεν εκτενώς). (In peace) Let us pray to the Lord" and after 3 or 4 petitions, common with the first petitions of the great litany: "For peace from above... (not in the Mess. RKp.). For the peace of the whole world... Let us pray to the Lord for the salvation and intercession of our holy N Patriarch, all clergy and Christ-loving people. Let us pray to the Lord for the remission of sins and forgiveness of our transgressions and for deliverance from all sorrow, anger, misfortune and need, the insistence of our enemies.” The current 6 special petitions are in the same order, but with the following discrepancies in relation to the current ones: in 1 petition – “the whole day is perfect, holy, peaceful and sinless, we all ask the Lord to come”; in the 5th petition, instead of “in repentance” - “in health”, in the 6th petition there is no “peace”, and after “terrible” - “and trembling” (φρικτού). (Thus, the reduction of the Jerusalem liturgy of the Apostle James in the Constantinople liturgy affected, but very little, the litany of petition). But to Sinaisk. RKP. Liturgy of St. Jacob (No. 1040 of the 12th century) - of these discrepancies, only the 3rd (there is no “mirna”). The response to the petitions has not been indicated. Then “The Most Holy” (with John the Baptist and the faces of the saints) 2302. In glory lane Liturgy of St. Jacob according to the RKP. St. Petersburg Academy of Sciences No. 26 XVII century. special petitions, of which only the initial words are here, in this order: 2, 4, 6, 1, 3, 5 2303. At the Liturgy of St. Basil the Great and Chrysostom, as well as at Vespers and Matins, the petitionary litany in the ancient Service Books has the following discrepancies in comparison with the current ones: in the first petition, “holy” is sometimes omitted (Greek rkp. early 17th century), “faithful” is added (glorified rkp. 16th century); 2nd petition of the ancient. glory "mercy and abandonment"; In addition to these two concepts, Porphyry also has “καί συγχώρησιν” (condescension). Euhol. IX-X centuries and instead of “abandonment” it has its Greek. RKP. XVI century; instead of the “sins” of the ancient. glory lane "temptations"; in 4 petitions in one Greek. RKP. XV century “Give Thy peace”; in glory XIV-XV centuries "to the whole world"; ancient glory lane instead of “peace” “humility”; the same in the 5th petition; in the same place: “other summer” or “other summer”; in the 6th petition “to finish our belly as a Christian”; instead of “painless” - “sinless”; instead of “sudischi” - “sude” (inaccurate) 2304. As for the relationship of the litany of petition to Vespers, it is remarkable that the Apostolic Constitutions do not have it in the rite of their liturgy, but only at Vespers and Matins; therefore, it is a litany created for these services. At Vespers, moreover, in the current place, it is indicated by the earliest manuscripts of the Euchologi and Typicons, giving a detailed rite of Vespers, from the 11th century, indicated under the name Πληρώσωμεν or Πληρώσωμεν μετά των αιτήσεως, or αιτήσεις, in glory. “Let’s finish our prayers” 2305. But some Typicons and Euchologies of the 11th-12th centuries. indicate it after Now you let go (Nikolo-Kasul. Typ., Euchologius Sinai. Bible No. 973, see Intro. Ch., p. 368:377). This must have been the most ancient place of the litany of petition, since the prayer of adoration is closely connected with it, and the latter in the most ancient Euchologies is preceded by a prayer of dismissal (see Introductory chapter, p. 344). The litany of petition, being, in its thought, the last prayer of the service, consists of the teaching of peace, that is, the actual gift from God through the priest of that with which prayers at Vespers began (as in every service) and which is considered as the sum of all goods (according to biblical usage, “peace” also means salvation; cf. the angelic song at the birth of the Savior; see above, p. 511). The prayer itself here, at the end of it, reaches its peak in that action is added to the words, that in addition to words it is expressed in the action of bowing down, which replaces the fasting of kneeling. Over those who have bowed their heads, at the invitation of the deacon, the priest secretly reads (like all his prayers at services) a special “prayer of adoration”: “Lord our God, who bowed the heavens and came down,” in which the priest asks God to look upon those who by this action express their submission to God and hope, to preserve them always and in the coming night from every enemy, the devil and bad thoughts; in the exclamation of prayer: “Be the power of Thy Kingdom,” God is naturally glorified as King. The prayer of adoration replaced the ancient laying on of hands by the bishop at the end of the service for each person praying, as was the case, for example, in the Jerusalem Church of the 4th century. (see Introductory chapter, p. 142) and at Vespers and Matins of the Apostolic Constitutions, where a prayer is given at this laying on of hands, of homogeneous, although not identical with the current content (ibid., 136). The current prayer is already read in the RKP. X century, but no. RKP. They have other prayers of adoration instead. Yes, Euhol. Sinaisk. bib. No. 957 IX-X centuries: “Lord our God, who sits on the throne of glory and watches over the abyss, with your gracious eye looking down on our humility, bless all of us who have bowed our heads to You and lift up our horn in Your favor; Blessed be the all-holy name of Thy love for mankind.” Euhol. Paris. National Bible: “Holy Master, bow the neck of your body, we pray, grant us with right and unyielding thoughts to look at the heavenly glory and to rise to Your greatness, as Your power and Yours is the Kingdom” 2306. After the litany of petition and the prayer of adoration associated with it, which is how Vespers actually ends, a special additional, unnecessary part, called litia, is inserted into it. Lithium from Greek. λιτή, fervent prayer, according to the usual church usage, meant prayer outside the church. The current charter recognizes four types of litia, which, according to the degree of solemnity, can be arranged in the following order: a) “lithia outside the monastery,” set on some twelfth holidays and on Bright Week before the liturgy; b) lithium at Great Vespers, connected with the vigil; c) litia at the end of the festive and Sunday matins; d) lithium for the repose after weekday Vespers and Matins. In terms of the content of the prayers and the rite, these types of litia are very different from each other, but what they have in common is the departure from the church. In the first type (of those listed), this outflow is complete, but in the others it is incomplete. But here and there it is performed in the most immediate way with the aim of expressing the prayer not only in words, but also in movement, in changing its place to revive prayerful attention; The further purpose of the lithium is to express - by removing from the church - our unworthiness to pray in it: “we pray while standing before the gates of St. church, as if before the gates of heaven... like Adam, the publican, the prodigal son" 2307. Hence the somewhat repentant and mournful nature of lithium prayers. Finally, in litia, the Church proceeds from its blessed environment into the outside world - in the proper sense - or into the vestibule, as a part of the church in contact with this world, open to everyone not accepted into the Church or excluded from it, for the purpose of a prayer mission in this world. Hence the nationwide and universal character (about the whole world) of lithium prayers 2308. According to the original purpose of the lithium, which had something similar in the Roman cult (see Introductory chapter, p. 354, note 2), it was a prayer during public disasters in places affected or threatened by them (ibid., p. 152); This was the litia both in the charter of the Great Church of Constantinople and in the Western Church (ibid., pp. 353–354) only such prayers are given the name litia. But next to these lithiums existed already in the 3rd century. very close to them are prayers of a joyful and solemn nature, consisting, like those, in country processions, which, however, have not acquired the name of lithiums and litanies. These processions received a special development in the Jerusalem Church, where they must have been celebrated first on holidays marked by the celebrated events of St. places (ibid., p. 251, etc.), and then, already in the 4th century, became part of every Sunday Vespers; This litia (also not called that) consisted of a simple repetition of the second, prayerful, part of Vespers, in different St. places (ibid., p. 142). The current lithiums before the liturgy are a remnant of the festive Jerusalem lithiums, and at Vespers and Matins they are a direct legacy of the local Sunday-evening lithium, which, under the influence of the Great Church and ancient universal practice, adopted elements from the penitential prayer lithium. The Litiya at Great Vespers 2309 is composed of three elements: rituals, songs and prayers. The ritual of the lithium consists of the ceremonial exit of the clergy and people into the vestibule. Since “the narthex is designated for the repentant and catechumens,” then “the Church, as if bearing the image of the repentant and catechumens, humbling itself before God and asking for His mercy, performs some part of the service in the narthex” 2310. “Standing before the sacred church, as if before the heavenly gates, we implore Him” 2311. This exit is such an essential part of litia that in the Slavic manuscripts of the Jerusalem Typikon, instead of the term litia, “exodus” is constantly used 2312. This exit takes place in a manner similar to the evening entrance. Priest 2313 with the deacon, as there, exit by the northern doors, with the St. closed (according to the Missal). doors 2314. The deacon walks next to the priest 2315, holding a censer. Two lamps (μανουάλια) are carried in front of them. The choristers (“us”) follow the clergy. All this is done while singing the stichera placed at the litia. Upon arrival in the vestibule, the deacon “censes St. icons (local), the rector and the faces and stands in its place,” that is, in front of the priest a little to the right. Origin according to ancient statutes The studio regulations did not know litia at the festive vespers. The most ancient editions of the Jerusalem Rule indicated the departure for the litia to other churches and chapels (euktiria) of the monastery, and finally to the vestibule of the main church, and on the way to each of these churches its stichera were sung, and in each of them one litany petition was pronounced. So RKP. Georgian Shiomgvim XIII century. and two bibles. Savvina monastery near Jerusalem in the 16th century. 2316 As for the rite of origin, it had the following development. "The priest walks with a censer and a lighted candle." “we sing the samoglas, performing litia (λιτανεύοντες) in the vestibule (έν τω νάρθηκι), preceded by a priest with a censer and a lamp (λαμπάδος)”, in the pech. ed. "lamps" 2317; There is no mention of censing in the vestibule. “When they are chanted (the stichera of the litia), the deacon, entering (the altar) and taking the blessing, usually leaves together with the priest from the north side with the locked saints. doors, preceded by lamps, and passing through the red doors, and behind them all the brethren, stand in the vestibule; during the singing of the brethren, the deacon censes everyone as usual; at the end, the stichera, standing in its usual place, says: God save you." 2318 “The priest and the deacon proceed into the porch with the candle of the previous one from the censer, and we follow them - the priest passed through the church gates and pointed with the cross and it stands there, and the faces will stand in their order” 2319. The later ones replace one candle with “2 lamps”; about censing they add “abbot and brethren” 2320. Even later: “the priest leaves with the deacon St. doors - and there the (priest?) St. will show. icon and abbot" 2321. Old-fashioned the same, but the deacon † brethren censes 2322. Now. Greek Euhol.: “we sing stichera, performing litia (λντανεύοντες) in the vestibule, preceded by the priest and deacon with lamps and censer” 2323. Coming out to the litia of Sunday Vespers (ordinary) takes place while singing the “stichera of the church.” The singing of such a stichera is natural during the solemn passage of the church; and it is natural to remember at least once during the entire vigil the saint in whose honor the church (the ancient statutes, as we will see, speak here of the singing of the stichera of the church saint), as he is also remembered at liturgical hymns once (in the troparion at the entrance), and who is thought to be spiritually co-present with the believers and participating in their service, “sealing the singing and beginning the celebration” 2324. The Typikon does not indicate which of the church stichera to sing at the litia 2325. In the Octoechos, in the service of the 1st tone, it is noted: “we sing the self-according stichera of the Holy Monastery, performing the litia in the vestibule, and on it we sing the stichera of Paul the Amorite or whatever the abbot wills.” It is assumed that the church, as was almost always the case in ancient times, is in honor of the saint, and from its stichera the self-voiced one is indicated for singing, as the most solemn in melody, wherever it is placed in the service of the saint; For the most part, the self-accords are placed on Glory and now the Lord has cried out or verses. As for the stichera of Paul the Amorite, placed in the Octoechos on the Lord I cried out, the Theotokos in content, the Typikon nowhere suggests their singing at the litia, since in the comments regarding the Sunday service in the triode Weeks it constantly speaks of the singing at the litia of only one stichera of the church, not counting the slavnik from the Triodion and the Theotokos 2326. “After the completion of the stichera,” the Typikon continues in the present place, allowing for the possibility of singing at the litia and several stichera (which happens when it coincides with the Sunday of some commemorations), “Glory is now the Theotokos”; which Theotokos is not indicated, but in the triode Weeks the Theotokos is always indicated here according to the voice of the last stichera (on Glory), and for the most part from the Sunday verse Theotokos 2327. Consequently, when singing one stichera of the church at the litia (on an ordinary Sunday), the Theotokos to it must be taken from the verse Sunday stichera according to the tone. But if the church is the Lord's and the Theotokos, then the Theotokos at the litia can again only be served by one of the stichera of the holiday to which the church is dedicated 2328, because then the lithium stichera of the church belongs to the number of those that are never combined with the ordinary Theotokos; Perhaps this is why the Typikon’s expression about the Mother of God at the litia is so vague. The ancient lists of the Typikon were more specific on this point - about lithium stichera; in particular, some of them indicate that at the litia the stichera of the church should be sung according to the voice of Octoechos, i.e., from the church stichera, choose the stichera of the voice that falls on a certain Sunday in order to maintain musical consistency with other parts of the service (see below). The stichera of the church at the Sunday litia is not sung on all the twelve feasts, their after-celebrations and devotions, the forefeast of the Nativity of Christ, on the Sunday of Vai, Thomas, the Myrrh-Bearers and the 7th after Easter (see there). Lithium stichera according to ancient charters Cargo. RKP. The Typikon of the 13th century, as noted above, indicates the lithium of the stichera of those saints to whose church the lithium is directed; hence, perhaps, the general requirement of the Typikon to sing the stichera of the church at the litia; several stichera (not just one) are indicated for each church for the voice of the day; in the vestibule of the main church after them - Glory and now: Theotokos; Greek RKP. and oven ed.: “we sing the samoglasen of those in the monastery (τοΰ κατά μονής) of the Holy One in the voice of the day - Glory and now the Mother of God” 2329. In the ancient XIV century. glory RKP. Type: “we begin the samoglas (other rkp.: samoglasniki) of the saint, his church, against the real voice in ohtai (Oktoikhe) (rkp. XV century: † “if you have”, i.e., it must be, if the saint has stichera of such a voice, and if not, then another voice), the samoglasniks of the Holy One sing and read his church, Glory and now stichera to the Annunciation ch. 8: Rejoice heavens" ; instead of italics RKP. XV century: “and after the completion of the stichera, Glory is now the Theotokos”; RKP. 16th century: “we sing stichera to the saint, who is the church, in the voice of the day, if we have it; and after the completion of the stichera, the glory of the Theotokos is now" 2330. “And we sing the stichera to the saint, for whom there is a church; the same stichera of Paul the Amorite or to the saint, if not - and upon completion of the stichera, glory to the saint, if not to be received by the saint, or the Matins verse glory we sing (i.e., glory can be taken from the verse stichera to the saint at Matins, since the evening verse stichera is sung as the first lithium stichera?), or else, Glory is now the Theotokos; Whether the church of Christ or the Mother of God, Glory to the church even now” 2331. The stichera at the litia are followed by a prayer called “prayers” (Servant Book; Typikon calls its first part: God Save), but which is structured as a litany of 5 petitions with an exclamation. This litany in its petitions is more extensive than even the special litany and more complete than the great one. It begins with a general petition with the words of Ps. 27, 9: “Save (God) Thy people and bless Thy heritage” for the whole people (λαόν - “people”), as God’s inheritance (κληρονομίαν, “property”), and for the whole world of God with the addition, however, of a special request for Orthodox Christians (“lift up the horn” - give them an advantage over others for the blessings of the world), while immediately, at the beginning of the litany (not at the end, as in the great litany), all the saints are presented to God as intercessors, the whole Church is moved to prayer, and triumphant - with a detailed indication of the faces of the saints and the naming of the most important (as opposed to the general reference to such intercession in the great litany), namely: the Mother of God, the Cross, Angels, the Forerunner, the apostles, the saints, martyrs, saints, righteous and church saints. The same petition, in addition to the evening litia, is pronounced at the festive and Lenten matins before the canon. After this general and introductory petition, the litany moves on to the most specific prayer for different classes of people and their special needs, starting, according to the commandment of the Apostle, with the king; the petition for the king is the same as in the special litany, but due to the larger size of the petitions in this litany and the smaller number of them with him, they are combined into one common, 2nd petition, and the prayers of the special litany for the reigning house. 3rd petition for spiritual power and all those most in need of God's help: for all unfortunate Christians (perhaps an echo of the difficult times of Christianity), for a local church or monastery, for a necessary condition for any well-being and development - peace and stability ("state") 2332 of the world, especially the Holy Churches (repetition of petitions from the great litany), more particularly about different types and degrees of difficult conditions: about those of the brethren who are in difficult situations labor (κοπιώντον, “toilers”) and lower services (“servants”; διάκονοΰντον), which do not even allow them to be present in the church or cause absences from the monastery (“about those who remain,” άπολειφθέντων, actually left by order at work, “and in departure, άποδημίοας, existing”), about the sick, the dead, their “dormition” (κοιμήσεως, i.e. repose, actually quiet lying), “weakness” ( άνέσεως, i.e., rest from earthly labors), “blessed memory” of them on earth and “forsaking, αφέσεως, sins”, of prisoners and those engaged in various services now and before. 4th petition - for the entire (external) world (return to the beginning) and its deliverance from physical disasters: famine, epidemics, earthquakes, floods, fires - and social: war and civil strife, in general for the mercy of God and the turning away from us of the wrath of God, both already approaching us and possible in the future ("imminent ... reprimand", απειλής, threats) 2333. The 5th petition is for hearing prayer. After this petition in the Service Book there is a remark: “he also remembers what he wants, the living and the dead, secretly.” Instead of the usual exclamation, which consists only of glorifying God and is the end of the prayer, this exceptional litany is joined as an exclamation by an entire priestly prayer, beginning with the words of Ps. 64:1, to God, as the Savior and hope of all ends of the earth and sea, about hearing and mercy, with the praise of a special litany. Since the litia is a special service inserted into others, its litany is joined by the usual teaching of peace at the end of the services, and it ends as a prayer of dismissal with a prayer of adoration to Jesus Christ 2334, as the Most Merciful (πολυέλεε) Lord, for the acceptance of prayer, protection, driving away enemies, reconciliation and pardon for us and the world. In this prayer, the priest turns to the intercession of the same saints to whom the deacon addressed at the beginning of the litia, thanks to which this prayer is also an extension of the last petition in the great litany “Most Holy, Most Pure.” To the petitions of the lithium litany, due to the special zeal of its prayers, surpassing in this regard the special litany (the ever-increasing zeal of prayers), the face answers dozens of times, “Lord have mercy,” and not the same number of times, but in accordance with the complexity of the petition: for the 1st - 40, for the 2nd - 30, for the 3rd - 50, and for the last two, as additional, - 3 times, - different symbolic numbers are taken. The last prayer of the lithium is required by the Typikon and the Missal to be pronounced loudly and listened to, in accordance with the special zeal and mournful-repentant nature of the lithium prayer, not only in a head-bending manner, like ordinary final prayers, but by falling prostrate to the ground, and, like a prayer of blessing, it is pronounced facing the west (the Missal does not mention turning to the west). The main prayer of the litia, “God save Thy people,” began, perhaps, from a short prayer with the same beginning at some liturgies, for example, the liturgy of the Apostolic Constitutions: before the consecration of the Gifts, “Save Thy people, O Lord, and bless the property which Thou hast acquired and won with the Precious Blood of Thy Christ, and has called it the royal priesthood and the holy tongue” (cf. in Liturgy of Basil the Great and Chrysostom at the end of the liturgy). At the liturgy St. Jacob's prayer, in a completely current version with minor variations (see above, p. 570), constitutes the last petition of the litany corresponding to our special one; at the same liturgy in the great litany in one petition “for every soul of Christians ... demanding” (see above, p. 525). Often mentioned Georgian manuscript of the 13th century, Greek. RKP. XIII-XIV centuries and, apparently, all glory. RKP., even the 16th century, have only the first three petitions; so are the first glory. printed publications, ending with Moscow. The service book of 1647 and the Old Believer charter; to Kyiv. Service 1629 there are in small print the last two petitions with the remark that they are “only found in walnut”; in Greek In the same editions, even the earliest ones, there are two last petitions. The first petition in ancient times. Greek RKP. XIII century (Moscow. Roman. music. Northern collection No. 491/35) contains among the saints only the Most Holy. Theotokos, the Cross, the Forerunner, the apostles, Saint N (day or church?) “and all the saints”; so is the stove. Greek ed. Typikon, but with the omission of the Cross and the addition of immaterial forces; Greek RKP. XIV century they add after the apostles: “our venerable and God-bearing fathers, St. and the righteous Godfather Joachim and Anna"; so do the most ancient glories. RKP. XIV century (Moscow Synod, b. No. 328/383), but without the Cross; glory RKP. XV century, restoring the mention of the Cross, they add St. Archangels; glory RKP. XVI century they also add: “holy, victorious martyrs”; for the first time later Greek. RKP. and the first stoves ed. The Euchologians are added after the apostles: “like our holy fathers and the great ecumenical teachers and saints (Ιεραρχών) Basil the Great, Gregory the Theologian and John Chrysostom, like our holy father Nicholas the Wonderworker of Myra” 2335. In the glory of the oven They began to add even more saints to this prayer. Peter Mogila contributed after St. Nicholas: "St. three Kyiv hierarchs Peter, Alexy and Jonah, Russian wonderworkers"; after Joachim and Anna: “our venerable and God-bearing fathers Anthony and Theodosius of Pechersk”; and after mentioning the Most Holy Theotokos he added: “if there is a church of the Mother of God, this is true: honorable and glorious for Her name” 2336. To Moscow Service 1647 the last addition was retained, all the named saints were placed after the Godfather Joachim and Anna, Athanasius the Great and Cyril of Alexandria were inserted between the 3 saints and Nicholas; John, Archbishop was added to the 3 saints of Kyiv. Novgorodsky, and Leonty, bishop. Rostovsky; then called St. Anthony, Theodosius, Euthymius, Savva, John Climacus, Sergius, Varlaam, Nikon, Paphnutius, Nikita Pereyaslavsky, Dimitri Prilutsky, Zosima and Savvaty, Alexander Svirsky, holy fools Maxim and Vasily of Moscow, and Pechersk venerables. are not mentioned. Service book Moscow. 1658 returns to the brevity and order of the Greek. printed, adding only after St. Nicholas 4 Moscow Saints (with Philip). Nek. glory RKP. and Service Petra Mog. and Moscow 1647 "Christian horn". Ancient glory RKP. Typikon instead of “All-Pure” - “Most-Blessed”, late. “Most Pure and Most Blessed”; so is Mosk. Service 1647; Peter's Mogila "Most Pure"; Moscow 1658 as now. Instead of “representation” - “intercession” everything up to the Service. Moscow 1658, where the first is in the margins. The 2nd petition for the king was subject to the same changes as in the special litany. Petitions for the queen and heir are not yet in the Moscow Service Book. 1658 The 3rd petition (about the Synod and the Archbishop) began in Greek. and later glory rkp.: “We also pray for the remission of sins of the servant (glor.: slave) of God (Greek N) abbot (glor. † our father) and all our brotherhood in Christ.” (Praying for the forgiveness of sins corresponds to the purpose of monastic life) 2337. Charters: ancient. glory RKP., for example No. 328/383 Mosk. Syn. Bible of the 14th century, before this special petition for the bishop: “We also pray for our bishop N, for health, salvation and remission of sins,” as in Greek. RKP. and to Moscow Service 1647; but in the Service Book of Peter Mogila of 1629: “About servant B., our most reverend father, Archimandrite N, or our honorable father, Hieromonas N; and in the world of the church they said: ... about the God-loving bishop. our N, or: O Reverend. Metropolitan our. N; if it is stavropegion, say: about the most holy archbishop. our. Ecumenical Patriarchy N"; “Oh holy one. archbishop our Moscow N. Patriarch of All Great and Small Russia, also: about Bishop. our. N still exist"; in Greek Crown. 1622 and in Gohar (1740): “O Archbishop. ours. or ep. N" (there is no mention of the abbot in the last 3). After “serving father and our brothers” ancient. glory RKP. have: “to this monastery and everywhere, about the right faith of the peasants” 2338. Instead of “remaining” (άπολειφθέντων) slav. RKP. and ed. until 1647 “about those sent” († “for service”). Instead of: “about dormition, weakness, blessed memory and remission of sins” ancient. glory RKP. XIV century: “about the departed, the remission of blessed memory of their sins”, some. XV century: “for the departed, the weakening of their blessed memory is their abandonment” 2339; Peter Mogila's service book: “about the Dormition, weakness, blessed memory and abandonment...”; 1647: “about rest, and about weakening and blessed memory, and abandonment ...”; 1658: “about the dormition, weakening of blessed memory and abandonment” (hence, some RCP “dormition” is understood in the collective sense by the deceased, while others understand “blessed memory” as the title of the departed). After “rtsem” - “all” slav. before ed. 1647. 3 and 4 petitions not included, Greek. and glory RKP. Typicon and Greek p., but instead of them the remark “and remembers (if he wants) (as is the custom) (ους λέγει) the living and the dead (secretly)”; There are no such petitions in glory. Service books of Moscow. before 1658; in Greek oven they have the following options in comparison with ours: “preserve St. this monastery and to every city and country”, after “merciful” - ευμενή (“I will be favorable” - see above, p. 591), “righteous” without “and” 2340; from Peter the Mogila: “St. this monastery and every monastery and every city, town and country"; "flood" † "hail"; Moscow Service 1658 as now, only: “preserve St. this monastery and every city." Service Peter Mogila's remark after these petitions: “And so the exchanger remembers them, he wants the living and the dead, the face of the wire sings “Lord have mercy”; - If there is a lack of rain, say and behold: And about the hedgehog... If there is a lot of rain about a bucket, say this: And about the hedgehog, stop the immeasurable and yearless outpouring...”. The current Greek Euchologius, after the first 3 petitions, has a remark similar to our Missal, without “secretly” (about commemorating the living and the dead at will) and then 2 current petitions with the option in the first † ευμενή. The Old Believer Typikon and Service Book do not have these petitions and remarks about the commemoration of the living and the dead. At the last prayer, the most ancient Greek. RKP. (Sebast.) The typicon and printed publications after the “apostles” have only: “The Holy Monastery (print: “Holy N”) and all the saints”; late Greek (No. 381): “St. and God-bearing. our father, St. Godfather of Joachim and Anna and St. monastery and all saints"; later glory RKP. (No. 678 of the 15th century and Aa 194 of the 16th century) makes no difference compared to “God Save”. The service book of Peter the Mogila immediately puts martyrs and saints after the “apostles” (in “God Save” at the end), omits (in comparison with “God Save”) Basil the Great, Gregory the Theologian and John Chrysostom and adds after the Russian saints “St. glory Vmch. John Novago, likewise in Sochava” (XIV century, see June 2). Moscow Service Book. 1647 no difference from “God Save”, 1658 – martyrs and saints before the saints. Print. Greek Euchology and modern. printed after the apostles – martyrs and saints, 4 saints, “St. and glorious Vmch. George the Victorious, St. Ν, we commemorate him, St. and right. Godfather of Joachim and Anna and all the saints.” In the old school in the Charter and the Service Book there is no difference from “God Save”. Number of “Lord have mercy” on lithium petitions Euhol. 1622 and Goar'a 40_3_3_3_3 Service P. Could. 40_30_50 (in the margins: 30)_10_40 Moscow 1647 40_30_50_3_3 Nowadays. Greek Euhol. 3 2341 _3_3_40_3 Est. old-fashioned 40_30, 12_50 Service old-fashioned 40_30_50 2342 About the position of the body during the last prayer (“Master is Many-Merciful”) load. RKP: “let us bend our knees”, ancient. Greek (Sebast.): “bowed heads and lying on the ground,” late. Greek (No. 381): “Bowing our heads, turning to the people from east to west, he says a prayer,” print. Greek: “lying on the ground”, glory. RKP. ancient (XIV century No. 328): “to us who bow to the ground and lie on our knees,” XV century. (No. 678) “Let us bow our heads,” 16th century. (Aa 194): † “the priest faces the west,” Euchologus. Greek seal: “to all who bow their heads and lie on the ground,” Ser. Peter the Mogila: “To the brothers and us who bowed our heads, priest arr. Facing the west and the deacon I stand at his right hand and hold the orarion with the three fingers of my right hand and bow my head,” Mosk. 1647: “with an open head”, 1658: “to all who bowed their heads and leaned to the ground.” The Old Testament Rule: “The priest, turning to the west, prays loudly, but we bow our heads”; Service Old style: “with the revealed head” 2343. The hesitation regarding kneeling is explained by the ancient canonical prohibition of the latter on Sundays. Significantly departs from the usual type of lithium according to the current charter of the Great Church. Her rank is given not in the Typikon, but in Ί ερατικόν᾿ e (the Priestly Service Book). For the litia, the priest and the deacon go to the middle of the church, where the bread for blessing has already been prepared. At the end of the lithium troparion of the saint celebrated tomorrow, the deacon says: “God have mercy on us... Lord have mercy three times. We also pray for pious and Orthodox Christians. We also pray for our Archbishop N. We also pray for mercy, life... of the servants of God who perform St. this holiday and His servants - and remembers the names of those who brought bread. – We also pray for the survival of St. church or monastery and city or village or this island and every city and country from famine... Each choir three times Lord have mercy 12 times. We also pray for the hedgehog to be heard... Lord have mercy 3.” The bishop, dressed in an epitrachelion and a small omophorion, or priest says: “Amen. Hear us God..." Lik: Amen. Peace to all. Your heads... At the veneration of all bishops or priests: “Lord, Most Merciful” with a mention after the apostles: “like in St. father of our great saints and ecumenical teachers Basil the Great, Gregory the Theologian and John Chrysostom, Athanasius and Cyril, Patriarchs of Alexandria, Nicholas Mirsky, Bishop Spyridon. Trimifuntsky wonderworker, St. glorious vmchch. George the Victorious, Demetrius the Myrrh-streamer, Theodore Tiron and Theodore Stratilates, Mina the Wonderworker and Holy Martyr. Charalampia", martyr, saint, Joachim and Anna, "St. N, whose memory we also commemorate." Following this, after the singing of the Virgin Mary, the blessing of the loaves occurs, and Vespers ends with the troparions of dismissal for the resurrection and the saint 2344. Litiya returns to the church in the same order in which she left there, while singing the verse stichera: “having risen (rising from our knees or raising our heads after bowing), we sing the stichera of the resurrection and enter the church, passing by the priest, singing and other stichera, which are in alphabetical order.” The stichera are sung by two faces together (see below), which is why they stand in the middle of the church in a semicircle in front of the table with bread. The priest, “preceded by lamps, walks through the royal (red) gates and, as it were, enters heaven. The primate, under his leadership, is followed by others, walking as if following Jesus Christ. And both faces, united into one and standing in the middle as a sign that our heaven has opened and through Christ the Angels have come into unity with us, sing verse stichera” 2345. Read more Peter Mogila's Missal: “The priest with the deacon, the previous lamp, enters the church, and the brethren and all the people follow.” Moscow Service 1647: “the priest and the deacon go to St. the altar and shut the doors,” that is, the saints. But Service 1658 generally “enters the church.” According to Service. 1647 old style The missal, but the Charter is like ours 2346. The stichera “on the verse” (είς τον στίχον, less often τά άπόστιχα), or “stichonny”, represent the second and final row of festive songs at Vespers, which therefore should already be higher than the previous row - the stichera on the Lord I cried. Just as the prayers of Vespers grow stronger as it progresses, so do the songs. Indeed, verse stichera more fully praise the celebrated event by the fact that they are attached not to the everyday psalm, but to special verses (adapted to the holiday), hence their name. However, they are called that way also because on the lithium there are stichera without verses 2347. They dominate the psalm (i.e., these verses) by opening their series without a psalmic verse. On many holidays, these stichera are more enthusiastic than “appeals”, for example, on Easter they serve as the famous stichera “The Holy Passover”, they are sung in more refined voices (3, 5:7) and have the most artistic and touching melodies (“House of Euphraths”, “Ever from the Tree”). That is why they are performed by both united choirs in the middle of the church, which for Sunday vigil follows naturally from the previous description (for ordinary Vespers this is deliberately noted - see Chapter 9 of the Typikon). The verse stichera, so far only one, must be meant in the well-known story about the visit of the Nile of Sinai by Sophronius and Moschus (VII century) under the name “troparion in the quiet Light or in the Lord’s Grace”: troparia are called there and stichera on the Lord I cried out, but the term “stichera” is not yet in this monument (Introductory chapter, 295). With the current name and in the number of several, the verse stichera are mentioned by Hypotiposis (IX century) under the name στιχηρά τοΰ στίχου 2348, the most ancient Studian charters and the Evergetian; the oldest Greek RKP. The Jerusalem Rule calls them “stichera τοΰ στίχου” 2349. There are 4 verse stichera at Sunday Vespers, 1 more than for all other holidays, even the twelve, excluding Easter. They have their own Mother of God, glorifying the incarnation of Christ 2350 or concluding prayers to the Mother of God for deliverance from misfortunes - without relation to the event of the resurrection, like the dogmatists - why they serve, like the latter, as Mother of God and for the feasts of saints - polyeleos and vigils; The chants for them are more solemn than for the everyday Mother of God, close to the chants of the dogmatists. The verses for the verse stichera are the same verses of Ps 92, from which the evening Sunday prokeimenon is composed, i.e. “The Lord reigns...”, “For establish the universe...”, “To Thy House...” (see above, p. 567). In the series of Sunday verse stichera, the first of them are noticeably isolated from the rest: they are homogeneous in structure and content with the first three stichera on the Lord I cried and, in any case, are older than the other verses. These latter, called “alphabetical stichera,” as they begin in order with the letters of the alphabet, thanks to this, for all voices, they form one whole, divided into 8 sections. They are somewhat longer and more detailed than the first stichera. Ancient manuscripts of the statutes attribute them to St. John of Damascus. The Studio-Alexievsky Charter knows only one Sunday poem, of course, the first of the current ones; for the Weeks of the Triodion, he prescribes doubling it and after it singing the triode stichera; consequently, on ordinary Sundays it tripled. The Studio Typicons of the Calabrian and Sicilian editions, in addition to this stichera, also name 3 alphabetic stichera, and the first also names the author: “John.” The Evergetian charter indicates after the 1st 2 alphabetical ones, denoting them with the name “John the monk of Damascus.” Gruzinsk. RKP. The Jerusalem Charter indicates 3 alphabetical stichera with the name of St. John, appointing the 3rd to Glory. Greek RKP. Jerus. The charter calls them “ανατολικά τά κατά αλφαβήτου”, giving them the current verses 2351. The alphabetical arrangement of the stichera suggests the idea that they were all originally intended for one service and must have played the same role in it as kontakia. Their Western Studian Typicons call the Theotokos τοΰ αλφαβήτου, and the Evergetid Typikon - δευτεροθεοτόκια. In view of the special meaning of verse stichera, under no circumstances are they not only not replaced at the Sunday service by others, but also not reduced or increased in number by the addition of other stichera. The exception is December 24 and the Week from Easter to Ascension (see there). Having given a series of psalms, both specially for vespers (103 and 140 with further ones), ordinary (1 kathisma), and specially for holidays (verses 92 ps.), adding to the psalms Christian hymns adapted both to the evening time (Quiet Light, O Lord) and to the holiday (stichera), Vespers, however, would not have exhausted the singing material if it had not added to all this something else from circle of so-called biblical songs, which at Matins, under the guise of a canon, occupy such a prominent place. Vespers makes up for this deficiency with the prayer-song of St. Simeon the God-Receiver from Luke. 2, 29–32 “Now you let go” 2352. Full of gratitude and calmness in the face of death, which comes from constant thoughts not about oneself, but about the world and the people, their enlightenment and salvation, this “prayer” of Simeon approaches the evening, reminding us of the decline of our lives (like “Quiet Light,” it calls the Savior light). Despite the highly poetic nature of this prayer-song, the charter for it prescribes not singing, but reading (as Simeon himself probably performed it correctly: “bless God and speak”). The charter does this with other frequently repeated songs (see above, p. 560). But “the rector says it,” while the subsequent Trisagion is the reader (at weekday vespers, the reader is also allowed to pronounce it). According to Simeon of Thessalonica, “one of the servants, as if Simeon the Receiver of God, reverently pronounces” it 2353. “Now you let us go” is mentioned among the vespers songs immediately after the “prayer”, close to our “Lord grant”, by the Apostolic Constitutions 2354, and in the current place of vespers - in the famous story about the visit to the Nile of Sinai in the 7th century. and in the Books of Hours of the 8th century. The Coptic and Abyssinian vespers have it. Armenian Vespers, like other services, also has a biblical hymn. The Roman Catholic Vespers has this hymn at Compline with the antiphon (“Save us”), and at Vespers it has the hymn of the Theotokos (Introductory chapter, pp. 295, 300, 301:317). The Anglican liturgy, which does not have Compline, placed "Now You Let Go" at Vespers 2355. According to the Studio Charter, “Now you let go” was sung “vly” (see above, p. 560). The oldest RKP. The Jerusalem Charter does not say anything about the method of fulfilling Now You Let Go; but judging by the fact that they add this song to the previous speech about the singing of verse stichera without any intermediary remark or with “the same” (είτα), perhaps they suggest singing it. Now you let go is joined by the Trisagion and the accompanying prayers up to Our Father, which thus conclude the service, its prayerful part. This is natural for such a prayer as the Our Father (cf. liturgy), and the preceding ones prepare it. These prayers are said by the reader. Trisagion at Ancient Vespers Vespers (without troparion) in the ancient Book of Hours ends with these prayers. bib. VIII-IX centuries (Enter. Ch., 298). According to the most ancient Roman rite, the services ended with the “Our Father” as a collection (general prayer of dismissal - ibid., 308). Herman of Paris († 576) in his “Short Exposition of the Ancient Liturgy of the Gallicas.” notes that the Our Father occupies the last place in the liturgy, “so that every prayer of ours consists of the prayer of the Lord” 2356. The studio charter assigns the same singing for these prayers as for Now Letting Go and the troparion (see above, p. 560). Those in Jerusalem act as if you are now absolved (see above, p. 599). Troparion of Dismissal Vespers The vespers songs, increasing in their solemnity, end with the highest of all types of church chant - the troparion, the very name of which (τροπάριον, from τρόπος ήχος, voice, melody) indicates the special complexity and richness of the melody for it. In each voice, the troparary melody constitutes the crown of all other chantings, of which only the prokeimenon can compete with it. Therefore, the troparion at all services occupies the most honorable place among other hymns, opening their series, as at Matins, completing it, as at Matins and Vespers, or replacing all other types of hymns, as at the Liturgy and at the Hours (at the latter, together with kontakion). Based on the place that the troparion occupies at Vespers, it is called “dismissal” (απολυτίκιον). “Dismissal” troparions sometimes differ from the usual ones, except for Sunday, in which the final troparion of Matins is special, on Good Friday, where the troparion of dismissal is Matins, however, “For the sake of us who were crucified,” and the usual one is “Ever Glory.” Troparion is the oldest church song, with which the history of church song began its development (Introductory chapter, 328–329). In the statutes of the Great Church of Constantinople, which preserves the most traces of ancient practice, this is the only hymn. With such a paucity of hymnographic material, this charter is reminiscent of Roman worship, which usually contains one hymn for each service and no more than two or three for each of the most important holidays. The hymnus of Roman Catholic worship thus corresponds to our troparion: it is the only hymn there that is not borrowed from Holy Scripture; very rarely, however, antiphons in Roman worship present verses of their own composition, not biblical ones. – Troparion of dismissal to Patmossk. Euhol. No. 105 XIII century. is supposed to follow a special “prayer of holiday”, but this prayer was adapted for the holiday; So, Trebnik Mosk. Synod, b. No. 371/675 gives a number of such prayers for different saints and twelve feasts, calling them “prayer for dismissal” or “dismissal” 2357. The Troparion of Sunday Vespers (“To the Virgin Mary”), according to the custom of the Orthodox Church, which concludes each row with a hymn in honor of the Mother of God, is dedicated to Her. This was also done on the same basis as the chaos on Mother of God Sunday (see below). For such a troparion, the most joyful words heard by the Mother of God and that have come down to us were chosen - the greeting of the Angel and rights to Her. Elizabeth, therefore, the troparion is composed of biblical (Luke 1:28:42) inspired words, which, however, are surrounded and intertwined with ours (“Theotokos 2358 Virgin”, “Mary”, “For Thou hast given birth to the Savior of our souls”). The main idea of ​​the song, inviting the Mother of God to joy (“Rejoice” in Hebrew and Greek, however, had the meaning of a general greeting, respectively Lat. and Russian “hello”, as this word is conveyed here in the Latin translation), is not without relation to the event of the resurrection, which is why it was adopted exclusively for Sunday and Lenten - for other reasons - vespers. The ancient legend that the Annunciation took place in the evening of 2359 could also be in mind. The Sunday troparion is not sung due to the connection of Vespers with Matins, at the very beginning of which it is placed. The prototype of the troparion “To the Virgin Mary” was given in the funeral prayer at the ancient liturgy of St. Jacob; among the various commemorations (according to the transubstantiation of the Gifts) in the oldest list of this liturgy (Messanensis of the 10th century) there is this: “Remember, Lord, the Archangel’s voice, saying: Rejoice, full of grace, the Lord is with You, blessed are You among women and blessed is the fruit of Your womb”; in later copies (Rossanensis of the 11th century) these words were added: “For you gave birth to the Savior of our souls”; even in the later ones (Paris bib. No. 2509 of the 14th century) the following is omitted before the angelic words: “Remember, Lord, the archangel’s voice speaking”; in even later copies (Paris bib. No. 476 of the 14th century), before the words that thus received the form of an independent song-prayer, the remark was added: “the priest adds (συναντει) and says it three times.” Since these words are in the liturgy of St. James were pronounced by the priest immediately before “Quite about the Most Holy...”, then the liturgies of Basil the Great and John Chrysostom derived from it in some of their lists (for example, in the Cryptoferrat RCP. Falascae of the 13th century) also indicate these words as the priest’s prayer after the words “Fairly” (instead of “He rejoices in You” or “It is worthy to eat” or next to the second, when singing it); at the Liturgy of St. Peter (in the Rossansky RKP. XI century only), these words are also placed as the priest’s prayer before “In the first remembrance”, with the addition after “Gracious” “Mary”, which is in the above-mentioned RKP. no 2360 . – As for the troparion at Vespers, in the Book of Hours is Sinaisk. bib. No. 863 at the end of Vespers the troparion is not indicated. According to Western Studite rules, there was apparently no troparion at Vespers either. So it is at Coptic Vespers. According to the Alexis-Studio Rule, at Saturday-Sunday Vespers, troparions were given: “To the Baptist of Christ and so on,” which were replaced for the saint being celebrated by his troparion. So at the Ethiopian Vespers, in addition to the troparion similar to the Virgin Mary, there are similar ones to “Baptist of Christ,” “Pray for us,” and “Under Your mercy.” Evergetian Rule: “released, and if the saint does not have a resurrection voice” 2361. Something similar to our Troparion of the Theotokos is represented by the biblical hymn of the Theotokos at Roman Catholic Vespers. The troparion corresponding to the “Virgin Mother of God” is there included in the usual beginning and, in addition, preceded by four verses with responsories and with a special prayer after it, is pronounced three times at dawn, at noon and in the evening; such a private service, called Angelus, arose in the 12th century. first for the evening 2362, must have been influenced by the opinion that the Annunciation was in the evening. The text of the prayer in the Ethiopian Book of Hours has the following discrepancy with ours: “Rejoice, Virgin, who has found grace, Holy Mary”; among Roman Catholics: “Hail (Ave, Polish: Zdrowas), Mary, full of grace - Jesus of Your womb. St. Mary, Mother of God, pray for us sinners, now and at the hour of our death” 2363. The troparion “To the Virgin Mary” is set to the 4th tone, the usual tone for troparions for the holidays. Due to the solemnity of the moment, the troparion is sung three times, which is customary only on the Twelfth and similar holidays. The solemnity is also enhanced by the incense of the loaves performed during the singing of the troparion, which, however, has the immediate purpose of consecrating the loaves. Ancient RKP. Jerus. mouth about the performance of the troparion: Georgian: “we are the troparion to the Virgin Mary, 3 times”; Greek North and No. 381: “and we are the voice of dismissal 4 (No. 381:5) to the Virgin Mary, saying it three times.” Rank of Patr. Filothea: “When the final dismissal is sung in a loud voice and inertly (άργώς), the deacon censes.” The remaining charters and missals are the same as the current one, or close. The current Greek Euchologius, before the blessing of the loaves, instructs to sing the Day of Absolution and the Theotokos. According to the Constantinople Ί ερατικόν᾿, the priest, censing the bread, having in front of him a deacon with a lamp, sings to the Virgin Mary, and the left choir sings the end of the troparion: “For you gave birth to the Savior...”; Such a peculiar singing according to the Constantinople Rule of this troparion is explained by the fact that in addition to it, the troparion of dismissal is sung at the end of Vespers (the blessing of the loaves and the Virgin Mary occurs before the verse stichera) 2364. “To the Virgin Mary” is sung three times at Great Vespers only on those Sundays that are not yet associated with any great memory; in these same cases (for example, in the Father's Week, some are triode, on forefeasts, afterfeasts and giving, not all, however) “To the Virgin Mary” twice and the troparion of memory or saint once (on the forefeasts of the Transfiguration, Presentation, Annunciation and giving the second two, however, to the Virgin Mary three times). With a large coincidence of memories with Sunday, somehow: on the 7th Week after Easter, on Sunday. The Godfather (if, however, it is not December 31), if it is December 24 in the week or March 25 in the 3rd Week of Lent, the Virgin Mary is not sung at all. Having replaced the liturgy and agape, Vespers should also provide those praying with a meal, at least such as the holiness of the church allows. This is done in the form that blessed bread and wine are offered to those praying, along with which oil and wheat are blessed (as if for tomorrow's meal). For this purpose, even during the litiya, a “quadruped” (τετραπόδιον) 2365 is prepared (“beautified” - προευτρεπισθέντος), or, as it is further called, “table”, a table, on both sides of which lithium candlesticks are installed; a dish (δίσκος) with wheat (σίτος) and five (according to the number in the Gospel) “breads are placed on the table, from which (ών, in Slav. “hedgehog” does not refer to “dish”, but generally means “what”) we have the custom of making offerings to the church,” i.e. with prosphora; on both sides of the dish there are two vessels (αγγεία), to the left (of course, from those praying 2366, according to which icons are placed in the church), with wine, and to the right with oil; judging by the fact that in the prayer of blessing wine is first named, it is placed to the left only so that, pointing in this prayer to bread, wheat, wine and oil, make a natural cross-shaped movement with the right hand 2367. During the singing of the troparion, the deacon, having received a blessing from the priest, censes around the table, which often accompanies the consecration of objects, and in view of such a special purpose of this censing, in addition to the table, he censes only the primate standing in his place (as spiritually participating in the priestly service) and the priest (performing the consecration), and then once again the table (“breads”) in front only. The abbot or, as is usually done, the priest pronounces the prayer (implied after the preliminary “Let us pray to the Lord”, “Lord have mercy”) “in a loud voice”, as only one prayer has been said before - the last lithium. The prayer asks the Savior, who showed in the miracle of feeding the 5000 all the power of His blessing, for the same blessing and (similar to the miraculous) multiplication of the offered substances, as well as for the sanctification of those who partake of them (replacement of the Eucharist). Before the words of the prayer: “Bless yourself,” the priest makes a cross over the substances, but not only with his hand, but with one of the loaves, signifying the heavenly Bread, “which (also) shows that Christ did the same thing, taking five loaves into His hands in a similar way” 2368; when counting substances, the priest points to them with his hand, which also results in the image of a cross. The prayer ends with the glorification of those properties of God, the manifestation of which will be the expected sanctification (among other things, “All-Holy, Good, Life-Giving ...”). “The cellarer places three loaves of bread, the kind we usually eat, on the table, close to them, or on the same lectern, and wine.” and then about the overshadowing with bread, as now. Greek RKP. North and No. 381: “the cellarer (381: kandilovzhigatel) puts on the lectern 3 (381: 5 loaves), from which we eat at the meal (381 no), as well as a dish (σταμνών, 381: άγγεΐον) full of the best wine (and in prayer only for bread and wine) 2369 (381: † wheat from mature ωραίου and spruce); The priest comes out of the altar with a censer and censes crosswise, then only the primate.” Pech. Greek like Sev., only 5 loaves and † “and a little oil in a vessel (άγγος) of some kind.” All these RKP. about blessing others with one bread, like the current Typikon. “The cellarer (paraecclesiarch) will offer 5 loaves of bread (there is little wheat on the dish and 5 loaves on top of it), from which there are pits for the meal (each one weighs a liter for that purpose), and a vessel full of drink and wheat from the granary and oil (and on both sides of the dish there are two vessels of wine and oil).” Old-fashioned charter, like No. 678, but at the beginning: “There is a levy in the church similar to [that] arranged; it is supplied by the paraecclesiarch, and the cellarer -”; He also talks about blessing others with one bread before prayer. The majority of the RKP agrees with this blessing. and ed., but some, for example Mosk. Syn. bib. No. 332/385 XVI century: “He takes the bread with his left hand and makes a cross on it with his right hand.” From "Chin" Patr. Philothea literally borrows the current Typikon, ending with the location of the oil, and then there: “the priest and the deacon stand outside the red doors”; about censing, like the current Typikon, but: “around the loaves there is a cross, then the abbot, and again the loaves, only in front; When the priest approaches, the deacon stands on his right side, holding the censer with his left hand, and the orarion with three fingers of his right hand, and after performing the troparion, showing the orarion five loaves, he says: “Let us pray to the Lord,” and the priest prays.” So it is in Service. Peter's Mogila, but after "Let us pray to the Lord" † “The priest, the one bread lying on top in his right hand, says with tenderness: Lord Jesus Christ - satiated. And he puts the bread in its place on top of the four, and turning his hand into a mountain, he points to the loaves, saying: Bless these loaves.” “the paraecclesiarch sets the table for this purpose, the cellarer puts a dish on it, on it there is little wheat and on top of it are 5 loaves arranged for that and two vessels on both sides, one having oil of wood, and the other wine, then the priest burns incense around the table, the same abbot only, and having given the censer, he says a prayer in a loud voice for the blessing of bread: Lord Jesus Christ - sanctifying all things, Christ our God: The priest took one loaf from above, and blessed the other loaves with it in the shape of a cross, saying: And to you be the glory - Amen" (1647: "the singers: Amen"). “The cellarer offers an analogy of 5 loaves, from which we eat at the meal. Likewise, a pen filled with good wine; The priest, taking the bread in his hand and depicting a cross on it, prays this prayer loudly” 2370. Blessed be the Name of the Lord In accordance with the liturgy from which it was born, Great Vespers ends with a triple prayer consisting of a psalm verse, a psalm and a priestly benediction and having one theme - blessing. The verse “Be the name of the Lord...” from Ps. 112, 3 (cf. Job 1:21) corresponds to the blessing of the name of God at the beginning of each service and reminds that with the end of the day the glorification of God will not end, but will continue forever, most likely into the coming night (why is there no verse at Vespers without a vigil). Thus, together with the following Psalm 33, “I will bless the Lord at all times,” this verse is a very skillful transition to Matins. Concluding David’s enthusiastic thanksgiving to God for deliverance from imminent danger (under one of the circumstances of Saul’s persecution), Ps. 33 depicts all the benefits of complete hope in God, inviting one to directly taste this goodness in order to be convinced of it, and this expression is especially suitable for the present moment. Of the psalm placed at the liturgy in its entirety, only half is pronounced here (out of 22 verses - 11, up to “they will not be deprived... good"), the more poetic part of the psalm, which then turns into a moral teaching. Moreover, Art. 11, with which the psalm ends here: “Throughout riches the poor and the hungry...” approaches the upcoming eating. To God’s blessing by us in the verse “Be the Name” and Psalm 33, God responds with His blessing through the priest. This blessing, so natural and necessary at the end of the service, is given not with the usual formula “Peace to all,” but with that fullness (abundance) and certainty, as in the liturgy: “The blessing of the Lord is upon you by His grace (not a general blessing only in love for mankind, but gracious in the power of redemption and sacraments) and love for mankind always, (more especially now and ever...”). The “blessing” of the Lord, corresponding to the verse “Be the name of the Lord,” was at the end of almost all liturgies. Thus, on the Coptic liturgy of Basil the Great, 2nd ed. just before communion, the priest says: “Blessed is the Lord forever, Amen,” according to the 1st edition: “Blessed is the Lord Jesus Christ, the Son of God, and the Holy Spirit, Amen”; in lit. ap. Peter upon communion: “Blessed is our God always, now and ever, and unto ages of ages”; according to the oldest list of lit. ap. James (Messanensis of the 10th century), before the communion of the laity: “Blessed is the name of the Lord our God.” According to later copies of the same liturgy (Rossanensis of the 11th century and further), the verse “Be the name” has already been laid down. It is placed at the end of the liturgy of St. Mark, Roman during the episcopal service (here being part of the solemn last blessing of the people), at the beginning of Milan and Lyons, in the blessing of the newly installed pope of the people 2371 and in the Protestant service (see below, Protestant Vespers). - Ps. 33 is placed on the liturgy of the Apostolic Constitutions 2372 during communion, art. 9 of it (“Taste and see...”) – involved in lit. ap. Jacob. – The blessing of the priest at the end of the service was always considered a necessary accessory to the service. In the IV-V centuries. in some places such a blessing was taught through the laying on of hands by the bishop (Introductory chapter, pp. 136, 141:142), for which everyone bowed their heads, and the bishop read a special prayer corresponding to the current prayers of bowing. With the increase in worshipers in churches, the special blessing of each had to be replaced by the general blessing of all. In the West, it was considered no less, if not more, a necessary accessory to every service, and especially Vespers, than in the East. The Council of Agathensis, 506, pr. 30, demands that “at the end of the prayer, the people should be dismissed by the bishop with a blessing in the evening.” In the Life of Caesarius, Bishop. Arles († 542), it is said that “it was established that at a certain time four people would come out to meet him; with them he went to vespers in the Basilica of St. Stephen, since at the end of Vespers he gave a blessing to the people" 2373. Even Protestants of all confessions and sects, not only Anglicans, but also Lutherans, Reformers, Presbyterians, Irvingians, Anabaptists, and Herrnhuters, retained the blessing at the end of the services. This three-part final prayer of Vespers is performed with the following features. “Be the name of the Lord” is sung (“we sing”) in the 4th tone, the usual voice of the festive prokeimns, corresponding, moreover, to the voice of the dismissal troparion for Sunday. Like the prokeimenon, which it seems to serve for Psalm 33 (corresponding to the antiphon in Western worship), this verse is sung three times, of course, alternately, by lyricists. “Similarly, Psalm 33, “I will bless the Lord at all times” and its verb before “they will not be deprived of every good”” is an indefinite expression that can be understood both in the sense of singing the psalm and in the sense of reading: singing is required both by the solemnity of the moment and by the analogy of all the other psalms of Vespers, which are all required to be sung (usually the psalm is read). “The priest will stand before the royal gates, in vain to the west,” to the people - in order to give them a blessing. “And at the end of the psalm he says: The blessing of the Lord is upon you... And the reader - Amen.” “Amen” is assigned to the reader, since the reading (from the Apostle) is directly due (where the latter is omitted, there Amen is sung). ""I will bless the Lord..." to "they will not be deprived"; priest stands before St. doors, turns and says: “The blessing of the Lord is upon you...” and immediately there is a reading.” Greek and glory RKP. and Greek oven ed.: “and in Amen we say 33 ps. (rkp.: † “to half”), I will bless the Lord at all times until the word is lost (rkp. † Glory even now)” and further, as now, but instead of “verb” in Greek: “prays (έπεύχετοα): “The blessing of the Lord is of ages” and immediately read.” “when it is said from the brethren, I will bless the Lord, the priest and the deacon enter the holy altar (βήμα); the brothers say the psalm until they are deprived; The priest inside the holy altar proclaims: The blessing of the Lord is forever. And so the priests are exposed. clothes and go out." Thus, the verse “Be the name” was not written. Moscow service books. 1602 after the text of the prayer of blessing (with “Amen”): “Therefore we sing: Be the name – 3 on ch. 4, also ps. 33 I will bless the Lord; we will bless him until he is deprived.” further as now, but instead of “on you” - “on all of you” and with “Amen” pronounced by the priest. Service Peter's Mogila 1629: “Like amen and abie Budi name 3 and ps. I will bless the Lord until they are deprived; The priest stood before St. gate, awaits the performance of the psalm; upon completion he says: Blessing of the Lord - the Reader said Amen...” Also Mosk. 1647, but about “Budi” - “on Ch. 4”, about the psalm “verb”, “will stand at the royal doors”, “on all of you”. “and according to Amin Abiye Be the name 3 and with the verb I will bless the Lord - even before - holy. the departed stands before St. the doors are in vain to the west, but according to the execution of the ps. the priest prays saying: Blessing is forever and there is a release.” Old-fashioned the charter is like ours, only O Be the name, like the dog. 33 – “verb” indicating the voice and “The blessing of the Lord be upon you all” 2374. According to the current rite of Constantinople after the troparion of dismissal - the deacon: “Let us pray to the Lord,” the choir: “Lord have mercy”; the bishop or priest from Solea blesses the people, proclaiming: “May the blessing of the Lord and mercy come to you through His grace and love for mankind always, now and ever and unto ages of ages” 2375. In the current Greek Euchology is the same - but without “Let us pray to the Lord”, “Lord have mercy” 2376. Now a new element of worship is being introduced into the vigil - reading (άνάγνωσις). This reading is performed at the Sunday vigil 7 times, and at the holiday 6 times: after Vespers, after 1 and 2 kathismas, according to the polyeleos, according to the 3 and 6 songs of the canon and after Matins, the last one only on Sunday. With the goal of instructing and edifying those praying, these readings serve at the same time to refresh the attention and relax the body, since they are listened to while sitting. They are of varied content: while the first, at the Sunday vigil, is taken from Holy Scripture, the next four are taken from the patristic conversations on the New Testament, the sixth from the lives of the saints, the seventh is moral and ascetic - the “Acts” of St. Theodora Studite. Consequently, the most important of these readings is the first, which is therefore called the “great reading,” although it is smaller in volume than all the others. For this reading, we take from Holy Scripture that part of it which, being the most important and most useful for a Christian, is rarely known to anyone in the desired completeness, namely the Acts, the Apostolic Epistles and the Apocalypse, i.e. the entire New Testament, excluding the Gospel, which, apart from being more or less known to everyone, would be inconvenient to listen to while sitting and with the freedom necessary for relaxation (we must listen to it “forgive”). Each reading will require 4-5 chapters. The Acts of the Apostles are required to be read only on Pentecost; Regarding the messages on the Sunday of All Saints, it is indicated that their reading should begin on this Week with the conciliar message of St. James, therefore, they are read in the order of the Bible, ending with the Apocalypse (in Lent) 2377. On Vaiya and Cheese Week there are different readings, as with the coincidence of the twelve holidays. On the Week before the Nativity of Christ, “reading in the apostolic interpretations” is indicated. The custom of reading the entire Holy Scripture, at least the New Testament, in succession during services, dates back to the most ancient times of the Church and was borrowed by it from the synagogue, where the entire service is almost exclusively limited to reading. In centuries I-VI, no difference was made between the reading of one or another section of Holy Scripture in terms of importance, and each reading, with the possible exception of the Gospel, was listened to while sitting; from the 4th century They began to select sections for readings that were shorter and more appropriate to the day, giving the reading a solemn atmosphere. Due to this, many parts, especially the Old Testament, were left unread during services due to lack of time. The ascetics returned the Church in this regard to its previous practice: deprived of church services, they replaced them with the singing of the Psalter and reading the entire Scripture in a row, reading whole large books at a time, such as Isaiah and the Epistle to the Romans. With the founding of the first monasteries, in those of them that followed the rite of cathedral-parish service (the monasteries of Palestine and Syria), along with the traditional short readings adapted to the day, they tried, imitating the practice of ascetics, to conduct a continuous reading of the Bible in large sections, entire epistles, for example at Sinai (see Introductory chapter, pp. 59–61, 104, 105, 161, 167, 189–191:295). In ancient Western worship, reading was given almost more space than in the East: there, not a single service was deprived of at least a brief reading from the New Testament under the name capitulum, capitellum, and at matins reading occupied as much space as the singing of the Psalter; in addition, two special services were dedicated to reading, one after 1 or 3 hours under the name capitulum, the other after Vespers before Compline - collatio 2378 (Introductory chapter, pp. 304–307: 309–319); the latter, obviously, fully corresponds in place to the reading of our Vespers under consideration, but its subject was patristic conversations. The Typikon says about the rite of real reading: “The reader says Amen (after “The Blessing of the Lord...”) and says the beginning of the reading. And the priest: Through the prayers of St. our father. And the priest and deacon take off their sacred robes and depart. And so everyone will sit down in their places.” Under the “beginning of reading”, which is pronounced by the reader before the priest’s exclamation “Prayers of St. father,” of course, obviously, the title of the book being read, in the form, for example: “Acts of St. apostle reading" or "Peter's Catholic Epistle reading" (as in proverbs). The exclamation of the priest is a good reminder that the practice of this reading dates back to Sts. ascetics. It goes without saying, and this is rarely said anywhere, however, by the observed practice of these readings (in Russia - in the Solovetsky monastery, on Valaam and in several other monasteries), that this reading should not be done in a chant, like the Apostle and the Gospel, but in ordinary, even colloquial language, with the necessary intonations: it replaces conversation, teaching. The reader stands facing or half-addressing the people. Ancient statutes about the great reading According to the Evergetid Typikon, this reading took place between the memorial service and Matins, “in 8 sheets” 2379. “there is a reading of the text (a cargo word meaning the original text, as opposed to interpretations and paraphrases) of the Acts of St. apostle; It is fitting that from Easter to Sunday. All saints The Acts of St. are read. ap., in other weeks of the year 7 cathedrals last. and 14 Pavlovs and the Apocalypse.” Also, excluding the word “text”, Greek. and glory RKP., Greek oven ed. and old school charter “When reading is offered, the priest says the verse: Through the prayers of St. father of ours." Moscow service books. they don’t talk about reading, except that “when the third hour begins to ring (at the 3rd reception?), then the reader leaves the reading, but at the end of the third ringing, the psalmist says Amen and Glory to God in the highest.” “The reader said Amen, read the inscription of the reading, and said: Bless, father. Priest: Blessed be our God always, now and ever, and unto ages of ages. Reader: Amen. And he honors it as much as he demands it. And so the priest and the deacon get together -" 2380. Breaking bread and scooping During this reading, the worshipers not only regain strength for further vigil by sitting, but are also strengthened by eating the blessed bread and wine. In the church, in this way, a kind of supper takes place, accompanied, like any meal, by reading, especially high reading. Taking place in the church, to the sound of the inspired Scriptures, this is the most sacred meal. This is truly the agape of antiquity. “The cellarer (κελλαρίτης, head of the pantry) took from the bread of the blessed and crushed (cut into slices), distributed it to the brethren on a platter and drew one cup (ποτήριον) of wine (blessed) to everyone, from the abbot to the last, who are in the monastery - When The cellarer will distribute bread to the brethren and a single cup of wine, for the sake of labor (δια τον κόπον) vigil (due to fatigue from the vigil), as from the beginning he received from the holy father, and the shed makes the usual bow with those who served with him (who helped him in the distribution) two in a row (the refectory servants who helped the cellarer, they stand in pairs in front of the salt, where they bow) in front of the holy doors (thanking God for the service performed) and on both faces one at a time (asking forgiveness for omissions) and go (to their places).” After eating the blessed bread and wine, the Typikon further notes, it is forbidden to eat (“taste what”) in view of tomorrow’s communion. In view of this, real eating occurs at vigils only from September 1 to March 25; at summer vigils, the blessed bread is not eaten, but is eaten at tomorrow’s meal before other food (this is due to the fact that the vespers vigil, which begins after sunset, in the summer, due to the shortness of the night, can end too late at night). “The blessed bread of the gift (χαρίσματα) is given in various ways, rekshe (i.e.) set forth (παύει) fireweed (πυρετόν, fever) to those who drink with water, shaking (φρίκας, fever) and every disease (μαλακίαν, infirmity) and every disease is healed; In addition, they will drive away mice (σήτας also means “moth”) from their lives (γεννημάτων) and drive away other mischief-makers.” In the Service Book this remark is abbreviated: “blessed bread is a help against all evils if it is received with faith,” and a warning was added to the priest so that he would not bless the blessed substances a second time at another vigil, but would distribute the bread to the people and eat it himself at the table before other food, consume wine with reverence, anoint it with oil at the end of Matins or put it into food, and sow or grind wheat. Ancient statutes on the blessing of loaves “The cellarer breaks one of the blessed breads and gives it to the brethren, as well as a cup of wine for the sake of fatigue, as was handed down to us by the fathers; the brethren bow to the altar, right and left, and leave the church. From now on, in view of the communion of the Holy Mysteries, they should not drink water. The blessed bread has many different graces, namely, taken with water, it drives out fever and heals every ailment; also destroys worms harmful to wheat.” Greek RKP. and oven - like the current Typikon, only instead of “taste what” - “drink water” and there is no “other mischief is driven away” and sometimes instead of γεννημάτων - ώρείων, “from the granaries”. Slav. Est. Moscow Synod. bib. No. 328/383 XIV century: “They have various graces to heal ailments, but if they drink with water, they will drive away the beginnings of illness and heal any bodily weakness, while wheat and other fruits will save them from harmful ones.” No. 678/386 XV century. - like the current one. RKP. Kievsk. Academician Music Aa 194 XVI century: “two bowls each”, no “they will drive away the mice from their lives.” Greek oven Euchologius - like our Missal without warning to the priest. Moscow Service 1602 and 1647: “to drink water or taste something else” and there is no talk about talents. In Service Peter M. doesn’t even have anything about eating. Moscow 1658 in all respects as the present Ser. Old-fashioned charter - like ours 2381. Historical background of the evening blessing of the loaves and wine The prototype of a real “meal,” as many have long noted, was agape. At the latter, the food was often as simple as that offered by the current Typikon for consumption at the vigil (Introductory chapter, 51–52: 75–77). Probably, oil and wheat were added to the blessed substances (and they were added, as we have seen, not without hesitation and not immediately) not without thought of ancient agape, and also, probably, under the influence of the very ancient practice of blessing oil. In the liturgical monuments of the 4th and subsequent centuries there are prayers for the blessing of water and oil, which were brought to the church, apparently, along with bread and wine for the Eucharist, which is why prayers for their consecration were placed after the rite of the liturgy. They occupy such a place in the Syriac “Testamentum” of our Lord Jesus Christ, where they are cited with the remark: “if a priest sanctifies oil for the healing of the afflicted, then, placing its vessel before the altar, he speaks with emotion”; the prayer asks God, who gave us the Holy Spirit, Christ, who sanctified us, made us wise, gave us consciousness of sins, the power of His Spirit, the Healer, who gave the worthy the grace of healing, to send the fullness of His beneficent mercy to the oil, so that it would ease those who labor, heal the sick, sanctify those who come to faith; “This prayer is also said over water.” The Apostolic Decrees ask the Lord of hosts, who gave water for drinking and cleansing and oil to cheer the face, to sanctify these substances with Christ, to give them “the power of health to drive away diseases, to drive away demons, to persecute all slander.” Prayer in the Euchology, attributed to Serapion, Bishop. Tmuitsky (IV century), “about those who bring oil and water,” “blessing” these substances “in the name of Christ,” also asks them for “healing power” so that through drinking them and anointing them “every fire (πυρετός), everything demonic and every disease” 2382. Blessed bread is mentioned in the “Spiritual Meadow”: Abba Sergius of Sinai, having given such bread to a lion lying on the road and preventing his mules from passing, ordered him to get off the road, which he did 2383. The second part of our vespers, in its closeness to the liturgy, resembles the 2nd part (from the entrance) of the song vespers (Introductory chapter, p. 342), only there it is likened to the beginning of the liturgy, and here to the end. “Glory to God in the highest” was sung in some ancient liturgies and now in the Roman one, cf. before the liturgy. The name of this litany, especially, is not common in liturgical books and is not quite accurate, but it is convenient for clarity and brevity. In ancient monuments it was called simply litany (εκτενής), while the great litany was called συναπτή, and the petitionary αιτήσεις (petition). For example, in the Evergetian Type. (Dmitrievsky A. Τυπικά, 607). The name εκτενής is correctly translated into slav. "diligent prayer"; at the Liturgy of the Gospel. Mark, before the establishing words about the Body, the deacon exclaims: εκτείνατε (“pray diligently”), before the words about the Blood: ετι εκτείνατε (“pray even more diligently”) (Swainson. The Gr. Lit., 52). Simeon of Thessalonica. Oh god. mol., 338 (302). In glory The text appears to have rearranged the Greek words. Κοπιάω - to work until exhaustion (Matthew 6:28). This was the name of the gravediggers, of whom Constantine the Great formed a special corporation, free from taxes and subordinate to church authority, therefore, a certain degree of clergy. They are hardly meant here and were placed earlier than the singers, because they were higher than them (Veniamin (Krasnopevkov-Rumovsky), Archbishop. New Tablet: at 4 o'clock. St. Petersburg, 1858. p. 26); rather, here we mean the laborers of the monastery and they are placed above the singers in terms of the severity of their service. Swainson The Gr. Lit., 229. Dmitrievsky A. Theologian With. and Easter. sed., 264. Ευχολόγια, 133. The petition “for those bearing fruit”, not found in earlier monuments of a special litany, arose from a special litany - the “prayer of fruiting” (ευχή καρποφορίας), laid down at the liturgy of St. James after the Our Father and the Holy to the Holies (later lists of the liturgy of Apostle James Paris. XIV century no longer have this litany) and concluding a prayer for “those who bear fruit” (καρποφορησάντων), meaning those who brought bread and wine for the Eucharist (in ancient times, perhaps other products for agape). This litany contained 1-3 petitions - for the archbishop, clergy and people (Messin., Rossan. and Sinai. RKP.) and together or instead of this (Paris. XIV century) for help to all unfortunates (“for every grieving soul”, etc.) and the repose of the deceased, and then or between these petitions (in the RKP. Messiah., Sinai. and Holy Sepulcher Consequence of Passion and Paschal Week of the 9th-12th centuries) and a petition for those who bore fruit in the following forms: “For those who bore fruit on this day, so that protection, forgiveness and eternal life will receive the communion of those who have died ineffably (?), let us pray” (Jerus. follow); “More about salvation and forgiveness of sins for our brother who brought it” (Mass); “On the health, salvation and forgiveness of sins of God’s servants N and Ν, who bore fruit on this day” (Sip.) (Swainson. The Gr. Lit. 312. Dmitrievsky A. Theological book and Easter week in Jer. ΙΧ - Χ century, 30:284). Dmitrievsky A. Ευχολόγια, 84. That is, the current petition for the king. Fully given at this place, at the end of the litany, in the Service. Moscow Syn. b. No. 40 XIV-XV centuries. with the addition to the current text: “Praying diligently with all your hearts, Holy Lord, hear and have mercy.” The full petition is included in the decree. Service “The Lord God is the voice of our prayer and have mercy and save us in health...” And then another petition: “And we also pray for Christ” (brothers?). Prot Orlov. Liturgy of Basil the Great, 88–101. Dmitrievsky Α Ευχολόγια, 226, 608. Notes from the East. – phil. faculty Imp. St. Petersburg Univ. T. XXV, century. 2. Syrku Π Liturgist works of Patr. Evfimy Ternovsky. St. Petersburg, 1890, 35, 187. Τυπικών RCP. Moscow Synod b. No. 381, l. 32 rev. Missal. Kyiv, 1629, p. 20–22; 134–137. Eg. in 2 RKP., owned by a private individual (Baroness Burdett-Coutts in London) and used by Swainson. The Gr. Lit., 100, 155. Syrku. Liturgist works of Patr. Evfimiy Ternovsky, 15, 60. Goar. Εύχολόγιον, 56, 137. Swainson. The Gr. Lit., 118, 155. Missal ed. Nikolsk. united mon. M., 1904, l. 5 (17 rev – 19 rev). Ibid., l. 26 (101 etc.); 39 (154 vol. and d.); 52 (103 etc.). Εύχολόγιον. Αθήν, 1902, 22–23. Ί ερατικόν Κ – πολ, 1895, 63–64. Swainson. The Gr. Lit., 222–225, 230, 231, 252, 253. Orlov. Lit. St. Basil the Great, 88–101. Kekelidze K., prot. Lit. cargo. memory, 144. Odintsov N. The order of public and private worship. in ancient times Russia until the 16th century St. Petersburg, 1881, 91, 188; Wed 61, 62. Dmitrievsky A. Ευχολόγια, 162. Odintsov N. Por. general and frequent theology, 188. Goar. Ευχολόγιον, 31, 37. Missal. Kyiv, 1829, p. 30–33, p. 20–23, etc. Missal. M., ed. Nikolsk. united mon., 1904, l. 26 (101 etc.), 39 (154 etc.), 52 (103 etc.). Apostolic Constitutions. VII, 48. A.P.U. [ep. Porfiry Uspensky]. Creed, theology... Copts, 92. Turaev B. Hours Ethiopian ts., 25. Angela is peaceful, and lit. “peace” – see below. “Forgiveness and abandonment” - συγγνώμην καί άφεσιν; the first is an apology, condescension; the second is complete forgiveness; “sins and transgressions” – αμαρτιών καί πλημμελημάτων; first - great sins; the second is sins of negligence and omission. See other words below. translation. “Death”, τά τέλη – plural. number, because such a death is requested for all those who pray; “painless” – άώδυνα, ώδίς – severe pain, as during childbirth; “answer”, άπολογίαν – justification; “judgment”, βήμα – the tribune of the judge. Prayer for the faithful was heard on kneeling. Angel is the organizer of the world; hence an Angel with a special ministry; Wed Enoch. 52, 5; 53, 4; 54, 4; 56, 2; 60, 24; Basil the Great. Pis. 11. The Fathers also mention other Angels with a special ministry: the Angel of repentance - Hermas. View. 5, 7; Clement of Alexandria. Which rich man will be saved, 42; Angel of Prayer - Tertullian. On prayer, 12; Angel of Baptism - aka, O Baptism, 4–5, etc. (Funk F. Didascalia et Constitutiones apostolorum. Paderb., 1906, I, to this place). Apostolic Constitutions. VIII, 36, 37. Zlatoust. On 2 Cor. conversations 2. Maybe this is a paraphrase. Petrovsky A. Apostle lit. eastern church, 70. Swainson. The Gr. lit., 234, 235. Dmitrievsky A Bogosl. With. and Easter. sed., 304. Syrku. Lit. works of Patr. Euphemia, II, 194. Prot. Orlov. Lit. Basil the Great, 153–155. Toscam. Ad typica graecorum, 52. Dmitrievsky A. Τυπικά, 607. Rkp. Moscow Typogr. bib. No. 285/142/1206, l. 18 rev. Dmitrievsky A. Ευχολόγια, 12, 1002. Simeon of Thessalonica. Oh god. Mol., 339 (303); 354 (318). Homer's Λιτή, although it also means an ordinary request (Odyssey, XI, 34), but his λιταί are personified prayers of repentance, the daughters of Zeus, following the evil goddess 'Ατη and correcting her destruction (Iliad, IX, 52); among the classics (Pindar, tragedians) the word has only a religious meaning; later the synonymous word λιτανεία appears, used about prayer in the LXX (2 Mac. 2, 16; 5, 5; 10, 16, Dionysus. Halicar. 1st century, etc.); about the religious procession λιτανεία for the first time in the 4th century. John Chrysostom, Basil the Great, λιτή, must have been for the first time in the 6th century. and among the Greeks it becomes predominant in this meaning (Theodore the Reader of the 6th century, Spiritual Meadow), while among the Latins the second. Details. quotes: Rare Griech. – Deutsch. Handwort., II, 1, 54. Sophocles. Gr. lex., 716. Connected with vigil; Lithium at Vespers, not connected with the vigil, is indicated only in the memory of some of the apostles: October 18, November 14, 16 and 30. Veniamin (Krasnopevkov-Rumovsky), archbishop. New tablet: in 4 hours. St. Petersburg, 1858. Part I, 28. Simeon of Thessalonica. Oh god. mol., 339 (303). RKP. Moscow Synod. Bible No. 328/383, l. 3, 261 and many more. etc. The priest's attire is not specified. In the Kiev-Pechersk Lavra, the leader goes out to litia in an epitrachelion only over the mantle, and concelebrants without epitracheliums wear robes. The bishop comes out wearing an omophorion, stole and hood. Exiting to the litiya through the northern doors with the royal doors closed, which do not open at all at Vespers after entry, is observed in significant monasteries and cathedrals (for example, in the Kiev Pechersk Lavra, the Assumption Cathedral) and many Great Russian villages; but in most churches the exit is through the royal doors. The missal: “they leave together,” that is, they walk side by side, and not as at the entrance. During a cathedral service, the deacons walk behind. Kekelidze K., prot. Lit. cargo. memorial, 317. Dmitrievsky A. Review of “Church. Established." Mansvetova // Christ. Thurs. 1888, II, 540. RKP. Moscow Room. music North collection No. 491/35, l. 9 rev. Τυπικόν, Venice, 1743, l. 3. RKP. Moscow Synod. bib. No. 328/383 XIV century, l. 3. Right there, RKP. No. 678/386 XV century, l. 6. RKP. Museum near Kyiv. Spirit. Ak. Aa 194 XVI century, p. 23. Old-fashioned mouth, l. 6 (11 vol.). Ευχολόγιον. Αθ, 1902, 25. Royal Hours of Epiphany, 9th hour, verse. 3. Consequently, if the church service also has lithium stichera, it is not necessary to sing a stichera from among them here; in the Kiev Pechersk Lavra at the Sunday lithium “O wondrous miracle” is sung (Assumption stichera on the Lord I cried), but in the Moscow Assumption Cathedral. “Like a self-witness” (lithium) In the Pechersk Lavra during the Easter period: “Thy Resurrection, O Christ the Savior, Angels are singing in heaven” See Typicon, Ned. publican, prodigal, etc. See Typikon, Sunday of the Publican, the Prodigal, the Myrrh-Bearers, the Paralytic, All Saints; but cf. Meat and cheese week. Rozanov V. Divine service charter Orthodox. Churches. M., 1902. For quotes, see p. 587, approx. 5. In the triode part there are the same RCPs. give even more detailed instructions regarding lithium stichera; so RKP. Moscow Synod. bib. No. 328/383 of the 14th century, apparently written for the Assumption Church, in Ned. publican: “on the departure of the verse. B-tsy"; on the Sunday of the Prodigal: “for the departure of the usual. poem. B-tsy, glory to Triodion ch. 4, and now in the same voice: Thy all-honorable Dormition,” on the Meat Week, “and now, ch. 5, Sing, people"; on the Week of the Paralytic at the Lithium “verse. B-tsy by voice or Saint by voice; Glory - In the porch of Solomon, And now - Sing people (to the Dormition)” (l. 201, 202, 204:254). For quotes, see p. 587, approx. 6–7; With. 588, approx. 1–3. Κατάστασις – establishment, durability, strength; here may be a petition to save the world from destruction, from imminent death; Christians have prayed about this since ancient times; see Enter. Ch., 84. “To be merciful and merciful,” ΐλεων, ευμενή καί εύδιάλλακτον; second Greek the word, favorable, is not transferred to glory., the third is conciliatory. Read also at the morning festive litia and as a dismissal at Lenten Compline. Service book Kyiv, 1629, pp. 36–37 RKP. Moscow Syn. bib. No. 328/383, l. 5; No. 329/384, l. 15; but No. 678/386 XV century. does not have these words. Εύχολόγιον. Ven., 1622, 10. Goar Εύχολόγιον, 33. So still loaded. Euchologies of the 17th century. Tiflissk. cer. music No. 448 (Kekelidze K., prot. Liturgical cargo memorial, 197). A similar phenomenon - deliberate unevenness in the number of “Lord have mercy” on the litanies - is represented by the Studian-Alexievsky Charter in the will of the ktitor: “How similar are the morning and evening litanies to say after our death”: “I say to the deacon: “With all diligence.” People answer: Lord, have mercy 30. Therefore, I say to the deacon: We also pray for pious kings. Let us say: Lord have mercy 3. And therefore I will make a remark for the deacon in memory of us: We also pray for God’s servant Alexis for peace, silence, and so on. Yes, say: Lord have mercy 15. And at the liturgy at the litanies... God have mercy on us, say: Lord have mercy 9, and for the pious king 3, and also for us litanies 9, so I recite to the deacon for the abbot and for all the brethren: And we also pray for the servant of God. the name of the rivers and about all the brethren who are about Christ, about health and salvation, may God have mercy 3. And about everyone who always attends liturgies in the porch of St. Panteleimon on “Have mercy on us and say, Lord have mercy 3, and let the litany for us recite 40.” Kekelidze K., prot. Lit. cargo. memory, 317. Rkp. Moscow Room. music North No. 491/35, l. 5; Moscow Synod, b. No. 381, l. 30 rev; No. 328/383, l. 5; No. 678/386, l. 6; Εύχολόγιον. Ven., 1622, 10 vol.; Goar. Εύχολόγιον, 33–34; Service P. Mog., 43–45; Moscow 1647, 23–25; 1658, 56–58; Εύχολόγιον. ΑΘ., 1902, 25–28; Est. old school, 6, 7 (12:13); Service old school, 22–27. Ί ερατικόν. Κ – πολ, 1895, 13–95. Simeon of Thessalonica. Oh god. mol., 341 (305). Service P. Graves, p. 46; Service Moscow 1647, l. 25 rev; 1658, p. 58. Old-fashioned Service, l. 27; Est., l. 7 (17). RKP. Moscow Room. music North No. 491/35, l. 5 rev. and many more etc. In more general terms than the dogmatists, mainly in terms of its meaning for the world, and not in the method of its implementation (although in the 1st chapter of the Theotokos: “newly suppressed natures”). RKP. Moscow Synod. bib. No. 330/380, l. 49. Toscam. Ad typ. graec, 52. Dmitrievsky A. Τυπικά, 800, 607. Rkp. Moscow Room. music North No. 491/35, l. 5 rev. Kekelidze K., prot. Lit. cargo. memory, 317. In the Psalter 862 from the collection. Ep. Porfiria in St. Petersburg. Imp. Publ. bib. Among the 11 biblical songs, the last one is the prayer of St. Simeon. Simeon of Thessalonica. Oh god. mol., ch. 341 (305). Seredinsky T., prot. Public worship. among Protestants. Riga, 1889, p. 46. Herman of Paris. Pis. 1 // Migne. Patrol. s. 1. 72, 94. Dmitrievsky A. Ευχολόγια, 164. Nevostruev K., Gorsky A. Description glory RKP. Moscow Synod, b. No. 1869, III, 137. This word is placed at the head of the song, probably in view of the heresy of Nestorius. In the life of Bonaventure († 1274, in Surius, July 14) it is said that “this most pious admirer of the glorious Virgin Mother of Jesus also established that the brethren (Franciscans) should persuade the people to offer greetings to Her, according to the sign of the bell, which is given after Compline, since there is a belief that at that hour She received greetings from an Angel” (Martene E. De antiquis ecclesiae ritibus. Antv., 1737, III, 60). Swainson. The Gr. Lit., 290, 291, 196; Goar Εύχολόγιον, 93, 151. Toscani Ad typ., 52; RKP. Moscow Syn. bib. No. 330/380, l. 1. Ep. Porfiry theologian, theologian. Copts, 73. Turaev B. Hours Ethiopian ts., 81. Dmitrievsky A, Τυπικά, 607. Henry W. Angelus. Cabrol. Dictionnaire d'archeologie chretienne. Par., 1903, VII, 2068. Kekelidze K., Archpriest Liturgist. cargo. memory, 317; RKP. Moscow Room. music No. 491/35, l. 5 rev; Moscow Synod. bib. No. 381 Greek, l. 5, Goar. Εύχολόγιον, 5; Ί ερατικόν Constantinople, 1895, 15. Εύχολόγιον. A θ ., 1902, 28. In contrast to the lectern, which was often made on one leg. This is how it is depicted in the drawing in the Service Book of Peter the Mogila, p. 46. Bread, wine, oil, wheat. Simeon Sapunsky. Oh god. mol., 342 (306). Ust Mosk. Syn. b. Greek No. 380 XVI century. “You need to know that some Typicons say 3 breads and a cup of wine, but they don’t talk about wheat and oil.” Kekelidze K., prot. Liturgist cargo. us., 317; RKP. Moscow Room. music North No. 491/35, l. 5 rev; Moscow Syn. b. Greek No. 381, l. 4; No. 328/383, l. 4, No. 678/386, l. 7; Old-fashioned yct., l. 7 (13–14); Goar. Ευχολόγων, 4–5; Service P. Graves, 47–48; Staroobr., 27–28 rev.; Moscow 1647, 86–91; 1658, 89–91. Ep. Porfiry theologian, theologian. - Copts, 175, 153. Swainson. The Gr. Lit, 202, 72, 318. Seredinsky T., priest. Oh divine service. Western Church. St. Petersburg, 1856, IV, 103, 111, 120, 128, 185. Apostolic Constitutions. VIII, 13. Quotes in notes. us. 605. The liturgical Apostle has, in addition to the division into chapters and beginnings, special sections in the amount of 72, in the margins of which are marked the days of the week: “week”, “Monday”... This division is made for cell reading, as explained in the RKP. Moscow Syn. B. No. 51. These sections also include “legends” about the origin of the messages. Use this division for real readings (Nikolsky K., Archpriest Pos. to Iz. Oral Theology, 230) are no longer possible due to the discrepancy between the number of departments and the Sunday vigils on which such readings rely and of which there are less than 50. Martene De antiquis eccles ritibus, IV, 52–65, 110–108. Dmitrievsky A. Τυπικά, 607. Quotes in notes on p. 605; sheets and p. same or next. Will. I, 24, 25. Apostolic Constitutions. VIII, 29. Dmitrievsky A. Euchologion 4th century Serapion, bishop Tm. 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