Евангелие

Our charter prepares us for hearing the Gospel not only with songs, but also with prayers. The second method of preparation is more significant than the first, and therefore follows it. Prayerful preparation, like song preparation (the prokeimenon and Every Breath), has two stages, and at this, the first, it is limited to the invitation “Let us pray to the Lord,” the answer “Lord have mercy” (an undefined prayer for now) and an exclamation that indirectly indicates our need for sanctification and, for this purpose, glorifying the Holy One in His saints God: “For Thou art Holy, our God, and in His saints.” You rest, and we send glory to You, the Father and the Son and the Holy Spirit...” Without a doubt, here is a remnant of the former prayer for a worthy hearing of the Gospel; in one load. In Euchology, this prayer is placed precisely before “Every Breath”; it begins like our current one (“Shine in our hearts”), but the exclamation is: “For You are enlightenment and sanctification...” 2469. There is such a prayer in other RKPs. Missals at this place. Now comes the second and final stage of song and prayer preparation for the Gospel. The song part of this preparation consists of singing, according to the rite of the prokeme (with the canonarch), the verse “Let every breath praise the Lord,” the last (6) verse of the last (150) psalm, with its 1st verse: “Praise God in His saints...”. Serving as much direct preparation for the Gospel as the liturgical alleluia (the prokeimenon in the liturgy serves as preparation for the Apostle, therefore, at Matins it cannot be a direct preparation for the Gospel), this verse invites all living things to glorify the Lord, glorification that became possible and realized only after the preaching of the Gospel “to all creation” (cf. 1st Morning Gospel; cf. the verse to the prokeme of the apostles: “The heavens will tell the glory of God” and the real verse: “in the confirmation - the firmament - of His power”). Being the last verse of the Psalter, this verse worthily concludes the real “psalter” section of Matins. Historically, the precedence of this verse to the Gospel is explained by the fact that once the Gospel at Matins (song) was read after psalms of praise and great doxology. According to Studio mouth. Every breath was sung to the voice of the preceding prokemna 2470. Jer. mouth Greek - deaf, thank you. RKP. XIV-XV centuries: “according to the amine, the singer begins Every breath in the present. voice, we also sing in the same voice. The deacon censes the altar only. The same singer verses Praise God in His saints. And we: Sun. breath Tazh singer: Every breath, and we: praise the Lord"; late “Sun. breath in the same voice." Old style: “canonarch: Every breath on ch. 6" 2471. The prayerful part of the present preparation for the Gospel consists of an invitation from the deacon: “And may we be counted worthy to hear St. Gospel, let us pray to the Lord” (cf. the vague invitation at the previous stage) and three times (cf. single at the previous stage) “Lord have mercy.” At the liturgy there is no such special prayer, because the Gospel is read with less solemnity, is often less related to the event being celebrated, and is prepared by the reading of the Apostle. The very initial “and” in this exclamation of the deacon shows that this is an excerpt from a previous, more extensive prayer. Indeed, a burden. and ancient Greek rkp.: “the deacon (Greek: priest) performs the small litany, then proclaims: And oh, be worthy,” which is late. Greek lowered; but glory. XIV-XV centuries: † “Packs and packs, the priest exclaimed: As befits, deacon: And about us being worthy to listen worthy of St. Evang. We pray to the Lord God in peace.” The same wording of the exclamation is in the old style, but † “worthy” before “listen” and “Lord God” (there is no litany) 2472. Gospel Preparation Shouts Having asked God for help in worthy listening to the Gospel through such diligent and long prayer, believers are invited to take measures for such listening on their part. The invitation to this is made to him several times, by the priest and deacon alternately. It begins with the deacon’s warning about the “wisdom” hidden in the Gospel and which immediately requires a special position of the body (“forgive us, let us hear the Holy Gospel”, gender, in Greek from “we will hear” - “ορθοί”, “forgive” - “directly”, “simply”) in order to listen to it (immediately “forgive” requires standing behind the Gospel in contrast to others readings), and then a special state of mind - peace, which the priest not only reminds of, but also graciously communicates to him (“Peace to all”), and the believers (prayerfully) wish the same to him. Now a title is made for the Gospel reading, which is pronounced as an indivisible part of the Gospel, always by the person reading the latter himself, therefore, at Matins by the priest, in the form: “from N St. Gospel reading" (έκ τοΰ κατά from vin., lit.: "from the Gospel according to N reading"), to which the choir responds with joyful glorification of the Lord: "Glory to Thee, Lord, glory to Thee" (there is no verse in the Greek Euchology), repeated after the reading of the Gospel. Before the very reading of the Gospel, believers are invited to listen to a short “vonme”, which is pronounced by a clergyman who does not read the Gospel, in order to separate this exclamation from St. words of the Gospel. Initially, the preparation for the Gospel must have been only a prayer, like the current “Shine”; This is the only prayer the ancient RKP have. all liturgies. But very early the Gospel began to be preceded by exclamations, like the present ones; their antiquity is proven by the agreement in this regard between various editions of liturgies, even Western ones. So, the Alexandrian liturgy, added. evang. Mark, in the RKP. XI century has such exclamations. - "D.: Lord bless. Priest: The Lord will bless and strengthen us and make us listeners of His Holy Gospel, blessed is God now and ever... D.: Stand up (σταθήτε). Let us hear St. Ev. Jer.: Peace to all. N.: And be your spirit" 2473. At the Roman liturgy, after the prayer “Cleanse my heart,” the celebrant: “Command the Lord to bless”, “The Lord be in my heart”, “The Lord be with you”, “And with your spirit”, “Continuation (Sequentia)” or “beginning of St. Gospel according to (secundum) N”, “Glory to Thee, Lord”, according to the Gospel “Glory to Thee, Christ” and prayer “In the Gospel sayings”. At Matins, before the Gospel, the verse: “They commanded the lord (domne) to bless. Blessing: May the Gospel reading be our salvation and protection. Answer: Amen. Reading St. Gospels according to N" 2474. In the Milanese liturgy, as in the Roman one, but before the Gospel there is also “Lord have mercy” 3 2475. “May the Lord always be with you”, “And with your spirit”, “Reading St. Gospels according to N”, “Glory to Thee, Lord”, according to the Gospel “Amen”, “The Lord be...”, “And with...”, “Praise. Alleluia" 2476. In lit. ap. Jacob according to the RKP. X century: “Sorry, let’s hear St. Ev. Peace to all. From N. Let's take a look." XI century: “Forgive us to hear... Peace to all. Let's remember St. reading"; According to the Gospel: “Peace be with you.” Glory to You, Lord." XIV century: “Let us hear St. reading. Peace to all. Sorry, let's hear St. Ev."; according to the Gospel of the 11th century. 2477 In the RKP. Basil-Chrysostom liturgy until the 16th century. Mostly only prayer is indicated, from the 16th century, as now, but rarely “Glory to Thee, Lord, glory to Thee” before the Gospel and even less often after 2478. Charter for reading the morning Gospel The Gospel at Matins is read not by the deacon, as at the liturgy, but by the priest, in order that he “first nourish with the divine word those whom he will feed with the mystical bread at the liturgy,” as Christ did and as He commanded the apostles to do (“go and teach all languages, baptizing” - Matt. 28:19) 2479. A priest at the liturgy has higher functions than even reading the Gospel. In addition, at Sunday Matins the Gospel is more important than the liturgical one, because it directly relates to the event of the resurrection (in this relation stand the morning and liturgical Gospels and certain other holidays, for example the Nativity of Christ; cf. Easter). In view of this, the morning Gospel is read in the altar on the throne, while the liturgical Gospel is read in the middle church on the lectern. This is especially suitable for Sunday morning, because the throne marks the tomb of the Savior. The Gospel at Sunday Matins and in the rite of song following, at least according to Simeon of Thessalonica and the RKP. XIV-XV centuries, read by a priest, but on the pulpit; in ancient Western monasteries - the abbot (Introductory chapter, 347:310). According to some RKP. XVI century Jerus. of the charter it was read in the middle of the church 2480. Sunday Morning Gospels The narrative of all 4 evangelists about the resurrection of the Savior is divided for reading at Sunday matins into 11 conceptions, probably because this narrative naturally breaks up into such a number of parts; perhaps they meant the “one ten” apostles, the closest witnesses of the resurrection. Only the story of the Evangelist Matthew, which describes in most detail the very moment of the resurrection and therefore was saved for Easter (for the liturgy of its eternity), was not included in the series of Gospels. Thus, all Gospel readings speak rather about the appearances of the risen Savior than about the resurrection itself. The series of Sunday Gospels, called the “pillar,” is repeated 6 times during the year: the 1st pillar begins on All Saints Sunday, the 2nd after Elijah’s Day, 3 after the Exaltation, 4 at the Nativity of Christ, 5 at Epiphany, 6 at Lent. Tables of these pillars indicating which voice coincides with which Gospel are placed in the liturgical Gospel, Octoechos and Chapter 54. Typicon. For the weeks of the Colored Triodion, the morning Gospels follow in a special order. The Sunday morning Gospels in their current composition already have the RKP. liturgical Gospel of the 8th century, for example Greek. Moscow Synod. bib. No. 42, XLIII, 11, l. 241–246 2481. There is a mention of the alternation of 11 Sunday Gospels in Stud. XI century, Evergetid., cargo. and Greek RKP. Jerus. Charter 2482. At Roman Sunday Matins the Gospel does not refer to the resurrection. According to the charter of the Great Church, in song sequence, the Gospel at Sunday matins was read after the great doxology (Introductory chapter, 347), but according to St. etc. in its current place; in the oldest editions of the Studio Charter, however, perhaps there are 6 songs of canon 2483. According to the current Typikon Vel. Church of Constantinople - after the 8th song of canon 2484. With the reading of the Gospel, the festive joy of the worshipers reaches its zenith and is poured out not just in Sunday, but in purely Easter songs. After the Gospel, at Sunday morning two hymns from the Easter service are relied on: “Having seen the Resurrection of Christ” and “Jesus is Risen.” True, of the Easter songs, these are the most restrained in joy: they are in the 6th voice, the voice in the troparion and canon melody of the saddest, and in the verse, as real songs are sung, the voice of quiet joy, barely freed from sorrow. And in terms of content, the song “The Resurrection of Christ,” beginning with words that are very appropriate to the moment (when reading the Gospel, believers spiritually saw the Risen One with the apostles), dwells more on the other side of the resurrection - the crucifixion. The song does not so much rejoice about the resurrection (cf. the Easter canon and “Holy Easter”), but rather concentrates on the significance of the event for Christ (it showed His Divinity and sinlessness) and for us (it made the world happy by destroying death), thus being dogmatic in content, and invites us to glorify the event (meaning a long series of further songs in honor of it: the canon). At the same time, this is the largest of the Easter songs and the most complete, comprehensive, which is why it replaces all the opening psalms on Bright Week. It consists of 7 stanzas, interconnected not so much grammatically as by unity of thought; Each of these stanzas could be (and perhaps was) an independent song (cf. Quiet Light, above, p. 558), just as one of the stanzas serves as such a song (“We bow to Your Cross...”). The antiquity of the song “The Resurrection of Christ” is indicated by the presence of a similar text in the Latin Church at the Good Friday liturgy: “We worship Thy Cross, O Lord, and St. We praise and glorify Your resurrection, for through the Cross joy has come to the whole world” 2485. The song “The Resurrection of Christ” is mentioned in the famous Easter Jerusalem “Sequence” of the 9th century. as not only an Easter song, but also an ordinary Sunday song after the Gospel: for Palm Sunday here, instead of “The Resurrection of Christ,” a special parodic (i.e., similar to it) song 2486 is assigned. – The song “The Resurrection of Christ” clearly has a Jerusalem flavor; it must mean the Church of the Resurrection (“let us bow to the Holy Resurrection of Christ”) and the Cross behind it (frequent mention of the Cross). But also the most ancient RKP. Studio mouth they have it at Sunday matins, although immediately after the Gospel there was a prokeimenon here: “In the night lift up your hands” with the verse: “May the Lord bless you from Zion” 2487 (Ps. 133:2:3). – Under Arseniy Sukhanov in the East, the song “was spoken by both faces, divided by lines,” like 50 ps. with its final choruses (Glory, And now, Prayers, God have mercy on me, Jesus is risen), making 6 such stanzas in the song 2488. Didn't its stanzas originally serve as troparions to the verses of 50 PS? According to today Greek Euchology, “The Resurrection of Christ” “is said by the primate or an ordained monk,” according to the Hieraticon - a bishop or a priest standing in the choir 2489. The psalm part of Matins is already approaching the very end, and here it needs the strongest and most expressive chord, most naturally in the form of one of the psalms with which this entire central part of the most important of the daily services is filled. Therefore, it was hardly possible to make a better choice than by placing the 50th Psalm here. No psalm was written in such exceptional and stunning circumstances as this; none more than this one corresponds to the basic mood of a Christian - repentance (“repent, the Kingdom of Heaven is approaching”) 2490, and does not express it with such force. And the contrast in which it stands to the preceding long rejoicing further enhances this impression; it is like a skull brought into a feast. In the method of performing the 50th ps. at Matins the Typikon, apparently, makes no difference with “The Resurrection of Christ”: “therefore (after the Gospel) with the verb “having seen the Resurrection of Christ” and Psalm 50.” Moreover, this song, as well as the choruses of “Glory: Through the Prayers of the Apostles,” etc., as well as the song “Jesus is Risen,” which has the 1st verse of the psalm as its refrain, stand in such close connection with it that it is most natural to sing it too, and of course, to the voice of these songs surrounding it, i.e. the 6th, the voice of sorrow and repentance. Singing, as for other psalms sung, should be antiphonal, with verses between two faces. Always use it in the morning Already under Vasily the Great there were 50 ps. constituted an essential, final part of Matins (Introductory chapter, 148). In the most ancient editions of the statute of the Great Church of Constantinople, this is the most important, and also the second, part of Matins (ibid., 340). Initial lists of students. The statutes (Hypotiposis and Diatiposis) did not cancel it for Easter Matins. Almost all heterodox matins have it: Abyssinian, Maronite, Nestorian, ancient Latin; Armenian and modern Latin have it only on weekdays (the latter on Laudes - ibid., 299–319), but at the 1st hour there is always a series of verses from this psalm 2491. According to the statute Vel. Const. c. it was sung at Matins with the chorus of a troparion to verses - one or several (ibid., 340). Greek RKP. Jer. mouth about 50 ps. are expressed: “it is said”, no. glory RKP. XIV century about “The Resurrection of Christ”, “Glory...” “is said”, “on ch. 6" (about the second), about 50 ps. muffled, but about “Risen” - “sing” 2492. According to "Chin" Patr. Filothea “50 ps. with singing" 2493. Under Arseny Sukhanov in the East, the psalm, like the Resurrection of Christ, “is spoken into both faces, divided into lines,” making such lines in Psalm 18 (there are 19 verses in it), and on weekdays “the psalmist speaks” 2494. According to today Greek Evkh. it is sung by the brethren melodically, according to the Hieraticon - by choirs 2495. In Kiev-Pech. Lavra is read. The mournful nature of this psalm for Sunday Matins is sufficiently softened by the surrounding Sunday, even directly Easter, songs (Resurrection of Christ and Risen Jesus), which in theory should serve as refrains for each of its verses. At the same time, he, bursting into the brightest part of the vigil with his repentant tone, moderates its joy. To soften the transition from the sorrow of this psalm to the joy of the next song, “Jesus is Risen,” which returns this series of songs to their beginning (“The Resurrection of Christ”), the choruses to the final doxology of the psalm are not Sunday verses, but a prayerful appeal in the spirit of the psalm with a thought to the main witnesses of the resurrection and participants in its joy - the apostles and the Mother of God 2496: “Glory: Through the prayers of the apostles, the Merciful, cleanse our many sins”, “And now: through the prayers of the Mother of God...”. The chorus to the 1st verse of the psalm repeated here is the troparion of chapter 6. “Jesus is risen...”, with strength in its conciseness and some kind of victoriousness in expressions and melody (chapter 6 is self-agreed), depicting the external and internal aspects of the celebrated event. The present performance of Psalm 50 is the most complete remnant of the most ancient method of singing for each psalm, when it was required to conclude each psalm with a doxology to the Holy Trinity and to add something to each verse (Introductory chapter, 157). According to 12 pr. 4 of the Toledo Council of 633, “at the end of all psalms we say: Glory and honor to the Father and the Son and the Holy Spirit forever and ever” (cf. Introductory chapter, 217). So it is today at Roman Catholic services 2497. As for the chorus of troparions to the verses of the psalms, in the charter of the Great Church of Constantinople such refrains were especially common for 50 psalms. (Introductory chapter, 340). The song “Jesus is Risen” is not mentioned in the 9th century Jerusalem “Sequence.” near “The Resurrection of Christ”. In glory mouth XIV century after “Jesus is Risen”: “Glory. In the Church of the glory of Ti, Lord, we imagine standing in heaven. And now. O Virgin Mary, door of heaven, open to us the doors of Thy mercy" 2498. Old-fashioned mouth: “For the sake of prayers... have mercy on us, my God our Savior”; in “Risen” “life and world” 2499. In the Kiev Pechersk Lavra: “Prayers of the Holy Apostles...”, “Prayers of the Most Holy. Mother of God..." At 50 ps. with the songs surrounding it there is a kissing of the Gospel. This is a strong and at the same time childishly simple expression of joy when they kiss an inanimate object that makes us happy. But St. The Gospel is not just such an object: it represents, like the cross, the Lord Himself, carried out from the altar, as from the tomb, signifying His appearance after the resurrection. Therefore, kissing the Gospel, as well as worshiping it, “goes back to the Prototype” and serves, as it were, as a greeting to the Savior with the resurrection. However, here too the joy does not go beyond boundaries and does not rise to the infinity of Easter joy, which is also expressed in the mutual kissing of believers. According to the Sinai Canonar of the 9th-10th centuries, at Easter morning, after reading the Gospel, the priest brings the latter to the people and greets them; everyone kisses 2500. According to one Triodion of the 13th century. On Easter Matins it is stated: “and they kiss St. Gospel and Litany and Dismissal" 2501, therefore, the Easter celebration of Christ here was reduced to kissing the Gospel, as now at ordinary Sunday matins. The Typikon sets out in detail the rite of kissing the Gospel. The Gospel will be carried out through St. doors (as a sign of the glorification of Christ, while at the entrances - through the northern doors as a sign of humiliation - both the cross and the shroud) by a priest, not a deacon; as at the entrances - in a lowered phelonion (see above, p. 551), and the priest holds the Gospel near his chest (the deacon, as the lowest, is higher - in front of his face) - as a sign of love for Christ. The priest is preceded, as at all entrances, by two candlesticks with candles. The priest stops in the middle of the church; candlesticks are placed on its sides so that, burning before the Gospel, they do not interfere with kissing it. The primate first approaches the Gospel - in contrast to the rest of the brethren, who approach in pairs - alone and makes two bows to the Gospel before kissing and one after, not to the ground, notes the Typicon in parentheses, but small bows, bowing his head so as to touch the ground with his hand, because on the week, the Feasts of the Lord and on Pentecost, they do not bend their knees (meaning 20 of the 1st Ecumenical Council). After worshiping the Gospel, the primate makes a slight bow (“the image of a bow”) first to the left face, because he himself stands on the right side and can bow to the right face, “retreating to his place.” Behind the rector, the brethren approach the Gospel in pairs (“two two”) according to seniority (“according to rank”) and bow to the Gospel in the same way as the primate, and instead of bowing to the faces, they bow to the rector. The charter assumes that kissing ends with 50 psalms: singing the whole psalm would give enough time for this. Cargo. and other Greek RKP. they only mention the kissing (ασπασμός) of the Gospel. Late Greek: “to him (50 ps.) verb, they kiss the Gospel, first the primate alone, bowing (bowing?) before it, held by the priest standing on the omphalos 2502; then the brethren, according to the order of two two, doing the same thing and they bow (bow?) before kissing, the other (the same) after kissing and on two faces one at a time. And after this, the priest blessed the people with the Gospel, saying... God forbid” 2503. “After kissing the Gospel, the priest or deacon censes the Gospel. and both faces" 2504. According to "Chin" Patr. Filothea and the present. Greek Euhol., “The priest, lowering the phelonion and carrying St. The Gospel is in front of the chest, comes out and stops in the middle of the church, and the reader or Eutaxius (see above, p. 492, note 1), stands to his right, holding a candlestick with a lamp arranged and there is a kiss of the saint. Gospels from the brethren according to custom; on other holidays there is no kissing, only on Sunday" 2505. According to some RKP. mouth XVI century The Gospel relied on the lectern 2506. According to some memory XVI century Before kissing, they bowed to the ground with a prayer: “With fear and love we approach Thee, O Christ, and believe in Thy word; fear for the sake of sin, but love for the sake of salvation”; after the kiss, prayer: “We believe, Lord, in St. Ev. Christ God, help us and save our souls" 2507. Dr. RKP. mouth XV and XVI centuries they do not give the rite of kissing. - Service P. Could, as our charter, about bringing out the Gospel, but about kissing: “according to custom.” Moscow Service 1602 (old style) and 1647: “The first abbot kisses the Gospel and throws before the Gospel 2 to the floor, I hold the Gospel as a priest, standing before St. doors, but the deacon standing with the candle across the country of the priest, and after kissing 1 bow to the floor and with wings, in a single bow to the ground"; about the brethren, as now, but: † “if there is no abbot, the brethren do the same bow with wings” 2508. “The abbot kisses the first Gospel, having created the throwing before the Gospel, I hold the Gospel as a priest, standing before St. doors, and therefore the brothers are two and two, making the same bow before kissing and after kissing, one bow exactly and on both faces in one way - and after kissing he blesses” 2509. after the Gospel, the bishop, if present, blesses the people with the cross while singing; when the faces are singing 50 ps. will reach the station “Behold, I have loved the truth...”, the priest takes the Gospel to the middle of the church and brings it for worship to the bishop or the priest present and, in order, to all the people, and then places it on the proskintarium and enters the altar; Moreover, when the bishop kisses the Gospel, the 1st person sings the song, the 2nd indicated verse slowly, and the bishop blesses the people with his right hand. Each psalm or group of psalms should be followed by a prayer in the form of a litany or other form. The 50th Psalm, in accordance with its exceptional position in this part of Matins, also has a prayer after it in a peculiar form - a truncated litany. Such a prayer, which also goes to this place of Matins - the end (cf. Vespers) of one of its parts - is the prayer “God Save,” which, like a litany, is pronounced by the deacon “in the usual place” and has an exclamation from the priest. To this short “lithium” the answer, naturally, is not dozens of “Lord have mercy,” but only 12. And the exclamation here (“By mercy and generosity and love for mankind”) of the simpler litanies appeals to the mercy of God, calling the latter, like the exclamation at the holiest part of the liturgy (after the Lord’s Prayer), with three synonyms (only here “mercy”, and there - in view of the sacrament being performed - “grace”) and with with special distinction calling the Persons of the Holy Trinity. Prayer, like the cry, boldly addresses itself directly to God the Father in the name of His Son. Instead of the prayer “God bless” there is no one. cargo. RKP. Euchologies of the 16th century. appointed after the Gospel and 50 ps. a whole litany (a remnant of ancient practice). Yes, Euhol. Tifl. church music No. 450 indicates here the following litany: “Let us pray to the Lord in peace. Let us pray to the Lord for our mercy. May we forgive ourselves for every sin, voluntary and involuntary. About those who morning, sing and glorify. Step in. Most Holy. Exclamation: By grace...” Evkh. Imp. Publ. b. No. 208: “Let us pray to the Lord in peace. About the world above. About the peace of the whole world. Oh St. church. May the Lord God have mercy on us. Oh let us get rid of it. And about everyone. Step in. Most Holy. By mercy and bounty" 2510. Litany – of a penitential nature, respectively 50 ps. and lithium prayers. In the first of the named Euchologies there is a section: “festive litanies pronounced at matins after the reading of the Gospel”; each petition at these litanies is preceded by the glorification of God for the event being celebrated, for example on the Nativity of Christ: “Christ God, born of a Virgin”; they are set for 12 holidays that do not coincide with our 12 2511. Say the prayer “God save” the load. RKP. appoints a deacon, Greek. RKP. priest, late of them: “inside the altar or in front of St. doors", glory. RKP. XIV century - to the priest or deacon before St. doors, late - priest; rank of Patr. Filothea: “the deacon is in his usual place, loudly.” Service Moscow 1602 and 1647: “the deacon stood before St. doors (1602: † veleglasno) - if there is no deacon, the priest himself says, standing before the throne”; Service P. Graves: “deacon on the pulpit”; Moscow Service 1658 and old style mouth: "deacon". The current Greek Evkh. – deacon, Hieraticon: priest. † “Chorus: Lord have mercy 12 times three times.” Slav. mouth XIV century – Kyrie Eleyson 2512. In Coptic lit. after praying the Gospel twice, the second with an exclamation “Let us pray for St. Gospels”, D.: Arise. Jer. : In the name of God. D.: Bless, master. Jer. : Beginning of St. Gospels from N. Interpreter (reader?) of the Gospels: Stand with the fear of God. Our Lord and God. After the Gospel, secret prayer (Bishop Porfiry Uspensky. Doctrine, worship... Copts, 128). In Nestorian lit. ap. Thaddeus and Maria also after 2 prayers, "Diac.: Prepare to listen to the Holy Gospel. Jer.: Peace be with you. N.: With you and your spirit. Upon the proclamation, from where the Gospel comes, diac.: Glory to Christ our God. According to the Gospel, aka: Glory to Christ our God, let us commend ourselves and each other to the Father and the Son and the Holy Spirit." In a later edition of the same lit. "Jer.: Peace to all. D.: To you and your spirit. The clergy - a song to the 4th Gospel of the Gospel: the Holy Gospel of our Lord Jesus Christ. According to the Gospel, the clergy sings: Glory to Christ our Master" (Petrovsky, Apostle of the Eastern Church, 65:66). Kekelidze K., prot. Liturgist cargo memory, 166. RKP. Moscow Synod, b. No. 330/380, l. 76 rev. For quotes, see p. 652, approx. 2. Swainson The Greek Liturgies, 16. Missale romanum. Campid, 1823, g. Breviarium I, 18, 12. Seredinsky T., priest. Oh god. zap. c. IV, 120. Migne. Patrol. s. 1. 85, 111. In other liturgies, exclamations preparatory to the Gospel were even more developed than in ours. Thus, at the current Abyssinian liturgy, Fr. : “The Holy Gospel, the word of the Son of God, preached and proclaimed Ν"; people: “Glory to You ever, O Christ our Lord and God” and Ps. 81:2, 3; according to the Gospel: “The Cherubim and Seraphim send up glory to Him. Holy, Holy...” (Bishop Porfiry of the Assumption. Christian East. Divine service Abyssinian, 60). Swainson. The Greek Liturgies, 232. Veniamin (Krasnopevkov-Rumovsky), archbishop. New tablet: in 4 hours. St. Petersburg, 1858. Part II, 48. Dmitrievsky A Review... // Christ. Thurs. 1888, II, 640. Archim. Vladimir. Systemat. description handwritten Moscow Synod. (Patriarchal) bib. M., 1894, 12. RKP. Moscow Typogr. b. No. 285/342/1206, l. 14–16. Moscow Room. music North 491/35, l. 19. Dmitrievsky A. Τυπικά, 578, 607. Kekelidze K., prot. Liturgist cargo memory, 325. Lisitsyn M., prot. Original Slavic-Russian Type. St. Petersburg, 1911. Applications, p. 17. Παπαδόπουλος – Κεραμεύς Α . ' Ανάλεκτα ίεροσολυμιτικής σταχυολογίας, 194, 11. RKP. Moscow Typogr. b. No. 285/1206/342, l. 14; Syn. b. No. 330/380, l. 46. Hours. Soph. b. St. Petersburg Ak. No. 1052, l. 27. Εύχολόγιον. Αφ ., 1902, 13. Ιερατικόν Constantinople, 1895, 31. Matt. 3, 2; 4, 17; Wed Mk. 1, 15; Acts 2, 38. RKP. Moscow Syn. b. Greek 381, l. 5 vol., 7; glory No. 329/384, l. 19. Ευχολόγιον, 13. Ί ερατικόν, 31. Wed. remembrance of the 2nd and 3rd days of Easter, expressed in the liturgical prokeimnas of these days. RKP. Moscow Syn. b. No. 328/383, l. 7 rev; No. 329/384, l. 19. Dmitrievsky A. Τυπικά, 173. RKP. Moscow Room. music North No. 33/477, l. 89. Όμφαλίον or ομφαλός - a colored circle or oval inserted into the floor in the middle of the church (Golubinsky E. History of the Russian Church, 1, 2:204). Such an omphalos indicates in St. Sophia De cerimoniis aulae Byzantinae, p. 15, 63, 87, 130:524); it also takes place in the reception rooms of Byzantine palaces (ibid., 130, 524; Ducange. Glossarium, see this word). RKP. Moscow Syn. bib. Greek No. 381, l. 5 rev. RKP. Moscow Syn. b. No. 328/383, l. 7 rev. RKP. Solov. b. No. 1116, l. 113 rev. etc. Following Psalter of the RKP. Solov. b. No. 778, l. 1; Est. Syn. b. No. 814, l. 317. Dmitrievsky A. Divine service rus. c. XVI century, 23 Service P. Mog., p. 86; Moscow Service 1602, l. 41; 1647, l. 41 rev. Old-fashioned mouth., 16. δ Ί ερατικόν. Constantinople, 1895, 31. Kekelidze K., prot. Liturgist cargo. memory, 145, 165 (cf. Introductory chapter, 378). Kekelidze K., prot. Lit. cargo. memory, 121. RKP. Moscow Room. music North No. 491/35, l. 7; Moscow Syn. b. gr. No. 381, l. 5 rev; glory No. 328/383, l. 7 rev; No. 329/384, l. 19; No. 678/386, l. 8; Moscow Service 1602, l. 42; 1647, 42 vol.; 1658, p. 129; Petra Mogila, 86; Ευχολόγιον, 36. Ί ερατικόν, 32. You might be interested in: