Хвалитны

The 4th and last part of Matins begins. It begins, like all services and parts of them, with psalms. Naturally, the psalms taken here are the last ones in the Psalter. According to the small size of this part of Matins, three of them were required here (cf. hours and small compline). These psalms were 148 “Praise the Lord from heaven,” 149 “Sing a new song to the Lord,” and 150 “Praise God in His saints.” All these psalms have one common theme - a call to glorify God, which is why their group is called in the charter “Praised” (οί Αΐνοι): the first psalm invites all creation to this, starting with the Angels, the second - Israel, the third - the church, heavenly and earthly. The relevance of these psalms here is obvious: in the consciousness of the insufficiency and unworthiness of their praise to God, when it is already nearing its end, believers transfer it to more worthy (by the way, the “church of the saints”) and incessant performers. These are some of the most joyful and enthusiastic psalms, thus constituting the opposite of the calmly reasonable and often sad initial psalms of the Psalter, which is why they also go towards the end of the service, when the ever-growing prayerful animation reaches its highest point. Because of their joyful tone, psalms of praise, one of all the morning ones, are not canceled on Easter. Psalms 148–150 conclude the psalter portion of the synagogue morning prayer 2628. They were part of Matins, constituting the end of it, already under St. John Cassian (5th century), moreover, equally in the East and West (Introductory chapter, 147). They are mentioned at the current place of Matins with the current name Izv. description of the Sinai vigil of the 7th century. (ibid., 295); Since ancient times, absolutely all the rites of Western worship begin with them the last part of Matins, Matins in the proper sense, called after them Laudes (already under St. Benedict - ibid., 312-319); All eastern heterodox rites conclude Matins with them: Armenian, Abyssinian, Nestorian (ibid., 299, 300:303), Jacobite, while the latter also concludes the Midnight Office with them 2629. The rite of singing psalms of praise The order of singing psalms of praise is described in detail in the Irmology and Psalms that follow; in the Typikon, in the present place, it is briefly said: “on praising every breath in the voice of the day.” This, as can be seen from the detailed order for singing these psalms, means that the psalms should be sung in a festive way, that is, they should not begin with the 1st verse of 148 ps, as on weekdays, but this verse should be preceded by the last verse of 150 ps. “Let every breath praise the Lord,” moreover, they should be sung in the voice of the day, and not in a simple, recitative chant, as on weekdays. Thus, in their festive performance, the psalms of praise begin with a verse that expresses their theme (just as the Immaculates at a funeral begin with the words “Immaculate on your journey,” and on Holy Saturday with the verse: “Blessed are you, O Lord”), and they end with it, thanks to which their entire group, constituting as it were one hymn, ends with its end returning to the beginning as a sign of infinity and continuity. Further singing of psalms of praise on holidays and weekdays has this in common that their first two verses have a refrain from Ps. 64, 1: “A song befits you to God,” similar to the refrain to the psalms “I have cried to the Lord” - “Hear me, O Lord” (and in contrast to the more solemn opening psalm of the vigil, which has a refrain after each verse). During the festive performance of the psalm, this refrain is sung once after each verse; in everyday life, as if in compensation for the absence of the initial verse, “Every breath” is sung after the first verse twice (that is, three times in total): after the 1st half of the verse, “Praise the Lord from heaven,” and again after the entire verse 2630, i.e., quite in the same order as the verse: “Hear me, Lord” with “I have cried to the Lord” (see above, p. 542). It is not for nothing that the first two verses of the psalms of praise are marked with a special refrain: they are the most appropriate here, since, inviting the Angels themselves to glorify God, they most strongly express the lack of all our hitherto praise, just as 1 and 2 art. The 140 ps, ​​accompanied by the chorus, speak of the insufficiency of our evening sacrifice. Further verses of the psalms are sung without choruses alternately by both faces, and in Irmologia the distribution of verses for such singing is given; This distribution coincides with the biblical division of psalms into verses, only due to the length of the last - 14 - verse 148 ps., half of the 13th art. attached to 12, and the end of 13 art. from 14 it is divided into 2 parts, but the number of verses in the psalm remains the same (14, 7 for each face); out of 149 ps. 8 verses are sung without choruses (4 for each face); from the last verse of this psalm: “Create judgment in them” to the verses of the psalms of praise, of which there remains 1 in 149 ps. and 6 in 150, laudatory stichera are added, and before each of the stichera a verse of the psalm is sung, but the last two verses are 150 ps. sung one at a time so that the number of choruses is even, and according to the brevity of the last verse. With the psalms of praise with their stichera, the stichera chanting of the voice is thus introduced again into the vigil, and into Matins for the first time, after the dominance in the service, first of the troparal-sedal one, and then of the canonical one. With this, the vigil musically returns to its beginning (stichera on the Lord I cried, verse and lithium), forming a sacred circle of infinity. Having gone through many different melodies of the same voice (sticheron, troparion, sedal, antiphonal, prokemene, canonical, kondakar, luminary), the vigil again enters into the first chant from this long series, the simplest of all, and with this simplicity, strict and majestic, perhaps most in keeping with the Christian taste of those praying. This return to the verse chant is also caused by the natural decrease in prayerful delight after the rise it reached in the canon (“come, let us clasp our hands,” “I will burp the word”). This descent goes further, through the quiet chanting of the great doxology, into the quiet prayer of two litanies and, finally, into the simple reading of 1 hour. According to the Studian-Alexievsky (and perhaps according to the ancient Jerusalem) charter, psalms of praise had refrains after each verse, namely the following (in parentheses are options from the Student Oratory of the St. Petersburg Book of Hours. Sofiysk. No. 1052 of the 13th century): 148 ps. inclusive up to v. 6: “A song, O God, is fitting for You,” from v. 7 (8): “Give glory to God,” 12 (136): “It is fitting for (You) (a song to God?)”; 149 ps. from article 1: “Glory to Thee, Holy Father”, from 6 (7): “Spare us, Lord (Spare us)”; 150 ps. from 1st article: “Son of God, have mercy on us”, to 3 (and 4): “Glory to him who showed (showed) the light”, from 4 (5): “Glory befits you, Lord” 2631. Old-fashioned The Book of Hours does not indicate any refrains for the psalms of praise 2632. According to the Roman rite, ps. 148–150 have before them the antiphon “Alleluia” (1 time) and after them “Glory to the Father. Alleluia 3”, but are not separated from each other, in contrast to other psalms, “Glory to the Father”; according to the Mozarabic rite they have before them: “Lauda, ​​Praise the Lord from heaven, Alleluia 2. Praise Him in the highest. Alleluia 2” and the doxology is also at the end of only the 3rd psalm. Stichera on praises (εις τους αίνους) are not necessary for psalms of praise, but generally constitute a part of matins of the semi-festive type, sometimes appearing among the six saints (see, for example, September 6 and 24, November 1, but October 3, January 16, 18, 19) and are absent in the pre- and after-feasts and Saturdays, with some exceptions; however, praising stichera are also allowed at weekday matins, if they need to be transferred here from the Lord, I cried, due to lack of space there (see Typ., Monday of the 1st Lent, Matins). The usual normal number of stichera on praise is 4; This is always the case, even on great holidays - Easter, Christmas (on Saturday Vai - 6 for special reasons), excluding Sundays, when there are 8 for special circumstances (see below). There are so few of them assigned (one might say the minimum number for antiphonal singing: 2 for each face), perhaps due to fatigue at the end of the service. Laudatory stichera under the name “troparia” are mentioned in Iz. description of the Sinai Matins of the 7th century. (Introductory chapter, 295) and in the Hypotiposisis of some editions 2633. In the Studite Rule, the normal number of laudatory stichera was apparently considered to be 6,2634, but Jerus. from the ancient RKP. – 4 2635 . Sunday praise stichera The laudatory stichera of Sunday Matins stand out from others by their number: there are 8 of them, twice as many as for the greatest holidays: 4 directly called “Sunday” and 4 “Eastern” (cf. p. 545). The refrains for them are 6 verses of psalms of praise, starting with the 9th and last verse of Ps. 149, and, in addition, two psalmic verses, specially selected for the event of the resurrection and named in Type. (Ch. 3, 4, etc.) “Sunday choruses” are the same ones that serve as choruses for sedals: “Rise up, Lord...” and “We will confess to You, O Lord” (Ps. 9:33:2). Having special holiday verses for themselves, the last stichera are actually no longer praise, but poetic, which is why their faces are united for singing; this convergence is done even on the last verse of the psalms of praise (on “Every Breath”), so that there are three verse stichera. In terms of content, the stichera of praise, especially the eastern ones, are somewhat longer and more complex than the stichera on the Lord I cried and verse; they often turn with reproach to the Jews who wanted to hide the resurrection of Christ. In contrast to the stichera on the Lord, I cried and verses, laudatory stichera, like the final and most solemn stichera, have their own special Sunday glory book, which borrows its content from the Sunday morning Gospel and is therefore called the “gospel” or “morning stichera”; as well as the exapostilarius, therefore there are 11 Gospel stichera. Voices are taken for 1–8 stichera 1–8, for 9 – 5, 10 – 6 and 11 – 8, i.e. for the last stichera the last voices, excluding the 7th, as heavy (cf. voices for the days of Bright Week, where this voice is also omitted). The Gospel stichera on Sundays with special remembrances are replaced by others and transferred to the end of Matins. Also, unlike the stichera on the Lord I cried and the verse stichera of praise, the Sunday stichera of praise also have the Theotokos Sunday content, but the common voice for all voices is “Blessed are you.” He counts all the fruits of the resurrection (in three homogeneous pairs), glorifying their indirect Cause. For the Theotokos, the 2nd voice was chosen, as the most joyful voice in the stichera chanting (the stichera on the Lord I cried for the Nativity of Christ and Baptism are sung with it; cf. the parallel chapter 6 for “The Resurrection of Christ”). Due to the great significance of this Theotokos, it is not canceled on Sunday and when the latter coincides with the twelfth feast of the Theotokos (the Theotokos 2 chapters on 2 kathismas are also served). Deviations from the indicated order in the singing of praise stichera are made for the great, polyeleonic and sixfold saints (see Typ., Chapters 3, 4 and 5), for pre- and post-feasts that occur on Sunday (see September 7 and 9), for the Weeks of St. father and triodes (see October 11 and Lent). Sunday stichera, namely the first 4 of them, are given by the famous Jerusalem “Succession” of the 9th-12th centuries. 2636 and, undoubtedly, are meant by the Hypotiposisis of some editions, which prescribes doubling them, and the Evergetid Charter, which also prescribes doubling and indicates their number - 4 2637. The Studian-Alexievsky Rule, which, in addition to the stichera of praise at each holiday and Sunday matins separately (after the litanies) and stichera, indicates 3 Sunday praises, placing the 4th, obviously, on the stichera (in triode weeks it was doubled) 2638. According to the old style mouth poems - from 1 tbsp. 150 ps. and “Every breath” is a separate verse 2639. The Gospel stichera belong, as their current inscription shows, to Emperor Leo VI the Wise (886–911) and are assigned by the aforementioned Jerusalem succession for singing immediately after the Gospel of Glory and now 2640. They are, perhaps, a remnant of the ancient custom of singing the Gospel, preserved to this day in the Roman Church (for example, on the Sunday of Vai, Matthew 21 and John 12 are sung in the procession; cf. our stichera in the Sunday of Vai “Before the six days of Easter”). According to the song sequence on the Gospel stichera, the entrance with the Gospel took place (Introductory chapter, 347). – The song “Blessed are you” in the charter of the Great Church of Constantinople in the 9th century. and according to the Sinai Canonary (IX-X centuries) serves as the entrance troparion for the liturgy of the 3rd day of Easter. It is in the current place of Sunday Matins in the Evergetian Rule of 2641 and in the song succession under Simeon of Thessalonica (Introductory chapter, 347). But according to the Studite-Alexievsky Charter, here is the Theotokos of the present voice 2642. In Staropech. and among the Old Believer: “blessed is God (cf. below: “Blessed is God,” “Glory to Thee, God, our hope”), who is willing,” without “Glory to Thee” 2643. The detailed glorification of God for His various private good deeds consists of a vigil with a general glorification of Him for all His good deeds. In this glorification, the animation of those praying, the strength and warmth of their feelings reach their zenith, at which the thought can no longer dwell on particulars, on this or that mercies of God, even such great ones as saving us by the death and resurrection of the Son of God, but is completely immersed in the grateful contemplation of the entire height of God and all our insignificance and unworthiness before Him. This is the nature of the doxology that concludes all the hymns of the vigil and which is rightly called great. Glory to You, who showed us the light Such an explosion of religious feeling, which this doxology represents, is most immediately caused by the first glimpse of the morning dawn occurring at this moment of the all-night vigil. If “having reached the west of the sun and seen the evening light,” believers pour out their feelings in such an enthusiastic song as “Quiet Light,” then the sight of the morning light born from the darkness of the night should tune them even deeper and warmer to the contemplation of God as the uncreated Light (“in Your light we will see light”). The morning song is much longer and fuller than the evening song and therefore begins with a direct thanksgiving to God (in the evening song the thanksgiving is indirect: “we sing of the Father and the Son...”) for the morning dawn, which is expressed by a solemn exclamation: “Glory to Thee, who showed us the light.” In the Typikon, following the Sunday vigil, it is not indicated who should pronounce this exclamation, but in Chapter 7. it is said that this verse, like the one preceding it at weekday morning: “Glory befits you,” and the greatest 2644 doxology (of course, if it is read), should be pronounced by the abbot. It is probably on this basis that the priest learned to recite this verse at Matins. But this prescription of the Typikon, and the close connection of the verse with the great doxology, rather require it to be pronounced by those who perform the great doxology, that is, at the vigil (and festive matins) in the choir (hence the hesitation in practice: in some places it is customary to recite the verse to the deacon). The verse was one of the refrains to the psalms of praise (see above, p. 705). In the RKP. Hours and Old Book. Chapel “Glory to him who showed us the light” 2645. In some Greek RKP: “Glory to the one who showed the true light” 2646. In Greek Book of Hours: “Glory to You who showed the light” 2647. Pech. Greek Jerus. Type: “you need to know that after the 9th song the priest says: “Holy is the Lord our God” and the beginning “Glory to God in the highest” in the great doxologies” 2648. Contents of the Great Doxology The doxology itself begins with an angelic song at the birth of the Savior - with which Matins, already nearing its end, returns to its beginning (a favorite device in church songs). Such a high, heavenly song sanctifies our lips (as before Matins) for our own song, which begins with the words: “we praise (actually: “we sing” - ύμνοΰμεν) Thee, we bless Thee, we bow down” (cf. the conclusion to the recent 8th song of the canon), reminiscent in its brevity and generality of the greatest song liturgy (“We sing to you”): just as it is not indicated there why we sing, bless and thank the Lord and what we pray to Him for, because then we give thanks for everything and pray for everything and the list would be endless, so it is not indicated here either, but the supreme reason for our praise, worship and thanksgiving is indicated - the great glory of God. This glorification of God in song is followed by a prayer to Him, the transition to which is a prayerful appeal to all the persons of the Holy Trinity separately. From St. Trinity prayer is directed mainly to our Intercessor in heaven, the Lamb of God (the favorite name of the Savior among ancient Christians), from whom we ask for mercy (the main request of all prayers of the vigil - litanies), conditioned, among other things, by the acceptance of our present (long and already nearing the end) prayers. To be sure of the success of this petition, it consists of that solemn confession of Christ, which is proclaimed at the liturgy just before the communion of the Holy Mysteries: “(As You are) the only Holy One, (You are) the only Lord, Jesus Christ, to the glory of God the Father” (the immeasurable glory of God is further increased by the presence of such a Son, although there seems to be nowhere to increase it). This ends the first part of the great doxology, which concludes with the first “Amen” in it. The second part is no longer so joyful and enthusiastic, moreover, like the 3rd part, it is almost entirely compilative - made up of the words of Holy Scripture. The glorification of God that fills it (“every day”, therefore also in the coming one, “we will bless You”, because Your name will be glorified forever - from Ps. 144, 2 - glorified earlier: “Blessed are you, O Lord God of our fathers” - Dan. 3:25), is darkened here by the consciousness of our sinfulness, which can, as it were, disrupt and interrupt this eternal glorification (cf. “in glory..." end of part 1) of God on one sinful day, from which may God save us today. Second "amen". The third part is exclusively prayerful. The repentant sorrow here is already so intensified that the joyful glorification of God, with which the great praise began and which should be its main subject, barely breaks through here and there in individual expressions (“Blessed are you, Lord” - Ps. 119:12). This part begins with prayer, and not with praise, in contrast to the first two, a prayer of a general nature for God’s mercy, but dissolved by hope in God (“Be, O Lord, Thy mercy upon us, as we trust in Thee” - Ps. 32:22). This general prayer then takes on a more specific character and comes down to a request from God to teach us His justifications, a request expressed in the words of Ps. 118: “Blessed art thou, O Lord, teach me by Thy justification” and repeated three times - to the 3 Persons of the Holy Trinity (and this repetition is not done with a change in the text, as at Vespers in “Lord Vouchsafed,” but with literal precision, which intensifies the effect). Further, this still rather general request is developed and explained: in order to realize God’s justifications in life, one needs cleansing from sins and the ability to do the will of God. Both can be given only by God Himself, to Whom we must resort for help, as everyone has always resorted to Him (“Lord, you have been our refuge throughout generation and generation” - Ps. 89:1); First, cleansing from sins is asked from Him (in the words of Ps. 40:5: “Az rekh” - a strong request: “Lord, have mercy on me, heal my soul, for those who have sinned against You”); and then even more intensely (“Lord, I have come to You...”) - teaching His will (Ps. 142:9). Prayer consists of firm confidence in its fulfillment, based (as in the exclamations after the litany: “As You are”) on the special closeness to us of God (“My God,” Ps. 143:9:10), the source of life and light (“in Your light we will see the light,” that is, the morning one - a return to the initial exclamation of the great doxology at the end of it). With your last words: “extend (extend, ποράτεινον) Thy mercy to those who lead Thee,” together with the previous ones: “as with you...” (Ps. 35:10:11) the third part of the great doxology returns to its beginning, and its initial petition for God’s mercy to us (“wake”) is intensified here (“provide”). It is impossible not to notice that the indicated connection between the individual sentences of this long song is not very close; the transitions in it from one thought to another are quite unexpected. The song, in fact, consists of fragmentary exclamations of prayer and praise, each of which is too complete, complete in itself, to require continuation or completion. All expressions are taken from Holy Scripture, and the strongest ones are selected from there. The basis of the great doxology is the angelic song at the birth of the Savior, and it was introduced into it, probably, following the example of the liturgy, when it was transferred to the morning and sometimes began to merge with Matins (Introduction. Ch. 88, etc.); at the liturgy of the Apostolic Constitutions, this song was placed just before communion 2649, in lit. ap. Thaddeus and Mary 2650 and ours at the beginning. From the liturgy, it must have been borrowed into the morning hymn “We praise, we bless”: at the matins “Testamentum” of the 3rd century. a similar expression, but even closer, almost to the point of literal similarity, to the current “We sing to you” at the liturgy, constitutes the people’s response to individual parts of the episcopal or priestly morning prayer (Introductory chapter, 86). Finally, the third borrowing of the great doxology from the ancient liturgies is the appeal: “Lamb of God, take away the sins of the world...”; according to St. John Chrysostom: “It is not in vain that we commemorate those who died under St. sacrament and add prayer for them to that Lamb who takes away the sins of the world" 2651; involved in lit. ap. Peter: “Lamb of God, take away the sin of the world, have mercy on us” 2652; in the Roman liturgy, after the union of the Body with the Blood in the chalice (after the Lord’s Prayer shortly before communion), the priest says: “Lamb of God, take away the sins of the world, have mercy on us” - twice and: “Lamb of God, take away the sins of the world, give us peace” 2653; the Roman litia ends with the same threefold appeal with endings: “spare us”, “hear us”, “have mercy on us, Lord” 2654. (The widespread use of this appeal in worship since ancient times could have been influenced by the catacomb images of the Savior in the form of a lamb). The morning song “Glory to God in the highest” is mentioned by pseudo-Athanasius in op. "About virginity"; the beginning of the song given by him has the following variants with the current text: no “we praise Thee” and “we glorify Thee”; The passage ends with the words: “we bow and so on” 2655. Apostolic Constitutions in the Appendix to Book VII. give the following lyrics to the song, titling it in the following way. RKP. "Morning Doxology": “Glory to God in the highest, and on earth peace, good will toward men. We praise Thee, we sing to Thee, we bless Thee, we glorify Thee, we bow down, through the great Bishop, to Thee, the true God, the only unborn, the only unapproachable, great for the sake of Thy glory. Lord the King of Heaven, God the Father Almighty, Lord God, Father of Christ, the spotless Lamb, who took away the sin of the world. Accept our prayer, sit on the Cherubim. For You are the only Holy One, You are the only Lord Jesus, Christ of the God of every created creature, our King; To You be glory, honor and reverence" 2656. Thus, the monument refers to the second “Lord God” to God the Father, and not to Christ, and thanks to this and the omission of “Holy Soul” the prayer is addressed only to the Father 2657. In the Latin Church, where the Great Doxology is placed for all rites at the beginning of the liturgy after the entrance, almost before the Apostle (in the Mozarabic rite and as a hymn for the Nativity of Christ), it is also equal to our first tirade (ending “to the glory of God the Father”) and has the following variants with ours: “in good will towards men”; (we praise - laudamus, bow - adoramus"); to “thank you” in the mozar. † “we say a song to You”, in the same place: “Thy great glory”; “Lord” (1st time) † “God” (to the Almighty – omnipotens, as in the Symbol); "Christ" brain. † “Highest” (altissime); no "Holy Soul"; instead of “sin” - “sins”; “You are the only Lord” moz. † “You are the only Supreme”; instead of “Jesus Christ” (2nd time) vocative case † “with the Holy Spirit”. The song is placed in the Codex of Holy Scripture of Alexandria and others. as an appendix to the psalms and in the ancient “Succession” of the feast of Basil the Great, Gregory the Theologian and John Chrysostom 2658 in the current festive form with the following options: “sin” - “sins”; “have mercy on us, take away the sins of the world, accept our prayer” is not in the “Succession”; instead of “on this day” - “this day” in the codes; “Lord, let Thy mercy be upon us, as we trust in Thee” is found only in “Following”; “Blessed are you, O Lord,” as now, three times. In ancient glory. handwritten it is not indicated that “Blessed are you, Lord” three times 2659. According to the Studio Charter there is no editions, the great doxology even on holidays consisted of two parts, as now on weekdays, and these parts were separated by a special litany, after which the part from “Lord vouchsafed” was sung (Introductory chapter, 368). A trace of this practice is also in the old printed Books of Hours, for example Mosk. 1602 (Old Rev.), Lviv 1642, where the doxology is given only in our current everyday form (but, of course, everything), with a remark (in the second Book of Hours) under “Blessed art thou, Lord”: “Whenever a praise is sung, three times; if it is honoured, say this: Blessed are you, the Master... Blessed are you, the Holy One...” 2660. Nevertheless, the festive type of doxology is apparently ancient, and the morning “Lord vouchsafe”, isolated from it, must be due to imitation of Vespers. The festive look could have been developed within the Great Church of Constantinople and the Holy Sepulchre, and therefore earlier than the Studite Charter, some. the editors of which know it, and Studiysko-Alexievsky must have used it only on Holy Saturday and Easter; from the Holy Sepulcher practice this type was transferred to the Jerusalem charter. The text of the great doxology brought by Arseny Sukhanov from Greece did not have “have mercy on us; take away the sins of the world" 2661; current Greek Orology, like ours, only punctuation marks: “...Son of the Father, take away the sin of the world, have mercy on us, take away the sins of the world, accept our prayer, sit at the right hand of the Father and have mercy on us” 2662. Slav. RKP. Jerus. mouth: “take away the sins of the whole world - take away the sins of the world” and no amen 2663. Staropech. Hours "sins" plural. the number is 2664 both times. Beginning with an angelic song, the great doxology ends with an angelic song (according to legend): “Holy God...”. Apart from the liturgy, this is the only place in the church service where the Trisagion is sung, and not read, on its own and in a special order: not only three times, but with the refrain Glory and now and with repetition 1 1/2 times after this chorus. The absence of the prayers that usually accompany it, even the Our Father, focuses all attention on the song and corresponds to the laudatory-song flavor of this entire part of Matins (cf. its name in Western worship - Laudes). The Trisagion is not joined to the great doxology by the mentioned biblical codes, which give the latter, but only by the “Succession”, without the designation “three times”. In one ed. Charter Vel. In the Church of Constantinople this Trisagion, at least on Holy Saturday, was sung in the 2nd tone 2665. According to Stud.-Al. mouth this Trisagion was with the Lord's Prayer at the very end of Matins before the troparion and vacation (as at Vespers) 2666. Hence the Greek. RKP. Jerus. oral: “The Trisagion without Our Father,” glory. RCP: “afterwards in the voice of the 3rd time, Holy God, Glory and now, Holy Immortal. Once again, the Holy God is one. The same priest exclaimed: For Thy is the Kingdom.” Old-fashioned oral: “The Trisagion with the singing without Our Father, the priest says: For Thine is the Kingdom” 2667. Singing the Great Praise In the present place of the Typikon nothing is said about the method of execution. doxology - whether it should be read or sung. His singing is indicated in the rite of the Exaltation of the Cross: “Therefore great praise.” That it needs to be sung is also shown by calling it great, since it is shorter in volume than the everyday one, as well as the existence of a special tune for it from ancient times. The melody for the great doxology is self-vocal; it conveys a feeling of special tranquility, peace and satisfaction in God. This tune is quiet and slow. About the singing of the Great Doxology on August 1 and in the 3rd Sunday of Lent it is said: “quietly and with a voice,” “quietly.” He talked about solemn singing. The doxology on holidays, when the priest began it, mentions the well-known description of the Sinai Matins (Introductory chapter, 295). It was sung with special solemnity according to the rules of the Great Church of Constantinople, where it was started by a domestic with a cross in his hands, and was picked up first by the priests, and then by the singers (ibid., 347). But according to the Studio Charter, Aleksievsk. ed. it was sung 2668 in recitative (“vly”), like the sixth psalm, the opening psalm, Quiet Light, O Lord, now let us go with the Trisagion and troparion 2669, and it was sung only on Holy Saturday (Introduction ch., 368), but on Easter as always (“quiet”) 2670. This singing was close to reading; Therefore, even with the predominance of the Jerusalem Rule, as a relic of the Studite Rule, the custom of reading led stubbornly persisted. doxology and on holidays, about which Tsar John complained to the IV Council of the Hundred Heads, noting that they sing it on necessary occasions only in cities such as Novgorod and Pskov 2671. Nikon the Montenegrin considered the singing of the great doxology to be one of the main features of the Jerusalem Charter (Introductory Chapter, 368), which preserved these features from ancient conciliar practice, perhaps through the Holy Sepulcher Charter. But Western Studio statutes also have the term “led.” doxology" (see ibid.), like Evergetidsky, who notes that it needs to be sung λιτώς καί ήσυχώς (simply and quietly) 2672. Cargo. RKP. Jerus. mouth: “Glory to God in the highest with a voice”; Greek RKP: “great praise”; ancient glory RKP. and they bring it in full (perhaps because it is in the Book of Hours in everyday form), and one (Moscow Sin. b. No. 329/384): “The great doxology is sung in ch. 6" 2673. "Rank" Patr. Philotheus: “at the beginning of the doxology the priest enters the altar, and at the end the deacon speaks the litany” 2674. After the real Trisagion, which, unlike all the other Trisagion in daily services, can be called great, at Sunday matins, as at any holiday, the troparion follows, just as the troparion or kontakion is sung after each Trisagion (excluding what is part of the usual beginning): at the end of Vespers and weekday matins, at the royal part of Matins, at all hours, at figurative ones, at small Compline, at all three parts of Great Compline. This is a secondary singing of the troparion at Matins, whereas the troparion is usually sung at each daily service only once. But Matins is too long a service, and each of its three parts must have a troparion or kontakion. Musically, Matins, with this troparion, returns to its beginning. Since the troparion at Matins is sung a second time and since it takes place in the last, shortest part of Matins, it is sung not in the full rite, but in an abbreviated one, i.e. not twice or thrice, but once, but the Sunday troparion, moreover, without the Mother of God; the absence of the latter puts the real Sunday troparion along with the troparions of the twelve feasts, which do not require the Mother of God. This troparion, in that respect, occupies an exceptional position between not only Sunday, but also all other troparions, which does not allow combination with any other troparion: even if it coincides with the Twelfth Feast of the Theotokos, “the troparion is resurrected exactly” (see Typ. September 8, “even a week”). This must be due to the special dignity of the real troparions, distinguished by their majestic simplicity and, as it were, victory. Considering the resurrection of the Savior from the inside (especially the 1st troparion), they give a complete list, strong precisely because of its brevity, of all the immense fruits for us of this event, a list that is so appropriate now, at the conclusion of all Sunday Matins songs. The 1st troparion seems to be stronger and more enthusiastic, but the 2nd is more complete and more specific. And from the tunes for the troparions, voices 1 and 2 were chosen. The 1st is sung in odd voices, of which the 5th is close (in Greek “indirect”) to the 1st chapter; 2nd for even voices, of which the 6th is “indirect”. However, the tunes of these troparions are self-concordant, which is why their voices are not indicated in the Book of Hours and the Octoechos, but only in the Typikon. By the fact that they almost do not follow the voices, they are placed above the “dismissal” (and God is the Lord) Sunday troparions, but, of course, they are directly inferior to the Easter songs of the vigil, “The Resurrection of Christ” and “Jesus is Risen,” which do not at all follow the voice of the week. According to the inscription in Greek. Euchology and troparia belong to St. John of Damascus. According to the charter of the Great Church of Constantinople in the 9th century. The 1st troparion at Easter Matins served as one of the only two troparions and hymns here in honor of the holiday in general; it was placed on the 50th psalm, which occupied a central place at the vigil (the other troparion of the “Bowing Creature” is the entrance troparion); “Risen from the grave” - at Easter Monday morning. It’s exactly the same in the Sinai Canonar. In both monuments, the 1st troparion is chapter 3. 2675. In Jerus. following the 1st troparion at Easter Matins after the stichera “Holy Easter” and “Christ is Risen” 3 with the following options: no “byst”, “ours”; “life” † “Christ God”; no to “death” 2676 . About the rite of singing troparions at song matins - Introduction. Ch., 347. The Studian-Alexievsky Charter knows these troparions and their current alternation, appointing them under the name of “Resurrection Troparion” after verse matins 2677. Evergetidsky only “Today is salvation for the world” (3). Jerus. mouth cargo. rkp.: “one of the Sunday troparions”; Greek RKP. ancient: “and the Sunday troparion, that is, He rose from the grave and this day is the salvation of the world” (printed edition: † “for they are sung one after the other”) 2678; late Greek rearrange and indicate which voice is which, as now 2679. Slav. RKP. and old school mouth: Today is salvation, chapter 3, and He is Risen, chapter 2, alternating as now 2680. Present-day Constantinople. charter - only today is salvation 2681. The current Euchologius: Today is salvation, chapter 4, for chapters 1–4, the same with Orology, but He is Risen – chapter 8. 2682 The Old Believers do not read “hell” in troparion 2 2683. Serious Litany at Matins The end of Matins has the same composition as Vespers, but this is quite only at weekday matins in comparison with the same Vespers. The end of the festive, and therefore Sunday, matins differs from the end of the same vespers in that the litany of apology and supplication are not separated by anything, but follow directly one after the other, thanks to which they merge into one large and majestic prayer, and the second complements the first, asking God in detail for everything that is needed by the persons for whom the apex litany is prayed. Since these are secondary litanies at the vigil, the extreme litany is shortened by omitting the first two petitions, which contain the strengthening of the thoughts of the 3rd (in the great and petitionary litanies, which are also repeated at the vigil, such a reduction is impossible). Like the great litany and in contrast to the less important petitionary one, the august one never, in this case, changes its exclamation. "Rank" Patr. Filofeya and others cargo. monuments (Introductory chapter, 378) do not have a special litany at Matins, but only a petitionary 2684. When the Gospel was read at Matins after the Great Doxology, the special litany began with the “Recital of All” 2685 (cf. now on Holy Saturday). Old printed and current ones. Greek Euchologia: “God have mercy on us... We also pray for our brothers... We also pray for the blessed creators... We also pray for mercy, life, peace... For He is merciful...” 2686. To Moscow Service 1602 (old style), Service Book of Peter the Mogila, Moscow. 1647 and 1658 and Hieraticon - as at Vespers, only starting with “God have mercy on us” 2687. Hieraticon about ktitors † “blessed”. The Typikon assigns the special litany at Matins to be said by a priest or a deacon (Servant: deacon or priest) - the first should be in the absence of a deacon. Handwritten statutes and Old Believer - deaf 2688. “Rank of Patr. Philotheus" and Service. P. Graves – deacon. Greek oven Euchologia and Moscow. Missal 1658: “deacon, if it happens” 2689. Litany of Petition at Matins The exclamation of the litany of petition at Matins is no longer the same as at Vespers, just as in general the litany of petition is always used with a new exclamation. Her exclamation at Matins: “For you are the God of mercy, generosity and love for mankind” contains the same thought as the evening exclamation (“For you are Good and Lover of Mankind”), but to an intensified degree, and is close to the exclamation of a special litany. After itself, the petitionary litany here, as always - at Vespers and Liturgy - has a teaching of peace and adoration with a secret priestly “prayer of adoration”, different from that at Vespers and Liturgy and containing a petition for the forgiveness of voluntary and involuntary sins and for the granting of peaceful and premium blessings (more than at Vespers, where - for preservation from sin, the devil and bad thoughts). The exclamation of this prayer strengthens to the last degree the thought of God’s mercy, which is increasingly strengthened by previous exclamations: “For it is yours to be merciful and to save.” At the Matins of the Apostolic Constitutions (IV-V centuries), the litany of petition is even more adapted to the current one for the morning and in addition differs, although slightly, from the evening litany (Introductory chapter, 137) the prayer of adoration there has a completely different content than the current one (137); but in all RCPs. In the Euchologies and other monuments, the prayer of adoration is the current one (see above, 622). The rite of dismissal begins (άπόλυσις). The royal doors open to him (closed with the introduction of the Gospel into the altar after kissing before the canon) 2690, which the Typikon does not make a comment about here, but which is indicated in Chapter 7. in the rite of Vespers (this was noted in the old statutes and here). The dismissal of Matins, which is also the dismissal of the entire vigil, in its solemnity and volume must correspond to this longest of services and therefore surpasses not only the dismissal of the hours, small vespers and compline (called small), but also the dismissal of the liturgy. Preliminary Shouts and Prayers The rite of dismissal is preceded, like all the most important parts of the service (reading Holy Scripture, the prokeimenon and the canon of the liturgy), with the exclamation: “Wisdom”. This exclamation is pronounced here, as in other cases, by the deacon, which, as a matter of course, the Typikon does not talk about. What is included in the rite of dismissal justifies the appropriateness of this exclamation here: the most sublime prayers were chosen for it. In response to such a warning from the deacon about the time for dismissal, the priest singly asks the priest to begin the dismissal. Since dismissal is a blessing for leaving the church and the final glorification of God, the request is expressed with the word: “Bless,” the same one with which the priest is invited to begin the service. Only here this invitation is made not by the deacon, but more solemnly - by the choir, just as before the start of Matins to the exclamation: “Glory to the Saints...”. After the deacon and the choir, the priest has the floor, and he responds to the request for a blessing with a blessing, first of all, the source of all blessings for us, Christ God, and for the only time in the entire circle of services he assimilates to Him the greatest and most mysterious name “He”, Jehovah, the name that the ancient Jew was afraid to pronounce and replaced it with other names when reading the Holy Scriptures. In Christian boldness, the priest, having cleansed his lips with so many prayers, now reverently and publicly calls this name. Thus, this final exclamation of Vespers and Matins, being almost literally similar to the initial exclamation of church services: “Blessed is our God always, now and ever and to the ages of ages,” introduces two additions to it that make it even more majestic and touching: “He” and “Christ.” The connection of “He” with “blessed” must have been made on the basis of 2 Cor. 11:31: “The God and Father of our Lord Jesus Christ proclaims, He is blessed forever.” Having heard about the self-existence of Christ (“Hey”), the source and basis of His eternity, which is incomprehensible to our minds, the source and basis of His eternity (“always, now and ever”), the face, after the usual response to the exclamation of the priest “Amen,” asks for the manifestation on earth to the extent possible of this property of God, for its reflection in us through the “affirmation of the emperor,” as the defender of faith and law and order, and through him “St. Orthodox faith" and "Orthodox Christians". The thought of Christ and His self-existence cannot but evoke thoughts of His birth on earth and of the Author of His incarnation, Who can also hasten through Her intercession our prayers to Her Son. The priest turns to Her for this assistance with the exclamation: “Most Holy Theotokos, save us,” which, in addition to prayer, also contains the greatest glorification of Her, since from Her we ask, as from Her Son, directly for salvation (which is promised in dismissal), and not for prayers alone for us and for our salvation (which is what we only ask from other saints). The face responds to this prayer of praise with direct glorification of the Mother of God, moreover, with the most enthusiastic song of all and most pleasing to Her, replacing the prayer to Her with this song, just as a priest replaces praise to Her with prayer. The opposite is true: there the priest praises, but the face prays. Now both are united in praise, which returns to Christ, and through Him to the Holy One. Trinity. In view of the fact that the dismissal coming to the priest is aimed at instilling in those who leave the church a firm hope in Christ, reaching the full confidence in salvation (“he will have mercy and save”), the priest prepares for it (“Glory to Thee, Christ God, our hope...”). The face picks up this glorification going to heaven and lifts it, as it were, even higher, to the Trinitarian God Himself (“Glory to the Father...”), extending this glorification also into infinity (“both now and ever”) and adding to it the last and fervent prayer to God for mercy (“Lord have mercy” 3) and a secondary request to the priest for a blessing on leaving the church: “Bless” . Vacation in the truest sense The priest creates a release in the proper sense, consisting in the confession of Christ as the true God and our hope for pardon and salvation (but in Greek σώσοα - “may he save”, etc.) from Him through the prayers of His Most Pure (παναχράντου) Mother, the apostles (according to the Missal - see Vespers - “The saint for whom the service is sung”) and all the saints are also commemorated. At the beginning of the vacation, a brief mention of the celebrated event from His life is added to the name of Christ, on Sunday in the form: “Risen from the dead,” thanks to which the vacation turns into a final holiday song (at Easter, a whole troparion is added to it at the beginning). The answer “Amen” is not indicated to the dismissal, probably because the confirmation of all the great promises that the dismissal gives can only be expected from the Divine “Amen” (Apoc. 1:18). In the Studite-Alexievsky Charter, the 1st exclamation: “Wisdom” 2691 (σοφία). Under Arseny Sukhanov in the East, “the priest opened the doors, turned to the west and shouted: Sophia, those coming: Eulogison” 2692. In one Euchology (Patmos. bib. No. 105 of the 13th century), the prayer of leave at matins, addressed to God the Father, ends: “Blessed is he forever, amen” 2693. From here to glory. RKP. and old school mouth “Blessed is our God” 2694, in glory. Service books to Moscow. 1647 inclusive: “Blessed is Christ God and glorified” 2695, ancient. Greek RKP. Jer. mouth: “and prayer: Blessed be he.” According to Stud. - Alex. mouth instead of “God confirm” the face to “Blessed are you” answered: “Bless the Lord, holy ones, bless, father,” after which immediately followed the vacation 2696. About “God Establish” according to the charter of the Great Church of Constantinople - Introduction. ch., 344; cargo. RKP. Jerus. oral: “prayer, God establish according to the custom of all-night vigils” 2697, Greek. RKP. and seal: “then we confirm (στερεοΰμεν) the kings as usual and release them”; glory RKP. XIV century: “singers, God confirm the faith of the peasants. Neither can they accommodate the abbot (without mentioning the abbot?)..." 2698; RKP. XVI century: † “and remembers the king according to custom.” "Rank" Patr. Philotheus: “and it is sung, Establish God of kings” 2699. Moscow Service 1602 (old style), 1647 and old style mouth: “Confirm, O God, the Christian faith, observe and have mercy on the blessed Tsar and the Grand Duke named after him,” (1647: † “and the blessed queen, Grand Duchess named after”); save, Lord, the archbishop (statutory: patriarch) of our name, (service: † and our father, the abbot of the name, who is brother in Christ) and all Christians (s), Lord, save”; “Confirm, O God, St. the Orthodox Christian faith forever and ever"; “Confirm, O God, St. and the Orthodox faith of Orthodox Christians forever and ever. Observe, Lord, and have mercy on the blessed king and the great prince named after him and so on according to custom.” In Greek The Euchologia does not provide a text; Hieraticon: “Confirm, O God, St. and the Orthodox faith of pious and Orthodox Christians with His Holy Church forever and ever.” Under Arseny Sukhanov, the Patriarch 2700 said “Confirm” in the East. O “Holy Mother of God save us” load. and Greek RKP. mouth - deaf, thank you. RKP. and the Hieraticon do not have the old-fashioned mouth: “therefore: Wisdom, but the clergy sing the Most Honest.” Moscow Service 1602 and 1647: “deacon: Wisdom (1647 † if there is no deacon, then the priest himself says: Wisdom), (also) priest: Most Holy Lady Theotokos, save us.” Greek Evkh., Service. Petra Mog. and Moscow 1658, as now. Under Arseniy Sukhanov in the East, “The Most Honest” was sung by the right wing, and Slava now and so on. – left. “Glory to Thee, O Christ God, our hope,” glory. RKP. mouth XIV century and all Service Books to Moscow. 1647 inclusively read without “Christ”, Service. Petra Mogila: "Tee." O “Glory even now. Lord have mercy 3, bless" glory. RKP. mouth XIV century: “the brothers say Glory and now Lord (have mercy?), bless the father.” Moscow Missals of 1602 and 1647 and under Arseny Sukhanov in the East: Glory and now, Lord have mercy 2, Lord bless. About the meaning of dismissal (in the proper sense) as the last prayer, accompanied in ancient times by a blessing with the laying on of hands by the bishop (or priest) of everyone present in the church - see Introduction. Ch., 148, 152 and d., 343 and here above, p. 205. About the release of Matins Stud. mouth, cargo and Greek RKP. Jerus. mouth - deaf. Rank of Patr. Filothea and now. Evkh.: “Risen from the dead (now: † “Christ our true God”) through the prayers of His Most Pure One (αύτοΰ) Matera, St. He will have mercy on the glorious and all-praised apostles and all the saints and save us, for He is Good and Lover of Mankind.” Slav. RKP. Jer. mouth XIV century: “The priest, having become St. door, in vain to the west, says (No. 329/384 † Risen from the dead) Christ our true God through the prayers of His Most Pure Mother and St. Heavenly Powers, the honorable and glorious Prophet and Forerunner and Baptist John and St. Glorious, highly praised apostle and saint named after his memory and all the saints, will have mercy and save our souls, for God is Good and Lover of Mankind, amen.” “Christ, our true God, risen from the dead, through the prayers of His Most Pure Mother, and our venerable and God-bearing fathers, and all (1647 † for the sake of) the saints, will have mercy and save us, as the Good Lover of Mankind.” “Risen from the dead, Christ our true God, through the prayers of His Most Pure Mother, the holy glorious and all-praised apostles and all the saints, will have mercy and save us, as He is Good and Lover of Mankind.” “Risen from the dead, Christ our true God, through the prayers of His Most Pure Mother, by the power of the Honest and Life-Giving Cross, the glorious and all-praised Apostles, - if there is a saint on purpose, remember this name of the rivers - and all the saints, He will have mercy and save us, for He is Good and Lover of Mankind. Same at the first hour and at the ninth: Risen from the dead, Christ our true God, through the prayers of His Most Pure Mother, our venerable and God-bearing fathers and all the saints, will have mercy and save us, for He is Good and Lover of Mankind. Advice: look at the priest and keep, on whose dismissal and his saint there is a day, and remember him: according to “our venerable and God-bearing fathers”, “and today we honor his Holy name, and all your saints”, etc. If you want to have a doxology, say this: “and we honor his Holy name today” We honor the tragic memory of all the saints,” etc. to the end.” “Risen from the dead, Christ our true God, by the prayers of His Most Pure Mother, by the power of the Honest and Life-Giving Cross, by the intercession of the honorable, disembodied Heavenly Powers, by the prayers (ίκεσίαις) of the honorable and glorious Prophet, the Forerunner and Baptist John, the holy glorious and all-praised apostles, holy glorious and victorious martyrs, venerable and God-bearing fathers, like our holy father John, archbishop. Chrysostom of Constantinople (or Basil, Archbishop of Caesarea, the unrevealed Great 2701), the holy and righteous Godfather Joachim and Anna and all the saints, will have mercy and save us, for God is Good and Lover of Mankind and Merciful. Through the prayers of the saints, our father, Lord Jesus Christ our God, have mercy on us. Deacon: Amen" 2702. After the dismissal of the festive matins, the Typikon notes, “we will make the emperor live for many years,” that is, a prayer is sung for the preservation for many years of the Emperor, the Empress, the Heir, the reigning house, the Holy Synod, the diocesan bishop, in the vicariate - and the vicar, the rector of the monastery with the brethren and all Orthodox Christians. This many years, beginning with the word “Most Pious” and ending with the words “Lord, save them for many years,” is not given anywhere in the liturgical books (excluding the newest of them: “Services for every day of the 1st and Holy Weeks” and Bakhmetev’s Daily Life), therefore, until recently, it was preserved in the oral singing tradition; it represents a reduction and simplification of the many years after the prayer service, as this last one, in turn, represents a reduction of the many years of the royal hours, and from several petitions of those many years only the last one was taken and the participation of the priest and deacon in it was eliminated; the melody is also simplified and made recitative. On weekdays, when the 1st hour is directly added to Matins, this multi-year period is done after it. Something very similar happened at the end of the song vespers (Introductory chapter, 344). RKP. Jerus. (of course, and Stud.) lips. and old school mouth are not mentioned. Under Arseny Sukhanov in the East: “Amen. Tone of despotism ke archierea...". Consequently, here is the tradition of the Sophia Rule of Constantinople, caused by the presence of kings at services. The present many years “is like a hymn in honor of the king (all titles), like those hymns given in the work “De cerimoniis aulae Byzantinae” (10th century), which were pronounced at the meeting of the king and in their content constitute a special type, intermediate between the troparions and the works of the then secular anthology” 2703. In the ancient Western rites of litany of the 7th-8th century (English, Carolingian, German (allemanis), Colbertine), the formulas were used: “to such and such (name of the king) life (vita)!”, or: “... life and victory!” (vita et victoria!), “health (salus) and life!” Nowadays, among the Greeks, the replacement for such many years is a blessing pronounced by the priest when, at the end of the liturgy, he goes home from the church: “Save, Lord God, all the pious and Orthodox Christians living in the city (village or island) and this enoria, with their wives and children” 2704. Like Vespers, Matins ends with a litia (“departure”, Greek λιτή - not simply: “we depart”) in the narthex, but much shorter, consisting only of the rite of exit into the narthex and one stichera, if you do not include in this litia the “Studite announcement” that follows it. The exit takes place, it is understood, according to the same order as at the evening litia, to which other descriptions of this litia refer - in Chap. 3 Type. and on September 8th. But since this litia does not indicate any actions for the deacon, his participation in the exit is hardly necessary. The exit takes place by singing a “self-consonant stichera, as is custom,” similar to the stichera at the evening litia, i.e., the stichera of the church. At those matins at which the Gospel stichera is not sung in its place, it is sung here instead of the church stichera (see Type: October 11, Sunday of the Father, December 11, Week of the Forefathers, December 17, Sunday of the Father, Sunday of the Publican). The indication in these passages of the Typikon that the Gospel stichera at the morning litia is preceded by Glory even now should have a general meaning, i.e. and the stichera of the church of the morning litia is sung from Slava and now, which is why it is closely connected with matins (and also due to the fact that there is only one stichera and for Slava there is no other place even now). 3 chapters each Typicon, if there is anointing at the morning litia, which is required when it coincides with the Sunday of a great holiday, the prayer “Master of Mercifulness” from the rite of the evening litia is also read on it (Wed. and September 8). Each one is not completed. The Western Studian Rules and the Evergetian Rules do not indicate anything like this after Sunday Matins 2705, but the Studian-Al. has litia here, only sometimes canceling it: O Ned. meatless: “in the same Week, do not go out into the raw food (later RKP: “to the wing”), but it is read in the morning. announcement"; about Ned. the prodigal: “they should go into the church wing and sing for the one who created (the ktitor) the troparion (funeral?), even if the holiday is not great, the catechumen is also read” 2706. Jerus. mouth – cargo. RCP: “at the end of Matins we go out to the litany, singing the above stichera and self-concordances; while singing the stichera of St. John Chrysostom we enter the church porch, Glory and now the Mother of God. The deacon censes the brethren and recites the above-mentioned great (litany) litany, but we, Lord, have mercy 25 times, the usual prayers and reading the teaching of Theodore the Studite relating to that day. After the teaching, the deacon proclaims: Hear us, God... Peace to all. Our chapters. When we kneel, the priest prays: Lord, Most Merciful... and thus we end everything" 2707. “after dismissal we perform litia in the vestibule, singing the saint’s self-vocal stichera, with the proclamation and the above-written prayers from the priest, i.e., litanies and other things, then this prayer: Master is Most Merciful (course not in the later RKP) and there is a complete dismissal.” “we go into the vestibule singing the self-accord (someone: † stichera) of the saint, his church. There are ordinary prayers of departure from the priest, just as they are written at Vespers for the departure. After the end, we begin the 1st hour”; late RKP. (centuries XV-XVI), like ancient. Greek, but after italics † “written at Great Vespers” 2708; one RCP. (Serbian, Moscow. Roman. m. North. No. 1458) notes that this litia is usually not performed or is limited to 2 prayers: God save the people and the Most Merciful Lord; prayers are read when St. oil 2709. “and the descent into the vestibule, and after the dismissal of Matins, if it is the Lord’s feast, we join together in the feast, and we sing Glory and now the Gospel stichera in the present voice” 2710. The morning litia, so short in comparison with the evening litia, is sometimes completely devoid of prayers that are so essential for the litia; instead they receive an element of divine service, which is not included in all services, but only in the most important ones. Exactly, she has reading. Being the last one at the vigil, no longer taking place in the church, being a parting word for leaving it, being part of the shortest service, this reading occupies such an exceptional place among the 7 readings of the vigil that this name is not directly assigned to it, but is called “Annunciation”, κατήχησις - a word that among classical writers had the meaning of delight in tones 2711, oral instructions, which received the meaning in ancient church language - instructions in the truths of faith (by Cyril of Jerusalem), and in later ones - exhortations, edifications. In particular, this name was adopted by a long series of short teachings by St. Theodore the Studite († 826), which he spoke to the brethren of his monastery and bequeathed to speak to his successors several times a week, mostly on Sunday, Wednesday and Friday. Very rarely touching on the truths of faith, these teachings exhort the monks to strictly observe the monastic rules (“obediences”), to have good mutual relations, often linking these instructions with the events of the day (with the death of a brother, with noted misdeeds). These teachings must be very after St. Theodore, perhaps his disciples, were combined into two collections: the “Small Catechism”, consisting of 134 catechisms, and the “Big Catechism” in 3 parts: I – 87 chapters, II – 124, III – 46. The 1st collection, the “Small Catechism”, was primarily intended for liturgical use, since the catechisms in it are located exactly first on all Sundays of the year, starting from St. Thomas Week, followed by catechumens for other days (Wednesdays and Fridays), thus providing material strictly consistent with the characteristics of the day for all days of the church year on which catechumens are due. But even among the catechumens in the Large Catechism, there are often those timed to coincide with certain days of the church year - Sundays and others. The printed edition of the Small Catechism is glorious. no language. From his manuscripts we know in Moscow. Synod, b. No. 715/159 of the end of the 17th century, where there are the first 127 words (with the omission of the 29th 2712), and in the bibliography. Kiev-Pechersk Lavra No. 45/23 - translation made from Latin in 1727 for the Lavra by Anthony, Metropolitan. Tobolsk and Siberian (due to the impossibility of finding a glorious translation anywhere), where there are all 134 announcements with the addition of the 135th (for the 4th Week of Lent) and some. other works of St. Theodora. For liturgical use, the collection of 95 catechumens of St., translated from Modern Greek into Slavic and printed by Paisius Velichkovsky, can be used. Theodore half of the Small and Large Catechism. In the mentioned Kyiv RCP. each announcement takes an average of 1 1/2 pages in folio, in the Russian translation and edition - 1 1/2 pages of the 8th. And there is no complete edition of the “Big Catechism” in Greek; there is only a publication of its 2nd part 2713 and so on. announcements from other parts 2714. The most complete printed edition is therefore a Russian translation made in St. Petersburg. Ak. from different Greek RKP. 2715 Ancient glory. translation (in places completely unintelligible) of the 2nd part of the Bolshoi. Catech. published by the Imperial Archaeographical Commission in the Great Cheti-Minea on November 11, 2716. The Small Catechism has three Greek. printed publications 2717. The mentioned collection in modern Greek. language (Venice, 1770) and a similar one. Zechariah (1887) - paraphrase. Slav. the translation of the first - Paisiy Velichkovsky in the preface says: “they begin to honor from November 15th”; before chapter 74: “at the beginning of the indictment, announcements of honor begin for every day, until the Honest Life-Giving Cross, except for the feast of the Mother of God; according to the Honest Cross, until November 14, by weeks. And having been completed before the Holy Testament (ending with the “Testament” of St. Theodore), the book begins again from November 14”; rus. lane the same collection in ed. Optina Pustyn adds: “according to this order of teaching of St. Theodore is read in Athonite monasteries to this day" 2718. In the present place of the Typikon it is not indicated to whom to read the announcements of St. Theodora. This is stated in the statute of the Publican's Week: “if there is an abbot there (in the vestibule), they are honored from him; Otherwise, then from the ecclesiarch, to the brethren standing and listening with attention.” For them there must be just such an authoritative reader, since they are filled with direct admonitions and denunciations to the brethren (begin: “My brothers and fathers”). That is why a “preface” (naming the author and the reading) is inappropriate before them, just as it is not pronounced before the exactly corresponding catechumens of the Studites with the catechetical word of St. John Chrysostom at Easter Matins. In this case, the abbot depicts the monk himself, and the announcement appears to come from his own lips, standing invisibly among the worshipers. Therefore, after the announcement, the worshipers respond to it personally addressed to the saint. Theodore with gratitude in the form of a troparion to him, ch. 8: “Orthodoxy mentor,” look for November 11, “without the Mother of God,” as noted in the statute of the Week of the Publican 2719. About the deep antiquity of the custom, the abbot or someone else from the monastery administration offered teaching to the brethren several times a week, mainly on Sunday, and discussion of it was also allowed (in Jerome’s “Rules of St. Pachomius” cathechesis and disputationes) - see Introduction. Ch., 193, 202, 213. The announcement in the proper sense is not mentioned by Hypotiposis, Diatiposis, the Evergetid Rite, the Western Studian Rite, but only the Studian-Alexievsky Rite and from the Jerusalem Rite, for some reason, only the most ancient RKP. – Georgian (see above, p. 724), but everything under the Week of the Publican and St. Thomas is briefly 2720. “and then the Studito catechumen is proposed and the abbot reads it himself or chooses one from the priest or from the ancient brethren, after the end of the reading the clergy say the troparion ch. 8 “Instructor of Orthodoxy”, ends with singing, the 2nd face of Glory and now, the Mother of God, says the same voice: “Who was born for our sake”" 2721. In comparison with ours, heterodox Matins have the following most significant differences. Armenian Matins, consisting of the midnight office and the “dawn”, has on the 1st 7 prayers, 5 teachings, 5 sections of the Psalter (there are 8 of them) and several hymns, on the second 7 prayers, one of them with kneeling, 3 teachings, of which one “exhortation to prayer”, several hymns and psalms 112, 5, 114, 141, 53 and 85:17. Coptic Matins, consisting of midnight office and matins, has on the first, in addition to our psalms 3, 117 and 118, ps. 6, 69, 85, 116, Evangel. Matt. 25 about the 10 virgins, Luke. 7:36 about the unmerciful lender, Lk. 12, 32 about the expectation of the Second Coming, penitential sedals, praise verses “Rejoice” to the Mother of God and prayer; the second has 19 psalms at the beginning - in addition to our 62 and 142, another 1–6, 8, 11–12, 14, 15, 18, 24, 26, 66, 69, 112, Gospel. In. 1, 1–16, Creed, a series of short prayer exclamations and 2 prayers (Introductory chapter, 299–303). The Abyssinian Matins of the ancient type has almost no psalms (only a few psalmic verses), opens with a long series of prayer appeals listing the works of creation and providence, appeals to various saints, listing their exploits and the virtues of the Mother of God, has two long series of readings from the New Testament - the 1st of 9 readings and the 2nd of 4 (about the resurrection, light, vigil, baptism, Second Advent), separated by the songs of Moses, the three youths and Simeon the God-Receiver and concluded with long hymns of the Most Holy. The Trinity, Christ, the saints and a paraphrase of the Lord's Prayer (with frequent alleluia). The Abyssinian Matins of a later type (with Greek influence), consisting of “midnight prayer”, “prayer at 3 o’clock in the morning” and “prayer at the cock’s crow”, has in the 1st service, in addition to our psalms 118, 50, 117 and 3, ps. 133, 6, 12, 69, 85, 90, 116, 119–129 (“vespers psalms”), Gospel. Matt. 23, 1–13 (about the Second Coming) and Luke. 7, 36–50 (evenings in the house of Simon), troparia “Behold the Bridegroom” and repentance and prayer to the Savior; on the 2nd service, except for our dogs. 50, the song of Moses and the 3 youths and several litanies, “psalms of Compline”, ps. 135, a prayer paraphrase of those two songs (after them) and Gospel. Matt. 25, 31–46 (about the Last Judgment); on the 3rd service, except for our dogs. 148–150, a double great doxology, songs of the Mother of God, Zechariah, Anna, songs of Simeon, Hezekiah, the Creed, several prayers to Christ and the Mother of God, penitential troparia and the Gospel. OK. 11:5–13 – about a friend asking for bread at midnight, Mark. 13, 32–37 about the unknown of the day of the Second Coming, Matt. 25, 14–30 – parable of the talents 2722. Roman Matins has on Sunday nocturnes Psalms 1–20 with an antiphon before Ps. 1–6: “Work for the Lord” (at Easter time: “Alleluia”), after them: “Work for the Lord with fear and rejoice in Him with trembling” (Ps. 2:11; cf. Blessed is the man in our musical tradition), to Ps. 7–10: “God the Judge is righteous and strong and long-suffering and does not (Vulgate: really) bring wrath on every day” (Ps. 7:12), to Ps. 11–14: “You, O Lord, preserve and keep us” (Ps. 11:8); to ps. 15: “You do not demand my good things; I trust in You, preserve me, O Lord” (vv. 2, 1b, 1a), to Ps. 16: “Because of the words of Your lips I have kept my cruel ways” (v. 4b); to ps. 17: “I will love You, O Lord, my strength” (v. 1); to ps. 18: “Speech is not lower than words, and their voices are not heard” (v. 4), to Ps. 19: “The Lord will hear you in the day of trouble” (v. 2); to ps. 20: “Lord, in Your power the king will rejoice” (v. 2); The first 14 psalms and each three are followed by 3 readings, which are preceded by “permission” (absolutio) - a short prayer for mercy, God’s help or forgiveness of sins - and a blessing (benedictio - see them above, p. 640); in addition, the nocturnes have at the beginning a hymn inviting one to stay awake, to night prayers and in general to deeds of virtue, and at the end there is a Te Deum; The first hymn is not the same for different periods of the year. On Laudes on Sunday psalms 92, 99, 62 and without intermediate Glory 66 with the antiphon before their group Alleluia 1 and after them Alleluia 2, song of the 3 youths with the antiphon: “The three young men were thrown into the furnace by the command of the king, not fearing the flame of the fire, saying: Blessed is God”; ps. 148–150 with ant. before them: “Alleluia” and after them “Alleluia 3” without intermediate Glory, only with the final one, capitulum from Apok. 7, 12 (doxology) with the responsor: “Thanks be to God,” a hymn, different according to the seasons of the year, similar in content to the hymn on Nocturnes 2723, with the verse after it: “The Lord reigns, clothed with beauty,” and responsor: “The Lord is clothed with strength and girded with virtue” (Ps. 92:1; cf. our evening prokeimenon) and song of Zechariah 2724. Anglican Matins (approx. 11 o'clock in the afternoon) begins with the exclamation of the priest Ezek. 18, 27 (about the conversion of the wicked) or Ps. 50, 19 or similar text (out of 11); the priest pronounces a brief exhortation to repentance and confession of sins, the congregation reads the formula for general confession on their knees, and the priest gives general permission; He and the congregation kneel and read the Lord’s Prayer and responsories: priests: “Lord, open my lips,” people: “and our lips...” (Ps. 50:17); priest: “God come to our help”, popular: “Lord...” (Ps. 69:2); priest Glory, people And now, Ps. is read or sung. 94, and two alternating ones from the 60 sections of the Psalter; priest reads the 1st “lesson” from the Old Testament, saying before him: “Book No. Chapter No., Art. No,” and after it: “the lesson ended with verse No.”; it is sung (in English) “We praise God to you” or the song of the 3 youths; 2nd “lesson” from the New Testament, the song of Zechariah or ps. 99, Apostolic Symbol or Athanasiev; over the kneeling assembly of priests: “The Lord be with you,” “And with the Spirit,” Our Father, responsor: “Show us, O Lord, mercy...” (Ps. 84:8); 3 prayers for the militant Church, for peace, for grace, antiphon, litany or 4 prayers: for the king, his house, for the clergy and people, and “the prayer of St. Chrysostom" mol. 3 ant. our liturgy, “The grace of our Lord Jesus Christ...” (2 Cor. 13:13) 2725. Protestants do not have Matins and daytime services begin with the Liturgy. Baumstark A. Festbrevier und Kirchenjahr der syrischen Iakobiten. Paderb., 1910, 129. Baumstark A. Festbrevier und Kirchenjahr der syrischen Iakobiten. Paderb., 1910, 135, 147. Irmology. M., 1895, 169. RKP. Moscow Syn. b. No. 330/380, l. 199 rev. 200; Soph. b. No. 1052, 56 vol. Dmitrievsky A. Τυπικά, 232. RKP. Moscow Syn. b. No. 330/380, l. 72, 142. RKP. Moscow Room. music North 490/35, l. 25, 60. Παπαδόπουλος – Κεραμεύς Α . Ανάλεκτα ίεροσολυμιτικής σταχυολογίας , 196, 210, 219, 227, 234, 243. Dmitrievsky A. Τυπικά, 232, 608. RKP. Moscow Syn. b. No. 330/380, l. 4. Hourbook. M., 1858, l. 53 rev. Dmitrievsky A. Τυπικά, 139, 175, 608. RKP. Moscow Syn. b. No. 330/380, l. 1 rev., 4; St. Petersburg Soph. b. No. 905, l. 153. The name “great” is equally applicable to the everyday doxology in comparison with the small doxology “Glory to the Father.” RKP. Soph. St. Petersburg b. No. 1052, l. 56 rev. Chapel M., 1854, l. 54. RKP. Athos-Kostamonitskaya b. XVI century No. 60 (63). Dmitrievsky A. Ευχολόγια, 849. Ώ ρολόγιον. Ven., 1845, 73. Τυπικόν. Ven., 1643, l. 6. Apostolic Constitutions. VII, 13. Petrovsky A. Apostle lit. eastern ts., 161. Zlatoust. Conversations, on 1 Cor. 15, 1. Swainson. The Gr. Lit., 201. Pseudo-Athanasius. O maiden, ch. 20. Apostolic Constitutions. VII, 47. Wed. Ave. 21 Ipponsk. Sob. 297: “in prayers no one should name the Father instead of the Son, and the Son instead of the Father (probably against the patripassians). When coming (adsistitur) to the altar, let prayer always be directed to the Father”; Carthage Sob. 525, which approved the regulations of Ipponsk. Sob., expressed this rule as follows: “but let attention always be directed to the Father (intentio)”; according to Fulgentius, this is “because when speech is directed to the face of one Father, by faith the right of the believer is honored by the whole Trinity” (Ad Monim. II, 5. Luft. Liturg. II, 27). Migne. Patrol s. gr., 29, 367. RKP. Moscow Syn. b. No. 328/383, l. 9. Hours Lev., 1642, 93. Book of Hours. M., 1858, 54. Proscinitary, ch. 46, p. 246. RKP. Dresden King b. No. 140, l. 131 rev. Dmitrievsky A. The most ancient patriarchal typikons. Kiev, 1907, 139. RKP. Moscow Syn. b. No. 330/380, l. 14 rev. RKP. Moscow Room. music North 491/35, l. 7 rev; Syn. b. No. 328/383, l. 9.; No. 339/384, l. 21. Old-fashioned mouth., (9) 17. RKP. Moscow Syn. b. No. 330/380, l. 260 rpm RKP. Moscow Syn. b. No. 330/380, l. 253; in this list the doxology is not directly named, but it is understood under the “end of Matins.” Dmitrievsky A. Τυπικά, 608. Kekelidze K., prot. Liturgist cargo. memory, 319. Rkp. Moscow Room. music North 491/35, l. 7 rev; Syn. b. No. 328/383, l. 8 rev; No. 329/384, l. 20 rev. Goar. Εύχολόγιον, 7, but the Missal of Peter the Mogila: “On the stichera of praise, the priest and the deacon come out of the altar, the priest by the northern doors, and the deacon by the southern doors, and standing before St. gates, worship 1-shi. And the priest became a priest before the icon of the Mother of God, and a deacon before the icon of Christ, and there they worshiped. They also turned their faces to the people, and the 1st cabbage soup worshiped them. At the end of the doxology, when they begin to sing the Holy God, both turning to the icons and bowing to the first cabbage soup, the priest then enters the altar, and the deacon, after the Trisagion chanting and the usual troparion, standing in the usual place of the pulpit, recites the litany” (88:89). Dmitrievsky A. Τυπικά, 135, 136, 173. Παπαδόπουλος – Κεραμεύς Α . ' Ανάλεκτα ίεροσολυμιτικής σταχυολογίας, 198. RKP. Moscow Syn. b. No. 330/380, l. 53 vol., 54; St. Petersburg Soph. b. No. 905, l. 153 rev. RKP. Moscow Room. music North 491/35, l. 7 rev. RKP. Moscow St. Petersburg b. Greek 381, l. 6 rev. RKP. Moscow Syn. b. No. 328/383, l. 9. Old-fashioned mouth., (9) 17. 7. Τυπικόν. Ven., 1889, 4. Εύχολόγιον, 37. Ώ ρολόγιον, 76. Chapel M., 1858, l. 184. Dmitrievsky A. Ευχολόγια, 89, 269. Εύχολόγιον. Ven., 1622, 14 vol. Goar. Εύχολόγιον, 44. Εύχολόγιον. Αφ., 1902, 36. Service Moscow 1602, l. 44 rev; 1647, l. 46; 1658, p. 134; Petra Mogila, 89; Hieraticon, 35. RKP. Moscow Room. music North 491/35, l. 7 rev; Moscow Syn. b. No. 381 Greek, l. 6 rev; No. 328/383, l. 9; No. 329/384, l. 21. Τυπικόν. Ven., 1643, l. 4. Old-fashioned mouth, l. (9) 17 rev. The custom of opening the royal doors for the Great Doxology is a relic from the previous practice of reading the Gospel after the Doxology. RKP. Moscow Syn. b. No. 330/380, l. 14. Proscinitary, ch. 46, p. 247. Dmitrievsky A. Ευχολόγια, 164. Service book Moscow. 1602 (old style), l. 45 rev; Petra Mog., p. 94; Moscow 1647, l. 47; Wed Moscow 1658, p. 142–143. Service RKP. Soph. St. Petersburg b. No. 523, l. 76. Odintsov N. General order and private theologian in ancient times Ross. to the 16th century, 108. Kekelidze K., prot. Liturgist cargo. memory, 319. RKP. Moscow Room. music North 491/35, l. 7 rev; Syn. b.: No. 381 Greek, l. 6 rev; No. 328/383, l. 9 rev; No. 329/384, l. 21 rev. They are named because by this time the proskomedia ends and the dismissal of Matins serves as a dismissal for the proskomedia. Quotations are above, with the following sheets or pages. Mansvetov I. Church Installation, 10. Luft. Liturgik. II, 59. Hieraticon, 91. Toscani. Ad typ. gr., 54. Dmitrievsky A. Τυπικά, 608. RKP. Moscow Type. b. No. 285/1206/142, l. 1; Syn. b. No. 330/380, l. 4, 1 rev. Kekelidze K., Archpriest Liturgist. cargo. memory, 319. RKP. Moscow Room. m. North 491/35, l. 7 rev., 8; Syn. b. No. 381 Greek, l. 6 rev; No. 328/383, l. 9 rev; No. 329/384, l. 21; music Kievsk. Ak. Aa 194, p. 33. Mansvetov and Church. mouth., 425. Old-fashioned mouth, l. 17 rev. In Hippocritus // Rare. Griech-Deutsch. Worterb. II, 1401. (Nevostruev and Gorsky). Described. glory RKP. M. s. b. II, 2, 323. Παπαδόπουλος – Κεραμεύς Α . Τοΰ όσιου Θεοδώρου Στ. Μεγάλη Κατήχησις. St. Petersburg, 1906. Ed. Cozza-Luzi // Nova Patrum Bibliotheca, IX, 2, X. Rome, 1888–1905. Collected works of St. Theodora St. in Russian lane I. St. Petersburg, 1907, 467–970 (Great Announcement, parts 1 and 2), St. Petersburg, 1908 (3rd part). (Lesser Catechumen I, 235–456). There is also Russian. lane Ep. Theophanes in 4 volumes of the Philokalia; here are the announcements Big. Catechism, but in paraphrase and with abbreviations. Great Chet'i-Minei, November, 1. St. Petersburg, 1897, 482–789. 1st 1602, reprinted in Ming, Patrol. s. gr. 99, 3rd Auvray. Τοΰ όσιου Θεοδώρου Στ. Μικρά Κατήχησις. Par., 1891. St. Theodore. Publicity instructive and a will. M., 1872, 9. Grossu N., Priest. St. Theodore the Studite. Kyiv, 1907, 209. In the charter for August 13 and May 8, “if it happens in a week” about the end of Matins, it is noted: “the great doxology, litanies, announcement and dismissal and the usual descent into the vestibule,” therefore, the announcement seems to be expected before the dismissal of Matins in the church; but this would contradict the instructions for a similar case in Chapter 3. Typikon, and in general it is impossible to imagine any grounds for such a deviation from the usual order in these only two cases; therefore, there is undoubtedly a reservation here. RKP. Moscow Room. m. North 491/35, l. 112 vol., 157 vol.; Syn. b. No. 381 Greek, l. 127, 164 rev. Turaev B. Ethiopian night worship. Church // T.K.D.A. 1901, No. 3. Ethiopian Book of Hours. ts., 106–175.884. Here is a hymn from October 1 to Advent, belonging to St. Ambrose: “Eternal Creator of things, / ruling night and day / and giving times of times, / to relieve fatigue (fastidium); / night light for travelers / snatching night from night (dawn), the herald of the day already sounds / causes a glimpse of the sun. The Lucifer awakened by him / unties the sky from darkness, / from this the entire detachment of delusions / leaves their harmful path. / This makes the swimmer gather his strength, / the waves of the sea subside; / from this the very rock of the church washes away sin with singing. / Let us rise up cheerfully, / the rooster wakes up the sleeping, / grumbles at the sleepy, / denounces the deniers (negantes); / with the crowing of the rooster hope returns, / health is breathed into the sick, / insolence leaves the robber, / faith returns to the fallen. / Jesus, look at the weak / and correct us with Your gaze; / if You look, weakness passes, / guilt is released with tears; / You, Light, shine to the senses, / dispel the sleep of the mind; / Our voice sounds first to You, / And to You we fulfill our vows. / May there be glory to God the Father, / and to His One Son, / with the Comforter Spirit, / now and throughout the age. Amen" (Breviarium rom. IV, 23). Breviarium rom. 1, 19; II, 20; III, 18; IV, 19 etc. Fomenko K., prot. About the Sunday service. and holiday in connection c. England and Scotland. Kiev, 1870, 10–14. You might be interested in: