Практическая осуществимость всего устава всенощной (примечание)

Celebration of the all-night vigil in accordance with all the above requirements of the Typikon - with the singing, for example, of the whole 103 psalm (with a chorus to each verse), all 8 psalms of 1 kathisma, the prolonged singing of two large polyeleos psalms or the huge 118 psalm, especially with the singing of 120 irmos and troparia of the canon, not to mention the many stichera, sedalnov, troparia, etc. - celebrating the all-night vigil with such a mass of singing, and even with 7 readings, may seem decidedly impracticable. And the use of polyphony in the Russian Church of the 16th-17th centuries, that is, in the era when the Vespers completed its development, apparently historically confirms this opinion. And so, as if to actually refute such an opinion detrimental to the Typikon, an experiment of such an all-night vigil was recently made at the Kyiv Theological Academy, probably the first and only one in Russia after the 17th century. (it is known that in no Russian monastery today the canon is sung in its entirety, and its troparia are read, just as the entire 1st kathisma, polyeleos or Immaculates are not sung anywhere). The idea of ​​such an all-night vigil arose two years ago simultaneously among two professors of the Academy - prof. liturgical priests V.D. Prilutsky and the author of this book. After discussing the issue, they decided that the implementation of this intention would require an expenditure of at least 300 rubles. for two choirs (which, according to the idea of ​​antiphonal singing, on which our entire divine service is based, should be of exactly the same dignity) and at least two months of intense preparation (singing). When the mentioned professors shared these dreams with their like-minded person in the liturgical field, Bishop. Akkermansky Gabriel (Chepur), he reproached them for naivety and said that it would cost 3,000 rubles. and 2 years of preparation. The thought of an ideal all-night vigil floating in the air in this way sank into the souls of two reverent fourth-year students: priest Z. T. Saplin (Kuryak) and I. A. Lagovsky (Kostroma; the above-mentioned persons: Ryazan, Lithuanian and Kherson). They decided to make something of a votive out of this all-night vigil and found among the student singers about 20 people who expressed their readiness, at considerable risk to their throats, to sing at least all night, from 6 pm until the morning. About 7 of these 20 were 4th year students, followed in number by 1st year students, then 2nd and finally 3rd year; in tribal terms, the performers were distributed approximately equally between Great Russians and Little Russians. The all-night vigil was initially supposed to take place on December 5, as the day of remembrance of St. Savva the Sanctified, but for various reasons they chose November 10–11, Sunday with 1 voice, the richest musically. The rehearsal lasted 1.5 months. The place chosen for the all-night vigil was the small, Holy Spiritual Church of the Brotherly Monastery (within the fence of which the Academy is located). The church was lined with benches along all the walls. Rector of the Academy Bishop. Innocent, who treated the matter with great sympathy, expressed his consent - in order not to interfere with the full implementation of the requirements of the Typikon, which, as is known, does not provide for the participation of the bishop in the all-night vigil - to take only the position of rector in the church and limit himself to the functions of the latter assigned in the Typikon (his rank was honored in the church only at the end of the all-night vigil with the singing of the vigil and the ringing of the bell). He took a place in the middle of the church near the wall, wearing a robe. The all-night vigil was served by a fourth-year student, Hieromonk Anthony (Romanovsky), and a fourth-year student, Hierodeacon Nektary (Trezvinsky). At 6 o'clock, with the royal doors closed, the censing of the altar began. First, the rector invited those present to sit down (unfortunately, not everyone had enough seats). After the altar was censed, the curtain opened and St. doors, in front of which a student novice in a monastic robe with a tall candle in his hand, acting as paraecclesiarch, had taken his place earlier. At the moment of the opening of St. doors he shouted: “Rise up.” In St. The hieromonk came out of the door with a censer (without a deacon, in a mantle and stole). In a deathly silence, broken only by the clang of the censer, a lengthy censing of the entire church with three naves was performed, and the performers of the censing described a six-part wavy line (along each side of the walls and columns), the end of which led them to the vestibule; when they came out of it after censing, the paraecclesiarch exclaimed: “Lord bless.” The censers went to St. doors and, having completed the required final censing of the main icons there, the priest made the initial exclamation. Acting ecclesiarch (Priest V.D. Prilutsky) sang solo “Amen, Come, let us worship...”, and the beginning of 103 ps. with a chorus. The psalm was sung verse by verse by 2 choirs with prescribed choruses after each verse in Bakhmetev's melody. Immediately after the exclamation, the royal doors were closed, and the priest came out and stood at the right end of the solea in front of the lectern and the icon, where he stood for almost the entire all-night vigil. The unhurried singing of the psalm with the seemingly endless repetition of each of the three choruses to it, with attention not distracted by anything (even censing), opened up to the mind more and more new thoughts in each verse. At verse 24 of Psalm (“Thou hast created all things with wisdom”) the priest approached the royal doors to read the prayers of the lamp. Delight shone on all faces. The psalm ended at 6:35 am. The blessed man was also sung in Bakhmetev's melody with a triple alleluia after each verse, and yet the singing of the 1st Glory, i.e., 1, 2 and 3 psalms, took only about 10 minutes; this is thanks to the lively antiphonal singing: the second choir began its verse when the first was still finishing its. The second and third Glories of the 1st kathisma, i.e., psalms 4–8, were sung in the troparal melody of the 1st tone (usual), i.e., as figurative psalms are sung at liturgy. This, it seems, was the mistake of the leader of the singing: it should have been sung in a stichera chant, since the troparary chant begins at the vigil only after Now You Let Go and then reigns supreme (in the sedals and ipakoi) almost to the canon. But a touching feature was introduced into the singing of these 5 psalms: on the basis of the ancient charter of singing kathisma (see above, p. 633), each verse of the psalm was divided into singing between two choirs, i.e. the right choir sang the first half of each verse, and the left - the second. Since biblical poetry is based on parallelism of members, i.e. in each verse of the psalm, the second half of it contains a parallel thought to the first, develops and complements the thought of the first, then this manner of singing directly stunned the thought with unexpected ideas and comparisons. Right chorus: "Eat the sacrifice of truth" left and trust in the Lord, the right Many say: who will show us good? the left is marked upon us by the light of Your countenance, O Lord” (Ps. 4:6:7). the left one is also the cattle of the Polish” (Ps. 8:8). Litany for the 1st and 2nd Glory was pronounced by the priest, and the 3rd by the deacon. To “I cried to the Lord,” candles were lit in front of the icons, and the church immediately took on a more solemn appearance; Until now only the lamps were burning, and it was twilight. “The Lord has cried,” before which the voice was proclaimed, they sang in a large znamenny chant; parts of the first two verses were sung solo by the bass, and the whole choir chanted in the appropriate places (more often than in the usual chant) “Hear me, Lord.” The remaining verses of Psalms 140 and 141 were sung in recitative, as in the Kiev Pechersk Lavra. The Sunday stichera were sung in Bakhmetev's melody, but the 6 menain stichera were sung in the prescribed similarities (in the Lavra chanting), which is why before each group a similar one was proclaimed: before the first - “Like a doble”, before the second - “O glorious miracle”. It is useless to tell someone who has not heard these tunes about all their beauty, grandeur and touchingness. Let us only note that to the words of the stichera of St. mts. Stephanide: “You were tied to the two, you were separated as a phoenix and you flew up to God like a slave,” came the notes that so expressed the whole horror of this torture (tearing of a human body with two trees bent over and then released from the hands), and all the victory over her of the great spirit of the martyr, that everyone who was able to hear these words and see how all their horror was conveyed by the music could not help but tremble. The impression of the chants was enhanced by the fact that the stichera, like all hymns at the all-night vigil, were sung without a canonarch (and in the Kiev Pechersk Lavra the best stichera are “self-concordant”, for example, at the Nativity of Christ, the Dormition, the Annunciation, are sung without a canonarch). The faces came together in the right place. The entrance, preceded by two huge candles carried by two monks in robes, took place only at 7:35 a.m., therefore 1 1/2 hours after the start of the service - a time at which, with good efforts, a whole all-night vigil could be served. The prokeimenon, instead of proclaiming it, was sung by the canonarch solo (before singing it with united choirs, the Lavra chanting was modified), and the verses to it were also sung by the canonarch, but in recitative (it should have been sung like the prokeimenon). The entrance to the litia (7 hours 43 minutes) was made through the northern doors with the royal doors closed, preceded by two candles carried by monks in robes; the priest was only wearing an epitrachelion. The singers, united in choirs and lined up four in a row, walking behind the priest, sang “Glorious today”, “Glory even now”, “To the Heavenly King” (church stichera). Litia went out into the vestibule itself, where most of the worshipers went (the vestibule turned out to be quite roomy), including the bishop. “Lord have mercy,” one of the singers counted. The poems were sung (in a simple tune) by choirs connected and forming a semi-circle in front of the lectern. The royal doors were not open even for the blessing of the loaves. Psalm 33, like subsequently the 50th, was spoken (following the instructions of the charter: “verb”) by one of the choirs; it turned out very impressive. After “The blessing of the Lord be upon you” there was a “great” reading. The lectern for the reader was placed at the left end of the solea, diagonally towards the iconostasis and the people. It read like the 2nd Epistle to Thessalonians in succession—everything. Read by the inspector of the Academy and professor of the New Testament, Archpriest. D. I. Bogdashevsky (of course, without the stole), trying to put through intonation into the text being read (reading, like others, was conducted in spoken language, albeit Slavic), all the understanding of it acquired through many years of scientific work. The final “Amen” of the message was pronounced not by him, but, as the Typikon requires, by the reader of the Six Psalms, which turned out to be (also according to the Typikon) the rector-bishop as the rector (he had previously read “Lord grant” and “Now let us go”). During the reading of the message, the singers were given a prosphora and a cup of wine, and the people were given a prosphora filled with wine. With the beginning of the reading, the church was again plunged into darkness (until “God the Lord appeared,” Hebrew “shone”). Matins began at 8 o'clock. 40 min. The Great Litany was pronounced by the priest. “God the Lord” was performed exactly like the prokeimenon (see above). A student was reading kathismas in the middle of the church. The sedalny were sung with a touching drawl (which has something in common with passionate tunes; sedalny of the 2nd chapter, the real passionate “Noble Joseph”) chant of the Kiev-Pechersk Lavra. Their singing while sitting (“sitting we sing”) could not be done behind the cramped choirs. After the 1st kathisma and its sedals, the rector read from the solea from Theophylact’s “The Good News” the interpretation of tomorrow’s Gospel with the title “Bl. Theophylact, Archbishop. Bulgarian, legend based on the Gospel of Luke." Thanks to the brevity of the Gospel (about the foolish rich man), the reading turned out to be 2 pages (in folio) in full print. The rest of the readings were read by second-year student V.P. Afonsky (from Kiev). The interpretation of the apostle was read after the 2nd kathisma, polyeleos and 3rd song of the canon. Paul for tomorrow's Apostle; the interpretation takes 5 pages of the smallest print in folio in 2 columns and, despite a fairly fluent reading, it was a bit long, which is why we had to abandon the original intention to read from the 3rd song of the canon from Margarita, which the Typikon, however, speaks of very vaguely. The readings were led by the author of this book, who had a lot of trouble finding the necessary Slavic publications, and the “Studite Announcement” needed for reading was found only almost in a unique manuscript of the Kiev Pechersk Lavra, the extract of which was late, and had to be translated from Russian into the Slavic language. The highlight of the all-night vigil turned out to be polyeleos. Sung in the majestic, almost victorious melody of the Kiev Pechersk Lavra, these 47 verses of the polyeleos psalms seemed to represent some kind of endless hymn to the Creator and Provider. Some kind of unsolved mystery emanated from the double mention of Og and Sigon (“and Og, king of Bashansk, alleluia, alleluia. For His mercy endures forever, alleluia”). The lit chandelier enhanced the impression. And yet, strangely, the royal doors are still closed and closed. And the singers were especially successful with the polyeleos. Admittedly, the all-night vigil here exceeded our wildest expectations. The delight of the worshipers reached its climax. The “Cathedral of Angels” was sung with the Lavra’s jubilant, impetuous (like the flight of the myrrh-bearing women to the tomb and from the tomb) chant. A good tenor sang a solo Ipakoi in the melody of Sedalnov; There was a tense silence in the church, which wonderfully illustrated the name of this song (“attention”, or rather, “chorus”). And again reading. With the beginning of the degree, the royal doors were opened, and they stood open until the Gospel was brought into the altar on the 1st song of the canon. The dignitaries sang in the Lavra chant, twice each. It was a majestic echo of the choirs. The 50th psalm was recited in chorus by the left choir. Everyone especially liked that the priest held the kissing gospel “on his toes” among two candles. The canon started at 10 o'clock. 45 min. and finished at 12 o'clock. 50 min. They sang in the Bakhmetev melody, and “I will open” at the gathering in the Lavra melody. The verses of biblical songs were especially effective. Each of the songs of the canon seemed like something endless. When those present saw that all 14 troparia of each song were being sung, some feared that the singers’ throats might suffer, especially since their growing animation apparently forced them to sing louder and louder. One respectable listener begged the leaders to curtail this “dangerous experiment.” But this would mean abandoning the matter at the very end. Kontakia, ikos and sedalny, according to the 3rd canto, were sung in the usual troparal chant, for there were seven of them; so are Sunday kontakion with ikos according to the 6th canto. The reading from the 3rd canto again plunged the church into darkness, which stood until the beginning of the 9th canto, when the lit candles were not extinguished until the dismissal. While reading the Prologue, which contained 10 pages in folio, the author made a tour of the sitting church in order to observe the composition of the worshipers who “endured to the end.” He was struck by the significant percentage of Academy students and intelligent women of different ages, from respectable ladies to teenage high school students. There were also many intelligent men. There must have been about 200 worshipers in total. The luminaries sang solo antiphonally in a Greek troparal melody. Stichera of praise - in the usual chant, with the gathering of faces at the appointed moment. The doxology was sung in the Lavra melody. It was strange to see the royal doors closed at the great doxology and litanies after it, opening only for the dismissal at “Wisdom” (the first). After Matins, the choristers followed the priest, preceded by two large candles (without a deacon), to the vestibule for the litany, singing “The Holy Spirit, ever and ever.” The rector read the Studitovo Announcement (on a half-sheet of writing paper) - about the purpose and benefits of the announcements. The singers thanked St. Theodora's troparion. They read out the 1st hour there. It all ended at 1:50 am. It is difficult to express in words how the listeners of this service, which someone called the “historic all-night vigil,” and especially its closest participants, felt. How unusual everything was about her is shown by the following circumstance. Two heads of the service, who could recite by heart the entire 2nd chapter of the Typikon, so to speak, took turns during the all-night vigil and lost their heads and had to check with each other whether this should be further. Most of the performers of the service decided the next day that they had been drunk during the all-night vigil. There was no question of any fatigue. One singer said that he could sing another all-night vigil without leaving the choir. One student, a lover of sleep, left the church several times, undressed, went to bed, but, not being able to fall asleep from the thought that such an original, unheard-of concert was taking place a few steps away, he returned to the church. One student learned all the psalms, stichera, canons and biblical songs that could be sung before the all-night vigil. Those acquaintances of the leaders who had not been notified of the upcoming all-night vigil almost quarreled with them over this and took their word that if anything like this was repeated they would be notified. And repetition is possible... When repeating, everything is supposed to be sung in a large znamenny chant, which will lengthen the all-night vigil by 3-4 hours. Already from the praises, that is, from the last part of Matins, the vigil weakens its solemnity, turning first into the quiet and slow singing of the great doxology, and then into a long series of litany petitions; Litia after Matins with the reading that fills it in this regard is even lower, and the 1st hour, completely devoid of singing, is even lower. Both are even taken out of the church. Quiet prayer now caresses and refreshes the soul, tired by the prolonged delight of holiday songs. Falling at the very dawn (the 1st eastern hour is 7 o'clock at our equinox), the first hour is in the same relation to matins as the ninth is to vespers: both, coinciding in time, partly in content, with these most important daily services, at the same time each have their own thought (idea) and do not repeat a single song or prayer from those services. Composition and content of the 1st hour The topic of the 1st hour is the thoughts and feelings of a believer when morning comes; only some passages of his psalms, depicting the treachery of the enemies of a persecuted righteous man (like Ps. 5:11: “there is no truth in their mouths... the grave is opened in their throats...”), allow the 1st hour, according to the instructions of the “Teaching News” in the Missal, to be associated with the memory of the trial of Christ by Pilate, which took place at that time of the day. The first psalm of hour 5, “Inspire my words, O Lord,” is a hopeful morning prayer in the church for the righteous and against the wicked, who should be deprived of all participation in the cult, and the singer turns from one to the other several times in equal stanzas (probably intended for antiphonal singing). The second psalm of the 1st hour 89 “Lord, you have been our refuge,” attributed (and by the Hebrew Bible) to Moses, depicts the brevity and complexity of human life in comparison with the eternity of God, who replaces generations of people on earth, like plants every morning, for our life before God is shorter than one day; Seeing the reason for this in God’s anger at our sins, the singer asks for a quick (“morning”) reward with God’s mercy for previous suffering according to the number of their days and years. In the last psalm of hour 100, “I will sing mercy and judgment,” the pious king, in the form of a vow, outlines a program for his activities (at the beginning, the morning of his reign) both in private, home life, and in dealing with people, in relation to subordinates and closest servants, and to criminals whom he will punish every morning 2726. Of the hymns and prayers of the 1st hour, the Lenten troparion “In the morning, hear my voice” generally prays for the acceptance of the morning prayer. The Theotokos “What shall we call Thee” represents the glorification of the Mother of God, regardless of the time of day, but of the Theotokos on the clock this is the most enthusiastic, perhaps because the 1st hour approximately corresponds to the time of the birth of the Savior (“you had God in the arms of the Son of all”); this Theotokos is not used anywhere else. The verse of the hour at the 1st hour, in contrast to the other hours, is double (as we will see below, the 1st hour in heterodox Churches stands out from the others in volume and originality); the first verse, “Guide my steps,” taken from the midnight-morning 118 ps. (vv. 133–135), asks God for direction of our behavior according to God’s commandments (implied, in the coming day) and for spiritual enlightenment; second from Ps. 70:8 “Let my mouth be filled” asks to sing the glory of God throughout the coming day. The Lenten troparion for the Trisagion, which at the 1st hour, in contrast to the other hours, is set alone, is dedicated to the Mother of God: “The Glorious Mother of God”, serving also the sedals, chapter 6, on Wednesday and Friday to the Cross “Soon to Precede” - sedals, chapter 4, on Saturday - to the martyrs “Like the firstfruits” - kontakion to the martyrs, chapter 8. The troparion was placed alone, perhaps in accordance with the numbering of the hour and due to fatigue from Matins. The exclamation at “Izhe for all time” is the same as at the 9th hour, “God be merciful.” Prayer of the 1st hour, attributed to St. Savva the Sanctified 2727, addressed to Christ as a prayer for only 9 o’clock, asks Him, as the one who enlightens (in baptism) and sanctifies everyone who begins life, for spiritual enlightenment and correction through the prayers of His Mother (the latter is only in the prayer of this hour; cf. Troparion for the Trisagion). It is customary in practice to pronounce this prayer, unlike others during the hours, to the priest, and not to the reader (in the Kiev Pechersk Lavra - the reader), and after it, in accordance with the special attention that is paid to the Most Holy One at this hour. Theotokos, - they sing the kontakion to Her from the service of the Annunciation to the “Charred Voivode”, as having the most general laudatory and prayerful content. They don’t sing in the Kiev Pechersk Lavra. As the final service in the group, the 1st hour has a vacation, therefore called “perfect,” colloquially “small,” at which only the face of the saints is remembered, because it is a monastic service. The 1st hour was set in the 4th century. 2728 in Palestinian monasteries for ascetic purposes (Introductory chapter, 147), and the final psalms of Matins 50, 62 and 89 were included in its composition (ibid.). Nothing is known about its further development in that era when the clock, perhaps, had a song character; judging by what later song sequences indicate for him ps. 5 2729, one might think that from ancient times this psalm was part of the hour. According to the ancient Greek. Book of Hours VIII-IX centuries. Sinaisk. b. No. 863, the first hour has, after the usual beginning, the troparion “The night has passed, I thank Thee, O Lord” three times, 8 psalms: 5, 45, 66, 69, 89, 91, 100, 112, antiphons from Psalm 143: 1, 2, 8–12 with alleluia, troparion “(Christ) the true Light”, preceded by its ending “And correct” (maybe a chorus), Glory is a troparion for the day of the week: on Monday and Tuesday “Hear the sinners who ask, O Lord”, Wednesday and Friday “As you have many bounties for our humility”, Thursday “Most Pure Mother of God, in despair from our cruel sins”, Saturday “Victorious martyr”, “My feet” 3, but for 2730 “Let them be fulfilled” is not indicated repetition (as in other hours); the hour ends with the Trisagion, I Believe and Our Father. Books of Hours from the 9th century. have the 1st hour in their current composition, differing only in the troparia for the Trisagion and the closing prayers. So, Slavic Books of Hours Moscow. Typogr. bib. No. 46 and 48 XV-XVI centuries. have the troparia “Command the Light to be throughout all creation” and “Lord, we are Your people”; RKP. Afono-Andreevsk. m. No. 12 XI century. has only the troparion “Previously soon.” However, two RCPs, namely St. Petersburg. Publ. b. No. 57 and Soph. at St. Petersburg Ak. No. 1052 XIII century. the troparia and psalms indicate, not the same as now, namely, on Saturday, “if there is no troparion” (daytime), “Righteous Light” and “Truly all is vanity.” As for the prayers at the 1st hour, in the song sequence it, like the other hours, had 3 prayers of antiphons, 1 dismissal and 1 adoration, at one point. monuments also behind the pulpit, and in some places. before the last one there is also “morning” (7 in total). And in the RKP. The 1st hour of the Book of Hours often has several prayers; Yes, in the RKP. Moscow Typogr. b. No. 46 and 48 XV century. – 4 prayers, all different from the current one: “I thank You, Lord my God, and I glorify You,” “Lord Jesus Christ, Son of God” (No. 46: “For all time”), “Holy Father, Who is the righteous sun” and “the prayer that ends all singing: Gracious Lord, accept my sighs.” Syn. No. 12 XIII century. and St. Petersburg. Publ. b. No. 57 do not have a third prayer. Soph. b. at St. Petersburg Ak. No. 1052 XIII century. has only 1 of them. Sinaisk. No. 868 XIII-XIV centuries. and Moscow Typogr. b. No. 47 XV century. have no prayers. Sinaisk. No. 855 of the 12th century: “Undefiled, unblasphemous” and “For all time”, with a later hand: “Christ, the true Light”; Sinaisk. No. 870 XIV century. - the current prayer of the 1st hour with the addition of the current prayers of the hour, and the last one (“Send light”) is read with the raising of hands 2731. Cargo. RKP. Jerus. mouth does not mention the 1st hour after the vigil, noting after the lithium: “and so we end everything”; so is the ancient Greek – after the litia “and there is a complete dismissal”; at late Greek “and immediately (after the litia) the 1st hour and the announcement, and there was a complete dismissal.” Slav. RKP. indicate the 1st hour after the lithium, noting that after the “Honest” “And they all said: Bless the Father in the name of the Lord. Priest: Through the prayers of St. our father. And they say the prayer: True Light of Christ. Lord have mercy 3, And there will be a complete release" 2732. “The chosen voivode” is not indicated anywhere, but one charter appoints this kontakion on the hours of Halleluin Saturday after Repose with the Saints in Glory and Now 2733. The first hour of Sunday differs from weekday hours only in troparia and kontakion. As on other hours, at the 1st hour on Sunday the Sunday troparion, the Glory of the Saint, is set, And now the Theotokos of the hour, and the kontakion is only Sunday, since two kontakions are never supposed to be on an hour, and it is impossible to alternate the Sunday kontakion with the everyday kontakion: it can only alternate with the festive kontakion, starting from the doxological one (see Chapter 5 Typ.). If there are two saints on Sunday, then it goes without saying (which, however, the Typikon does not provide, but only the General Menaion) that their troparions alternate on Glory. Greek RKP. Jerus. The statutes are silent on this subject. “according to Our Father and the Resurrection in the present voice; If there is a kontakion in the charter of the Holy One, then here we say the kontakion of the Holy One, but the kontakion of the Holy One is not said" (Rkp. Mosk. Syn. b. No. 328/383, l. 10). Old-fashioned mouth about troparia like ours: “kontakion of St., if you have; or else, then we use the verb kontakion B-tse, ch. 6, To the Intercessor (Intercession) of a Christian, instead of a hypak voice... we also say kontakion at all hours.” In practice, among the Old Believers, according to our charter, only the Sunday kontakion alternates with the sixfold kontakion 2734. The 3rd hour is always connected to the 6th, forming with it one service, which is placed in the same close connection with the liturgy as the 1st hour with Matins and the 9th hour with Vespers. The general theme of the 3rd hour is a natural prayer at the beginning of the day for the preservation of righteousness in behavior and the elimination of obstacles to this external from enemies and internal from our sinfulness. But in accordance with the two memories associated with this hour for a Christian, this topic is doubled: according to the “Teaching News” of the Service Book, the 3rd hour remembers the trial of the Savior by Pilate with scourging and reproach, which took place precisely between 9 and 12 o’clock on the day of 2735, and the descent of the Holy Spirit on the apostles, which followed exactly at this hour. The indicated general theme of the hour is developed by his psalms, and especially by the verse of the hour (hence, its central point), and of his two private thoughts, the first is given in the first two psalms, and the second in the third psalm and in all hymns. The first psalm of hour 16 “Hear, O Lord, my righteousness” is a prayer for help in the name of the righteousness of the petitioner, and most importantly, in the name of the wondrous mercy of God - for help against enemies who are trying both directly and indirectly to destroy the righteous man, as not responding in his high mood to their entirely worldly interests 2736. The second psalm of hour 24, “To You, O Lord, I have lifted up my soul” - alphabetical - concludes a series of not strictly related, but increasingly intensifying prayer appeals to God for protection from enemies and guidance in fulfilling the sometimes difficult law in the name of God’s eternal mercy to the faithful. The third psalm of the hour, 50 - the repentant “God have mercy on me” - begs for forgiveness and complete cleansing (and reference is made to the Old Testament rite of cleansing through washing, which gave rise to Christian baptism) of sin in the name of God’s mercy, but also on the basis of deep repentance, for the cleansing of innate sinfulness; this prayer is then intensified to a prayer for the granting of the Spirit of righteousness and purity and is concluded, according to custom, with a vow to convert the lawless and glorify God instead of a material sacrifice 2737. The Lenten troparion for 3 hours, remembering the descent of the Holy Spirit, asks for His not being taken away from us and for renewal; The Theotokos calls the Mother of God the vine that raised Christ, obviously meaning the Savior’s comparison of Himself with the vine (John 15), the birth of which the apostles (as the first to receive the Holy Spirit), and asks for prayers from them and all the saints (the hymn of the Theotokos is often served for great saints). Verse 3 o'clock from Ps. 67:20 concludes with an enthusiastic glorification of God (“Blessed is the Lord God, blessed is the Lord...”, the same thing twice with a slight change - from the fullness of feeling), glorification that befits Him daily, and therefore also on the coming, already completely revealed day, and which is combined with the hope of His help in the matter of salvation, especially God’s work. From the Lenten troparions for the Trisagion at the 3rd hour: 1st (chapter 8) “Blessed art thou Christ our God” glorifies the event remembered at this hour, 2nd “Swift and Known” asks for the co-existence of Christ with us, similar to the co-existence with the apostles (after the descent of the Holy Spirit), Theotokos “Hope and Intercession” expresses hope for the help of the Mother of God and asks for mercy in Her unceasing (not at certain hours, like ours) prayers. Priestly exclamation at 3 o’clock (after the prayer “And for all time”), as well as at the 6th, “Through the prayers of St. father,” – in a more joyful tone than at 1 and 9 o’clock, due to the remembrance connected with the hour and the proximity of the liturgy. The final prayer of the hour, also in view of this memory, is addressed separately to all three Persons of the Holy Trinity, Whom he asks for salvation. The prayer is attributed to St. Mardaria, an Armenian martyr under Diocletian, and was pronounced by him during the torture, which ended in death and consisted of burning him, hanging upside down, with a hot iron; his co-martyr - St. Eustratius - belongs to the prayer of the Saturday midnight office “Great I magnify Thee.” In the rank of the hymn hours, the 3rd hour apparently had Psalm 16 2739. In all ancient Books of Hours, starting with the famous Book of Hours of Sinaisk. bib. VIII century (No. 863), for the 3rd hour the current psalms are indicated. Also troparia for the psalms; only Hours. St. Petersburg Publ. b. No. 57 and Soph. 1052 XIII century on “Saturday, if there is no troparion (daytime), they indicate for the 3rd hour the troparions “The Passion-Bearers of the Lord” (now sedalene chapter 2) and “The secret death is terrible.” According to Trisvyatoy Sinaisk. Hours No. 865 XII century. has troparia: “To the Heavenly King”, “As in the midst of the disciples”, “Many are my many sins, O Mother of God”; Hours Athono-Panteleim. bib. No. 71 XII-XIII centuries. 2nd troparion “Egda snished”, 3rd “To the chosen governor”; Sinaisk. No. 866 XII century. 2nd troparion “Egda snished”, Typogr. b. No. 46 and 48 XV century. The 2nd does not have, but the 3rd “This is the city and the camp of the imams.” The closing prayer is missing in Sinaisk. Hours No. 863 VIII century, 867 XII-XIV century. and Moscow Typogr. b. No. 47 XV century. To Vatopedsk. Hours No. 350 XII century. a short one, similar to the current troparion, “Also at the third hour”; Sinaisk. No. 870 XII century. – current inter-hour prayer; Sofiysk (St. Petersburg Ak.) No. 1052 “Generous God, comforting us at every hour” (in addition, at the beginning of the hour “a prayer begins all singing” “Master, Lord Almighty, receiving from the Heavenly Powers the Holy Song” (the same prayer at this place in Typogr. 47); Sinai. No. 865 of the 12th century. two prayers - the current interhour and “My Lord, Thou hast forsaken me”; Typography No. 1052 and “Righteous God” No. 12, 19th century; three prayers: this same one, “Holy God, True Comforter of the Soul,” “God Almighty and Father Jesus Christ” 2740. The 6th hour is dedicated to the remembrance of the crucifixion of Christ itself (according to the “Teaching News” of the Service Book - its circumstances from the carrying of the Cross to the darkening of the sun). All the psalms of the hour depict the persecution of the righteous by enemies seeking his destruction. The first psalm of hour 53 “God, in Thy name save me,” bearing the infrequent inscription “teaching,” asks God, for the sake of His very name (preserving his holiness), for salvation in a just cause from terrible enemies who forget God, expresses confidence in this and makes a grateful vow. The second psalm of hour 54 “Inspire, O God, my prayer” is an excited prayer to God in great sorrow 2742, reaching the point of the desire to completely leave the city filled (guarded like an evil guard on the walls) with violence and atrocities, especially in view of a friend who has become an enemy 2743, a prayer for the destruction of enemies, intertwined with an expression of complete confidence in salvation. The third psalm of the hour - the 90th “Living in the help of the Most High” depicts in the form of instructions all the benefits of complete hope in God (called here by the most exalted names), who protects those who trust in Him like wings (perhaps an allusion to the Cherubim) from the imperceptibly lurking death (bird-catcher’s net), from all the dangers of night and day that destroy thousands 2744, from harmful animals through Angels, not allowing us to step on a stone, in all of which we are given solemn assurance from God Himself, promising, in addition, to the one who trusts all earthly blessings and salvation 2745. The Lenten troparion of the hour, “On the sixth day and hour,” remembering the crucifixion, asks for forgiveness of sins and salvation; The Theotokos “For not imams of boldness” strenuously asks for the prayers of the Mother of God in view of our sinfulness, redeemed by the suffering of Her Son (the thought about these latter is the most general; in the Theotokos 9 o’clock it is more detailed). The verse of the hour (Ps. 78:8:9) “Let them quickly precede” concludes the prayer of the tormented soul for God’s help and the cleansing of sins for the sake of the glory of God’s name. Lenten troparia for the Trisagion, “Thou hast wrought salvation,” “To the Most Pure Image,” speak of the crucifixion, but the Theotokos contains such content only on Wednesdays and Fridays (“Glorified are Thou the Virgin Mother of God”), and on the other days – prayerful and repentant content (“Mercy is the source”). The exclamation of the priest: “Through the prayers of St. father". The prayer of the hour, inscribed, as in the 9th hour, with the name of St. Basil the Great, “God and Lord of hosts,” asks God the Father, who through the Cross of His Son tore up the handwriting of our sins (cf. Lenten troparion), and conquered the principles and powers of darkness (cf. Ps. 91:6), to accept our prayers of thanksgiving and petition, to deliver us from sins and enemies, “to nail our flesh to His fear” (from Ps. 119:120) to abstinence and from evil thoughts, to wound souls with love for Himself, so that, illuminated by His light (a hint at noon), we bring Him constant (not just by the hour) confession and thanksgiving. The Psalms of the 6th hour already in the oldest handwritten Books of Hours coincide with the current ones. The Lenten troparia for the psalms are exactly the same. Only in the most ancient times. Sinaisk. Hours No. 863 VIII-IX centuries. Although this troparion is close in text to the current one, it is more extensive; another troparion for the day of the week is based on Glory. Hours Imp. Publ. b. No. 57 and Sofiysk. at St. Petersburg Ak. 1052 XIII century indicate the troparia for Saturday: “Apostles, prophets, martyrs,” and “Remember, Lord, that you are good.” Troparion for the Trisagion on the following day. Hours no (in those for other watches). Hours Moscow Typogr. b. No. 46 XIV century. and 48 XV century. do not have a second troparion; Sinaisk. No. 865 XII century. does not indicate for Wednesday and Friday a special Mother of God “Thou art glorified.” Some do not have a final prayer (those for other hours); Afono-Vatopedsk. No. 350 XV century. has a short troparion close to Lenten, as on other hours; Typogr. 46 and 48 - two prayers “Lord our God, who was deemed worthy to pass away at half a day” and “Christ our God, who is ours for the sake of condemnation”; Sinaisk. No. 12 XII-XIII and Publ. No. 57 XIII century. also two: the second of those indicated and “Lord, embroider everyone and for everyone’s sake”; in Sof. No. 1052 one of the first from Typogr.; Sinaisk. No. 870 XIII century. – current; Khludovsk. No. 123 XV century. about prayers between hours he notes that if there is no interhour, they are read at the hour (and for other hours) 2746. Variable parts of the Liturgy (Sunday) The Liturgy is such a sacred, “divine” service that the Orthodox Church does not dare to change it for such great holidays as Easter. She is joyful enough in her usual form for all holidays, which is why it is completely canceled during Lent. In these respects, it reflects the immutability and all-bliss of God. But all this is valid only for the most important part of the liturgy, for its “canon,” where it becomes the sacrament of the Eucharist. Only here the Orthodox Church, in contrast to the Roman Catholic Church, does not dare to change even one word for any holiday. In the prayer books surrounding this most sacred part, in the preparatory and final parts of the liturgy, adaptation to the memories of the day is allowed and, one might say, grows as these parts move away from the “canon.” In view of this, the beginning of the liturgy is completely different, not counting the litanies, which are the same with other services, for weekdays, for middle and great holidays. The liturgy begins with three rows of chants, rightly called in the Service Book, after the way they are performed, “antiphons.” These antiphons correspond to the festive level of the day. For Sundays and less great holidays, starting with the six saints 2747, inclusively up to the twelve Theotokos, the so-called “figurative” and “Blessed” serve as such “antiphons”. Contents of pictorial psalms Psalms 102 and 145 are called “depictive” (τυπικά) not because, as previously thought, they depict the benefits of redemption, but probably because as part of the liturgy this only part is subject to regulation by the Typikon, the charter, and can take on a different “look” (τύπος). These psalms were chosen here because they represent an enthusiastic and joyful glorification and thanksgiving (so leading to the Eucharist) of God coming from the depths of the soul (“bless, soul”, “praise, soul”, so also Ps. 103; cf. the song of the Virgin Mary) of God for His mercy, which is expressed especially in relation to sins and help to the unfortunate. Ps. 102 “Bless, my soul, the Lord and all that is within me, His holy name” glorifies God for healing from mortal (“deliverance from incorruption” my stomach) illness 2748, then in general for mercy towards Israel and mercy in general and in relation to sins in particular, evoked in God, among other things, by the consciousness of the insignificance of man; in conclusion, the psalm depicts the omnipotence of God (gradually, thus expanding the circle of contemplation), inviting all Angels and all creation to glorify God. Ps. 145 “Praise, O my soul, the Lord” glorifies God as our strong hope, in contrast to the unreliability of the highest people, basing this idea on the creative power of God, His eternal truth, constant benefits to all the oppressed and opposition to sinners 2749. Of the heterodox liturgies, the entire psalms begin with the Nestorian liturgy, attributed to St. Thaddeus and Mary - Psalm 14 2750 and Coptic liturgy, added. Basil the Great, - Psalm 50 just before the Gospel 2751. The order of singing pictorial psalms is indicated in Irmologiya 2757 and the Book of Hours in the sequence of pictorial ones. Their singing is indicated here in chapter 8, it must be as the most calmly solemn, and this refers to the troparary melody of this voice, because only this is used in the liturgy (at the Blessed - and canonical). The musical tradition diverges from this instruction: it gives a troparary melody for the figurative ones in chapter 1, obviously suggesting that they should follow the voice of the day (just as alleluia are always sung in chapter 1). The Book of Hours' silence about the voice also supports this assumption. Fine songs are sung antiphonally. The distribution of verses for singing between the faces is given in Irmologiya. It coincides with the biblical division of verses, except that in 102 ps. Verse 6 is connected to 7 and 9 to 10, due to which the total number of verses in this psalm for antiphonal singing is 20 (instead of the biblical 22); and at 145 ps. 1 tbsp. connected to 2, which is why there are 9 verses (instead of 10 biblical ones). Psalms also have a chorus, but only at the beginning and end. Chorus for 102 ps. - the same as for its neighbor in the Bible and akin to 103, the opening psalm of Vespers (of the daily services closest to the liturgy), namely “Blessed art thou, Lord” (Ps. 119:12). This refrain is added to the initial words of verse 1: “Bless the Lord, my soul,” as in the opening psalm and the Lord cried, and to the whole of verse 1, but when this verse is repeated at the end of the psalm, after Glory and now. Thus, the use of the refrain in this psalm is exceptional, not used anywhere in the same way, which corresponds to exclusivity in a number of liturgical services. At the same time, this use has the character of a special simplicity: the chorus is purely psalmic and the shortest; at Slava and now there are no additions that complicate this refrain to the psalms at other services. Not only the verses of the psalm are sung antiphonally, but also the Glory even now; this last “highest voice” is also sung in half by each face, and the 1st face sings at the end again the 1st verse with the chorus (in the above place), thus returning the psalm to its beginning. Psalm 145 is sung in a different rite. Only Glory serves as a chorus to it even now, but in such a way that Glory is sung before the psalm, and And now after it with the song “Only Begotten Son,” and the 2nd person begins to sing here, and thanks to this the song falls on the 1st. Method of connection to 102 ps. The chorus is reminiscent of the antiphon in a Roman Catholic service (at the end of the psalm there is a complete verse, and before the psalm there are two or three first words). O Glory and now at the end of the psalms, see Introduction. ch., p. 217. After the 1st and 2nd antiphons “depicted” the Kingdom of God (Ps. 102, 19; 146:10) from the Old Testament point of view, the 3rd antiphon, at which the rite symbolizing the “entry of the saints” into the Kingdom of Heaven takes place, gives a New Testament picture of this Kingdom, naturally beginning with the prayer (of the prudent thief, repeated at the great entrance) about accepting us into it. Since there is no more picturesque and touchingly joyful teaching about the Kingdom of God than that given by the Beatitudes, they are attracted here, elevating and strengthening the feeling of enjoyment of the blessings of God that breathes in the pictorial psalms. At the same time, in the changing part of the liturgy, which is already nearing its end, extra-biblical singing material is now introduced for the first time - in the form of special additional songs to the verses of the beatitudes, called, like these verses, “Blessed” (μακαρισμοί). They glorify the event being celebrated, like the troparia of the canon, which are sometimes replaced, without any relation to the biblical verses accompanying them, with the exception of the 1st Blessed One, which, like the irmos in the canon, has such a relation, i.e. always speaks of the repentance of the thief crucified with Christ. The Blessed Ones are sung in a special melody of alternating voices, close to the troparion and canon. Thus, from the different melodies of the voice, the richest ones are taken into the liturgy: troparionary, canonical and prokymnic. For singing, the gospel beatitudes with the prayer preceding them: “In Thy Kingdom, remember us, Lord,” and the final (by analogy with the previous psalms) doxology are divided into 12 verses 2758, and the prayer with the 1st beatitude is combined into one verse, and from the last beatitude, due to its length, the promise is separated: “Rejoice and rejoice...”, just as “Glory” is separated from “And now.” Troparions are added to the Gospel beatitudes on an ordinary Sunday, not complicated by other sacred services. in memory, the liturgy not from the 1st verse, but as stichera I cried out to the Lord, from one of the subsequent ones, namely from the 3rd, so that there would be 10 of them all, and without Glory and now - 8, two more than at the everyday liturgy. If it coincides with a Sunday of any memory that has its own Blessed, the number of Sunday Blesseds is reduced to 6 and 4, and the total number of Blesseds can increase to 12, starting from the 1st verse. But only Octoechos has Blessed in the proper sense. For all other commemorations, the Blessed are the songs of the canon, namely the 3rd and 6th songs, or the 3rd one. Nowhere in the liturgy is there such a confluence of specially festive songs as the Blessed Ones represent with their 8–12 troparia. This, one might say, is the most festive part of the liturgy, especially if you take into account their chanting - the richest in melody among the vocal chants. It is not surprising, therefore, that the statute sometimes abolishes the antiphons of the twelve feasts of the Lord in order to preserve the Blessed. Thus, if the memory of John the Theologian occurs on Ascension, the antiphons of the holiday are left and pictorial psalms are sung only so that at the entrance one can honor the memory of the saint with the song of his canon. The same is done if the church of the saint happens even on Pentecost 2760. In the idea that at the entrance of the clergy into the altar, the saints also enter there, the Church, naturally, at this moment glorifies the saints, assigning troparia and kontakia to them after the entrance. At liturgy, sometimes (on weekdays) this is the only place dedicated to the memory of the day. Therefore, from the songs of the day, the most general ones were selected here, those that most express the essence of the celebrated event. It is precisely this character that distinguishes both troparia and kontakia, which often complement each other in content (see above, p. 689), which is why both are given here (and only here) in conjunction with each other. This group, through song, tries to embrace all the memories connected with the day of the liturgy, showing that a bloodless sacrifice is made for everyone and for everything; on this basis, on weekdays at the liturgy the troparion and kontakion and the weekday are sung (on Monday - incorporeal, etc.), nowhere else - neither at Vespers, nor at Matins, nor at the hours - is it not sung. Finally, only here during the daily services are the troparion and kontakion of the church sung, in which alone the liturgy can be celebrated. The result is a musically diverse series, where the melody constantly moves from one voice to another. Since the series of songs, thanks to all this, here turns out to be long, the troparia at the liturgy (as opposed to Vespers and Matins) are not sung more than once. The songs are arranged according to the importance of the memories, but in such a way that the troparia precede the kontakia. The conclusion to this series of songs, according to the rule accepted for other cases, is (in most cases) the kontakion of the Theotokos, the same for the festive and everyday liturgy, “The Intercession of Christians,” taken from the prayer service and concluding an intense petition, combined with glorification, to the Mother of God for help and intercession (in accordance with the intercessory nature of the liturgy), which is why the kontakion is sung in the mournful 6th tone (cf. “Rest with the Saints”, “My Soul”). Due to the fact that the order of troparia and kontakia in the liturgy is determined by the importance of memories, it cannot be the same for different churches, which is why it requires particularly complex regulation, which is given in Chapter 32. Typicon. Here it is given only for an ordinary Sunday, not complicated by any special memories. The general rule of rotation is this: first come the Sunday songs, then the church songs, and finally the saints of the day. But it is maintained entirely only for troparia. But even for them, an exception is sometimes made from this order: since the resurrection of Christ was the crown of His life, then after the Sunday troparion and kontakion it would be unnecessary to sing the troparion and kontakion to the church of Christ 2761 (in honor of some other event in the life of the Savior); therefore, after the Sunday troparion, only the troparion of the Church of the Mother of God or a saint is sung, and then the saint or saints of the day. The kontakions follow the same order with the difference that, since “And now” is customary to be given to the Kontakion of the Theotokos, here it is sung, omitting its previous turn, the kontakion of the church, if the church of the Mother of God; “even if not”, “Representation of Christians”; For Glory, the last kontakion is sung - the daily saint. The present place of the Typikon does not give a definite indication of what to sing on “And now” if the church of Christ. 52 ch. The typikon then points to “And now” to sing the Sunday kontakion, moving it here from the 1st place. This usual order of singing troparions and kontakions in the liturgy undergoes changes indicated in other places in the Typikon. Thus, with a great saint, the troparion and kontakion of the church saint are not sung on pre- and post-celebrations (chap. 3 and 52), with the polyeleos they follow the saint of the day (chap. 4); when the service of a daily saint is canceled or postponed, his troparion and kontakion (the weeks leading up to Lent, Pentecost and Pentecost) are not sung. Nothing is known about the singing of troparions and kontakions at the Sunday liturgy according to the Studite Rule. According to Evergetid: “Sunday troparion and the Theotokos.” According to glory. (Greek: silent) RKP. Jerus. mouth: “The troparion has been resurrected in this voice, Glory to the Intercessor (Representation) of the peasants now.” According to the current Greek Typikon: “Sunday troparion, celebrated saint, saint of the monastery and kontakion”; according to the Hieraticon: kontakion Representation of Christians, excluding pre-, post-feasts and the period of Triodion, when the local kontakion is 2762. According to the Old Believer charter, troparia and kontakia are sung by the “church” (i.e., and the side chapels); Only the troparion is not sung to the Church of Christ; on And now the kontakion to the church of the Mother of God or Christ; at the Church of Christ, “Representation” (the Intercessor) is also allowed; The statute does not mention the Sunday kontakion, but in practice 2763 is sung. The most important changing part of the liturgy is the Apostle and the Gospel. Both of them, in view of this, have before them a very complex preparation, the variable elements of which are the prokeimenon before the first, and the alleluia before the second. The prokeimenon is sung at the liturgy according to the same rite as at vespers, but not on Sunday, but every other time, i.e. 2 1/2 times, and with the same preliminary exclamation, with the exception of the last “let us remember,” probably because it is before the reading and repeating it before the prokeimenon would place the latter above the reading. In contrast to Vespers, the prokeimenon changes in the liturgy according to the voices, but the melody of the voice is the same as in Vespers. Generally distinguished by the special richness of the melody despite its brevity, this melody is very diverse for different voices, for some taking on the most joyful coloring, as for Chapter 8. (Chapter 8 of the prokeimna of Easter and the Nativity of Christ), for others it is the saddest, like Chapter 6. (funeral prokeimenon) and 7 ch. (“Princes of People”). It is remarkable that graduate is not required during the period of Pentecost from New Week to Trinity; medieval liturgists explained this by the fact that in tone it is too sad a song in comparison with the further alleluia, a preparatory song for the Gospel; it signifies the repentant sermon of John the Baptist, and alleluia - the joyful gospel of Christ; that it was still sung on Easter week was explained by the fact that the newly baptized, who wore their white baptismal robes before Easter Saturday, were supposed to be in a repentant mood during this week 2766. It must have been the view of graduate as a sad song that drove him out of the indicated period, not daring to touch Easter. Of the 8 Sunday liturgical prokeimnas, only two have prayer content: 1 ch. “Lord be Thy mercy” (Ps. 32:22) and 6 ch. “Save, O Lord, Thy people” (Ps. 27:9), one - of a trusting character - ch. 5. (parallel both in musical terms and in content to Chapter 1: “as in hope”): “You, Lord, have preserved...” (Ps. 11:8), and the rest are of a laudatory nature, more suited to the tone of the Sunday service; the most laudatory chapter 4: “How (oh, how, ώς) are Your works magnified...” (Ps. 103:24); then chapter 3, parallel in content. “Sing to our God...” (Ps. 47:7) and 8 ch. “Pray (in Hebrew: “make vows”) and repay ...” (Ps. 75:12); finally, also parallel - Ch. 2. “My strength and singing...” (Ps. 117:14) and 7 ch. “The Lord will give strength to His people...” (Ps. 28:11). According to custom, the verses for the prokeimnas are the initial verses of the psalms from which the prokeimnas are taken, with the exception of Chapter 2, where the verse Ps. 117, 18. Of the Sunday liturgical prokeimns, the “Jerusalem Sequence” of the Holy and Paschal Weeks of the 9th century is given. prokeimenon 7 ch. at Vespers on Holy Thursday; Charter of the Great Church of Constantinople of the 9th century. – prokeimenon 6 ch. on Tuesday of Pentecost. All prokeimenons in current use are given by the Evergetian Rule (XI-XII centuries), with the only peculiarity that prokeimenon 6 ch. also serves for ch. 4 2767. Considered more sacred than the Apostle, the Gospel must have before it the most excellent preparation. If at Matins the prokeimenon serves as such a preparation for it, then at the Liturgy, where the latter precedes the Apostle, the Gospel should have something more exceptional before it. This is the song of Alleluia placed before the liturgical Gospel. According to the Apocalypse, this will be the heavenly song of eternity 2768. Besides “Amen,” this is the only Hebrew expression that the hand of the translator did not dare to touch, leaving it in those sounds in which it is inspired by God; Therefore, it emanates from it the spirit of glossolalic (Introductory chapter, 41; cf. 34, etc.) mystery, causing its use, for example, in the sacrament of baptism (like Kyrie eleison in the priesthood). Alleluia is sung with its verses according to the voices, the chant of the prokeimenon (in practice, usually the chant of Chapter 1) according to the same rite as the prokeimenon, God the Lord and alleluia at matins, why this order is not indicated anywhere, i.e. the reader (responding to the priest’s “Peace to thee” “And to your spirit”) proclaims the voice of alleluia (“alleluia, voice N"), after which the choir sings alleluia three times; the reader sings (usually proclaims) the first alleluia, and the choir again alleluia three times; the reader - the second alleluia, the choir - alleluia three times (this is done in the Kiev-Pechersk Lavra, but the poems are read). The solemnity of the moment is enhanced by the censing that occurs then, preparatory to the Gospel 2769. History of the Gospel alleluia and alleluia The antiquity of the pre-Gospel alleluia can be evidenced by its existence in the Western Church in a form very close to ours. Alleluia before the liturgical Gospel there consists of singing alleluia twice, then one verse and once again alleluia; all this is sung in one tune according to the following order, given in the Graduate romanum (where are the notes for alleluia for different holidays): “if alleluia, alleluia is spoken with a verse, first the alleluia is sung by two (singers) to nevma (this is the name of the rich melody for the last syllable, otherwise jubilus), the choir repeats alleluia and adds nevma, extending the syllable a; two singers begin the verse and the choir responds (continues the verse); at the end of the verse, the same two repeat alleluia, and the choir adds one neuma.” The chant for this alleluia, called the “lesser,” in the Roman Church has always been distinguished by its special liveliness, energy and beauty. It is not sung during the entire period of Great Lent and the weeks preparatory to it (from the Week of the 70th), on weekdays of Advent, during the fasts of the 4 seasons and vigils. Introduced under Pope Damasus (IV century), alleluia was initially sung only at Easter time, and only Gregory the Great (VI century) allowed it to be sung on other holidays. Instead of the neumas, they subsequently began to substitute a special suitable text, at first not rhythmic and therefore called prosa, and then entire metrical songs called sequentia, probably because the Gospel that follows them has an exclamation before it: “sequentia (continuation) S. Evangelii secundum N.” (it is hardly possible, following Thalhofer, to see here an echo of the Greek ακολουθία); such songs in France and Germany by the 12th century. Up to 200 appeared, included in the local Missals, but only 5 sequences were included in the official Roman Missal: for Easter, Pentecost, the Feast of Corpus Christi, the 7 Sorrows of the Mother of God on Friday of the 6th week of Lent (Stabat mater) 2770 and the funeral (Dies irae). These are entire hymns, 8–10 lines long. They were sung in places by a whole choir, and in places by individual singers alternately. On the days of Lent and preparatory to it, on days of repentance and funeral days, instead of alleluia, the so-called is sung before the Gospel. tractus, consisting of verses (2-5, sometimes 1/2 psalm and a whole psalm, for example on the 1st Sunday of Lent - 90, on Palm - 21), mostly psalmic, adapted to the memories of the day, of which, in fact, the first bears this name, and the others are called. "poetry"; but initially they were all sung from the pulpit by one singer without interruption (tractim, others identified the name with ειρμός) from the choir, and later they began to sing in such a way that two singers began the verse, and the choir continued; such singing was compared to the singing of a turtle dove, always solitary, as opposed to the overlapping kind of ordinary, antiphonal or responsor singing, which was likened to the singing of doves (Luke 2:24 was also meant); This is why the singing of the tractus was called the singing of lamentation and sorrow (cantus fletus et tristitiae), and the voices for it were given 2 and 8 2771. According to the Mozarabic rite, alleluia (“called there Lauda”) is sung after the Gospel: first alleluia once, then a verse or several of them, and alleluia again; in Lent, starting from Week 2, Lauda consists only of verses without alleluia 2772. As for the Eastern liturgies, all of them, with the exception of the Coptic one, which has not an alleluia, but a 50 psalm before the Gospel, precede the Gospel with an alleluia: in the Abyssinian liturgy, alleluia 3 after 3 verses from the beginning of the 33rd psalm is pronounced by the priest; At the Nestorian liturgy, Alleluia 3 is pronounced by the deacon reading the Apostle and sung by the singers 2773. Of the Orthodox liturgical monuments, the oldest mention of alleluia before the Gospel with an indication of the voice and one verse from the psalm is in the Jerusalem canon of the 7th century. in the Georgian version 2774. From the ancient Orthodox liturgies they say about alleluia before the Gospel: the Alexandrian liturgy of the Evangelist Mark according to the list of the 11th century: “prologue of alleluia” (ό πρόλογος τοΰ αλληλούια); liturgy of the ap. Petra: "Alleluia"; Jerusalem Liturgy of St. Jacob according to the list of the 10th century: “alleluia” (with the member then); XI century: “and verse”; 16th century: “singer (ψάλτης) alleluia (with member)” or without “singer” 2775. According to one of the most ancient lists of the liturgy of John Chrysostom, "Deacon: Wisdom. Priest: Peace to all. Deacon: Let us hear Wisdom. Then the Alleluiarius speaks"; according to another list, "after the message (of the Apostle) the priest says: Peace to all. Wisdom, forgive. Singer: Psalm of David. Alleluia"; later lists: "Deacon: Wisdom; choir: Alleluia. Psalm of David" 2776. Printed Service Books of Glory. Moscow 1602 (Old Believer): "Deacon: Let us hear, wisdom, let us hear. Reader: And to your spirit. Psalm of David. Alleluia. The singers sing alleluia.” Service Peter's Mogila 1627: "D.: Wisdom, let us listen. And the reader: Psalm of David, the river voice. Alleluia. The singers sing: Alleluia"; Moscow 1647 the same as 1602, but “(sing alleluia) 5th: on the right 3 times, on the left 2 times.” Moscow 1658: "Reader: Alleluia. Psalm of David." So is the Greek. printed. Hieraticon: “The 2nd choir sings Alleluia 3 times” 2777. In contrast to the Sunday prokeimnas, the same alleluiaries are taken from the psalms in their numerical order, and not broken down: 1 ch. Ps. 17:48, 51; Chapter 2 Ps. 19:2, 10; Chapter 3 Ps. 30:2, 3; Chapter 4 Ps. 44:5, 8; 5 ch. Ps. 88:2, 3; Chapter 6 Ps. 90:1, 2; Chapter 7 Ps. 91:2, 3; Chapter 8 Ps. 94, 12. Not having, like the prokeimnas and the Gospel for which they serve as preparation, a direct relation to the event of the resurrection, the alleluia contain a general glorification of God. None of them, unlike some of the Sunday prokeimnas, have a pleading-mourning character. They either depict the royal dignity of Christ (chap. 1:4), or express hope in God (chap. 3:6), thanksgiving for mercies (chap. 5:7), or generally glorifying God (chap. 8). The current Sunday alleluias are already found in the Evergetian Rule of the 12th century. with the difference that there are no alleluiaries for the 3rd and 7th voices (maybe there were no special tunes for them), but for the 2nd voice there are 2 pairs, and the second - the current 3 voices, and for the 8th voice - 3 pairs, of which the third is the current 7 voices, and the second: “Look upon me and have mercy on me”, “My feet” guide" (Ps. 119:132:133) 2778. Prokeemnes and alleluiaries with two memories If the Apostle is not from the beginning of the book, then in Acts he begins with the words “In those days”, in the conciliar epistles “Beloved”, in Paul’s “Brotherhood”, in his pastoral epistles: “Child Timothy” or “Titus” (except for cases where such a beginning is impossible, see, for example, the Apostle 1 Sunday of Lent), and the conjunctions connecting with the previous ones are omitted and other necessary changes to the text are made. The apostolic reading concludes with the teaching of peace to the reader: “Peace be with you” and his answer “And to your spirit.” The liturgical Gospel is preceded and ends with the same exclamations as the morning one, with the difference that if a deacon serves, to whom in this case the reading of the Gospel is given (why - see above, pp. 657-658), then he, as in some way accepting in this case a service that exceeds his strength and is characteristic of a priest, asks him for a blessing for this (“Bless, Master, evangelist...", "God through prayers..."), and at the end of the reading, the priest teaches him peace, noting the height of the duty he has fulfilled: "Peace be to him who preaches the gospel." About the formation of the concepts “Apostle” and “Gospel” and about the readers of both in ancient times - see Introduction. Ch., 61–62, 105–106, 168–169. At the Mozarabic liturgies there is always, and at the Nestorian on holidays there is an Old Testament reading ahead of the Apostle (as in ancient times - see Introductory chapter, 161-162), in the Coptic and Abyssinian there are three Apostles: from the epistles of Paul, conciliar and Acts (see below, cf. ibid.); in the current Roman one, the Old Testament reading is often used instead of the Apostle (epistola). In the Roman liturgy, the Apostle reads the subdeacon, and the Gospel is read by the deacon; in Coptic Gospel deacon, “if he can read”; in Abyssinian and Nestorian - priest 2780. Manuscripts of the liturgy of St. James indicates preliminary exclamations only before the prokeme (almost the same as ours - see above, p. 564) and does not mention them before the Apostle; Liturgy of the Evangelist Mark according to the RKP. XI century, without mentioning the prokeimna: “Peace to all. And to your spirit. Let's remember." In Greek RKP. and printed Greek. In the Euchologies at the Liturgy of Chrysostom - only the exclamation “Let us attend” is indicated before the Apostle; but in all glory. editions of the Service Book as now; so in Greek. Hieraticone 2781. At the Roman Catholic liturgy according to the Roman rite, before the Apostle his inscription is read in the form: “reading (lectio) of the letter of the blessed Paul the Apostle to N,” and after the Apostle (a ministris respondetur): “Thanks be to God” (Deo gratias), which with several Apostles is repeated after each; According to the Mozarabic rite, the priest says before the Apostle: “Keep silent (silentium facite). Continuation (Sequentia) of the epistle of Paul the Apostle to N; the choir answers: Thanks be to God”; after the Apostle "responsory: Amen" 2782. For exclamations before the Gospel, see above, p. 656–657. The opening words of the readings are literally similar to ours in the Roman Church: for Acts: “In diebus illis”, for Paul’s epistles: “Fratres” (conciliarities begin with chapter 1), for the Gospel: “In illo tempore” 2783. Sunday liturgical readings Table of Sunday liturgical Apostles and Gospels (given in the introduction to the liturgical Apostles and Gospels) and their themes. Week Passover _ Acts. 1, 1–8: appearance of the Risen One; In. 1, 1–17: teaching about the Word of God. 2 according to P. Fom. _Acts 5, 12–20: miracles of the apostles; In. 20, 19–31: Thomas's unbelief. 3, Miron. _Acts 6, 1–7: establishment of deacons; Mk. 15, 43–16, 8: burial and resurrection of Christ. 4, diss. _Acts 9, 32–42: healing of Aeneas; In. 5, 1–15: healing of the paralytic. 5, Samar. _Acts 11:19–26, 29, 30: conversion of the Gentiles; In. 4, 5–42: conversation with the Samaritan woman. 6, blind. _Acts 16, 16–34: exorcism of a demon from a soothsayer; In. 9, 1–38: healing of a man born blind. 7, St. oo. _Acts 20:16–18, 28–36: instructions to the Ephesian elders; In. 17, 1–13: high priestly prayer. Week Pentecost _ Acts. 2, 1–11: the descent of the Holy Spirit; In. 7, 37–52; 8, 12: conversation on the last day of Tabernacles. Week 1 after Pentecost _ Heb. 11, 33–12, 2: faith among the saints; Matt. 10:32, 33, 37, 38; 19, 27–30: confession of Christ and self-denial. 2_Rom. 2, 10–16: conscience; Matt. 4, 18–23: calling of the first apostles. 3 _ Rom. 5, 1–10: justification by the Blood of Christ; Matt. 6, 22–33: freedom from everyday worries. 4 _ Rom. 6, 18–23: slavery to sin and righteousness; Matt. 8, 5–13: healing of the centurion's servant. 5 _ Rom. 10, 1–10: justification by faith; Matt. 8, 28–9, 1: healing of the Gadarene demoniacs. 6 _ Rom. 12, 6–14: difference in talents; Matt. 9, 1–8: healing of the Capernaum paralytic. 7 _ Rom. 13, 1–7: attitude to power; Matt. 9, 27–35: healing of 2 blind men and a dumb demon possessed. 8 _ 1 Cor. 1, 10–18: about unanimity regarding the Corinthian strife; Matt. 14, 14–22: saturation 5000. 9 _ 1 Cor. 3, 9–17: fire of the last day; Matt. 14, 22–34: walking on water. 10 _ 1 Cor. 4, 9–16: exploits of the apostles; Matt. 17, 14–23: healing of a demon-possessed deaf-mute. 11 _Cor. 9, 2–12: selflessness of apostolic ministry; Matt. 18, 23–35: parable of the ruthless lender. 12 _ 1 Cor. 15, 1–11: resurrection and appearance of Christ; Matt. 19, 16–26: rich young man. 13 _ 1 Cor. 16, 13–24: greetings; Matthew 21:33–42: parable of the evil vinedressers. 14 _ 2 Cor. 1, 21–2, 4: sealing by the Spirit; Matt. 22, 1–14: parable of those who are called. 15 _ 2 Cor. 4, 6–15: the hardships of the apostleship; Matt. 22, 35–46: the most important commandment. 16 _ 2 Cor. 6, 1–10: self-sacrifice of the apostles; Matt. 25, 14–30: parable of the talents. 17 _ 2 Cor. 6, 16–7, 1: cleanliness; Matt. 15, 21–28: healing of the Canaanite woman. 18 _ 2 Cor. 9, 6–11: charity; OK. 5, 1–11: wonderful fishing. 19 _ 2 Cor. 11, 31–12, 9: Paul's gracious height; OK. 6, 31–36: mercy. 20_Gal. 1, 11–19: calling of the apostle. Paul; OK. 7, 11–16: resurrection of the son of the widow of Nain. 21 _ Gal. 2, 16–20: powerlessness of the law; OK. 8, 5–15: parable of the sower. Week 22 after Pentecost _ Gal. 6, 11–18: powerlessness of circumcision; OK. 16, 19–31: parable of the rich man and Lazarus. 23 _ Eph. 2, 4–10: salvation by grace; OK. 8, 26–39: healing of the Gadarene demoniac. 24 _ Eph. 2, 14–22: reconciliation by the death of Christ; OK. 8, 41–56: resurrection of Jairus' daughter. 25 _ Eph. 4, 1–6: church unity; OK. 10, 25–37: parable of the Good Samaritan. 26 _ Eph. 5, 9–19: works of darkness and light; OK. 12, 16–21: parable of the covetous rich man. 27 _ Eph. 6, 10–17: spiritual weapons; OK. 13, 10–17: healing of the crumpled woman. 28 _ Col. 1, 12–18: redemption and its Perfector; OK. 14, 16–24: parable of those who are called. 29 _ Col. 3, 4–11: mortification of sins; OK. 17, 12–19: healing of 10 lepers. 30 _ Quantity 3, 12–16: virtues; OK. 18, 18–27: rich young man. 31 _ 1 Tim. 1, 15–17: salvation of sinners; OK. 18, 35–43: healing of the blind man of Jericho. 32 _ 1 Tim. 4, 9–15: duties of shepherds; OK. 19, 1–10: Zacchaeus. Publican _ 2 Tim. 3, 10–15: persecution of the faithful; OK. 18, 10–14: parable of the publican. The Prodigal _ 1 Cor. 6, 12–20: fornication; OK. 15, 11–32: parable of the prodigal. Empty meat. _ 1 Cor. 8, 8–9, 2: eating meat sacrificed to idols; Matt. 25, 31–46: Last Judgment. Cheesecake _ Rome 13, 11–14, 4: abstinence and fasting; Matt. 6, 14–21: post. Week 1 post _ Heb. 11:24–26, 32–12:2: faith of the prophets; In. 1, 43–51: the calling of the apostles. 2_Eur. 1, 10–2, 3: the superiority of Christ over the Angels; Mk. 2, 1–12: healing of the Capernaum paralytic. 3 _ Heb. 4, 14–5, 6: the high priesthood of Christ; Mk. 8, 34–9, 1: bearing the cross. 4 _ Heb. 6, 13–20: God's oath to Abraham; Mk. 9, 17–31: healing of a demon-possessed deaf-mute. 5_Eur. 9, 11–14: cleansing by the Blood of Christ; Mk. 10, 32–45: Salome’s request. Week Vay _ Phil. 4, 4–9: joy in the Lord; In. 12, 1–18: Bethany supper and entry into Jerusalem. Thus, for the days of Pentecost, the most sublime Gospel and the book of Acts were chosen, which tells about the events closest to the resurrection of Christ, the ascension and the descent of the Holy Spirit. Readings from the conciliar epistles are not taken at all due to the less certainty of their Christology in comparison with Paul’s (see Introductory chapter, pp. 60–61); The Gospel of Mark, due to its brevity, took place after the large 2 Gospels as their supplement. In all other respects, the books and their sections follow the order of the Bible; an exception for the Gospel conceptions - Matt. 15, 21–28 about the Canaanite woman, put last, and Lk. 16, 19–31 about the rich man and Lazarus, placed instead of Week 28 on Week 22, because the first was originally read before Great Lent (see below), and the second, perhaps, was read on the nearest Sunday to the corresponding menaion (Lazarus on October 17). As for the Gospels in particular, it is impossible not to notice that the readings selected from them are evenly approximately distributed on topics between the teaching and miracles of Jesus Christ, and that sections omitted from the first are taken from another Gospel; repeated from Luke. compared to Matt. only the story of the Gadarene miracle due to differences in Matt. and Luke, the parable of those invited to supper and the story of the rich young man, since in Luke these readings can be omitted because of the Nativity of Christ; at Mk. are repeated in comparison with Matt. about the healing of the Capernaum paralytic and deaf-mute youth - due to the suitability of these readings for fasting and the absence of anything new in this Gospel compared to Matt. and Luke. The above annual circle of liturgical Apostles and Gospels is definitely not maintained every year and is very often broken. This circle gives readings for the 32 weeks between Pentecost and the Sunday of the Publican and the Pharisee. But in different years the number of these weeks varies, and this fluctuation depends on the mobility of the Easter holiday. If in one year Easter was very early, and in the next year it was very late, then the number of weeks between Pentecost and the Sunday of the Publican and the Pharisee will be greater than in the opposite case, that is, if in the first year Easter is late, and in the second early (which is called in the liturgical Gospel “inside Easter,” i.e., two Easters during the annual circle, and the opposite case is “outside Easter”). Thus, between Pentecost and the Sunday of the Publican there can be more than 32 weeks (more often) or less (rarely). If the Gospels are missing, then on the Sunday after the Nativity of Christ, before and after the Epiphany, only the Gospels specially assigned for these weeks are read, and the ordinary ones of these weeks, as well as the ordinary ones falling on the Forefather and Father Weeks, are read in the redundant weeks, but so that in the week preceding the publican's week, there will certainly be the Gospel of Zacchaeus. If these conceptions are not enough for the abundant weeks, then in the week preceding Zacchaeus, the conception (17th) of Matthew is read - about the Canaanite woman. If the weeks are less than 32, then the Gospels before Zacchaeus are omitted. The Apostles always accompany their Gospels (see Typikon - January 7, 6th See; cf. 1st See and December 26 See; see in the Gospel ([service) “the legend that accepts the whole summer of the Gospel number, and the evangelists accept where they start and where they stop”). Back in the 5th century. the choice of apostolic and gospel readings was left to the freedom of the primate, although even then there are already traces of a more or less constant distribution of pericopes between holidays and Sundays (Introductory chapter, 164–168). The distribution of the apostolic and gospel readings between the days of the year is attributed to St. Sophronius, Patr. Jerusalem 2784. From VI-VII centuries. The Armenian Lectionary has reached us in a manuscript from the 8th-9th centuries. Paris National Library Arm. 20 2785, saying about himself that he gives practice to the Jerusalem Church, indeed constantly indicating the places of St. city ​​for one or another divine service and often coincides with the data of the “Pilgrimage” of Silvia or Etheria (Introductory chapter, 138–139, 250, etc.). The readings indicated by this Lectionary for Pentecost, Pentecost and several fixed feasts, for the most part, do not coincide with the current ones (see below; for example, at the Easter liturgy, the Gospel of the present day is Great Saturday, and 1 zach. John is not present), from which we can conclude that the weekly conceptions, not given by this Lectionary, in the Jerusalem Church of that time were different from ours today. They differed from the present ones even somewhat later, as shown by the Greek Evangelistary of the library of the Sinai Monastery No. 210 of the 9th century. This Evangelary is precisely the Jerusalem edition, because its Gospels for the Holy Week and Holy Week coincide with another Evangelary of the same library No. 211 of the Constantinople edition, but having before the indicated Gospels the remark: “it is appropriate to know that from here the Gospels begin according to the Rule of St. hail, from the evening of Vai Week until the evening of the liturgy of Holy Saturday.” One - also Palestinian - edition with the indicated two monuments is the Syrian Lectionary of Proverbs and Apostles in a manuscript of the 11th century, owned by a private person 2786, with practice of the 8th-10th centuries. These incomplete collections provide the following system of readings for the weekly circle: Week Easter _Armensk. 1 Cor. 15, 1 – 11 (appearance of the Risen One), Sirsk. – current; Arm. and Sinaisk. Matt. 28, 1–20 (Sunday). Week 2 after Easter _Arm. Acts 5, 34–6, 7 (election of deacons); Jacob 3, 1–13 (gift of speech); Arm. and syn. In. 1, 1–11 (17). Week 3 after Easter – ; syn. In. 2, 2–11 (marriage at Cana). 4_ – ; syn. In. 4, 1–42 (about the Samaritan woman). 5 _ – ; syn. In. 6, 27–40 (about the bread of life). 6_ – ; syn. In. 6, 47–51 (continued). 7_ – ; syn. In. 8, 12–20 (conversation on the Feast of Tabernacles). Week Pentecost _ Arm. and sire. Acts 2, 1–21 (descent of the Holy Spirit); Arm. In. 14, 15–24 (the promise of the Comforter). Week 1st after Pentecost _sir. Rome. 5, 1–5 (reconciliation in Christ); syn. Matt. 4, 12–25 (first apostles). 2 _sir. Rome. 6, 3–11 (burial of Christ); syn. Matt. 7, 1–11 (Sermon on the Mount). 3 _sir. Rome. 8, 2–11 (life according to the spirit); syn. Matt. 8, 1–13 (healing of the leper and the centurion’s servant). 4 _sir. Rome. 9, 30–10, 10 (justification by faith); syn. Matt. 8, 14–27 (healing of Simon’s mother-in-law, taming the storm). 5 _sir. 2 Cor. 5, 14–6, 2 (redemption); syn. Matt. 8, 28–9, 8 (Gadarene demoniacs and Capernaum paralytic). 6 _sir. Eph. 1, 17–2, 3 (the greatness of the Redeemer); syn. Matt. 9, 9–17 (Matthew's calling). 7 _sir. Eph. 2, 4–10 (salvation by grace); syn. Matt. 9, 18–27 (resurrection of Jairus’ daughter). 8 _sir. Eph. 2, 13–22 (reconciliation by the death of Christ); syn. Matt. 9, 27–33 (healing of 2 blind men). 9 _sir. Eph. 3, 14–21 (Christ’s dwelling in the heart); syn. Matt. 11, 2–15 (John's ambassadors). 2 _ sir. Rome. 12, 1–5 (Church members); syn. OK. 15, 11–32 (parable of the prodigal). 3 _sir. Rome. 12, 6–16a (difference of talents); syn. OK. 18, 9–14 (parable of the publican). 4 _ sir. Rome. 12, 166–13, 5 (peace and submission); syn. OK. 10, 25–37 (parable of the Good Samaritan). 5 _ sir. Rome. 13, 7–14 (duties to others and to oneself); syn. OK. 16, 19–31 (parable of the rich man and Lazarus). 6 _ sir. Eph. 4, 25–5, 2 (treatment of neighbors) and John. 9, 1–38 (about the man born blind); syn. Matt. 21, 1–17 (entry into Jerusalem). Gradually this circle of reading was influenced and changed under the influence of the Constantinople system of readings. So in the 12th century, as the well-known Jerusalem “Consequence” of the Holy and Easter weeks shows, during these weeks some Jerusalem readings give way to Constantinople readings, for example, on Easter Sunday, not the ancient Gospel of Matt. at the liturgy, and the current John 2787. Our current system of readings is Constantinople, as can be seen from the fact that it is given in its current form by handwritten Apostles and Gospels clearly of Constantinople origin (with purely Constantinople memories in month books, rituals there, for example, the rite of the New Year, etc.). It is contained in its current form already in Greek. RKP. X century, for example, RKP. St. Petersburg Spirit. Ak. No. B1/5 from 985 and in a number of Greek. RKP. The Apostle and the Gospel of the 11th century, for example, in the Apostle and the Gospel Kievsk. Ak. Music 2788, Imp. Publ. No. 101, where there are deviations from the current order only for everyday readings (in the last book, the Gospel of the Canaanite woman is placed after the 16th reading from Luke) 2789, Cambridge Univ. b. add. 1, 840 XI-XII centuries, where “readings from Matthew, Mark. and Luke. differ greatly from the usual order, although they are essentially related to it” 2790. The same order is in the well-known Ostromir Gospel of 1056–1057, where only the Saturday, Sunday and holiday Gospels, morning and liturgical, are given, first of the moving circle starting with Easter, and then of the fixed one (the rest of the text is omitted) 2791. Roman Catholic and Protestant Sunday liturgical readings The system of Sunday liturgical readings in the Roman Catholic Church: Week Passover _ 1 Cor. 5, 6–8 (co-rebellion with Christ); Mk. 16, 1–8 (Sunday). Week 2 after Easter _ 1 John. 5, 4–10 (faith that overcomes the world); In. 20, 19–31 (Thomas’ unbelief). 3 _ 1Pet. 2, 21–25 (Christ is the Shepherd of souls); In. 10, 12–16 (The Good Shepherd). 4 _ 1Pet. 2, 11–20 (duties to the Gentiles); In. 16, 16–23 (“in the small”). 5_James. 1, 16–21 (gift from above); In. 16, 5–15 (departure to the Father). 6_James. 1, 22–27 (creators of the word); In. 16, 23–30 (prayer in the name of Christ). 7 _ 1 Pet. 4, 8–11 (love and helpfulness); In. 15, 26–16, 4 (Comforter). Week Pentecost _ Acts. 2, 1–11 (descent of the Holy Spirit); In. 14, 23–31 (Comforter). Week Trinity _festive: Rome. 11, 33–36 (the wisdom of God); Matt. 28, 18–20 (baptism on Trinity). 17 _ Eph. 4, 1–6 (love and unity in faith); Matt. 22, 34–46 (the most important commandment). 18 _ 1 Cor. 1, 4–9 (spiritual wealth of Christians); Matt. 9, 1–8 (healing of the Capernaum paralytic). 19 _ Eph. 4, 22–28 (the old and the new man); Matt. 22, 1–14 (marriage of the king's son). 20 _ Eph. 5, 15–21 (cautious behavior); In. 4, 47–54 (healing of the courtier’s son). 21 _ Eph. 6, 10–17 (spiritual weapons); Matt. 18, 23–35 (ruthless lender). 22_Phil. 1, 3–11 (spiritual success of Christians); Matt. 22, 15–22 (give to Caesar). 23 _ Phil. 3, 17–4, 3 (residence in heaven); Matt. 9, 18–26 (resurrection of Jairus’ daughter). 24 _ Col. 1, 9–14 (increase in knowledge and power); Matt. 24, 15–28 (end times). 1 Week Advent _ Rome. 13, 11–14 (awakening from spiritual sleep); OK. 21, 25–33 (signs of the Second Coming). 2_Rom. 15, 4–13 (calling of the Gentiles according to V. 3.); Matt. 11, 2–10 (embassy of John). 3 Weeks Advent _ Phil. 4, 4–7 (joy in the Lord); In. 1, 19–28 (John the Baptist about Christ). 4 _ 1 Cor. 4, 1–5 (the judgment of the Lord); OK. 3, 1–6 (sermon of the Forerunner). Week according to R. X. _ Gal. 4, 1–7 (adoption to God through Christ); OK. 2, 33–40 (Simeon’s prediction about Christ). Week 1 according to Epiphany. _ Rome 12, 1–5 (self-sacrifice and renewal); OK. 2, 41–52 (12-year-old Jesus). 2_Rom. 12, 6–16 (various ministries); In. 2, 1–11 (marriage at Cana). Protestants, excluding the Reformed, who left the choice of readings to the primate, retained the Roman system of readings 2792, moreover, in its ancient form, that is, without the changes made to it after the Reformation (Anglicans in some places retained the reading of the Gallican rite that was dominant in England). Differences: Week. Easter in England. Ts.: Col. 3, 1–7; In. 20, 1–10; Week Trinity: fierce. Rome. 11, 33–35; English Apoc. 4, 1–11; In. 3, 1–15; 2 after Pentecost (there is the 1st after Trinity, etc.) 1 John. 4, 16 (7)-21; OK. 16, 19–31; Readings Week 3 and 4 2 and 3; Week 5 Apost. 4, Evang. 1; Week 6 Ap. 5, Evang. 4; Week 7 Ap. 6; Evang. 5, etc. until 24 Weeks. (except 16, where Eng. Gal. 6:11–18), where Eng. Ap. 24, Evang. 23; Week 25 lute. Ap. 24, Evang. 23, English Jer. 23, 5–8; In. 6, 5–14 (or intercalary 6 Weeks after Epiphany, and then 5 and 4); Week 26 lute. 1Sol. 4, 13–18, Gospel. 24; Week 27 lute. 2Sol. 1, 3–10, Matt. 25, 31–46; Week 28 lute. 1Sol. 5, 1–11, Matt. 25, 1–13; 1 adv. Matt. 21, 1–9 (13); 2 Adv. OK. 21, 25–36, 3 Adv. 1 Cor. 4, 1–5, Matt. 11, 2–10; 4 Adv. Phil. 4, 4–7, John. 1, 19–28; Week according to R. X. English Matt. 1, 18–25; 4 according to Epiphany. English Rome. 13, 1–7; 6 according to Epiphany. fierce. 1 Pet. 1, 16–21, Matt. 17, 1–9; English 1John 3, 1–8, Matt. 24, 23–31; 3rd Pentecost Matt. 25, 21–28; 6th English Matt. 27, 1–54. The Roman system of readings (different from the Mediolan and Mozarabic) was traced back to the bl. by medieval liturgists (Amalarius, Berno). Jerome and Pope Damasus, to which one remark in the letter of the former 2793 gave rise; Gregory of Tours (VI century) says about the readings that they were “sanctioned by the ancient canon” 2794; but in general the 6th-7th centuries in the West were only the time of the primary formation of a solid system of readings, as can be seen from the conciliar decrees regulating this subject; so, this is done by the Braga Council of 563 2795; The Toledo Council of 633, under pain of excommunication, requires the reading of the Apocalypse during the period of Pentecost 2796 (must be in view of the newly baptized, since the Apocalypse often talks about washing in the Blood of Christ, about white robes). The spread, and perhaps even the completion, of the Roman system of readings was facilitated by the commission given by Charlemagne to Paul Wallafrid, nicknamed Deacon, to compile the Homiliarium, that is, a collection of conversations of St. fathers on holidays 2797. Complete ancient indexes of Roman readings: Comes ab Albino ex Caroli imper. praecepto emendatus (ed. a Thomasio, Opp. V, 297), Capitularia Evangeliorum Spirense et Renaugiense a Gerberto, Monum. Veter. Liturg. Allem. I, 418, Comes a Pamelio, Lit. Lat. II, I, Comes Theotinchi a Balusio, Capitul. reg. Franc. II, 1309 2798. Not only handwritten monuments, but also printed liturgical books published in different dioceses (Augsburg, Eichstätt) had differences in the distribution of readings, which were finally eliminated only by the Missal of Pius V of 1570. 2799 Differences between the system of readings given by these monuments and the current one: Ned. 1 after Pentecost (later Trinity) Α rev. 4, 1–11 (now English) and Acts. 5, 29–42 (in Pamelius), 1 Cor. 12, 2–11, John. 3, 1–15 (English), 2 current. protest.; and further like the Lutherans until 25 Weeks; 26 – Rom. 11, 25–33, John. 6, 5–14; Advent, like Lutherans and English; weeks until the 70s, as now, but there are only 5 weeks after Epiphany and for the 5th the current Gospel (Capitularia) or Matt. 11, 25–30 (Pamelius); from the 70s, as it is now. In the Western Church, therefore, the principle of continuous reading (lectio continua) of the New Testament is not maintained and was not maintained to the same extent as in the Eastern Church, often giving way to the principle of readings corresponding to the memories of the year (lectio congrua sive propria). But even in periods such as Pentecost, the first principle is maintained as far as possible: the reading begins with the Acts and the Gospel of John according to the ancient general custom (Comment. Typ. 1:183), and the latter, like ours, through the entire Pentecost, and the Acts soon (already on Easter Friday) are replaced by conciliar epistles; these latter end already after Pentecost in 1–3 weeks after it; from 4 weeks on Pentecost, Paul's epistles begin and proceed in order, interrupted at 5 Weeks. from 1 Pet., reading the summer fast of 4 times; The Gospels also follow in order, although different from that in the Eastern Church: first Luke with breaks until the 16th Week, and then Matthew without breaks (until Advent); breaks (in 5, 7 and 14 Weeks. Matthew, in 6 and 11 Mark) are explained by special memories: for example, in Week. 6 Mk. 8, 1–9, perhaps due to the harvest taking place then; at 9 weeks OK. 19, 41–48 is explained by the historical date of August 10 - the destruction of Jerusalem. In the weeks after Epiphany, a series of Pauline epistles begins again, in view of the ancient custom of starting their reading from here. The readings of Pentecost are adapted to the ancient custom of the catechumen in her day: readings 1–3 weeks prepare for the rite of negation of Satan and exorcism (Week 3 was called the week of negation and exorcism, abrenuntio, exorcismus), and readings 4–6 for the rite of union with Christ (addictio, sponsio). They also see in the Roman system of readings the principle of two halves of the year: winter, holiday, the period of bestowing grace, and summer, everyday, the period of assimilation of the latter: semestre Domini et semestre ecclesiae 2800. Week Easter _Gal. 1 Cor. 15, 1–11, Lk. 24, 1–12; Spanish Apoc. 1, 1–8. Acts 2, 14–30; In. 20, 1–8. Week 2 Easter _Gal. Is. 61, 1–7, 1 Cor. 15, 12–18; Spanish Apoc. 5, 1–13; Acts 13, 26–39. 3 _ – Spanish Apoc. 13, 1–9; Acts 4, 5–12; In. 5, 1–18. 4 _ – Spanish Apoc. 14, 1–7; Acts 14, 13–22; In. 4, 45–54. 5_gal. - OK. 16, 19–31; Spanish Apoc. 19, 11–16, Acts. 4, 23–31, Lk. 8, 40–9, 2. 6_gal. - Acts 16, 19–36, Mark. 7, 31–37; Spanish Apoc. 22, 1–5, Acts. 5, 12–32, Mark. 2, 13–22. 7_gal. - Acts 18, 22–19, 12, John. 17, 1–26; Spanish Apoc. 7, 9–12, Acts. 14, 7–16, Mark. 9, 13–28. Pentecost _Gal. Joel. 2, 21–32; further, as now; Spanish Apok 22, 6–17; etc., as now. The principle of continuous reading is the most consistent in the Armenian Church. Excluding holidays that have their own readings, and Sundays with special memories, like Sunday. Easter, 2 Weeks. Pentecost and all Sundays. Pentecost, the readings here are in the order of the Bible (with the omission of the holiday readings and very rarely less important places) on Sundays, Wednesdays and Fridays, and in the holiday weeks (all weeks of Pentecost and 2 after it, the week before the Dormition, 15 days before the Epiphany) readings every day, thanks to which here on Sundays there are not selected readings (of more important places), but those in order. The series of readings begins with Easter with the Acts and with St. Thomas's Gospel of John, which books end at Pentecost; after it come all the Pauline epistles (to the Romans - before the Dormition), ending with the pastoral epistles (last Hebrews before them) before the Ned. 70s (conciliar councils are not read); Matthew begins with Pentecost. and goes up to 9 Weeks, Mark. up to 6 weeks after the Exaltation, Lk. before Epiphany, and from thereon John is repeated. 2–7 2801. After the Apostle and the Gospel, the further modified part of the liturgy consists of a hymn in honor of the Mother of God, sung at Her commemoration after the transubstantiation of the Holy Gifts, in response to the exclamation of the clergyman: “A lot about the Most Holy...”. This song, therefore, falls on the most sacred part of the liturgy, occupied exclusively with prayers and songs to God Himself, and mainly to God the Father. Introduction here of the song by Rev. The Mother of God speaks of the highest degree of veneration of Her by the Orthodox Church. Naturally, the most enthusiastic song was chosen here for the ordinary liturgy and Sunday, confessing the Mother of God as superior to the Seraphim and Cherubim - “It is worthy to eat” (Αξιόν έστι). On the twelve feasts and their after-feasts, this song is replaced by the 9th Irmos of the canon, as also dedicated to the Mother of God and fully corresponding to the song “Worthy,” which is also the 9th Irmos of the canon (Good Friday) with a chorus in front. With this irmos, called in this application “Zadostoynik” (the term of the Slavic charter), at the same time, the liturgy in its most important part coincides with the holiday (which is why such 9 irmos are sung as Zadostoynik, which do not mention the Mother of God). At the Liturgy of St. Basil the Great (which does not fall on the Twelfth Feast or Holy Week), “It is Worthy” is replaced by “He Rejoices in You,” a song that is, if less enthusiastic, then even more profound. “Worthy” ch. 6, “Rejoices in You” ch. 8, both have a special tune, but the 1st is usually sung in the 8th voice. “It is worthy,” in addition to the liturgy, concludes the singing of the canon at Matins and Compline and is included in the figurative dismissal; “He rejoices in You” is also used by the Mother of God on the Sunday sedalna. In heterodox liturgies, both Eastern and Western, there is nothing corresponding to “Worthy,” despite the commemoration of the Most Holy One. The Mother of God in the Ascension Prayer of all these liturgies (excluding the Nestorian), moreover, in a form close to ours: “fairly”, “imprimis” 2802. But in all Orthodox ancient liturgies there is always some kind of hymn to the Holy One. Theotokos: in the liturgies of St. Mark, ap. Peter and St. James (X-XIV centuries) before the words “Fairly” in the first two directly, and in the last close by the priest: “And remember, Lord, the archangel’s voice, saying: Rejoice, full of grace... blessed is the fruit” 2803. In one list of the liturgy of John Chrysostom: “the choir sings: For (ώς) it is truly and righteously to glorify Thee Theotokos... while singing this in choir, the priest says: Rejoice, full of grace.” In some In the lists of the liturgy of Basil the Great (XIII century and later), “He rejoices in You” is missing, but instead: “then the priest prays, saying: Rejoice, full of grace, the Lord is with you, etc.”; in others – both 2804 . “It is worthy to eat” may be modeled after “It is worthy” (above) in the liturgy; about “The Most Honest” - see Explanation. Type. II, 289–290. Now the Greeks at the Liturgy of Chrysostom: “The 1st choir sings harmoniously the magnification (μεγαλυνάριον) of the Mother of God “It is worthy to eat” on ch. 2"; in lit. Basil the Great: “chorus 1 is simple (χύμα): “Ο He rejoices in You” to “before this age was our God”; the rest of the troparion is slow and with singing on Chapter 1: “For Thy throne is false,” etc. until the end” 2805. Participated in the Sunday liturgy - Ps. 148:1 “Praise the Lord from heaven, praise Him in the highest” here has the same meaning as praising at the end of Matins: feeling the inadequacy of our praise, at the end of it we transfer the matter of praise to the inhabitants of heaven. The resurrection of the Savior is primarily such a thing for which the Lord can be worthily praised only in heaven. And in the earthly heaven, which is the altar, during the sacrament there occurs a sacrifice of praise worthy of real heaven: a sincere communion through the Eucharistic Gifts with Christ Himself, made possible through the atoning death of Christ (cf. the Easter sacrament: “Receive the Body of Christ”). In addition to Sunday, two greatest holidays are involved in “Praise the Lord from Heaven”: the Nativity of Christ and the Epiphany at their main liturgy - the liturgy of eternity, the Feast of the Circumcision, which is close to the first, and the New Year (September 1). If the menaine saint has communion, - and the saints with the Apostle and the Gospel have it, - then after the resurrection his sacrament is sung (“and the holy one, if he may have”), and alleluia is sung only after the second sacrament (musical tradition). The antiquity of the sacrament is evidenced by its presence at all heterodox liturgies. In Roman it is called that (communio) and consists of a mostly psalmic verse, different not only for different holidays, but also changing on Sundays, for example on Sunday. 3 after Pentecost Ps. 17, 3; this verse is read by the priest before the throne, with folded hands; but at a solemn mass it is sung by the choir, and the ancient Roman rite (Ordo romanus) says about its singing: “as soon as the high priest (pope) begins the communion, immediately the stola begins the antiphon for communion and sings until all the people have partaken, the high priest lets them know that they should speak the glory, and then, having repeated the verse, they stop” 2806. In the Mozarabic liturgy, the sacrament, rarely called that (communio), sometimes called “for the approach” (ad accedendum), usually (even at the Nativity of Christ) has the following composition: “says the choir: Taste and see that the Lord is good, Alleluia 3. Verse: I will bless the Lord at all times; I will make His praise in my mouth. Presbyter: Alleluia 3. Art.: The Lord will redeem the souls of His servant, and all who trust in Him will not sin (Ps. 33:9, 2:23). Elder: Alleluia 3. Glory. And now. Elder: Alleluia" 2807. In the Nestorian liturgy, the sacrament, here called the responsory, consists of two parts, separated by certain exclamations and actions of the clergy; about the first part in the oldest list of this liturgy, attributed to St. Thaddeus and Mary, noted: “Deacon: Praise. And they say responsor”; in modern Nestorian liturgy, the following “antiphons” are placed at this place: “Deacon: Give praise to God. Clergy: His praise in the church of the venerables (Ps. 149:1) is everlasting, but the mercy of the Lord and compassion be upon us forever and ever, amen”; second part according to ancient times. list: “Meanwhile the responsibilities are said: Brothers, receive the Body of the Son, cries the Church, and drink His cup with faith in the house of the Kingdom. On holidays: Strengthen, O Lord, (..?) Daily: Mysteries that are acceptable (..?)" 2808 . In the Coptic liturgy, the 50th Psalm 2809 is served to the communicants. From ancient Orthodox liturgies lit. ap. Peter, which is generally close to the Roman one, has a verse for the sacrament, pronounced at the latter by the priest when combining bread and wine: “Lamb of God, take away the sin of the world, have mercy on us” 2810. In the lists of the Alexandrian liturgy, Evang. The communion mark is not mentioned. At the liturgy, St. Jacob, according to all her lists (X-XIV centuries) is involved, preceded by the exclamation of the deacon “In the peace of Christ we sing”: “Taste and see that the Lord is good (Ps. 33:9). Alleluia" 2811. The participatory “Praise the Lord” could have arisen from the priest’s singing exclamation in Lit. ap. Jacob after the breaking of the Lamb: “Praise God in His saints” (Ps. 151:1), or (according to another list): “Praise the Lord, all nations” (Ps. 116:1). In the old days, apparently, the sacrament, sung at the communion of the clergy, was repeated during the communion of the laity: in the RKP. Apostle XI-XII centuries. (Muravyevskaya) Moscow. Academician bib. on Week meat-and-meat “involved: “Rejoice (in righteousness)” small; and when St. comes communion, “Rejoice” double and “Let them be fulfilled”" 2812. “The leader of the 2nd choir (lampadarium) sings (participates) slowly and melodiously (άργώς και μετά μέλους) to the voice in which the Cherubic was sung,” i.e. “to the main (κύριον) voice of the day” 2813. The essence of the rite of panagia is that from the church at the end of the liturgy, the prosphora, from which a particle was taken out in honor of the Mother of God at the liturgy, is taken from the church at the end of the liturgy by the entire brethren with sacred songs, into the monastery meal, there it is placed on a special platter and at the end of the meal with the glorification of the Holy Trinity and the prayer of the Most Holy. The prosphora of the Mother of God is elevated (raised) above Their icons and they eat from it. The meaning of the rite, obviously, is to vividly imagine the presence of God Himself and the Most Holy One at the meal. Mother of God. This marking of the rank is also indicated by the legend about its origin, placed in the following Psalter (about it below). According to Simeon of Thessaloniki, “we offer part of the bread every day to our One God who is in the Trinity in the name of the Mother of God, because through Her Divine birth we came to know the Holy Trinity and because She gave birth to us Animal Bread” 2814. The immediate goal of the rite is to connect the meal so closely with the just ended liturgy that both appear as one service and the first imparts its grace to the second. Thanks to the rite of panagia, indeed, the monastery dinner turns into a real divine service, such as pictorial services and Compline with kontakion and honorable service instead of the canon (on Easter and with the whole hymn of the canon). “Panagia” (παναγία – “All-Holy”), or “Most Holy” (Psalter followed, fol. 135 vol.) is the name usually attached to the Mother of God, but in the rite of panagia or, as it is more fully called, “about the exaltation of panagia” (Psalter followed, fol. 136) this name is attached to the prosphora, from in which a particle in honor of the Most Rev. was removed at the liturgy. Mother of God. This prosphora is therefore the most sacred after the one from which the Lamb was removed and which, as the most sacred, is not eaten at the meal after eating, like panagia, but in the church itself before any food (antidor). The rather complex prayers and rituals of the rite of panagia, which is performed, as its inscription indicates, only in monasteries on all days (and not only on Sundays, although it is placed in the chapter on Sunday services), can be divided into three parts: 1) blessing of the meal; 3) thanksgiving for the meal. – In addition to the present place, the Typikon also touches on the rite of panagia in Chapter 35. “On eating and drinking”, making some additions to the present presentation there. The rite opens, like any church service, with a psalm. In accordance with the brevity of the rite and like Vespers, it has one opening psalm, namely the 144th “I will exalt Thee, my God.” The psalm (alphabetical) represents enthusiastic praise to God, His greatness as well as goodness, especially exuded by those who call upon Him; taken here especially for Art. 15–16: “the eyes of all trust in Thee...”. The psalm does not have “Come, let us worship” in front of it due to its connection and analogy with the liturgy. The psalm is “spoken” by all the “brothers”, therefore, they sing it in recitative, as is done in Solovetsky and other monasteries 2815. The psalm is sung on the way from the church to the meal, therefore, its singing begins in the church immediately after the dismissal of the liturgy and ends at the meal. The brethren walk in pairs, preceded by the abbot. Who and how carries the panagia is not indicated either here or in Chapter 35. Typicon; but in the Easter rite of panagia, where it is replaced by artos, the latter is carried by the deacon on the panagiare (a proskomedia dish with the image of the Mother of God). In some monasteries, for example in the Moscow Gethsemane monastery, the “Most Pure” prosphora, which during the liturgy stands with a paten or a similar dish in a high place, is carried in front by the hieromonk, followed in pairs by the brethren in robes 2816. 35 chapters each. Typikon, the carrying of the panagia is accompanied by the ringing of a beater or bell, which conveys the special solemnity of this procession and at the same time serves as the good news for the meal, which, thanks to the rite of panagia and reading, is a real church service. The psalm is sung in such a way as to end it with the entrance to the meal: “having reached the end of the former psalm at the meal, we say (that is, in the same way as a psalm, we sing in recitative) the prayer of the meal, Our Father.” The prayer is taken here in addition to the fact that, as the main Christian prayer, it is necessary for any service, also for its 4th petition; it is not is also left in the Easter rite of panagia, but is absent from the evening meal. The blessing of the meal is added to the prayer, preceded by the usual introduction: “Glory even now: Lord have mercy 3. Bless” (see above, p. 719). The abbot or priest (probably in the absence of the abbot) 2817 says: “O Christ God, bless the food and drink of Thy servant,” etc. (see the following Psalter, from which it is clear that he also pronounces the final “Amen” of this blessing), blessing, of course, the table. “And each one sits in his place according to rank,” says Chapter 35, “with reverence and silence,” with reverence because the meal here is the same as worship, with silence because there is also reading at the meal. About reading in Chapter II. The typikon is not said, but in ch. 35. the order of reading is also given: “begin the abiye (immediately as the brethren are seated) to the reader who reads the preface of the reading, who also wants honor,” that is, the reader pronounces the title of the reading in the form, for example: “The Life (or: Suffering) of St. martyr “N bless father.” “The abbot or the distinguished priest, when blessing, says: “Through his prayers the reading is...”, i.e., “Through the prayers of the Holy Martyr (or: “St. Our Father”), Lord Jesus Christ our God, have mercy on us.” What is read at meals on ordinary Sundays and weekdays, the Typikon does not indicate either here (in chapters 2 and 35), and nowhere, only for some holidays does it give such an indication, for example, on December 25 at the meal “honor the word of Chrysostom, which began: Of old, the patriarch.” As a practice, it is customary to read the lives of saints at meals, but not from the Prologue, from where they are read according to the 6th canto, but from the Chetya-Minea, where the lives are more extensive. And this practice is undoubtedly the oldest, but not written down in the charter. It is more advisable to read the life of the saint at the meal the next day in order to prepare for the upcoming service to him and in view of the fact that the liturgy ends the church day (cf. the charter of Bright Saturday about the 9th hour and the closing of the royal doors). During the meal, the panagia in the panagiar “stands in a designated place,” that is, on a lectern in front of the tables under icons or royal doors (if the meal is in a church). The icons of the Most Holy One should also lie there on the analogy. Trinity and St. Theotokos required for the rite of exaltation. The meal, begun with prayer, is interrupted by repeated prayer, although very short. Before each dish of dinner (“for each service offered”), “the abbot strikes the candia or bell and to everyone who has risen, the servant (the main one serving at dinner, i.e., the cellarer) says: “Lord bless.” Rector: “Glory to Thee, Christ God, our hope, glory to Thee” (chapter 35 of the Typikon), that is, each dish is preceded by the same, only shorter thanksgiving with which the dinner began and with which each church service usually ends. The reader does not interrupt his reading for these exclamations. At the end of the meal, the reader stands at the edge of the table and, turning to the abbot and folding his hands on his chest, loudly proclaims: “Holy fathers, forgive me a sinner,” bowing to the ground. The abbot gives him a blessing. This is a rite of forgiveness for faults in reading. The actual elevation of the panagia occurs after eating, at the end of lunch. As a result, the exaltation is preceded by a brief thanksgiving for the meal (full thanksgiving will take place after the exaltation), which constitutes the transition to the rite of exaltation. “After eating, perform the service (the next priest) says the verse: “Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us.” And we: “Amen.” This is a blessing for thanksgiving and exaltation of the panagia instead of “Blessed is God” (cf. at the beginning of morning and evening prayers), which also serves as a sign for getting up from the meal. “And having risen they say (say all together): “Blessed is God, who has had mercy on us and nourished us from our youth...” - a prayer to God the Father, glorifying God for feeding us and all creation and asking for joy, contentment in everything and abundance in virtue (followed entirely in the Psalter in the rite of panagia) and “Glory to Thee, Lord, glory to Thee, Holy One, glory to Thee, the King,” is another prayer of St. The Trinity, glorifying for giving us the blessing of joy and asking us to be filled with the Holy Spirit for shamelessness at the Last Judgment (in full there). These two prayers conclude with a request for a blessing on the very exaltation, which is the solemn conclusion of the meal, in the usual form: “Glory even now: Lord have mercy 3. Bless.” The requested blessing is given not in words, but in the rite itself. By whom the exaltation is accomplished, in chapter 2. The typicon is not specified and, apparently, is given to freedom with the expression: “you want to exalt the Most Holy”; 35 ch. This typicon is provided to the deacon (“here is the custom of the imam to act as a deacon” - cf. the presentation of the rite on Bright Saturday), obviously as a person, according to the original idea of ​​\u200b\u200bthis rank, he is the minister of the meal (Acts 6:2); In the Easter rite, the corresponding action is entrusted to the cellarer. In view of the importance of the upcoming sacred rite, the one who has to perform it asks for forgiveness (like a priest before performing the liturgy and communion) with the usual words for such cases: “Bless the holy fathers, forgive me the sinner,” and we “God will forgive you and have mercy on you.” The preparation necessary for the upcoming high service - the offering of sacred food to the high invisible Guests. Having been cleansed by the forgiveness of insults from people and sins from God, the one who exalts the panagia begins the very act of exaltation. “And receiving part (of the prosphora) with the outer fingers of the hands (large and small, and the rest, therefore, making a canopy over the prosphora, but in the presentation of the rite on Bright Saturday: “three fingers of both hands”) raises a little (raises a little) above the image of the Holy Trinity, saying in a loud voice: “Great is the name,” without daring to name the name itself, which is already done by the “rector or the great priest: "Holy Trinity". And holding the image of the Mother of God above, he makes a sign of the cross (not just lifts it, as before, but crosswise), saying: “Most Holy Theotokos, help us.” And we (not the abbot or priest, as that time): “Through your prayers, O God, have mercy and save us.” “And after everyone has received communion, the rector or priest says: “Many are the prayers of our Most Pure Lady Theotokos.” This exclamation serves as a blessing to the now beginning 3rd part of the rite of panagia - thanksgiving for the meal - and its connection with the 2nd part, dedicated exclusively to the Mother of God, which is why the answer to this exclamation (“we,” that is, we say everything) is the same: “Through your prayers, God, have mercy and save us.” Further preceded by the verse: “The Lord is merciful and generous, he has given food to those who fear Him” (Ps. 111:5), as if replacing here the introductory “Come, let us worship” to the psalm (cf. the antiphon before the psalm in the Western Church) and expressing the general content of thanksgiving for the meal that follows, follows Psalm 121 “We rejoice in those who spoke to me,” which is the opening to this part rank, depicting the prosperity (“abundance in the pillars”) of Jerusalem (spiritual - that is, the Church), coming from visiting the church of God. After the psalm, the rite of thanksgiving for the meal, following the type of the shortest services (between hours, etc.), has the “Trisagion” and “According to Our Father” troparia (not called that here, and not named in any way). Of the troparions, first of all, it is “verbal” (pronounced by everyone), as noted, however, about further troparia, “We give thanks to You, Christ our God,” which, in addition to thanksgiving for the saturation, contains a petition for the Kingdom of Heaven and for Christ to be here with us; the second half of the troparion “(But) for thou hast come in the midst of Thy disciples...” constitutes the hymn of St. Thomas’s Week, ch. 6. The church tradition of this rite assumes direct apostolic antiquity. This legend is placed in the Psalter following the presentation of the rite, but it is also an integral part of the narrative about the Dormition of the Most Holy Theotokos, which is given by the Chetia-Minea. According to this legend, when the apostles, after the descent of the Holy Spirit on them and before going to preach in different countries, lived together, they usually left an unoccupied place at the table for Christ at the table, placing the head there with a piece of bread. At the end of lunch and after a prayer of thanks, they raised this ukruh with the words: “Glory to Thee, our God, glory to Thee. Glory to the Father and the Son and the Holy Spirit. Great is the name of the Holy Trinity. Lord Jesus Christ, help us” (replacing the last two exclamations on Easter days “Christ is risen”). This rite was performed by the apostles even after separation from each other - each separately. Miraculously gathered for the repose of the Mother of God and having completed Her burial, on the third day they sat together at a meal. The prayer “Glory to Thee, Lord” is only in Chrysostom, without any differences from the current one 2822. With the emergence of monasteries, meals in them immediately acquired a particularly prayerful atmosphere and were considered as a short church service. In the Pachomiev monasteries, this service consisted of a psalm and a prayer, sometimes several psalms and prayers 2823. The most ancient monument of the Studite Rule, Hypotiposis, says about the meal: “when the brethren go to breakfast, a verse is on their lips (from the psalm, of course); they sit at tables in groups of 9. Taxiarchs serve at meals decorously, without noise. There is also a reading in which the brethren sit in winter wearing edicule on their heads. A sign of the end of this reading is the sound of spoons being thrown into the bowl together by everyone on the last dish. In the same way, there is a (sign) blow on the mixture (on wine) and on dishes.” According to Diatyposis, in addition to this, “the brothers go to the meal at the sound of the bell... with a verse on their lips, and also when they get up (from the table) until they reach the porch to give thanks for what they have received. There are also readings assigned by the ecclesiarch, who also makes sure that what was not read in the church is not left behind,” 2824, that is, the meal had its own circle of readings and, in addition, the readings prescribed for daily services that were not completed in the church 2825 were completed. A further step in the development of the Studio rite of the meal in the surviving monuments can be recognized as the rite given by the Synaxarion of the Athos-Iveron Monastery in a Georgian manuscript of the early 12th century. Here first is an ancient brief note about the meal. “The brothers enter the refectory, having a song on their lips, and sit down without arguing at the meal, 9 people each. During meals there is a quiet reading of the patericon, but at the end of the meal, recognizable by the sound of spoons being put together, there is a lesson.” Following this, no doubt later, a complex order of the meal was recorded. “At the end of the Liturgy, the celebrants (singers) enter the deacon to the presbyter (serving), whom the ecclesiarch (as the head of the singers and their representative) greets according to their rank. The table-keeper enters and inquires whether they are free (whether the liturgy is over). Having found out, he leaves and rings the small bells. The presbyter and brethren gather in the vestibule; the presbyter says: “Glory to Thee, Christ our God, glory to Thee”; everyone harmoniously and touchingly begins the psalm: “I will exalt Thee, my God” and go to the refectory. With the blessing (of the table), 9 people are seated for a meal without argument or noise. When everyone is seated, the table celebrant, having bowed to the primate and received a blessing from him, brings the reader. When the reader names the beginning of the reading, the table-keeper exclaims loudly: “Lord bless. Lord Jesus Christ our God, have mercy on us, amen.” We all repeat the same thing quietly; So the brethren repeat other exclamations at the table. Before each dish, the eater says: “Lord Jesus Christ.” The overseer walks around the refectory and reminds the brethren of silence. Before collecting the spoons, the table-keeper says: “Lord Jesus Christ”; the reader approaches the abbot and, having received the blessing, begins to collect the cups, because it is his responsibility to wash them. When the brethren (finish the diakonia “service”, i.e. the dish) and are satisfied according to the will of God, the table-keeper says: “Lord Jesus Christ...” and, placing a wicker basket in front of the abbot, exclaims: “Lord bless.” Everyone says: “Blessed are you, O Lord, who have satisfied us... Glory to Thee, Lord, glory to Thee...” and they put the ukruhas remaining on the table into the basket. When the table raises the Mother of God (panagia), everyone stands up and begins: “Merciful and generous... (Ps. 111:5), We rejoice in those who spoke to me... (Ps. 121), Holy God... Our Father... Lord have mercy 12, Bless"" 2826. In the full Studio Rules we already find the order of panagia, not far from the current one. In the oldest of the complete manuscripts of the Studian-Alexievsky Charter (XII-XIII centuries), this is what it says about the meal. After the liturgy or on fast days after the 9th hour and the Blessed One and after the “blessing of the brethren, accept” “they strike the beat three times, and the Abiye come to the meal in the mouth of the psalm 144, “I will exalt you, my God,” “singing it.” “The serving priest will come before everyone, and the abbot will walk next to him. Whenever he approaches the degrees of the pope, leading to the highest table, he stands at a share of such degrees, in the gum country, to the east in vain, and saying this prayer for himself: “Lord our God, the heavenly and life-giving bread,” look for it in the eucholoi. And I will go up to the abbot and bow; I have entered into the same and taken my rank, and when the spoken psalm ends, then at the 1st and 2nd meal the saved image of the cross, the pope signifies, pronounces the proclamation of the revealed prayer, and the abbot sits down with the brethren amen and after him the rest. Once everyone is seated, the reader begins the reading. And the serving priest simply stood and blessed the place with the verb: “Blessed is our God now and ever and unto ages of ages,” and the brethren said Amen, commanding everyone to remain silent, those who serve the meal first, those who are called the elder. After silence, the reader of honor will begin.” The first dish is brought in - “cooked”, the elder exclaims loudly and “compositely”: “Lord bless, pray”, the brothers stand up; the serving priest blesses the food: “Christ God, through our prayers, our father, bless our food and drink, now and ever...”; the brethren, having said amen, sit down; “And the abbot will lay his hand on this tenderly, then all the other dishes will begin.” The abbot is given a spoon (“liar”), with the blow of which he gives a sign at the table to change dishes and to bless them. Taking a spoon, the abbot hits it, giving a sign to distribute the wine; after the blow, the elder exclaims: “Lord bless” without “pray”; the kutnik (the head of the storeroom) approaches the abbot and “we accept prayer from him and walk around with a cup with both ears (about two ears) and gives each one a cup of wine”; others follow him with dill and draw some for everyone. This sharing of wine or “sipping” happens three times at dinner: after bringing in the “brew” (liquid dish), after bringing in “sochiv” (porridge) and after eating it; For each drawing from the abbot, a sign is given by hitting the spoon. During the first drawing, the brethren stand up and, holding the cups, extend them from their places to the abbot for blessing; during the remaining drawings, each person blesses his own drink with the sign of the cross on it. In the absence of the abbot, the sign is given by hitting the spoon and the blessing is given by the steward, but if the latter does not have holy orders, then the blessing is given by the senior or serving priest; no one sits in the abbot's place. After eating the first dish, the eldest (of those serving the meal) “commands all the brethren to remain silent,” and the second dish is brought in - “sochivo”; the elder says: “Lord bless, pray,” everyone stands up, “and what was given will be blessed, not from the one who first blessed, but from another priest, the prayer revealed to the priest (“Christ God, bless our fathers with prayers…”), which was spoken not first over the food, but (and) on other foods.” If there are several dishes, this entire ritual of blessing is performed on each one. At the end of the last scooping, the elder places a special dish on the edge of the first (abbot) table and hits it three times with a large spoon and the reader immediately stops reading; another empty dish is placed by the cellarer on the lower table; the brethren put spoons in these dishes, now the ritual begins, corresponding to the “rite of exaltation of the panagia,” which can be called “exaltation of the ukrukhs.” The abbot recites the verse: “Lord Jesus Christ our God, have mercy on us”; everyone repeats this verse. The abbot puts the remaining piece of bread on the bowl, saying “Lord bless.” The eldest begins in a loud voice: “Blessed be God, feed us,” and the others sing this prayer with him, placing their eggs on a bowl. These ukrukhs are intended for distribution by the cellarers to the poor, and they are forbidden to be offered to the brethren at the next meal. To the above prayer, the serving priest adds, making a cross over the bowl, and another: “Christ God, fill the abundance of Your servants and have mercy on us, for You are Holy, now and ever and unto ages of ages.” After “Amen,” the eldest (of those serving the meal), bowing (to the abbot) at the edge of the table and saying in a loud voice: “Bless, pray for me,” to which the abbot quietly replies: “God save you,” taking a bowl with ukrukhs, makes a cross with it, saying in a loud voice: “Great is the name”; everyone answers: “The Holy and Consubstantial Trinity will save us all, amen.” Hegumen: “May the Lord remember all our spiritual fathers and brothers”; brethren: “Amen.” At a sign from the abbot, the elder begins in a loud voice, “The Lord is merciful and generous” (Ps. 111:5), everyone stands up and continues to sing. The serving priest: “We thank the Lord for everyone.” Brethren: “Lord have mercy” three times. Priest: “Over all we give thanks to the Father and the Son and the Holy Spirit, now and ever and unto ages...” The brethren: “Amen,” and they begin Psalm 121, “We rejoice in those who spoke to me,” which they sing as they walk before the abbot from the meal, adding Psalm 83, “If Thy village is beloved.” The procession from the meal goes to the “antheum” (narthex), where the priest, standing in front of the royal doors, says the prayer: “We are sinners to you, the true Lover of Mankind...”. “At the end of the prayer, we recited Glory, and the priest recited a prayer for absolution.” After “Amen,” the priest and brethren bow three times. The priest, turning, says: “Bless, holy ones.” The brothers fall to their knees, saying: “Bless, father.” Priest: “Christ God, through the prayers of the Most Holy One. Mother of God and St. Have mercy on the Forerunners (church saint) and all the saints and save our souls.” After “Amen” everyone goes to his cell 2827. Almost literally similar to this order of the meal is the order given by the Typikon of the Constantinople Pantocrator Monastery of 1136 (in the manuscript only in the 18th century). The difference is this. They went to the meal, having received an antidor, after hitting the tree three times. The priest silently said the same prayer, but which is given here in full: “Lord my God, the life-giving bread, the true food of the whole world, who guides our present life and promised us the communion of the future, bless our food and drink and grant us to partake of them without condemnation, glorifying and thanking the Giver of all good gifts”; then the priest, making a cross over the table, proclaims the end of the prayer: “For Thy most honorable and magnificent name is blessed and glorified.” The sign to change dishes is given by hitting the table with a wooden mallet. In the exclamation “(Great is the name) of the Holy Consubstantial One,” the addition of “Life-Giving” is added. Upon the elevation of the ukrukhs, the abbot blesses everyone; “Gracious and generous” is sung, ps. 121 and 83, the priest says a prayer; the rest that is in Stud.-Al. mouth., not here 2828. In the surviving Greek monuments of the Jerusalem Typikon there is no order of the meal. In Slavic manuscripts (XIV-XV centuries) this rank is similar to the Studiysko-Alexievsky, but instead of the elevation of the ukrukhs, there is already the elevation of the panagia according to the current rank with minor differences. The difference between the general order of the meal and the Studiysko-Aleksievsky order is as follows. “After the dismissal of the liturgy, the serving priest leaves and the abbot and other brethren follow him through the same doors, saying Psalm 144. Let no one go out through other doors; Each of them walks one by one, just as they sit at a meal; They don’t talk to each other anymore; not two go in a row.” The 1st and 2nd meals are blessed not with the exclamation of the prayer “Lord our God, heavenly and life-giving bread,” but with the directly added prayer (current): “Christ God, bless the meal...”. Before the ceremony of blessing the wine, it is noted: “Whenever there is consolation,” “each person drinks his cup, saying: “Lord Jesus Christ our God, have mercy on us, Amen” (there is no mention of making the sign of the cross over the cup). “After lunch, the abbot take the bread to the All-Holy Mother of God and put it on the bowl and cross it with his hand, if there is priest. Abie strike and stop, honor and stand up, the abbot says: “Lord Jesus Christ our God, have mercy on us.” Brethren: "Glory even now." Hegumen: “Blessed be the merciful God... Glory to Thee, Lord, glory to Thee, the King, glory to Thee, Holy One... Glory to Thee even now. Lord have mercy 3.” If a deacon or a reader or a cellarer or one of the brethren should raise up: “Bless me...”. They answer: “God save you.” And picking up the loaf of bread he says: “Oh great is the name.” Brethren: "All Holy Trinity." And he, stopping the panagia with bread, said: “All-Holy Mother of God 2829 help us.” We say: “Through prayers” (in later manuscripts: “We bless you all”). Also take the bread of the All-Holy, saying: “Thy belly was...” 2830. And everyone, getting up from the meal, said: “The Lord is merciful and generous,” ps. 121, we say it to the end, going to the church; same ps. 83, the Trisagion according to Our Father, on the week of hypakoi, if the Holy One is especially holy - kontakion, on the other day of troparia, tone 6: “For in the midst is a disciple... Glory even now. Through the prayers of the Lord of all saints... Lord have mercy 3.” Priest: “To You, the true Lover of Mankind, we, sinners and unworthy Thy servants, offer praise, having been filled with Thy rich blessings, with the earthly blessings and Thy heavenly gifts we are partakers of Christ God, through the prayers of the Holy Mother of God and all Thy saints, now and ever...” Priest: “Blessed be the merciful God...” Hegumen: “God will forgive and have mercy on those who served us.” And the brothers will bow to the ground. And we go to our cell" 2831. In later manuscripts, from the 16th century, the rite of panagia is mentioned in the rite of the meal, and the latter is given in the briefest form: the order of the procession to the meal and seating in it is indicated in accordance with the ancient manuscripts; then: “begin to read the preface to the reader who wants honor, and then bless the honor offered with a verse; for each service offered (when serving each dish) say: “Glory to Thee, Christ God is our hope, glory to Thee”; the reader speaks about asking for forgiveness, as in the current Typikon, ch. 35, only a note was added about the reader’s obligation to wash the dishes 2832. Old printed charters and Old Believer in ch. 53 give the same rank as in the manuscripts of the 14th-15th centuries, with the following differences. After the prayer: “Lord our God, heavenly, life-giving bread...”, “the priest, taking out the bread of the Most Holy One, says the troparion, “This day is salvation (s)...” and placing a part on his hand as a sign and cutting the part with a knife crosswise and places it on the pannagiar and puts it in place; The meal has already been prepared and the food laid out on it, warm bread and salt and drink have already been brought to eat.” After the blessing of the reading and the making of the brew, the cellarer and “inojos, that is, the cup maker,” having taken the blessing from the abbot, brings him “the brew in a vessel like a bowl,” and the second - kvass in a bowl; a cup of kvass is also distributed to the brethren; “if there is a holiday for the Lady, or from someone who loves Christ (a donation is received), then two cups of kvass (mash), if there is no holiday, then bread kvass” (wine is not mentioned here, but in the synaxarion part - repeatedly). At the first blow with a spoon or on the candia, preceded by the exclamation of the “eldest”: “Lord bless, pray,” the leading priest says, “Our Father, Glory and now, Lord have mercy 2, Lord bless”; abbot: “Christ God, bless the food”; "Amen" reader. In the absence of the abbot, what is due to him is performed by the “chief of the church” or “prototype builder” or “the first priest or one who has served.” “Having appointed the abbot to the kandia, he will cease to honor; the same, standing before the image, and makes 3 bows and forgiveness to the abbot. Whenever you rise from the meal, the elder, that is, the cellarer, exclaims in a loud voice or refectory: “For the prayers of St. our father, Lord Jesus Christ, Son of God, have mercy on us.” Abiye will strike the abbot in the candia, and take the loaf of the Most Holy Theotokos, and give it to the deacon and hold it. And standing up, the abbot says: “Lord Jesus Christ our God, have mercy on us.” The clergy say: “Amen. Glory to this day. Lord have mercy 2. Lord bless: Blessed is God, merciful and nourishing us...", and further as now. The erector asks for forgiveness from the abbot: “Forgive me, Holy Father, and bless me, who have sinned greatly in word and deed and thought and with all my feelings.” Hegumen: “May God forgive and have mercy on all of us with His grace.” The deacon, erecting, removes the doll. “Holy Trinity” says the abbot. “Most Holy Lady Theotokos, help us.” “The clerics recite: “Thy prayers...”, the same “Blessed Thy...” is written in the nostrils. And therefore the clergy sing: “Blessed do we all give birth to Thee, O Virgin Mary, blessed and immaculate Mother of our God; Blessed are we all to give birth to Thee, Mother of God; You pray for us, Christ our God,” also “It is worthy to eat”; If it is the Lord's holiday, we sing irmos 9 holiday songs; The abbot also says: “The Lord is merciful and generous, He has given food to those who fear Him”; The clergy say the same thing. The abbot crushes the holy bread and distributes it to the brethren. The clergy say the Trisagion; according to the Our Father, if there is a week, it is spoken in the present voice; If it is the Lord’s holiday, we say instead of the ipakaya kontakion of the holiday or to the great saint who has polyeleos.” On ordinary days, troparions, like ours: after “Lord, bless” the prayer “To you, the true lover of mankind...”. The abbot gives dismissal, and after the brethren answer “Amen” - “God will forgive...” 2833. As the testimony of the blj. Simeon of Thessalonica and Mark of Ephesus, in Greece in the 15th century. There was a rite of panagia, which must have been quite identical to the current one. Simeon of Thessalonica mentions on it “Our Father”, the prayer “Glory to Thee, Holy One, glory to Thee the King...”, 4 exclamations of “Great is the name”, etc., the song “Blessed are Thee...”, “It is worthy to eat.” This rite had an even wider application there than now: it was performed not only at monastic meals, but by many priests and during the liturgy after “About the Most Holy Ones...” 2834 constantly or at the request of some. Blzh. Simeon of Thessalonica says about himself that he “ordained that in cathedral churches the above-mentioned rite should be performed daily, namely, that the priest at every matins at the end of the 9th canto offer this bread.” It was not the entire prosphora that was raised in Greece, but a tripartite particle removed from it (in honor of the Holy Trinity). At the monastic meal, a lamp was placed in front of the vessel with the panagia. The elevation was performed by the reader who read at the meal 2835. The rite of the meal and the elevation of the panagia among the Greeks is also described by Arseny Sukhanov in his “Proskinitary” (XVII century). At the end of the liturgy, the “bread of the Mother of God” is brought to the meal, and the “simple elder” or priest simply takes out a piece from it; when the patriarch, having rested from the liturgy 2836 in his cell, comes to the meal and sits down, the weekly priest strikes the candia and says “Our Father”; the patriarch blesses the table while sitting. He sits at a separate table, and is served food by the deacons, and wine by the archdeacons, who do not sit at the table in his presence, but dine afterwards. “When it is time to drink, the archdeacon fills the vessel, and the weekly priest hits the candia, everyone will rise, and the reader will cease to honor. And the archdeacon says: “For the prayers of St. our lord, Lord Jesus Christ our God, have mercy on us.” And everyone shouted “Amen.” The Patriarch, receiving the vessel, says to everyone: “Evlogite pateres” (“bless the fathers”) and drinks; the others all standing say: “For the prayers of St. lords...", also "Tone of Despotism" and will bow a little. And when he drinks, everyone sits down; and whoever wants to drink will pour a cup of wine from his vessel and, standing it down, say publicly to the patriarch: “Eulogison of the despot” (“bless, lord”), and the patriarch overshadows his hand with the verb: “O Theos” (“God”) and having drunk, sits down; and so everyone drinks the first cup, blessing it, while standing, but whoever wants the second, and the third, and the fourth drink it while sitting and without blessing.” If there is no patriarch, then “at the weekly they bless and drink while sitting. When they are taken away, the patriarch will order to hit the candiya and the reader will stop saying: “Di evkhon” (“For prayers”) and come to bow to the patriarch with forgiveness; and the patriarch gives him a cup of wine and puts a small piece of bread on the cup. It will also hit the candia again; then the refector takes up the pot and says publicly: “For the prayers of St. lords...", if there is no patriarch, then: "For the prayers of St. our father...”, and goes to the patriarch and says (translated from Greek): “Bless, lord, the remnants of the pieces”; and the patriarch from his table will put part of the bread into the cosh and say: “Christ God, bless the remaining pieces and make them wealth for this holy monastery, for you are always Holy...” The refectory walks around with a koshnitsa and collects ukrukhs, saying: “Bless, fathers,” and they answer him: “O Theos skhora ke eleisise” (May God forgive and have mercy?). When the candiya is struck, everyone stands up except the patriarch and says: “Blessed be the merciful God... Glory to Thee, Lord... Glory even now...”. The deacon or monk raises the bread, lifting it from the dish, saying quietly: “Great is the name.” The Patriarch, standing up, answers: “Holy Trinity.” The other two exclamations are pronounced by the ecclesiarch and the brethren. At “It is worthy,” the patriarch, and behind him everyone, breaks off a piece from the bread offered by the ecclesiarch on the panagiar, and the table-keeper, following behind, burns incense on each one’s holding crumb of bread. Having eaten the bread, they washed it down with wine - the patriarch from one cup, and the others from two others, passed on to each other. The Ecclesiarch and the refector ask for forgiveness from the patriarch with a bow; he overshadows them with his hand, saying: “God will forgive and have mercy.” Further, “Merciful and generous...”, Trisagion, troparion or kontakion, “Lord have mercy” 2, “Lord bless”, patriarch - “Blessed be the merciful God...”, “Tone of despotism...”. The Ecclesiarch, the refector, the cooks and the steward, leaving the meal immediately after asking forgiveness from the patriarch (before “Merciful and generous...”), when the patriarch leaves, they fall to the ground, saying: “Forgive me, lord,” to which he replies: “God will forgive and have mercy on you”; they continue to lie on the ground when all the brethren leave, saying to everyone leaving: “Bless the fathers,” to which the person passing replies: “God will forgive and have mercy” 2837. The rite of forgiveness is performed in exactly the same way after a meal to this day on Athos. The inscriptions above the rite about the panagia and individual prayers of the rite in some manuscripts show that it was also performed outside monasteries on the following occasions: when someone entered a service or position, when setting off on a journey, especially by water 2838. This rite was also performed at the Byzantine court in the afternoon. According to the description of Kodin (XIV century), “after removing the food from the table, the domestic brings bread on a panagiar; the emperor stands up; the first of those present at the table, having accepted the panagiar, places it on the table, and, having raised the bread, gives it to the domestic, and he to the emperor; As soon as the emperor brings the bread to his lips, everyone loudly sings to him: “Many years” 2839. Taking one look at the entire development of the order of the monastic meal, one cannot help but note in its history, as the most characteristic phenomena, some particularities. Even before Christianity, the need for prayerful blessing of meals was recognized. The most important prayer of the meal in its current form is known to the 4th century. Agape, and subsequently monasticism, gave the meal a real liturgical character. The beginning of the very rite of panagia, which is now the center of the meal, is hidden in the depths of history. But the fact that it is unknown to the Studian rite, which is widespread in the Greek East, having here instead the rise of the ukrukhs, this circumstance forces us to assume that this rite appeared for the first time in the Jerusalem rite and could have arisen in the bowels of the Jerusalem Church very early. As soon as the Mother of God received all Her glory and honor in the Church, the idea of ​​some kind of Eucharist should have arisen in Her name. In order to more clearly distinguish this Eucharist from the real one, the elevation is entrusted to the deacon and a simple monk (among the Greeks even a reader). The similarity of the order of the meal in the Studite and Jerusalem Rules is remarkable, sometimes to the point of literalness in everything, except for this particular (the elevation of the ukrukhs instead of the panagia), which is admittedly the most important. It is very characteristic that the Studio Rule commemorates the Mother of God only at the evening meal. It is remarkable that the Studio Rule does not have the Lord's Prayer at the beginning of the meal, replacing it with another, which naturally then gave way to the greatest of the prayers, which goes on with the meal with the 4th petition. Songs in honor of the Mother of God are gradually growing in number. From time immemorial, later statutes have tried to leave the final psalms, which resulted in the disappearance of the 83rd psalm in the current statute. Instead, these charters strive to increase the number of short prayers. Later statutes limit the participation of the brethren in favor of the abbot and generally unnecessarily complicate the rite (Greeks and Old Believers). The venerable antiquity of the rite, showing how it has always been considered a necessary accessory to any pious and solemn meal, could speak - along with its undeniable touchingness - for its greater practical use today and for the desirability of its spread beyond the walls of monasteries. And yet, even in the latter, it seems that he is not revered everywhere. The Coptic and Abyssinian churches, which contain so many similarities with ours in other services, do not have 1 hour, but the second in the service, similar to our matins, has a prayer quite close to “Christ, the true Light” (Turaev B, Book of Hours of the Ethiopian Church, 13). – In the Roman Catholic Church, the 1st hour differs significantly from others in structure and is longer than them. I Believe is inserted into the usual beginning; the hymn invites us at dawn (Jam lucis orto sidere) to pray that God would preserve us in our daily affairs from everything harmful, bridle our tongue, close our sight from vanity, cleanse our hearts, erase the turmoil of the flesh, so that at the end of the day we, purified by abstinence, will sing His glory; Antiphon on Sunday - Alleluia, on weekdays (ordinary): “Blessed is he who walks in Your law, Lord” (Ps. 119:1), ps. 53, then on Sunday. ps. 117, Mon. 23, Tue. 24, Wed. 25, Thursday 22, five. 21, Sat. and holiday - nothing, then always two departments 118 ps, art. 1–16 and 17–32, on Sunday. Symbol of Afanasiev with Antip. Alleluia 3, capitulum on Sunday 1 Tim. 1, 17 (doxology to the “King of Ages”), on weekdays Zech. 8, 19 (according to the Vulg.: “Love peace and truth, says the Lord Almighty”) with the responsor “Thanks be to God.” “Christ, Son of the Living God, have mercy on us (2). Sit at the right hand of the Father, have mercy on us. Glory to the Father and the Son and the Holy Spirit. Christ S...Rise up Christ, help us and deliver us in Your name.” Then prayers with confession (omitted on major holidays): Kyrie eleyson, Christe eleyson, Kyrie eleyson, Our Father and I Believe in secret with the proclamation of the last verse in both, responsory: Art. from ps. 87, 14; 70, 8 (ours); 50, 11–14 (on weekdays there are 12 more responsorios: from ps. 139, 1; 88, 1; 60, 9; 64, 1; 69, 1, containing petitions for deliverance from enemies, vows to God, for God’s help, our Trisagion, and again 5 responsorios from ps. 102, 1–5 about the mercies of God); 123, 8 (about help); the priest makes a confession (confessio) of sins to God, various saints with a request to the saints for prayers (Confiteor); the chorus answers: “May Almighty God have mercy (Misereatur) on you and, having forgiven your sins, lead you to eternal life, amen”; then the choir brings the confession, and the priest gives the same answer with the addition: “May the Almighty and Merciful Lord grant us forgiveness (indulgentiam), permission and remission of our sins,” and the responsory: “Grant, O Lord, that on this day we may be preserved without sin.” Have mercy on us, Lord, have mercy on us,” and ps. 32, 22; 106, 2, “The Lord is with you.” Prayer to Almighty God for a sinless and virtuous coming day, “The Lord is with you...”, “Let us bless the Lord, thanks be to God” and reading the martyrology and responsorship after it: “Honest before the Lord” (Ps. 115:6), a short prayer of the Most Holy. Mary and all the saints about seeking help and salvation from God, again Ps. 123, 8, Glory to the Father, Kyrie eleyson... Our Father secretly with the proclamation of the end, rep. Ps. 89:16, 17 (we have a verse at matins), a prayer to God the Savior of the world for the direction and sanctification of today’s feelings, speeches and deeds in the commandments of God, blessing: “lube, Domine, benedicere” (command, O Lord, to bless). “May the Lord Almighty order our days and deeds in His world, amen.” A short reading from Sol. 3, 5, rep. again from Ps. 123, 8 and the final blessing: “Blessed be God. May the Lord bless us and protect us from all evil and lead us to eternal life; and may the faithful souls, by the mercy of God, rest in peace. Amen" (Breviarium romanum, I, 24–43; II, 25–44; III, 23–41; IV, 24–42). At the Roman Catholic 3rd hour, the hymn asks the Holy Spirit (Nunc sancte) to be poured into us, so that language, thought, feeling sound like confession, so that love for others glows; three alternating sections of Psalm 119, antiphons to them on ordinary Sundays - alleluia, on weekdays “Instruct me” (Ps. 119:35), capitulum in accordance with time from the Old or New Testament with the corresponding responsors, on weekdays kneeling (as at 6 and 9 o’clock) Kyrie eleyson, Christe eleyson, Kyrie eleyson, Our Father - secretly, with the end of it as a responsory, and another responsory: Ps. 79, 8 (petition for conversion), “Arise Christ, help us and deliver us for your name” (according to Ps. 42:27), Ps. 101, 2 (about hearing prayer), prayer corresponding to the remembrance of the day (Breviarium romanum. I, 43–46). In the Roman Catholic Church there is also a rite of blessing the meal, reminiscent of ours. The rite is special for lunch (prandium, breakfast itself) and dinner (coena). Each consists of 2 parts: prayer before eating and after. The rite begins with the exclamation of the priest “Bless” (Benedicite), repeated by those present. Before lunch (or breakfast), the priest begins: “The eyes of all...”, those present end with this passage from Ps. 144:15, 16. “Glory even now. Kyrie eleyson, Christe eleyson, Kyrie eleyson, Our Father." Prayer with the usual exclamation before it, “Let us pray”: “O Lord, bless us and these Thy gifts that we have to receive from Thy generosity, through Christ our Lord, amen.” Reader: “You deign (jube), lord, to bless.” Blessing: “May the King of eternal glory make us partakers of the heavenly table, amen.” After lunch (or breakfast): “When the reader says: “But You, Lord, have mercy on us,” the responsor: “Thanks be to God,” everyone rises, the priest: “Let all Your works be confessed to You, Lord...” (Ps. 145:10), “Glory even now” and prayer (absolute): “We thank You, Almighty God, for all Your good deeds, Who live and reign in eyelids." Pronounced alternately ps. 50 or 116, “Glory even now, Kyrie eleyson,” etc., “Our Father” (secretly, with proclamation of the end). Responsory from Ps. 111, 9 (“Waste, give to the poor...”), 33, 2–4; 112, 2 (“Blessed be the name of the Lord...”). Prayer (without “Let us pray”): “Give, O Lord, to all of us who do good in Your name with eternal life, amen.” Responsor: “Let us bless the Lord. Thanks be to God. May the faithful souls, through the mercy of God, rest in peace.” “Our Father...” (secretly). Priest: “May God give us His peace, amen.” Before dinner, the priest, after the same introduction as before dinner, begins: “They eat the squalor...” (Ps. 21:27) (cf. with us!), “Glory even now,” and then, as at dinner, only the final blessing: “May the King of eternal glory lead us to the evening of eternal life.” At the end of the dinner it is said, “Memory he created... (Ps. 110:5), Glory even now.” Priest: “Blessed is God in His gifts and Holy in all His works, who lives and reigns forever and ever, amen.” Ps. 116 and everything further, as at lunch. If there is one meal a day, then the second rite is performed. For the meal of Holy Thursday, Friday, Saturday, Easter week and the days from the Ascension to Pentecost, on the days of the Nativity of Christ and the Epiphany with their after-feasts, there is a special rite - with special responsories at the beginning and end and a psalm (Breviarium romanum. Ratisb., 1897, 1, (238)-(270); II, (247)-(250); III and IV (233)-(234)). Moll. Der Psalter II, 91. Duhm. Die Psalmen, 16, 224, 236. Gunkel. Ausgewahlte Psalmen, 140. Hours handwritten Moscow Type. b. No. 59 (223) 148?, l. 134. Otherwise Diakovsky E. Consequence of clocks and pictorial ones. Kiev, 1913, 7–13. RKP. Vatik. b. No. 1877 XII century, l. 190. Dmitrievsky A. Τυπικά, 870. Diakovsky E. Last hours and images, 26, 96, 124–138. Kekelidze K., prot. Liturgist cargo. memory, 319. Rkp. Moscow Room. m. North 491/35, l. 8; Syn. b. No. 381 Greek, l. 6 rev; No. 328/383, l. 10. RKP. Moscow Syn. b. 678/386, l. 14 rev. Old-fashioned mouth, l. 18. Arseny, bishop. Uralsk. Practical statute, l. 86 rev. “Having had enough of their sons and left the remains of their children” - they have many children (having many children was considered a good thing - they not only tasted this good, but were also satisfied with it) and leave them an inheritance while they are still young (they have children until old age). In euros a slightly different idea (see Russian Bible). “I divided them from the earth from the little ones in their belly” - remove them during life (not only death) from the “little ones” who are offended; but in Greek "having destroyed (άπολύων) from the earth, divide them in life." “Thy hidden ones” - treasures. Moll. Psalter. I, 26. Duhm. Die Psalmen, 46–50, 77–80. Gunkel. Ausgewahlte Psalmen, 111–122. Diakovsky E. Sequence of hours and images, 29. Diakovsky E. Sequence of hours and images, 135 etc. In the Coptic and Ethiopian (Abyssinian) Church the 3rd hour has psalms: 19, 22, 23, 25, 28, 29, 33, 40, 42, 44, 45, 46, our troparion with a verse and the Theotokos, but for Glory there is another troparion, longer, with a petition for the renewal in us of the Spirit of all gifts, among other things, the Spirit of prophecy, our verse of the hour, according to the Trisagion “Heavenly King”, “As a disciple in the midst”, “In the church worthy of Thy glory”; the final prayer asks for the sending of the grace of the Holy Spirit and a virtuous life; in the Ethiopian Book of Hours there are two more prayers of similar content (Bishop Porfiry. Doctrine, worship... of the Copts, 57–61. Turaev B. Book of Hours of the Ethiopian Church, 47–53). “Cowardice”, όλιγοψυχίας, from ψΰχος - cold, - must be suffocating heat. “Indifference”, ίσόψυχος, - from Hebrew. equal to me or what I am, alter-ego; “my lord”, ήγέμων, must be in the sense of very respected, in Hebrew. - "Friend". “From things that pass through darkness,” Heb. “plagues” - perhaps this refers to the destruction at night by an Angel of the firstborn of the Egyptian and Assyrian army; “from the carapace”, σύμπτωμα – seizure, “midday demon”, Heb. “harmful”; “1000” – as in an epidemic or war. Moll. Der Psalter. I, 271–277. Duhm. Die Psalmen, 149–153. Gunkel. Ausgew. Psalmens, 145–151. Diakovsky E. Sequence of Clocks and Images, 123–137. In the Coptic and Ethiopian (Abyssinian) Books of Hours, the 6th hour has psalms 53, 56, 62, 66, 69, 83–86, 90, 92; the troparion and the Theotokos after our psalms, but on Glory there is still a troparion, asking the Crucified One to mortify the passions and turn the mind from passions to the commandments; Our troparia for the Trisagion, but only “Thou art glorified” is the Theotokos; the final prayer thanks for the achievement of such a significant hour and asks for the mortification of passions, a virtuous life and non-condemnation at the Last Judgment (Bishop Porfiry. Doctrine, worship ... of the Copts, 64–65. Turaev B. Hours. Ethiopian ts., 55–61). At the Roman Catholic 6th hour the hymn asks the mighty Rector, the true God, the orderer of things, the giver of light and fire, to quench the flames of strife, remove harmful heat, give health to the body and peace to the heart; as psalms there are three sections of Psalm 119: vv. 81–96, 97–112, 113–128, the antiphon before them is usually on Sunday - alleluia, on weekdays - “Help me” (v. 117), after them - Alleluia 3, capitulum from the New or Old Testament, in accordance with the period of the year or holiday, with corresponding responsors, on weekdays the same for each hour of prayer (preces) and prayer changing according to periods of the year and holidays (Breviarium. 1, 46-49; Π, 48-51, etc.). If sometimes pictorial ones are prescribed for saints who are not sixfold, then only when the sixfoldness is interfered with by another memory on the same day, for example, September 2. “Your youth will be renewed like an eagle” - this means the belief about the eagle is the same as about the phoenix. Gunkel. Ausgewahlte Psalmen, 164–169–Moll. Der Psalter, 220. Duhm. Die Psalmen, 297 Petrovsky A. Apostle lit. eastern churches. App., 62. Ep. Porfiry. Religious teacher, theologian Copts, 128. Swainson. The Gr. Lit., 216 et al. RKP. Moscow Typogr. b. No. 285 (1206) 142, l. 20 rev. Toscani. Ad typ. graec., 54. Dmitrievsky A. Τυπικά, 608. Swainson. The Gr. Lit., 112, 113. Irmology. M., 1895, l. 106–107. The order of singing is set out in Irmologiya. M., 1895, l. 108. Dmitrievsky I. Historical, dogmatic, and mysterious explanation of the liturgy. M., 1803. Part II, § 43. This incense is performed incorrectly on the Apostle; The missal: “Alleluia is sung, and the deacon receives the censer and incense, comes to the priest and receives the blessing from him, censes the saint. the table around, and the whole altar, and the priest”; This deviation from the rule is in connection with the incorrect, to the point of perversion, view of alleluia as a conclusion to the Apostle, and not as a preparation for the Gospel - a view that demeans both alleluia and the Gospel. This sequence is now used only as a hymn at Vespers. Thalhofer V. Handbuch der katholischen Liturgik. Freib, 1912, 74–91. Migne. Patrologia s. 1. 84, 112, 320, etc. Ep. Porfiry. Doctrine, worship... of the Copts, 128. Worship of the Abyssinians, 59. Petrovsky A. Apostle lit. eastern ts., 65. Kekelidze K., prot. Jerus. gunner of the 7th century Tifl., 1912, 43, 44, etc. Swainson. The Greek Liturgies, 16, 193, 226, 227. Goar. Εύχολόγιον, 87, 91, 55. Swainson. The Gr. Lit., 117. Service M., 1602, l. 98; P. Mog., p. 17; Moscow 1647, l. 117; 1658, p. 253. Εύχολόγιον. Ven., 1622, 22; Af., 1902, 58; Ί ερατικόν. Constantinople, 1895, 63. Dmitrievsky A. Τυπικά, 610. Based on the expressions in the charter: “Apostle from Acts.” Missale rom. g. Ep. Porfiry. Religious, theological... Copts, 129; Theologian Abyssinov, 60. Petrovsky A. Apostle lit. eastern c. Adj. 65. Swainson. The Greek liturgies, 16, 116. Goar. Εύχολόγιον, 55. Εύχολόγιον. Athens, 1902, 58. Ί ερατικόν. Constantinople, 1895, 61. Missale rom., 4. Migne. Patrologia s. lat. 85, 110–111. At Eastern heterodox liturgies, preparatory exclamations for the Apostle, as well as for the Gospel (see above, p. 657), grew to a large volume, especially in view of the above-mentioned large number of readings. At the Nestorian liturgy, before the Old Testament reading, the reader or deacon: “Sit in silence. The prophecy of the prophet N, lord, bless.” Priest: “Christ bless.” Before the Apostle there is a special prayer from the priest out loud, different for fasts and holidays, for God’s help and admonition; deacon: “Epistle of St. Paul to N, Master, bless"; priest “Christ bless you in His holy teaching, may you be a bright mirror who listens to you”; after the Apostle the deacon: “Glory to the Lord ap. Paul" (Petrovsky A. Apostolic Liturgy of the Eastern Church. App., 64:95). At the Coptic liturgy, before the reading of the Epistles of St. Paul, the Councils and the Acts - before each separate reading there is censing, but no exclamations are indicated; after each of the readings there is a prayer - the prayer after the 1st reading asks for admonition to understand it and the opportunity to imitate the apostle; after the 2nd - awarding the lot of the apostles, imitating them and preserving the church; after the 3rd - taking incense and cleansing. In the Abyssinian liturgy before the Epistle of Paul, the prayer is the same as in the Coptic after it, and the exclamation of the deacon: “To the epistle of Paul, the servant and apostle of our Savior Jesus Christ, called, chosen, set apart for the preaching of St. Gospels, reading; His prayer and blessing be with us, amen,” - after reading the deacon: “The grace of the Father, the love of the Son and the gift of the Holy Spirit (paraphrase of 2 Cor. 13:13), who descended on the apostles are blessed and pure in the upper room of the Holy Spirit. Zion, may it be aggravated on us Christian people, forever and ever, amen. St. ap. Paul, good servant, physician of the weak, pray and ask Christ God for us, that he may save our souls according to the abundance of mercy in His Holy Name.” Priest; “Peace to all” and prayer for God’s presence with us and purification. Before the conciliar message, the priest: “This is the reading of the message of N, the disciple and apostle of our Lord and Savior Jesus Christ, whose prayer and blessing be with us, amen”; after reading the deacon: 1 John. 2, 15–17 (about dislike for the world); people - pray to the Holy Trinity for the preservation of the meeting for the sake of St. apostle and consolation. Preparation for Acts: Deacon: “Arise to prayer”; priest: “Peace to all”; “And to your spirit”; the prayers are the same as in the Coptic liturgy after the conciliar epistles and after the Acts, and two others of a general content; exclamation: “The acts of the ministers of this preaching, our father the apostle, pure and filled with grace, chosen and righteous, abounding in the grace of the Holy Spirit. May their prayers and blessings preserve all of us Christians forever and ever, amen”; after reading - paraphrase of Acts. 6, 7 (about the multiplication of believers) and: “Holy (3) God the Father Almighty, Holy (3) the Only Begotten Son, the living Word of the Father, Holy (3) the Holy Spirit omnipresent” (Bishop Porphyry. Doctrine of faith, theology of ... Copts, 125-127. Divine service of the Abyssinians, 56-59). In the Life (compiled in the 12th century), St. John of Damascus and Cosmas. Παπαδόπουλος – Κεραμεύς Α . ' Ανάλεκτα ίεροσολυμιτικής σταχυολογίας . St. Petersburg, 1897, IV, 336. Karabinov I. Lenten Triodion, 84. Described by F. Conybear, Rituale armenorum. Par., 1905, 507. Agnes Lewis, by whom it was published: Lewis A. A Palestinian Syriac lectionary, 1897. Karabinov I. On the history of the Jerusalem Charter // Chron. Thurs. 1912, March, 360–382; April, 483–494. Description of them: Ivanov A Grech. handwritten Apostle, affiliated Predtechevskaya Church in Kerch. Greek handwritten Gospel, find. in the Bible Tauride family Ott. from "Zap. Imp. Russian Archaeol. General." St. Petersburg, 1886, I. Glubokovsky N. Greek handwritten Evangelistarium from the collection. prof. I. E. Troitsky. St. Petersburg, 1897 // App. to Chr. Thurs. 1896–1898, 15, 39–40. Scrivener F. A Plain Introduce to the Criticism of the N. T. Lond, 1894, 1, 349. Ostromir Gospel 1056–1057, stored. in Imp. Publ. b. Photot. ed. St. Petersburg, 1883. One of Luther's main motives for maintaining the old system was the lack of good commentaries (preacher's manuals) on other sections of the New Testament (Luther. Deutsche Messe und Ordnung des Gottesdienstes, 1526 Alt. Kirchenjahr, 147). Gregory of Tours. De vitis patrum, from 17. Hefele. Conciliengeschichte. III, 15. Toledsk. Sob. IV, pr. 17. Charlemagne. Epist. ad lectores Homiliarii // Migne. Patrol. s. lat. 95, 1160. Thalhotfer. Handb. d. katolisch. Liturgik. II, 68; I, 39. Alt. Kirchenjahr, 148–171. – How different the two other Western orders of readings were from the Roman order: Gallican (the Ambrosian is close to it) and Spanish can be shown by comparing them with it for Pentecost (Alt D. Kirchenjahr, 144–145). Wed. 3 and 4 Weeks. with our 4 and 5 and Weeks. 7 with our 7. Alt. Das Kirchenjahr, 136–140. Missale rom., 238. Ep. Porfiry. Creed, worship of the Copts, 144; Wed Theologian Abyssin, 67. Petrovsky. Apostle lit. eastern ts., adj. 76. Swainson. The Greek Liturgies, 40, 196, 290. Goar. Εύχολόγιον, 93, 151. Prot. Orlov. Lit. Basil the Great, 214. Missale romanum, h. 309. Goar. Εύχολόγιον, 126. Migne. Patrol. s. lat. 85, 119, 120, 476. Petrovsky A. Apostle lit. eastern ts., adj. 80–81. Ep. Porfiry. Creed, worship of the Copts, 153, 206. Swainson. The Greek Liturgies, 201; Wed Missale rom., 252. Swainson. The Greek Liturgies, 316, 317; Wed Cyril of Jerusalem. Publicity 5, 17. Rkp., l. 131. Mansvetov I. Church charter, 243. Simeon of Thessalonica. O deities. prayer, ch. 322, 324. Korolkov. Solovetsky Monastery, 49. Nikolsky K., prot. A guide to studying. charter, 633. Nikolsky K., prot. A guide to studying. charter, 363. So in the Solovetsky Monastery (Korolkov. Solovetsky Monastery, 49). This is the name of all the twelve feasts in Chapter 3. Typikon “Rite of Blessing of Kutia”, Chapter 5. "see" and 6 ch. This legend is not cited in their narrative about the Dormition of the Mother of God by Simeon Metaphrastus (XII century) and Nicephorus Callistus (XIV century), who give a legend about this event in its current complete form. This legend must have been brought into Chetii-Minea from liturgical monuments; at the same time, with that particularity of the legend about the Dormition, that the tomb of the Mother of God was opened at the request of the apostle. Thomas, the present tradition is reconciled in such a way that the apostles, not finding the body of the Mother of God in the tomb, asked God to reveal his fate to them, and in response to this prayer the Mother of God appeared to them at a meal. Buxtorf J. Synagogue iudaica. 1680, 263. Karabinov I. Eucharistic prayer (anaphora). St. Petersburg, 1908, 10. See Intro. Ch., 52–55, 77, 80–82. Zlatoust. Conversations, on Matt. 56. Pseudo-Athanasius. About virginity, 13. Dmitrievsky A. Τυπικά, 234–235, 251. Vinogradov V. Statutory readings. Serg. Pos, 1914, 37. Kekelidze K., prot. Liturgist cargo. monuments. Tifl., 1908, 307–308. RKP. Moscow Synod. bib. No. 330/380, l. 197 rev. – 201. Dmitrievsky A. Τυπικά, LXXVI-LXXVII, 664–6. This is at Studiyskie for an evening meal instead of “Great Name”. This is now at the evening meal. RKP. Moscow Synod. bib. No. 328/383, l. 37–39; Wed No. 329/384, l. 31. RKP. Museum of the K.D. Academy No. Aa 194, p. 98–99. Old-fashioned charter, l. (48:49) 95–98. The Old Believer Rule also adds “the rite of panagia on the path according to the Rule of St. mountains". While on the road, you must carry with you the “Most Pure Image of the Panagiar” (panagiar) and, taking the “Bread of the Mother of God” from the church, perform at least one of the entire rites, starting with “Great is the name”; if several brothers are on the way, the eldest does it, but does not break the loaf for others, which only the priest and deacon have the right to do, and each one breaks off a piece for himself. If there is no panagiar, the loaf of bread is placed on the right hand with the words “Blessed be God who has mercy and nourishment”; “Having made his hand with his fingers, just like a priest makes a cross, and holding a loaf of bread in his hand, he marks the cross with his hand and raises the loaf of bread high up, saying, “Great is the name”; and there will be no other brethren, and he himself says, “The Most Holy Trinity,” and all together (in this place?) baptizes his image (icon?) with his hand holding the same loaf of bread with the verb: “Holy Trinity” Lady”, and to the forehead of the hand; “to the Mother of God”, to the right hand; “to us”, to the left hand; “Toya with prayers”, etc.; instead of “Merciful and generous” ps. 121, Trisagion, etc. (l. (50) 99 vol. The custom of raising the panagia at the liturgy was not alien to the Slavic Churches. Thus, in one Slavic rite of the bishop's liturgy according to a manuscript of the 17th century. after “Pretty much” and an indication of the commemoration of the living and the dead, there is a remark: “then he exalts the panagia, that is, ipsoma (“exaltation”), if the soul (s) and body want to help; it happens to the sitsa: the bishop takes part of the prosphora with the edges of two fingers with both hands and makes a cross with it on top of the Most Pure Mysteries of the Holy Chalice and the Holy Paten, saying to the sitsa: Great is the name of the Holy Trinity, Most Holy Theotokos, help Your servant, our blessed Tsar Alexei, and deliver him from every situation, vouchsafe him and the right hand of the Son and Your God; he does the same in other names, as much as he wants: and they keep it for the benefit of all needs and weaknesses” (RKp. Moscow Synod. Bible No. 670/368, l. 47. Nevostruev K., Gorsky I., Archpriest. Description of the Slavic manuscripts of the Moscow Synod. Bible. M., 1869, III, 107). Simeon of Thessalonica. Oh god. mol., ch. 322–324. Mark, Metropolitan Ephesian. Explanation of the church's observance of panagia // Scriptures of Sts. fathers and teaches. churches, rel. to interpretation Orthodox Divine service: in 3 volumes. St. Petersburg, 1856–1857. T. 2, 510–517; T. 3, 274–276. And this vacation is described like this. After the liturgy, the patriarch goes to his cell, and behind him come “the authorities (clergy) serving and non-serving and foreigners, and lay priests and lay people, and whoever comes from private people”; the patriarch sits down in the cell, and everyone is with him; “then the patriarch himself will drink a bottle of grape wine, like our bread, according to their language, crayfish, then the deacons offer the rest; and tacos on holidays, or Saturday and week; and the brethren all went into the cellar and there drank cups of the same wine from the scorched grapes.” Arseny Sukhanov. Proscinitary, ch. 46 // Orthodox. Palestinian Collection. St. Petersburg, 1889, VII, III, 279–289. Veniamin (Krasnopevkov-Rumovsky), archbishop. New tablet: in 4 hours. St. Petersburg, 1858. Part IV, 177. Kodin. De offcialibus palatii Constantinopolitani, p. 7. You might be interested in: