3-я глава Типикона «о святем, имущем бдение, аще прилучится в неделю» (в нейже чин благословения колива)

About the saint who has a vigil a week Nothing speaks to the heart of a Christian more than the Resurrection of Christ, and nothing makes our soul tremble more than the celebration of this event, no matter how often it occurs 2840. But sometimes even this impossible is possible—an increase in the joy of Sunday is possible. This is when some memory coincides with Sunday, itself worthy of the same or almost as solemn celebration as the resurrection. Having given the charter for the usual Sunday service in chapters 1 and 2, the Typikon naturally deals with such exceptional Sundays in chapter 3. He bypasses in this place cases where twelve holidays coincide with Sunday, which further increase Sunday joy, due to the comparative rarity of such cases (not even annually) and because the most important of them completely replace the Sunday service. Leaving the regulation of these last cases to the monthly part, the Typikon in this part speaks only about coincidences with the Sunday day of remembrance of the great saints and begins - in Chapter 3 - with the greatest saints for whom the vigil is due. There are very few such saints. Of course, without the reservation “if the abbot wills,” the vigil is scheduled only for the following saints: John the Baptist (June 24 and August 29), the apostles Peter and Paul (June 29), John the Evangelist (September 26 and May 8) and three saints (January 30). But besides them, the Typikon also allows vigil for a whole number of saints. It is permissible under special circumstances and for every saint (in royal days, locally revered saints). On the other hand, even those called the greatest saints “for the sake of great need” may not have a vigil, just as there may not be one on the Twelfth Feast (excluding the Nativity of Christ and the Epiphany). The Rule given in Chapter 3 of the Typikon is valid for every saint, no matter what occasion he holds a vigil, if his memory falls on Sunday. It is not entirely applicable only to the vigil of a church saint, who, however, in comparison with any other great saint, has only one advantage in connection with the Sunday vigil (his own Gospel at Matins and stichera after it). When combining such vigils - Sunday and Saint - the rule strives, first of all, without increasing the usual volume of the vigil, to give each of the two services approximately equal space, achieving this by preceding the Sunday hymns in each group with the hymns of the saint, but giving the former in a smaller quantity. At Little Vespers, I only called the stichera on the Lord on Sunday, since their small number (4) would be inconvenient to divide between two commemorations; only the glory of the saint; The voice of the Mother of God is due to its importance (minor dogmatist); but the stichera are given almost entirely to the saint: after the Sunday stichera, the stichera of Great Vespers are sung here, which cannot be sung in their place because of the Sunday stichera; the saint's hymn-herald already from Little Vespers (since the verse hymn-hymn of Great Vespers will be in its place), the Theotokos (in contrast to the Lord who cried) according to the voice of the hymn-herald, i.e., according to the instructions of the Menaion. After Now you release the Sunday troparion, the glory of the saint, and now the Theotokos according to the voice of the troparion. At Great Vespers, Blessed is the man, all the kathisma, the first part of which has an application to the memory of the saint. On the Lord I cried out the stichera of the Octoechos resurrected 3 and eastern 1 and the holy 6, the glory of the holy, and now the dogmatist of the voice. Proverbs to the saint. At the litia, according to the custom, the stichera of the church and the lithium stichera of the saint, glory to him, and now the Resurrection of the Theotokos according to the voice of the saint. On the poem they are resurrected, the glory of the saint, and now the Theotokos according to the voice of glory. According to Now you forgive the Virgin Mary twice and the troparion to the saint once. The reading is not indicated, since it goes without saying that the “great” is from the Apostle. At Matins on God the Lord, the troparion to the saint occupies the same position as to the little saint, due to the impossibility of singing it more solemnly due to lack of space. According to the kathismas, the sedalny are only resurrected with their Mother of God, for the uniformity of the melody and since the sedalny to the saint are more appropriate on the polyeleos, almost entirely dedicated to his memory. In view of this, the readings on the kathisma refer to Sunday - “in the Gospel,” that is, from the interpretations of the Gospel of Chrysostom or Theophylact. Polyeleos in any case (and in the part of the year when it is canceled for ordinary Sunday). By polyeleos we also mean the magnification of 2841 with the selected psalm, but without the refrain of Alleluia 3, glory to Thee God, which will come after the “Council of Angels.” The magnification is followed by the “Cathedral of Angels,” which constitutes, as it were, a Sunday magnification. After the small litany of ipakoi. Since ipakoi is a type of sedalna, all the sedalnas of the saint are added to it, and with kathisma, but, of course, only once (hence, if each kathisma has 2 sedalnas, then only the first). “Reading the saint,” since everything here is dedicated to him. The voices are solemn, applicable in content to the saint no less than “From Youth,” which was chosen for the saint’s vigil for its voice, and not for its content. Since only one Gospel is allowed at Matins, the most important one is read - the Sunday one, and therefore the surrounding hymns - the prokeimenon, choruses and stichera according to the 50th Psalm - are Sunday ones. Of course, “The Resurrection of Christ” is not omitted, which is not left out even when reading the non-Resurrection Gospel. Canons: Sunday with Irmos at 4, the Virgin Mary at 2 and the saint at 8; The Canon of the Cross, as being close in content to the Sunday canon, is omitted due to lack of space. Catavasia according to the rules according to the time of the church year. According to the 3rd canto, the kontakion and holy ikos, since the inter-canticle of the 6th canto, which is more important, is occupied by the Sunday kontakion and ikos; then, according to the 3rd ode, the saint is seated twice, Glory and now: Theotokos is his. According to the 3rd canto, the reading (must be the usual Sunday), according to the 6th canto, “we honor the prologue”; according to the 9th canto, “Holy is the Lord” and the luminary (exapostilary) of the resurrection, the glory of the saint, and now the Theotokos is the resurrection, i.e., belonging to the resurrection exapostilary. The stichera for the praises are equal: 4 for the resurrection and 4 for the saint, including here his slavnik, for which his usual place is occupied; the last two stichera, of course, not with Sunday choruses, but with the verses of the saint indicated at Vespers, Glory: Gospel stichera, And now: “Most blessed art thou.” According to the doxology, the troparion is only Sunday, due to its special importance 2842, which does not allow any combination with itself in other cases. After Matins there is a “departure into the vestibule,” that is, the usual litia; since at this litia there is only one stichera, it is not the stichera of the church that is sung, but the saint being celebrated, of course, with the preceding “Glory and now” (see above, pp. 723–724). If there is anointing of oil (which, obviously, is either left to the discretion of the abbot, or is determined by the solemnity of the celebration), the prayer “Master of Much Mercifulness” is also read in the vestibule (see above, p. 724). Then the usual Sunday announcement of Studitovo (ibid., 725, etc.) and the 1st hour. At this hour, as at others, the Sunday troparion, glory to the saint, which also happens for minor saints; but the kontakion is not only Sunday, as with minor saints, but Sunday and the saint in turn due to the non-acceptance of two kontakia on the clock; this alternation begins with the saint’s kontakion, that is, at the 1st hour of his kontakion, so that at the most important hours 3 and 6 the alternation begins with the Sunday kontakion and so that the Sunday kontakion falls on the 9th hour, as the initial one in the series of services. At the Liturgy, the Blessed are resurrected at 6, that is, everything, excluding Glory and now, and from the canon of the saint, hymn 3 at 4 (of course, without the irmos). Troparions at the entrance according to the usual rite, except that if the church is a saint, the troparion and kontakion are not sung to him for the same reason why on Sunday the troparion and kontakion are not sung to the church of Christ. Prokeimenon, Apostle, Alleluia, Gospel and, naturally, communes first with the resurrection, then with the saint. Regarding the Studio Charter, it is unknown how he made such a connection between the two services. The Greek and Georgian manuscripts of the Jerusalem Rule are also silent about it. Slavic manuscripts, starting with the most ancient ones, provide regulations for this case in the “Markov Chapters” section, placed behind the monthly part. And here is the edition of this charter with discrepancies in the Moscow manuscripts. Synod. bib. No. 328/383 XIV century, 329/384 XIV century. and 678/386 XV century. (main text for the first manuscript, options for the other two in brackets): Little Vespers, as now; on the bike Vespers, on the Lord's Day called out, as now; on the lithium of the stichera “to the saint of the monastery” (No. 678: † “and to the saint who is also his number”); Glory to his memory, and now the Mother of God (329: † “of the same voice from the alphabetic”; 678: † “from the verse”); according to Now you let go as now; at Matins on God the Lord troparion is risen once (No. 329: “twice”), Glory: to the saint, And now: Theotokos; according to the kathismas “Blessedness is immaculate (329: † “with its troparia and hypakoi”) and abundantly merciful” (678: “polyeleos”); canons of the resurrection at 4, the Virgin Mary at 4 (678: “2”) and the saint at 6 (678: “8”); if there are 2 saints, then by 8; 3 hymns of sedalen to the saint, 6 hymns of kontakion and ikos to the saint; The saint's kontakion is on the clock. The Old Believer Rule contains the following differences from ours: at the blessing of the loaves, “the troparion to the saint twice and to the “Virgin Mother of God” 1. Reading in the epistle and other reading from his life”; behind the kathismas as in manuscripts; “The voice and reading in the Gospel is immaculate. Polyeleos to the saint and his sedals”; 3 and 6 songs each, as in the manuscripts; 3 songs reading of a saint; after the holiday of Matins, “the announcement of Studite and the usual procession in the vestibule and hour 1”, at the hour of kontakion to the saint, at the liturgy, if the church of Christ, and now the kontakion to the church; If, although a vigil is indicated for a saint, for some reason it is not sung, then the troparia and kontakia at the liturgy are said as if they were a polyelean saint. Just as the rite of the meal is added to chapters 1 and 2 of the Typikon, so this one is joined by the rite of blessing the koliva. This makes it clear that eating koliv is the same accessory, the same difference to the memory of the vigil saint, as a meal for each day. This is a meal on the day of remembrance of the saint. What kolivo 2843 is is explained in the very title of this rite: it is kutia or boiled wheat with honey, decorated with sweet fruits and brought to the church in honor and memory of “the Lord’s (i.e., the twelve great) holidays or the saints of God,” the great saints, as can be seen from the placement of this rite here. As the content of the prayer over the koliv shows, it, on the one hand, has the same sign as that offered in memory of the departed, that is, it foreshadows the resurrection, which in Holy Scripture is likened to the growing of grain from the ground; on the other hand, kolivo has the goal, like the bread and wine blessed at Vespers, to consecrate the festive meal, which is an image of the enjoyment of eternal blessings. This rite is performed either at Vespers after Now Dismissing, the Trisagion and the troparion with the Theotokos, therefore, at Vespers, which is not combined with Matins at the Vigil, as can be seen from the remark about the end of this Vespers (“Wisdom”, “Bless”, “Blessed are you”), or at the Liturgy after the prayer behind the pulpit. The rite, given in full in the Service Book, is reduced to a consecrating prayer over the koliv, which is preceded by the glorification of the saint with a troparion - at Vespers, usually placed at the end of it, that is, with the Theotokos (Sunday), at the Liturgy, a troparion deliberately inserted into this place of the liturgy, in conjunction (of course, through Glory and now) with the kontakion. The prayer is also preceded by the censing of the deacon, of course, around the koliva, in commemoration of the sanctifying grace of the Holy Spirit. Beginning with the usual invitation “Let us pray to the Lord” with “Lord have mercy”, addressed to God the Father, the prayer over the koliv “Who has accomplished all things by Thy word” asks the Creator of everything, and in particular of plants, who miraculously showed all the power of their nutritional value on Daniel and the three youths, to bless what was offered and sanctify those who eat, since this is an offering of God’s servants to the glory of God and in honor of the best servants of God - the remembered saint and those who died in pious faith; Moreover, the prayer asks the organizers of the offering and (all) those who commemorate the (saint) to submit petitions aimed at salvation and eternal benefits through the prayers of the Mother of God, the commemorated saint and all the saints. After prayer, the service ends as usual: Vespers, as indicated above, liturgy with “Be the name of the Lord.” In the practice of the modern Russian Church, kolivo from the saints is offered only in honor of St. Vmch. Theodore Tiron on Friday of the 1st Sunday of Lent in memory of his well-known help to Christians during Lent. But the usual prayer over the koliv in this case is preceded by a special prayer service to the great martyr. The rite arose, of course, from agape and represents an equally important continuity of antiquity as prayers for the catechumens at the liturgy and much more in Orthodox worship. From the described manuscripts the RKP is given. Moscow Synod. bib. No. 335/391, l. 408. The rite is still performed in South Slavic churches, especially on church holidays. In the ancient Coptic and Abyssinian Churches, other great events were celebrated not only annually, but monthly, for example, the Nativity of Christ (Introductory chapter, 325-326), on the other hand, and in the Orthodox Church, not the Resurrection of Christ is celebrated weekly, so to speak, in its pure form, but in conjunction with the remembrance of the death of Christ (see above, p. 112:677). It is not named because it is likely that it is a relatively later addition to the polyeleus. These troparia in ancient times were Easter (see above, p. 715). In Greek κόλλυβα, but the word is not Greek, as can be seen from the fact that St. Vmch. Theodore Tyrone explains its meaning to the bishop to whom it appeared in a dream. You might be interested in: