III век

Information about the worship of this century is scattered primarily in the writings of church writers of that time; These are: Clement of Alexandria († 217) “Stromata” and “Teacher”, Tertullian († 220) “Apology”, “On Prayer”, “On Fasting”, etc., Minucius Felix “Octavius” (beginning of the 3rd century), Origen († 254) “Against Celsus”, “On Prayer”, St. Cyprian, bishop of Carthage († 258). True news about the worship of this century could have reached the church historians of the 4th and 5th centuries - Eusebius, Socrates, Sozomen, as well as other writers of this century - St. fathers (St. John Chrysostom, Basil the Great, Blessed Augustine and Blessed Theodoret). But perhaps the most important source for the history of worship of the 3rd century is a number of canonical monuments of this time, now subjected to the most detailed and thorough analysis by Western scientists. This analysis, however, did not manage to firmly establish the chronology of these monuments, which would allow them to be dated with confidence to the 3rd century. We mean a number of monuments that, together with the “Teaching of the 12 Apostles,” a monument almost certainly from the 2nd century. formed the basis of the so-called “Apostolic Decrees” 342. Apostolic Constitutions as a reworking of canonical monuments of the 3rd century. This monument, ascribing itself to the Apostles and St. Clement of Rome, clearly reveals its non-apostolic origin: it contains such strange and non-Orthodox thoughts as, for example, the comparison of the bishop, presbyter and deaconess with God the Father, the Son of God and the Holy Spirit, 343 or the opinion that the ritual law of Moses was given to the Jews as punishment for worshiping the golden calf 344. The later origin of the monument is also indicated by such terms in it as “newly enlightened”, “incarnation” (ἐνσωμάτωσις). But the spirit of the 3rd century is palpably in it. – the spirit of the rigorism of that time, the spontaneity of religious feeling; in addition, the Apostolic Constitutions speak about confession, as an existing and frequent phenomenon, about some grace-filled gifts and ministries of the apostolic time and the 2nd century; it is characterized by complete uncertainty, rudimentary theological terminology, etc. Nevertheless, in places the Apostolic Constitutions bear traces of the hierarchical and liturgical structure of the 4th century. (the position of subdeacon, gatekeeper of the church; the feast of the Nativity of Christ, which appeared in the east at the end of the 4th century, is mentioned). In any case, later than the beginning of the 5th century. The Apostolic Decrees could not have happened: they do not contain echoes of the Nestorian and Eutychian disputes 345. Their author reveals himself to be a Syrian (Syrian names of the months), according to theological (Christological) views - a semi-Arian or Apollinarian 346. The last circumstance, as well as the above strange thoughts of the monument, was the reason that the Trull Cathedral, despite the fame of this monument in some at least parts of the ancient fathers (for example, St. Epiphanius) and the constant respect for it in the east, did not dare to recognize for it the same authority as for the “85 Rules of St. apostles" and decreed about him: "since (though) in these rules (i.e., apostolic) 347 we are commanded to receive these same holy ones. the Apostles' Decrees, through Clement, devoted to which those who once thought differently, to the detriment of the Church, introduced something counterfeit and alien to piety, and which darkened for us the magnificent beauty of the divine teaching, then we, for the sake of the edification and protection of the most Christian flock, these Clementine Decrees prudently set aside, not allowing any heretical falsehood and without interfering with the pure and perfect apostolic teaching" 348. Scientists have long drawn attention to the heterogeneity and different times of origin of the Apostolic Constitutions in different parts. Gradually it was possible to discover the ancient sources of this collection. In 1854, De Lagarde published the Syrian Didascalia (which had become known even earlier to scholars) and showed that it corresponds to the Greek text quoted by St. Epiphanius, who was considered to be borrowed from the Apostolic Constitutions, thereby proving that the first 6 books of the Constitutions represent a reworking of this Didascalia in its unpreserved Greek original. Scientists unanimously attribute Didascalia to the 3rd century, some to its first half, others to the second 349. The “Teaching of the 12 Apostles” (2nd century), discovered by Bryennius in 1883, turned out to be the source of the first part of the VII book of the “Apostolic Constitutions”. As for Book VIII of the "Regulations", its first two chapters must represent a reworking of the lost treatise of St. Hippolytus of Rome “On spiritual gifts (De charismatibus)”, and the rest of the book (with the exception of 35–39 chapters setting out the rites of Vespers and Matins and not available in all copies of the “Apostolic Constitutions”), is close to the following three ancient monuments: 1) “Testament of our Lord Jesus Christ” (Testamentum Domini nostri Iesu Christi), revealed in Syria manuscripts by the Roman Catholic Patriarch of Antioch Ramani and published by him with a Latin translation in 1899 350. 2) “The Canons of Hippolytus”, preserved in Arabic and published in a Latin translation by Hahneberg in 1870 and Ahelis in 1891. 351 3) “Church Canons of St. Apostles" or "Egyptian Canons", "Egyptian Church Rule", - a monument preserved in Greek, Ethiopian, Coptic and Arabic editions, published in Ethiopian with a Latin translation by Ludolf in 1691, in Coptic with an English translation by Tattam in 1848 and by De Lagarde (without translation) in 1883 and in the Greek edition by Bickel in 1856 (Arabic text not published) 352. – All these monuments are so close in location to each other and to the VIII book of the “Apostolic Constitutions” that there cannot but be a genetic dependence between them. But in determining this dependence, and, consequently, the comparative antiquity and time of origin of these very important liturgical monuments, scientists differ. Achelis considers the Canons of Hippolytus to be the oldest of these monuments (not counting the “Testament,” which he did not yet know), dating them back to the time of Tertullian, to the first quarter or half of the 3rd century; Egyptian canons, according to Achelis - their processing, and Book VIII. Apostolic Constitutions - a revision of the Egyptian canons. Ramani considers, of course, the most ancient “Testament”, which he discovered, dating it to the end of the 2nd century; The Egyptian canons, according to him, are a reworking of the “Testament,” and the Canons of Hippolytus and the Apostolic Constitutions are two parallel revisions of the Egyptian canons. Funk considers Book VIII to be the oldest of the three monuments. The Apostolic Decrees, relating it, like others, to the 4th century, in its shorter edition (the so-called Epitome) he sees an extract (extract) from this book, and in the Egyptian decrees and Canons, Hippolyta sees a shortened reworking of this extract, and in the “Testament” - a reworking of one of these last monuments, attributing the “Testament” to the beginning of the 5th century. Testamentum of Our Lord Jesus Christ In view of the wealth of liturgical material in these monuments, especially in the “Testament,” it is far from indifferent to the liturgist whether it was by the 2nd or 5th century. it is necessary to attribute the last monument, and equally, whether the Canons of Hippolytus and the Egyptian Constitutions are older than the Apostolic Decrees, i.e. Can they be attributed to the 3rd century? Therefore, Funk's polemic with Ramani 353 is of great importance for us. Funk refutes all of Ramani’s arguments in favor of the origin of the “Testament” in the 2nd century, but not all of his objections are equally strong, and in any case is not able to push back this monument and its related ones not only to the 5th century, but, in our opinion, further than the end of the 3rd century. The “Testament” 1) speaks not only about confessors and martyrs, but about catechumens - those imprisoned and condemned to death before baptism; 2) there is no mention of the division of the catechumens into classes, as already stated by Gregory of Neocaesarea (233–270); 3) there is no mention of placing the Gospel on the head of the ordained bishop, a custom that arose in the 3rd century; 4) the reader is sometimes placed above the deacon, while the letter of Pope Cornelius to Fabius of Antioch in 251 places him below the subdeacon; 5) The Creed consists of only questions to the person being baptized before immersion in water, and these questions do not talk about the resurrection of the body, which, as a great mystery, is communicated only to the newly baptized; The image of the cross is also considered a mystery; 6) soldiers receiving baptism are required to refuse service, instead of which the Apostolic Constitutions require only that John the Baptist according to Luke 3:14. 7) three grace-filled gifts are mentioned as continuing to exist in the church: the gifts of healing, knowledge and tongues, while the Egyptian canons know only the gift of healing, and the Apostolic Constitutions at this point mention only spellcasters 354. Funk does not refute some of these arguments, choosing to refute others that are less strong. Against these latter he makes the following, for example, objections: 4) there was still no uniformity in the order of church offices; in Syria a reader could stand higher, and in Rome a subdeacon; 6) the requirement from soldiers in the Testament is softer(!); 7) mention of gifts of grace - a remnant of ancient scriptures used by the compiler of the Will; and even later there were people in the church who considered themselves charismatics 355. Leaving the reader to judge the strength of these objections, we point out the following signs that do not allow us to date the “Testament” later than the end of the 3rd century. or the very beginning of the 4th century: the circle of holidays in it consists only of Easter, Saturday, Sunday, Epiphany and Pentecost 356; there is no feast of the Nativity of Christ, but it is in the Apostolic Decrees, which arose in the same Syria 357; the holidays in honor of the apostles and the first martyr Stephen, which are found in the Decrees, are not mentioned; Lent is spoken of only in connection with baptism, as a preparatory fast for the latter 358. From a comparison of the liturgical practice of the “Testament” with the Canons of Hippolytus and the Egyptian, we will be convinced that the first monument often provides a less complex liturgical practice compared to the last two, which, by all indications and in the almost unanimous opinion of researchers, are no later than the beginning of the 4th century. On the other hand, consider the “Testament” (from Ramani) to be older than the second half of the 3rd century. the presence in it of the feast of the Epiphany, which began in the 3rd century, and the Pentecostal Day, the first mention of which we find in writers only of the second half of the 3rd century, does not allow it. The plan of the Christian church given by the “Testament” does not allow this to be done either, in which there are already such parts as the solea, the veil, three entrances, the deacon, the baptistery, an annex (nave?) for the catechumens, a section for recording those bringing gifts, and a gasophilaky. Some of these parts undoubtedly arose at the end of the 3rd century, during a period of some calm from persecution (remember the church of Nicomedia). In addition, in the catacomb churches (crypts) of St. Agnes (in the Roman catacombs) and St. Iannuaria (in Naples) there are sections for the catechumens, traces of pillars on which a veil and a deacon could have hung. In the underground Cappadocian church there is a secret room that could serve both as a hiding place from persecution 359 and as a treasury. The treasury at the church is also mentioned by St. Justin Martyr and Tertullian 360. Some features in the description of the temple that the “Testament” gives bear the stamp of greater antiquity than the plan of the temple in the Apostolic Decrees. Thus, the “Testament” does not require the church to have a basilica form, which is required by the Apostolic Constitutions; the pulpit for the reader is indicated near the altar, and not in the middle of the church; appoints special rooms for the bishop, elders and widows in the church itself, which implies a church in an ordinary house; does not say anything about the consecration of the church, which the saints already know. Ephraim the Syrian (IV century) and a writer under the name of St. Dionysius the Areopagite (c. 5th century) 361. Thus, nothing in the contents of the “Testament” prevents us from attributing it to at least the end of the 3rd century. In any case, of the listed canonical monuments, the Didascalia is undoubtedly of the 3rd century, the Testament is almost certainly of the 3rd century, the Canons of Hippolytus and the Egyptian canons are probably of the 3rd century, and the Apostolic Decrees are close to the 3rd century. and largely preserved his liturgical practice. The picture of the worship they give will largely confirm this conclusion. Agape at the beginning of the 3rd century. continues to occupy the main place among church services after the Eucharist, although it is already beginning to lose its importance in favor of Matins, and by the end of the 3rd century. becomes a secondary and rare service. Almost every writer of the 3rd century. and in each of the described canonical monuments of this century there is talk of agape. Here are the testimonies about her in roughly chronological order. Each of them indicates a new feature in the ritual of agape, and all together give a very complete picture of this unique service in the age of its greatest flowering. Agape according to Clement of Alexandria Clement of Alexandria, rebelling in his “Pedagogue” against immoderation on agapes, first of all clarifies their deep inner meaning and significance. This is “a wonderful saving institution of the Logos... Agape is truly heavenly food, a feast of the Word (ἑστίασις λογικὴ)... And if you love the Lord your God and your neighbor, then this festive and blessed celebration, having the properties of heaven, already takes place as if in heaven... Agape is a pure and worthy deed of God, and their goal is to help. The joys of the suppers of love, due to the participation of many in them, act on love in a revitalizing way, they are a premonition of eternal joy... That this is exactly how one should participate in agape is revealed by the fact that at the same time we take food (βρω σις) of Christ." 362 These passages apparently indicate that the Eucharist continued to be united with agape 363. At the same time, the learned Alexandrian left us important information about the external side of agape. He gives almost a complete list of foods taken on agapes. “Some dare,” says Clement, “to give the name agape to some feasts (δειπνάρια) smelling of fried fat (κνίσσης) and soups (ζωμων), reducing them to wine, pots and soups.” “The heaviest of all falls is when enduring love (ἀγάπη), this resident and child of heaven, is cast from heaven to earth, into soups.” In contrast to this composition of the agape meal, Clement requires the simplest dishes for it: “onions (βολβοì, - perhaps a common one: garden plants with heads), olives (ἐλαἴαι), various greens (λαχάνων ἕ νια), milk, cheese, and also fruits (τà τε ὡ ραι α), various fruit drinks (ἐψήμαδα) 364, – without soups; if necessary, you can add boiled meat (κρέως).” By meat, Clement means fish (otherwise he would have contradicted his previous denunciations), since he immediately cites the Gospel story of how the disciples offered fish to the risen Savior 365. “In addition, those who dine at the Logos cannot deprive themselves of real dessert (τραγημάτων). In a word, among the agape dishes there should be the most necessary ones, which can be consumed immediately without fire, as well as whichever ones are most at hand (ἐπεì καì ἑτοιμ ό τερα), and then cheaper.” Recalling the passage of Proverbs: “better is a dish of greens (λάχανον) and with it love, than a fatted bull and with it hatred” 366, Clement stipulates that he does not consider this simplicity of dishes to be anything significant in agape, but love: “not greens (λάχανον) 367 - agape, but meals (δει πνα), taken with love" 368. In one place, Clement apparently calls agapes “π ό τος” (in a non-blameable sense) and speaks of “drinking together” (συμπίνομεν) on them with “chanting and glorifying God” 369. In rich and pampered Alexandria, apparently, they tried to furnish the agapes with special pomp and turn them into real rich feasts. Figures such as Clement of Alexandria vigorously fought against these trends and directly declared agapes with meat dishes to be ordinary dinners. They demanded compliance with the previous strict practice regarding meals on agape, a practice which we found indications of in the 2nd century, i.e. eating exclusively plant foods and, in extreme cases, fish foods. Here, next, is the germ of the later Lenten diet in the Christian Church. At the same time, Clement’s list of agape dishes explains to us why now at Vespers, during the blessing of the loaves, which is undoubtedly a ritual remnant of agape, not only bread is blessed, but wine, wheat and oil, although the last two products are not eaten in church and generally remain unused. In ancient times, these products were used for agape meals. The comparative luxury of agape is also pointed out by Tertullian, whose testimony can speak of the practice of the Roman and Carthaginian churches, as Clement did of Alexandria. Tertullian also gives valuable guidance on the order and order of agape. “Our supper (coena),” says Tertullian, “fully justifies its name ἀγάπη, which is used by the Greeks to denote love (dilectio). Whatever our suppers cost, we spend in the name of piety on the poor. They do not sit down at the table (discumbitur) before they have tasted (praegustetur) prayers to God; eat as much as is needed to satisfy hunger; and they drink as much as is good for the modest; they are satisfied, as they remember that during the night (per noctem) they must pray to God; they talk (fabulantur) knowing that the Lord hears everything. After washing the hands (post aquam manualem) and lighting the lamps (et lumina), everyone is called to the middle - to sing praises (canere) to God either from the sacred scriptures or from their own mind (ingenio). From here you can already see how everyone drank. The supper ends, as it began, with prayer. Then they disperse as if they were not having a supper, but a teaching (disciplinam).” 370 Tertullian, as we see, could still be proud before the pagans of complete deanery on the agapes, which the apostle so desired. Paul and which in Alexandria and other cities began to fall again. Tertullian presents Agape as a touching picture of eating for the glory of God, with a constant thought of God. However, Tertullian, as an apologist, could idealize a little. At the same time, Tertullian’s agape already receives a rather complex rank, with details that are not mentioned in the 2nd century. It is preceded, it seems, by a prayer of no short duration. The meal was followed by washing of hands, which in this era was a common ritual before prayer 371 (which continues to be preserved among us even now in the rite of the liturgy); Consequently, the prayer part of agape began actually after eating it. Since agape was performed in the evening, this prayer part of it fell at dusk and night, which is why the need for lamps arose. An example of Old Testament worship, as we saw above 372, could impart a special sacred (sacramental) meaning to the lighting of agape lamps, which is also noted by other monuments of the 3rd century. 373. The spiritual, prayerful side of agape, according to Tertullian, was of a song nature, and almost every one of those present took part in the singing in turn. The songs used were as many biblical as Christian, apparently even improvised. (And now we have Vespers, a service of more song than Matins). Tertullian says nothing about the Eucharist either in this description of agape or in the description of the morning service that precedes it, of course, because this was not required for the purposes of his apology. Agape according to Minucius Felix and Origen Of the other writers of that time, Minucius Felix, a younger contemporary of Tertullian, mentions agapes: “our meetings,” says a Christian to a pagan in his work “Octavius,” “are distinguished not only by chastity, but also by solemnity; on them we do not indulge in satiety with food, we do not enjoy the feast with wine, we temper the very gaiety with severity, chaste speech and even more chaste body movements” 374. Origen mentions only funeral agapes. “When they (the dead) are commemorated, we call the pious together with the priests and, along with the clergy, we treat the believers; At the same time, we feed the poor and needy, widows and orphans, so that our celebration serves as a remembrance and repose of the soul, whose memory is being accomplished, and for us before the face of God it will be a fragrant smell” 375. The last words indicate the sacrificial nature of these funeral agapes. Consequently, in Alexandria in the half of the 3rd century. Agape is also accompanied by the Eucharist. Not so in Carthage. At St. Cyprian of Carthage for the first time we find an indication of the separation of the Eucharist from agape and its transfer to the morning. Proving the insufficiency of water without wine for the Eucharist, against the custom of some heretics (Ebionites, Marcionites, Encratites, etc.), St. Cyprian says: “Some, perhaps, delude themselves with the thought that although in the morning only water is brought, in the evening, when we come to the meal, we bring a dissolved cup. But during the supper we cannot call together the whole people to celebrate the real sacrament (sacramenti veritatem) in the presence of the whole brotherhood. True, the Lord offered a mixed cup not in the morning, but after supper. So, should we really celebrate the Lord’s Supper (dominicum, - others translate: “the Lord’s day”) after supper and offer the dissolved cup to those who are at the meeting? But Christ had to offer a sacrifice in the evening, so that by the same time he could show both the setting and the evening of the world... We celebrate the Sunday of the Lord in the morning” 376. The reason for celebrating the Eucharist in the morning, therefore, is purely external: physical inconvenience and the impossibility of evening meetings for most of the people. Agape is described by St. Cyprian, apparently, in the following place: “And since now is a holiday and a time of leisure, we spend the rest of the day, when the sun goes to the west, in joy; but do not allow yourself to remain for a single minute at the table without thanking God. Let it resound with sober psalmody, and since you have a good memory and a sonorous voice, begin this singing yourself according to custom. You want to stock up on the best treats for your best friends, but if we listen to spiritual songs and spiritually listen to them, we will find godly pleasure for the physical ear” 377. Like Tertullian and Clement, agape, according to this testimony, is filled with singing (the germ of song succession). Perhaps reading and prayer completely left her along with the Eucharist. A similar picture of agape is given by the Sibylline books, the citation of which in the Apostolic Constitutions 378 gives the right to date them to the 3rd century: “With abundant agapes and generously giving hands, sweet psalms and godly aspirations to You, the Immortal, we cry out and glorify You, the unfaithful and Father of all - God” 379. Here is an indication of the sacrificial and charitable nature of the agapes, the abundance of food in them (cf. Clement of Alexandria), the high animation that they instilled, and the predominance of singing, even as if the song “Quiet Light.” Of the mentioned canonical monuments of the 3rd century. describe the agape “Testament”, the Canons of Hippolytus and the Canons of Egypt; the latter in both their editions - Coptic (published by De Lagarde) and Ethiopian (edited by Ludolf) - are not entirely identical. Less than others speaks about agape and the simplest picture of it is presented by the “Testament” 380. It gives several specific instructions regarding agape in vague terms, suggesting a familiarity with its usual practice. “At a dinner or meal they take (implying: “breaking”, bread, consecrated by prayer and breaking - as described in detail in the Canons of Hippolytus and the Egyptians, see below) those (implying: first) who are closest to the shepherd - also regarding the blessing (according to Ramani: ad benedictionem; must be a cup of wine) 381. The announced person does not receive it. Whoever is close or relative to a teacher of worldly subjects (pagan?) is not allowed to be praised and cannot eat with him because of the mere kinship and proximity, lest he betray to the wolf what is unspeakable and bring upon himself condemnation.” This is followed by instructions to those who are invited with the bishop “to the house of a faithful husband” (to the called agapa), regarding moderation in food, drink and generally impeccable behavior befitting “saints”, so as not to upset the inviter; It is advised to eat in such a way that there are leftovers for those to whom the inviter wants to send; do not take food before the elders; do not compete in conversations, but eat in silence; You can speak only in response to a question from the bishop; the latter's speech cannot be accompanied by signs of approval 382. The Testament gives this rite of agape after the description of the Easter service, but when presenting the rite, the author assumes its performance at any time, and only in the immediate sense does he mean Easter; This description of agape is preceded and concluded by instructions regarding the Easter service, which we will use later. The relationship of the Eucharist to agape is unclear from the Testament. But judging by the fact that the “Testament” gives a special rite of the liturgy with a separate part for the catechumens and sets out this rite after the morning service separately from agape, the monument clearly presupposes a celebration of the Eucharist completely separate from agape. Agape according to the Canons of Hippolytus and the Egyptians Being very brief and general in its description of ordinary agape, “The Testament dwells with love on the description of Easter agape, without making it clear in any way what such agape is - as we will see, with the solemn lighting of lamps, with the singing of psalms and songs alternating with prayers, with long readings and teachings, with the solemn release of the faithful home and the continuation of the service all night for some, that agape in this form is still being performed ever except Easter 383 . The canons of Hippolytus and the Egyptians, on the contrary, without saying anything specifically about Easter agape, much of the composition and rituals of Easter agape “Testaments” are transferred to ordinary, at least Sunday, agape. In addition, they depict the central rite of agape - the breaking of bread - more separately and clearly. According to these monuments, agape is also a completely separate service from the Eucharist. At the very least, it can be performed without the Eucharist: the monuments make this clear by suggesting that it is possible for agape to be performed by the laity alone without the clergy 384 . With the Eucharist, only Sunday and funeral agape are necessarily performed 385. In the latter case, it is noted: “If there is ἀνάμνησις (memory) for the dead, before they sit down (at the agape meal), they receive secrets; however, not on the first day” 386 (not on Sunday or on the first day after death?); thus the Eucharist in this case was celebrated before agape; about Sunday agape the same thing seems to be said in the expression; “obligatory (Arabic word translated by the publishers in Latin: necessaria) for the poor (for whom someone arranges an agape on Sunday) εὐχαριστία, which occurs at the beginning of the liturgy” (Arabic word translated by the publishers in Latin missa). An essential rite of agape is the breaking of bread, which is performed without the clergy and, therefore, without the Eucharist. If a bishop is present at the agape, he prays over the bread, blesses it (signet) and distributes it (distribuet) among the participants 387; in the absence of the bishop, the presbyter does the same 388; “In the absence of the presbyter, the deacon takes his place in regard to prayer and the breaking of bread, which he distributes to those invited; but it is not proper for a layman to bless the bread, but let him only break it, doing nothing else besides this” 389. Bread that has received such a blessing (or maybe only breaking - the latter is unclear) is called bread of blessing, εὐλ ό για, or bread of spell, ἐξορκισμου 390, as purified (purgatus) by prayer. This bread, as its very name shows, is ascribed special holiness and miraculous powers, obviously power against evil spirits (here is the original source of the note in Chapter 2 of our Typikon about the power of blessed bread); in particular, the bread of the spell is eaten at the beginning of the agape, “so that God preserves the agapes from the fear of the evil one, and so that they rise unharmed in the world” 391. To the catechumens who are not allowed to attend the agapes, however, by order of the bishop 392, the bread of the spell 393 (as well as the cup) 394 is sent, “so that they join the church” 395. This main rite of agape - the breaking of bread with its blessing and the cup and eating from them - is preceded in the Canons of Hippolytus by those rites with which the “Testament” furnishes only Easter agape. “If there is agape or someone arranges a supper for the poor on the Lord’s Day (κυριακῇ), during the lighting of the lamp, a deacon stands in the presence of the bishop to light it. The bishop prays over them (the poor, the participants in the agape) and over the one who invited them (the organizer of the agape)... And sends them away to go home before dark. They read psalms before they disperse” 396. The Canons of Hippolytus and the Egyptians give instructions similar to the “Testament” regarding the behavior of agapa during the meal, and its rite consists of instructions regarding what widows (deaconesses) should do after agape, reminiscent of the instructions in the “Testament” on the participation of widows and virgins in the Easter vigil, but reminiscent of the complete opposite of them. There the widows remain after the Easter agape for the all-night prayer, here - according to the Canons of Hippolytus: “If anyone wishes to prepare a meal for widows 397, let him make sure that they have a meal and are released before the sun sets 398. If there are many of them, let him be careful that there is no disorder and let him not prevent them from leaving before evening. Let each of them be given enough food and drink. But let them leave before night comes." 399 Here the same widows who, alone with the clergy and virgins in the “Testament,” celebrate the Easter all-night vigil after agape, carefully retire to their homes at eveningfall, and the reason for this requirement is indicated; disturbances which arose apparently as a result of previous practice. There are also in these monuments several new, in comparison with the “Testament,” comments regarding agape, characteristic of their history. Thus, the monuments make it clear that intemperance and noisy behavior at the agape often “saddened” the benefactor - the organizer of it, 400 and to prevent these disorders, the Canons of Hippolytus advise asking the organizer of the agape to be present at it with his entire family 401. If agape was performed together with the Eucharist, then the latter preceded it. This is made clear by all the canonical monuments under consideration in that they require the reception of the Eucharist before other food. The canons of Hippolytus, however, require this especially on days of fasting 402. The “Testament” speaks about this, as we will see, in connection with the Easter service. “Let the faithful always try to partake of the Eucharist before eating, then, unknown to himself, he will avoid sorrow” 403. The Egyptian Canons give the last promise for partaking of the Eucharist before food in a more specific form: “Whoever receives (the Eucharist) with faith, even if anything mortal is given to him, will not harm him” 404. The tone of these demands shows that the custom of such reception of the Eucharist was still recent and required special persistence for lasting establishment. Firstfruits as material for agape The firstfruits, which believers brought to the clergy from their fruits and income, were used to establish agape. Such an ancient monument as the “Testament” makes these firstfruits dependent on the good will of everyone: “Whoever wishes to bring fruit or the firstfruits of the harvest, let him bring it to the bishop”; the bishop blesses what is brought and reads a special prayer over it; At the same time, the remark is made: “Vegetables are not blessed, but the fruits of trees, flowers - roses and lilies” 405. The Canons of Egypt and Hippolytus already advise bringing firstfruits, but mainly for their blessing by the bishop - the first are less decisive: “Let them try to bring firstfruits to the bishop at all times,” and the Canons of Hippolytus: “Whoever has firstfruits... let him bring it” 406. As in the “Testament,” a special prayer is read by the bishop (Canons of Hippolytus) or priest over the brought firstfruits, in which thanks are offered to God for the fruits of the earth, and invoked on them and on the one who brought God’s blessing 407 . In all three monuments, no comment was made about the purpose of these offerings, but that they were, by the way, for agape, we will now see from the Didascalia. The register of offerings is more complete in the Canons of Hippolytus and the Egyptians than in the Testament. According to the canons of Hippolytus, in addition to tree fruits, “the beginnings of a vegetable garden (contrary to the “Testament”) and vineyards, oil, honey, wool and the beginnings of wages are brought” 408 . According to the Egyptian canons, it is even more specific: “grapes, figs, apples, olives, pears, pomegranates, peach, cherries, almonds”; At the same time, it was noted: “the following are not blessed: lotus 409, onion, garlic, melon, watermelon, cucumber and other vegetables; if flowers are brought, a rose and a lily are accepted; do not allow others to be accepted; but for everything that is eaten, let them give thanks and eat, glorifying God” 410. This is the original source of the current blessing of grapes and apples on the day of the Transfiguration. The Didascalia already turns these firstfruits into direct taxes, increasing their size, at least accurately defining this size: “Bring (to the church) taxes and tithes and firstfruits to Christ, the true High Priest and His Servants, as tithes of salvation... When (the bishop) accepts them, he will divide them correctly, because the bishop knows those in need well... The pastor’s part must be separated and given to him according to custom, even if he is not present on agape and with gifts" 411 . Consequently, part of the offerings went to the organization of agape (charity), and the rest was divided between the clergy and the poor. The Didascalia specifies exactly what portion of the offerings each cleric should receive: the widow receives one portion, the deacon two, and the primate two double portions. The Apostolic Constitutions also speak about these distributions of offerings in almost the same terms as the Didascalia, adding that the singer and the doorkeeper also receive one part. These monuments, therefore, require firstfruits not for blessing them, but for the maintenance of the clergy and partly (Didascalia) for agapes, thereby stating the decline of the institution of agapes. Moreover, therefore, in the 3rd century. At the expense of agape, purely “verbal,” “mental” service to God should have come forward. And since the evening of the day was occupied by the Agape Divine Service, a service of this type and nature was confined to the morning and developed into a rather long morning service. With the fall of agape, morning worship should have received increasing importance and advantage over evening worship. But since the first half of the 3rd century. was, one might say, the time of greatest flowering of agape (writers of this half of the 3rd century, even canonical monuments of the end of the century give the richest ritual for it), then in the 3rd century. morning worship is just beginning to acquire such a position, and only by the end of this century it already takes first place after the liturgy in at least some Churches. From the monuments of the 3rd century. we have only two news about the morning service. In the first news, belonging to Tertullian, it is significant, first of all, that the writer, forced for apologetic purposes to touch upon the divine service of Christians, not only first speaks of the morning service, but also devotes no less space to it than to agape. The following words of Tertullian, immediately preceding his above-mentioned testimony about agapes, should be taken into account in nothing other than the morning service. “We organize,” says Tertullian, “gatherings and assemblies (coetus et congregationes) in order to surround God with common prayers, as if with an army gathered in one place (manu facta). And this power is pleasing to God. We pray for the emperor, his servants (ministris), his authorities (potestatibus), for the existence of this age (pro statu saeculi), for tranquility (de rerum quiete) and for the delay of the end (pro mora finis). We gather to read (commemoratione) the divine scriptures when the circumstances of the time require exhortation or reminder. With these sacred words we nourish our faith, animate our hope, support our boldness, as well as strengthen our discipline by reminding us of the rules (disciplinam praeceptorum nihilominus inculcationibus densamus); here even convictions (exhortationes), censures (castigationes) and judgment (censura) are divine; this judgment takes place (nam et judicatur) with great solemnity (pondere), as among those who are confident in the presence of God; This is the last predetermination (summum praejudicium) of the future judgment, so that if anyone transgresses it, he is removed from communication with us in prayer, meetings (conventus), worship and in all sacred relations (commercii)” 413. The double designation of liturgical gatherings of Christians as coetus and congregationes is not without significance in this testimony. The latter must have been more crowded and solemn, and it is possible that by them Tertullian means the agapes he further describes, and by coetus in this case the morning liturgical meetings. The latter, according to Tertullian, are predominantly prayerful and homiletical in nature, in contrast to the agapes described further with a sacramental-singing character: while at the agapes the main thing was meal and singing, 414 the morning service consisted of prayers, reading of Holy Scripture and teaching. The compound petitions of the prayer represent the beginning of the current litanies, in particular the great one. What is extremely remarkable is the mention of some kind of “trial” during the divine service, perhaps the excommunication of unworthy members after public repentance; this peculiar particularity of the service is somewhat reminiscent of Plinius’s sacramento se obstringere 415. From other monuments of the 3rd century. We find news about the morning service only in the “Testament of our Lord Jesus Christ.” Here the full and rather complex rite of Matins is given. The monument speaks of the morning service under the name “doxology at dawn” (collaudatio aurorae) immediately after the liturgy; Meanwhile, the monument speaks of agape, as we have seen, only in the rite of the Easter service. Consequently, by the era of the “Testament” (the end of the 3rd century), Matins had already taken its current honorable position in the circle of daily services. This was the only public service after the liturgy. All other liturgical meetings at special, prayerful hours of the day, the number of which, as we will see, in the 3rd century. increased significantly compared to the 2nd century, were of a private, optional nature. Agape must have become like this. Episcopal Matins "Testaments" “From the first dawn,” the Testament instructs, “the bishop gathers the people to perform services until sunrise. For the first doxology at dawn, he, surrounded by the upcoming presbyters, deacons and others (clergy), says: “Glory to the Lord.” People: “It is worthy and righteous to eat.” Then in the monument there is placed with the title “Glorification of the Dawn” (or doxology at the dawn) a prayer for reading by the bishop, beginning with the words: “It is worthy and righteous for us to praise You and exalt You and confess to You, ineffable God, who created everything.” In it, morning praise is given to the All-Wise and Most Gracious God, the strengthener and protector of our souls, and to His Word, who rests with His saints, the artist, the uncreated, the explainer of invisible and pure shrines, who revealed to us the secrets of wisdom and promised the light of immortality; in the second section of the prayer, first addressed also to God the Father and His Son, our Creator and Redeemer, a petition is sent so that the Son of God will give the opportunity to constantly praise Him; in the third section of the prayer, addressed only to the Son of God, He is glorified for various private benefits, for example, for helping those floating in the sea, imprisoned, tortured, crucified on the cross, and a petition is sent that He would allow us to walk according to His commandments and visit with His mercy the small and the great, the prince and his people, the shepherd and his flock. To each of the first two sections of the prayer, the people answer: “We glorify You, we bless You, we confess to You, O Lord, and we pray to You, our God” 416; and on the last one: “Amen.” Then: “They sing four psalms and songs: one from Moses, from Solomon (perhaps Psalm 71, inscribed with the name of Solomon), and one of the prophets (i.e., from the songs of our current canon). Boys, two virgins, three deacons, three presbyters sing (not indicated together, or alternately - antiphonally). And the doxology is pronounced by the bishop and presbyter as follows: “The grace of our Lord be with you all.” The people say: “And with your spirit.” The priest says: “Let us praise our Lord.” People: “Dignified and righteous.” Priest: “Let your hearts be fixed.” People: “We have it with the Lord.” – Then the monument follows with the title: “Final Doxology” a prayer of 3 parts: in the first, God the Father is glorified for giving us bodily and spiritual light - faith and for constant good deeds, and contains a petition that the Lord will allow us to constantly glorify Him; in the second, the Lord Jesus is glorified primarily for His gracious actions in our souls; in the third, after glorifying the “Holy Lord” for the benefit of redemption and reconciliation with the Father, there is a series of private petitions to Him: “help the orphans, have mercy on the possessed, tormented by unclean spirits and cleanse them, teach the unwise; convert the erring; release those imprisoned; keep us all.” The people respond to individual parts of the prayer in the same way as in the previous prayer (“We praise You, we bless You”...) At the end of the prayer, “the reader reads the prophets and other (readings); the presbyter or deacon reads the Gospel; In conclusion, the bishop or presbyter teaches what should be done and what is useful. Then there is prayer and the catechumens receive the laying on of hands (implying: the catechumens are released). The bishop instructs the people in what constitutes a mystery. If there is no bishop, the presbyter speaks, so that the faithful know to whom they are approaching, and who is their God and Father.” The monument also contains the very text of this “secret teaching”, “mystagogy”, which contains a statement of the most important truths of the doctrine: about the two natures in Christ, about the mystery of the incarnation and atonement, about the victory of Christ over death and hell (in the current service this mystagogy corresponds to the Creed). The people respond to mystagogy: Amen. “When the people have been taught mystagogy, the Eucharist is offered. However, mystagogy is not always taught, but only on Easter, on the Sabbath, the Lord’s Day and on the days of Epiphany and Pentecost” 417. The remark that immediately after the mystagogy the Eucharist is offered shows that the service described is also the preparatory part of the liturgy, the liturgy of the catechumens. On it, as we see, there is a prayer for the catechumens and that reading of Holy Scripture, which was still part of this part of the liturgy under Justin the Martyr. That is why, setting out in another place, above, the rite of the Eucharist, the “Testament” begins this rite directly with the offering of the Gifts and prayer over them, without touching on the preparatory part of the liturgy. This part of the liturgy, thus, in the “Testament” merges with Matins. Exclamation of the Deacon (Deacon's Matins) But it should be noted that the stated rite of Matins, with which the Liturgy of the Catechumens merged, is not complete: since it is placed in the section on the duties of the bishop, it gives only the prayers and exclamations of the bishop. In another section of the “Testament”, dedicated to the duties of a deacon, the so-called “Proclamation of the Deacon” (Proclamatio diaconi) is given there, i.e. a series of exclamations that a deacon makes during a service. It is not said at what service the deacon performs them; it is only noticed that some of them precede the prayer of the bishop or presbyter, and some follow it. But these exclamations are different from those placed in the rite of the Eucharist and correspond to the exclamations of the deacon at the liturgy of the catechumens in the “Apostolic Constitutions.” Consequently, they should occupy approximately the same place in the rite of worship according to the present monument, i.e. should have been part of the morning service, which consisted of matins in the proper sense (doxology at dawn) and the preparatory part of the liturgy. This “Exclamation of the Deacon,” which is, as it were, an independent service (matins) of the deacon, just as the “Testament” has a special episcopal matins, a special presbytery and even a special “widows’ matins,” consists of 12 preparatory exclamations, 22 petitions and 1 final exclamation. Preparatory shouts: “Let’s stand up. - Let everyone know their place. - Let the catechumens leave. - Look, no one is wicked, and no one is careless. - Look, whoever doesn’t believe, let him leave. - Let us pray with one accord. - Let there not be any fornicator, let there not be anyone who is angry. - He who is a slave of sin, let him go. - See how the sons of light will ask. “Let us pray to the Lord God our Savior Jesus Christ.” “Then, when the presbyter or bishop begins a prayer (it is not known which one),” the “Testament” continues directly, “the people pray and kneel. The deacon says so.” There are 22 petitions in the following form: “Let us pray for this, that the Lord...”. 1st petition - for the heavenly (higher world), 2 - for faith, 3 - for harmony, 4 - for patience, 5 - for the apostles (for the gift of strength to imitate them), 6 - for prophets, 7 - for confessors, 8 - for bishops, 8 - for presbyters, 10 - for deacons, 11 - for elders (again) 418 , 12 - about subdeacons, readers and deaconesses, 13 - about the faithful laymen, 14 - about the catechumens, 15 - about the kingdom, 16 - about the highest authorities, 17 - about the whole world, 18 - about those sailing and traveling, 19 - about the persecuted, 20 - about the dead, 21 - about the fallen, 22 - about all of us. A series of petitions is concluded with a common exclamation: “let us pray and beseech the Lord to accept our prayers.” “At the end of the deacon’s exclamations,” the “Testament” continues, “the bishop gives a sign with his hand, and the deacon says: “Let us arise in the Holy Spirit, so that, having already become wise, we grow in His Grace, glorifying in His name, being edified on the basis of the apostles and praying, let us pray that the Lord will graciously accept our prayers.” The bishop then graduates (dismisses). The people say amen" 419. The preparatory part of the liturgy and its connection with matins Judging by the fact that the deacon’s proclamation expels the catechumens from the church, one must think that this proclamation followed the prayer for the catechumens, the laying on of hands on them and their dismissal, that everything took place after the readings and teaching 420 (before mystagogy). In the Apostolic Constitutions, the mentioned litany of the “Testament” is already made a litany for the faithful, after the removal from the church of catechumens, possessed people and others like them for enlightenment 421, but in another place of the Apostolic Constitutions a similar litany is laid down even after the kiss before the very offering of the Eucharist 422. Other ancient liturgies have the same or similar litany. Thus, the Chaldean liturgy divides such a litany into two parts, placing one part after the Gospel, and the other after the Creed; the Armenian liturgy has one part of the litany before the reading, and the other after the Symbol; Coptic one after the Gospel, and the other after the Symbol 423; finally, our liturgy (Basily-Zlatoust edition) placed this litany (abbreviated) at the very beginning of the preparatory part of the liturgy, and after the readings introduced another litany, no less solemn (sublime); This is done by analogy with our liturgy at Matins and Vespers. The practice of readings in the 3rd century was also different. at the morning service, which merged with the preparatory part of the liturgy. As we have seen, the "Testament" indicates for this service readings from the prophets and "others", and then the Gospel. The Apostolic Constitutions already contain a more complex and specific practice of readings: they indicate two Old Testament readings: from the law and the prophets, and two or three New Testament readings from the Acts, Epistles and Gospels 424; the Syriac and Chaldean liturgies sometimes replace readings from the Acts with readings from the conciliar epistles; the Armenian has one prophetic reading before the apostolic epistles; The Coptic and Ethiopian liturgies do not have Old Testament readings, but before the Gospel they have three readings from the New Testament in the following order: from the Epistles of Paul, the Councils and Acts 425. From the mutual influence and combination of these types of practice, our current one arose, according to which the Old Testament readings are assigned exclusively to Vespers, the New Testament ones to the liturgy, and Matins, as a service close in time to the liturgy, is left without readings, sometimes excluding the Gospel. It should be noted that, with the exception of Tertullian, other monuments of the 3rd century, when speaking about the composition of the morning service, the preparatory part of the liturgy, merged in the Testament with Matins, is presented in approximately the same form as the “Testament”. Thus, the Arabic Didascalia (i.e., the Arabic translation of the “Testament” for the Coptic Church) speaks of the preparatory part of the liturgy in the following two places: “the place for baptism should be on the side of the church, so that the catechumens who are in it have the opportunity to listen to the pericopes and spiritual hymns and psalms that are said in the church” 426. The bishop “begins to serve the liturgy according to the order and exactly like that. First he will say thanksgiving, then, when all the people are sitting, he will explain the word to them, i.e. priest books, and teaches them repentance (conversion), as is proper, and the path of honesty. Then let him speak psalmody from the book of psalms, from the poets of maxims, from the wise of grace; and all the people listen to this with understanding and fear, and follow it with a contrite heart. Then the presbyters bring the bread and the cup of the Eucharist” 427. Tertullian must also have in mind the preparatory part of the liturgy when he says of one Montanist that she “as the scriptures are read, psalms are sung, conversations are said and prayers are offered, she receives new and new material for visions” 428. Now making a general overview of the morning service according to the “Testament” and comparing this service with the news of Tertullian, we get the following picture. According to the “Testament,” Matins consists of five main parts: 1) two prayers of the bishop, 2) Old Testament psalms and songs between them, 3) readings from Holy Scripture, 4) two teachings: one for everyone, including the catechumens, and one for the faithful alone, 5) solemn prayers between these teachings: one over the catechumens with the laying on of hands and dismissal of them and one for the faithful with exclamations deacon and kneeling. This is thus already a very complex rite, more complex even than Matins in some monuments of the 4th century; but this complexity owes much to the fact that the liturgy was directly adjacent to Matins, and its first part merged with it. Not everywhere, even in the 3rd century. such a merger occurred, and in the 4th and especially in the 5th century. most liturgies already have a preparatory part, the liturgy of the catechumens; Consequently, this merger was a local phenomenon of the church where the “Testament” arose (the Syrian one), and perhaps some others, and in any case a temporary phenomenon. But it is important as evidence that something from the liturgy began to be introduced into Matins (as well as into Vespers, thanks to the previous connection of the liturgy with agapes), for example, prayers for the catechumens. – In Tertullian’s news, the morning service seems shorter, but of the parts indicated by the “Testament” it does not have only songs, perhaps accidentally not mentioned. The “judgment” that Tertullian speaks of involuntarily reminds one of the deacon’s cries: “Let no one be an adulterer...”. These exclamations must be a ritual remnant of the previous excommunication of serious sinners, in the form of removing them from solemn liturgical meetings. So, in Matins of the Syrian church of the 3rd century. The germ of the current prayers at the sixth psalm and at the end of Matins (adoration), and the current six psalm (psalms), and the great litany, and the canon (songs of Moses and the prophets), and the Gospel has already been given. Presbyteral or weekday matins according to the “Testament” The presented rite of morning worship, according to the “Testament”, is the episcopal rite itself. Apparently, it was performed only on holidays, since the “Testament” also gives another order of this service, entitled “Daily Doxology” and intended to be performed by one presbyter. This Matins could be performed without people, as can be seen from the following preliminary remark to it: “The presbyters say the daily doxology in the church, by themselves at the prescribed time.” This is daily praise, i.e. Everyday or priestly matins is a reduction and modification of the first, solemn, festive, episcopal matins. It consists of only one three-part prayer with the opening exclamation: “The grace of our Lord be with you all.” People: “And with your spirit.” Priest: “Praise the Lord.” People: “Dignified and righteous.” The priest reads a prayer addressed exclusively to God the Father, the first part of which consists of glorification for the general benefits of God and especially the spiritual ones bestowed by redemption, the second for redemption, and the last for the private benefits of God to the suffering and the Church. The prayer is half as long as the episcopal prayer, but sometimes coincides with it in expression. The people respond to each of its three sections with the same exclamations as at the bishop's matins. The service ends with this, but the remark is added: “if anyone speaks prophetic words (adds readings from the prophets), he will have a reward” 429. In this rite of morning worship, for the first time, a type of everyday service was given, in contrast to the holiday one. At the same time, this rite is close to the later type of hours and services similar to them (midnight office and compline), consisting of one prayer and one reading, moreover, optional and from the Old Testament. Midnight Office and Matins for Widows according to the “Testament” Appointing each degree of clergy with its own service, and more particularly with its own matins, the “Testament” gives a special rite of such matins for widows, the main representatives (“presbyters”) of women’s church service, and together with the asceticism of the Church where this monument arose. The widow was promoted here to this title through the special prayer of the bishop; in the ladder of hierarchy she stands below the deacon and above the subdeacon and reader; She was obliged to constant prayerful solitude and had to perform special services, especially on holidays, at night and in the morning, at dawn. These widows performed services alone; but, notes the “Testament,” “if a widow has like-minded friends - virgins, it will be very good if they pray with her to answer Amen. The widow could perform the service either at home or in church, but during the period of purification she was not allowed to approach the altar. Both widows' services consist of one prayer. In the “night doxology,” the widow first glorifies the holy immaculate God of the forefathers, prophets and apostles with all her soul, strength and heart for His care for the poor and weak and for the fact that He was pleased to make her His servant, and asks to strengthen her heart for perfection in the Holy Spirit and to return their youth to them, widows, for the building of the Church; then turning to the Son, the Word and Mind of the Father, and confessing everything He has done for our salvation, the widow asks Him to help widows, to guide their thoughts in strong faith. The “Morning Doxology” is intended (by its inscription) “For widows who enjoy presiding at meetings.” The doxology is addressed to God the Father, and after the general glorification of His providence and mercy, it concludes with a prayer that He would perfect in the servant His spirit of counsel, piety and right-thinking, after which follows praise to God, who has removed from “our” (widows’) poverty all anxiety, discord, bad customs, doubt, fear, weakness; Praise be to God, who changed the way of thinking of widows, who corrected their thoughts for the right service of Him 430. These “widow’s” services resemble the current cell “rules” in the simplicity and monotony of their content. It is characteristic that they are indicated only for female ascetics, and not for men. The Testament, as a monument originating in Syria, can only speak about the practice of this Church. But if such complex rites of Matins existed in the 3rd century. in one Church, then they were possible in every other. Hours and days of the Eucharist The listed monuments of worship clearly show that, at least by the end of the 3rd century. The Eucharist was finally moved to the morning, immediately following the morning service, which began at dawn. This was the case not only in the homeland of the “Testament” - in Syria, but judging by the testimony of Tertullian, in other Churches: “we receive the sacrament of the Eucharist,” he says, “in pre-dawn meetings and from no one else’s hands, but only from the hands of the presiding officer” 431. It is possible that in some places the previous practice of celebrating the Eucharist in the evening continued; there is evidence of such a practice not only from the first half of the 3rd century. (Clement of Alexandria) 432 but also from the second (Cyprian of Carthage 433, Canons of Hippolytus and Egypt 434) - but by a strange coincidence, these testimonies concern only Egypt, in which the custom of the evening celebration of the Eucharist also existed during the time of the historian Socrates (5th century) 435. And regarding the days on which the Eucharist was celebrated, there was no complete uniformity in the Churches. The “Testament” makes it quite clear that the Eucharist was celebrated only on Saturdays, Sundays and holidays, of which there were three: Easter, Pentecost and Epiphany 436. To these days, as we will see later, we must also add the memory of the (local) martyrs. This was therefore the case in Syria in the second half of the 3rd century. But in Rome and Africa there appears to have been a daily Eucharist. Tertullian, explaining the Lord's Prayer, by daily bread means the Body of Christ and notes: “So, by asking for daily bread, we ask for eternity (perpetuitatem) in Christ and inseparability from His body” 437. From this we can conclude about the daily celebration of the Eucharist, especially if we compare these words with the interpretation of the 4th petition of the Lord's Prayer from St. Cyprian: “we ask that this bread be given to us daily, so that, being in Christ and receiving the Eucharist from Him daily as the food of salvation, we may not be deprived of heavenly bread and not be separated from the body of Christ if we are removed from communion by committing some very serious sin” 438 . Origen says: “Christians eat the flesh of the Lamb every day, i.e. flesh of the Word of God, listen to the scriptures, every day accept the Passover sacrificed for us, i.e. Christ" 439. But it is possible that in all these testimonies we are not talking about the daily celebration of the Eucharist, but only about daily communion. From Tertullian we learn that at that time there was already a custom of taking the Eucharistic gifts home for daily reception. Tertullian also presents the Christian woman with the following argument against marriage with a pagan: “Won’t (the husband) notice that you are eating something in secret before dinner? and when he finds out that this is nothing other than bread, what can he think about you in his ignorance?” 440 St. Cyprian says that a woman who “tried with unworthy (according to other RKP - “unclean”) hands to open her ark (arcam suam), in which the shrine of the Lord (Domini sanctum) was kept, was scorched by the fire that came from there” 441. It is possible that the preservation of the Gifts was sometimes caused by the desire not to break the fast by eating them, which fear, as we will see, is mentioned by Tertullian 442. (In view of this, it must have been that in some places the custom, denounced by St. Cyprian, of drinking water instead of wine at the morning Eucharist began to be used.) 443 All this prepared the way for the idea of ​​a presanctified liturgy. Prayer hours for writers of the 3rd century. Morning worship and agape with the addition of one or another Eucharist (liturgy) were, we see, in the 3rd century, as in the 2nd and 1st, not only the main church services, but also the only public services. And they did not exclude the existence of special private services, performed by the clergy either alone, or with the participation of a few zealous believers, both in church and at home. The apostolic custom of consecrating with prayer the three most significant and important hours of the day was supported, as we have seen, in the 2nd century, and passed into the 3rd century. In the II century. Only the “Teaching of the 12 Apostles” testifies to this custom, without indicating which hours were sanctified by prayer. Evidence from the 3rd century. on this issue are both more frequent and more definite. It is evident that the custom of consecrating certain hours of the day with prayer is now more and more spreading and becoming established. For Clement of Alexandria, prayer hours are a firmly established and widespread custom. "If some set aside (τακταì ἀπονέμουσι for prayer certain hours, such as the 3rd, 6th and 9th), then the one gifted with knowledge (ὁ γνωστικòς) prays all his life, trying to remain with God through prayer. He left, briefly to say, everything is useless, having reached where he received perfection, as one who acts out of love. But the allocation of three hours for honoring with the same prayers (ται ς ἴσαις εὐχαι ς τετιμημένας) is generally recognized in view of the three blessed states of the saints” 444 Thus, Clement looks at prayer hours as a good means for moral progress, not necessary only for those who have achieved perfection and are capable of unceasing prayer. Elsewhere, Clement speaks of the 6th hour of the day as one in which “something from the economy of salvation took place (ἐμφαίνει) - precisely completed (ετελει). ώ θη) man" (meaning must be redemption 445). Tertullian speaks about prayer hours in approximately the same spirit: “As for the time of prayer, it will not be superfluous to outwardly observe even certain hours, those, I mean, well-known hours that designate the periods of the day: the 3rd, 6th and 9th, which can also be indicated in Scripture as more solemn hours (solemniores)”; referring to the descent of the Holy Spirit at the 3rd hour, and to the prayers of St. Peter and John in the 6th and 9th hours, Tertullian continues: “although the apostles acted simply, without any intention of giving a rule for fulfillment, it would be good to establish some warning (praesumptionem), which also strengthens the exhortation to prayer and at times, like a certain law, pulls us out of everyday affairs to fulfill this duty - namely, that we pray daily at least three times, as worshipers of the Father and the Son and the Holy Spirit - which, as we read, was observed by Daniel, in accordance, of course, with the customs of Israel. We are not talking about established (legitimae) prayers, which without special reminder (sine ulla admonitione) must be performed at the onset of day and night” 446. Elsewhere, Tertullian, who had already become a Montanist, defending the fasts of this sect from reproaches from the Orthodox for their novelty and severity, compares prayer hours with fasts. “If in the same commentary (Acts) of Luke the third hour of prayer is indicated, in which those filled with the Holy Spirit were mistaken for drunkenness, and the sixth, in which Peter went up into the upper room, and the ninth, in which they went to the church, then why do we not understand this in such a way that one must indifferently pray always and everywhere and at all times, but in such a way that these were also more significant hours (insigniores) in human affairs, dividing the day, distributing work and affecting public life, and more solemn in divine prayers, which is also proven by the example of Daniel, who prayed three times a day, of course with the allocation (for prayer) of some hours, but not other than those that became significant from here for the apostles, i.e. 3, 6 and 9th" 447. Tertullian also mentions night prayers: proving to a Christian woman the inconvenience of a pagan marriage for her, Tertullian says about a pagan husband: “Will he be willing to let you go to night meetings (convocationibus), if necessary?” 448 Origen holds a higher view of prayer hours than his teacher Clement of Alexandria: “The whole life of a holy man should be great, continuous prayer, part of which will be prayer in the proper sense, which should be performed at least three times a day”; referring to Daniel, ap. Peter and David, in proof of the need to pray at three “times of the day,” Origen adds: “but we will not spend the night time without this kind of prayer, as it is said about Paul in the Acts that he prayed at night with Silas in Philippi” 449. St. Cyprian already diligently delves into the symbolism of the prayer hours of the day. Seeing, together with Tertullian, the sacrament of the Holy Trinity in the triple number of hours, St. Cyprian sees the same sign in the three-hour intervals separating these hours from each other; in particular the significance of 3 o'clock St. Cyprian sees in the descent of the Holy Spirit, the 6th - in the prayer of the apostle. Peter, who decided to accept the pagans into the church, on the 6th and 9th - that “at the 6th hour, crucified until the 9th, the Lord washed away our sins with His Blood... For us, beloved brethren, beyond the hours observed from ancient times, now the times (spatia) of prayers and sacraments have increased. For we must pray in the morning, so that the resurrection of the Lord can be glorified by morning prayer. When the sun sets and the day ends, you need to pray again; since Christ is the true sun and the true day, then at the setting of the sun and the end of the day, when we pray that light may come to us, we ask (praecamur) for the coming of Christ, who has the gift of the grace of eternal light... And if we are in Christ, i.e. We always remain in the light, then we should not stop praying even at night... Let the darkness that we escaped not hinder us; let there not be a omission of prayer at night (nulla sint horis nocturnis precum damna) due to laziness and negligence” 450. So, all the most important church writers of the 3rd century. They mention prayer hours and everyone equally names the 3rd, 6th and 9th as such hours, noting that in addition to them, morning and evening are dedicated to prayer, and that prayers were also customary at night. Apparently, private prayer is expected during these hours, but the analogy of these hours with morning and evening liturgical meetings, as well as Tertullian’s calling night prayers “convocations,” suggests that here and there small prayer meetings were also held during these hours. Thus, writers of the first half of the 3rd century. They already know, not counting Matins with Liturgy and Vespers, up to 6 hours of prayer (and with these services - 8): morning prayer, 3rd, 6th and 9th hours, evening prayer and night prayer, maybe even more than one (St. Cyprian: “night hours”). The prayers of the 3rd, 6th and 9th hours therefore had approximately the same character as morning and evening prayers. Hence, even now, among some Eastern Christians (for example, Armenians), who have preserved a very ancient church practice, morning and evening prayers are considered a church service on an equal basis with others (as in some ancient Greek and Slavic Books of Hours). Remarkable is the testimony of St. Cyprian that “now the times of prayer and the sacraments have increased”: before his eyes, it seemed as if these secondary church services were multiplying and becoming more complex. Prayer hours for canonical monuments of the 3rd century. Naturally, the canonical monuments of the 3rd century, which belong more likely to its second half than to the first (to which the above-mentioned evidence falls), already know a slightly larger number of prayer hours and a more social and liturgical character behind them. The evidence from canonical monuments about prayer hours is also important for us because it speaks about the practice of different Churches: Syrian, Egyptian, Roman - and nevertheless indicates a uniform practice. A slight difference in this practice among different churches may indicate that this practice was developed independently. In view of the special importance of this era for the development of the ritual of the liturgical hours, for which the first foundations were now laid, we will present in parallel all the prescriptions of this kind in the canonical monuments of the 3rd century. Let us begin with the “Will” as giving more concise instructions. The “Testament” in its instructions on prayer hours makes a distinction between the clergy (more specifically the bishop and presbyter) and the laity, demanding from the former greater diligence and thoroughness in observing these hours. At the same time, the place about the episcopal-presbyteral hours of prayer in the Testament has characteristic differences in the Syrian manuscript and in the Arabic translation for the Coptic Church (marked in italics) “The Testament of Our Lord Jesus Christ” in the Syrian edition Let the bishop be constantly at the altar, remaining in prayer long and at night, especially during the prescribed hours of the night, namely at the first, at midnight and in the first hour of dawn, when dawn appears. Beyond this in the morning (,?) at the third hour, at the sixth hour, at the ninth hour, at the twelfth hour and at the hour of the lamp. If he prays for the people and for himself at all times continuously, he does well. And let him be alone in the church building. But if he has one or two participants, then it is good if he stays with them to pray together with one accord in the word. For where two or three are in My name, remember, I told you, and I will be among them. If he cannot remain continuously all night, at least let him remain (in the church) during the above hours. For then angels visit the church 451 . "Testament" in Arabic translation for the Coptic Church ("Arab Diskalia") May the bishop be constantly at the altar and free for prayer day and night, especially at the hours at which prayer is supposed to be: at the beginning of the day and at the time of going to bed and at midnight and at dawn, and then at one o'clock in the afternoon, and also at 3, 6 and 9 and at dusk. If he prays for himself and all the people at all times, he does well; and let him be alone in the church. If he has one or two participants and he wants them to be with him, let him arrange so that they help him in every matter, especially in prayers and supplications, which must be done carefully and in agreement, since the Lord said: where two or three are gathered in My name, there I am in the midst of them. If he cannot perform prayers continuously day and night, let him pray at the hours we have indicated. Then St. angels will visit and serve the church 452 Testament (on prayer hours for the laity) Let the people always take care to pray unfailingly at dawn, as soon as they get up from their beds and wash their hands; and then let them go to whatever business they please. Let everyone take care to pray at the third hour with sorrow and difficulty, either in church, or if they cannot go to church, then at home. This is the hour at which the Only Begotten was led to the cross. Likewise, let there be prayer with sorrow at the sixth hour, for then the day was divided by darkness. So let there be a voice that imitates the prophets and the sorrowing creation. Also, at the ninth hour, let one prayer extend with glorification, as if in imitation of the souls of those who glorify the unfaithful God, who remembered His saints 453 and sent His Word and His wisdom to enlighten them. For at this hour life was revealed to the faithful, Blood and water flowed from the side of the Lord. In the evening, since it is the beginning of the next day and represents the image of the (final) resurrection, (God) made us praise (Him). At midnight let them rise praising and exalting God for the (Lord’s) resurrection. It is necessary that a faithful husband who has an (un?)faithful wife should go and perform prayers at the prescribed hours. At dawn, let them glorify with psalmody, since Christ, having risen, glorified the Father with the singing of the apostles. Those who are pure should not omit any of the indicated hours of prayer 454. All who belong to the order of Christians should pray first of all at the time when they get up from their morning sleep. When they are going to pray, let them wash their hands. Let them do the same before each task. If there is a meeting in the Church for the word of God, then let everyone rush there to this meeting and let him know that listening to the word of God must be placed much higher than enjoying all the splendor of this world, and that he will suffer a great loss whoever need ever prevents him from hearing the word of God. Let them try more often, freed from work, to gather in church and firmly drive away hatred of the enemy from themselves, especially if someone knows how to read and write. All the more will he benefit if he hears what he did not know, for the Lord is present at the place where the memory of His greatness is accomplished and the Spirit descends on those gathered and pours out His grace on everyone. Who among them is a man of double heart (courage?), He rests in them, since you heard about their ordination (ordination?) in the Spirit. Those who are moved by their mind (following only its suggestions?) (and remain) at home do not follow what they hear in church. So, let everyone try to attend church with great diligence on all days on which prayers are performed. And on whatever day they don’t pray in church, take the Scripture and read it. Let the sun in the morning see the Scripture on your knees. Let them pray at the third hour, since at this time the Savior was voluntarily crucified for our salvation, in order to give us freedom. Then pray at the sixth hour, since at this hour all creation was in turmoil because of the terrible crime committed by the Jews. At the ninth hour let them pray again, since at that hour Christ prayed and gave up His spirit into the hands of His Father. And at the hour when the sun sets, let them pray, since this is the end of the day. And then on the evening of the lamp let them pray, as David says: in the night I speak. And then at midnight let them pray, as David did the same. Paul and Silas, servants of Christ, prayed at midnight and praised God 455. So, we must remember God every hour. And when someone lies down on the bed to sleep, he must pray in his heart, doing it in this way (the prayer fell out, perhaps the Lord's prayer) 456. Whoever is bound by marriage, whenever he wants to get up from his wife’s side, let him pray. For marriage does not defile. And after rebirth there is no need for a bath, with the exception of washing the hands and nothing else besides this, since the Holy Spirit perfumes the body of the faithful and cleanses it all. Let everyone try to pray with great zeal at midnight, for our fathers said that at this hour all creation is ready to serve the glory of God, the ranks of Angels and the souls of the righteous bless God, as the Lord testifies, saying about this: “at midnight there was a cry: behold, the Bridegroom is coming, come ye to meet Him.” And then, at the time at which the rooster crows, prayers should be established in churches, as the Lord said; “Watch that you do not know at what hour the Son of Man will come, at the cry of the loop or in the morning” 457. All the faithful, men and women, having risen from sleep in the morning, before getting down to any business, let them wash their hands and pray to God, and then only go about their business. But if there is teaching in the word of God, let everyone choose to go to that place, taking into account that God will hear when he speaks (to Him) through the one teaching. For by praying in church, he will be able to escape the troubles of the day. The (God) fearing person must remember that it is a great loss not to go to a place where they teach, especially (if) he can read. Or (?) if you came to study, then let none of you (come?) be the last in the church, in the place where instruction is imparted. Then you should let the preacher suggest what is useful to everyone, and you will hear what you did not think about, and you will benefit from what the Holy Spirit gives through the teacher. Thus, your faith will be established in what you hear. Further, in that place you will be told what you should do at home. Therefore, let everyone be diligent in visiting the church, the place where the Holy Spirit blooms. If on any day there is no teaching, then let everyone take St. a book and reads in it to his heart's content what seems useful to him. And if you are at home, pray at the third hour and praise God. If you are in another place, and this hour comes, then pray in your heart to God. For at that hour Christ was seen nailed to the Cross. Therefore, in the Old Testament, the law commanded that at each hour the bread of contemplation (of the show) should be placed in the prototype of the Body and Blood of Christ, and (commanded) the slaughter of a dumb lamb, which is a prototype of the perfect Lamb, for the shepherd is Christ; He is the bread that came from heaven. Pray in the same way again at the sixth hour. For when Christ was nailed to the cross, that day was divided, and great darkness arose. Therefore, at this hour let them pray with strong prayer, imitating the voice of Him who prayed when all creation was darkened by Jewish unbelief. And then great prayer and great praise must be performed at the ninth hour, so that you know how the soul of the righteous glorifies the Lord true God, who remembered the saints (and) sent them His Son, Who is His Logos, so that He would enlighten them; for at that hour Christ was pierced in the side by a spear, blood and water flowed out, and then He enlightened the rest of the day until the evening. Therefore, when you go to sleep, you should begin the day and make it an image of the resurrection. Pray further before you rest on the bed of your sleep. And at midnight, rising from your bed, wash and pray; You need to wash with clean water. If you have a wife, pray together alternately. If she is still an unbeliever, go away alone, pray and return to your bed again. You are not bound by marriage to miss prayer; for you are not defiled; whoever has washed does not need to wash again; for they are pure and blameless; having blown on your hand and marked yourself with the saliva of your mouth, you are all clean, even to your feet. For this is a gift of the Holy Spirit and drops of water (drops serve) of baptism descending on the source, that is, the heart of the believer, cleansing the one who has become a believer. We need to pray at this hour, for the elders (Greek: πρεσβύτερος) gave us this custom and taught us to wash ourselves this way. At this hour, all creation rests, blessing God. The stars, trees and waters seem to stand; the entire army of Angels serves with the souls of the righteous; they bless God almighty at this hour; Therefore, whoever believes, let him pray at this hour. The Lord said this, and I bear witness to this: “At midnight there was a cry: Behold, the Bridegroom is coming; go out to meet him.” And he added: “For this reason, watch, for you do not know the hour of the day, the Son of Man will come.” In the same way, get up at the hour at which the rooster crows and pray. For at this hour the children of Israel denied Christ, whom we, believing in Him, knew through faith, looking full of hope to the day of eternal light, which will shine for us forever in the resurrection of the dead 458. Comparing all these testimonies with each other, it is impossible not to notice first of all that the “Testament” gives prayer hours partly the character that they now have in the Catholic Church, being obligatory only for the clergy (horae canonicae), although it also requires the organization of small prayer meetings during these hours. The second two monuments - the Canons of Hippolytus and the Egyptian - more insist on the unforgiving observance of prayer hours by all believers. Characteristically, these monuments indicate the very frequent, almost daily performance of morning worship, and the reading of Holy Scripture is recognized as the most important part of it. Given the rarity of copies of the Bible then, the church was the only place where one could study it, the most accessible school of theology. It seems incomprehensible that the monuments require attendance at morning services especially from those “who can read”: perhaps the latter more than others neglected these meetings, considering home reading of the Holy Scriptures sufficient. The Egyptian canons especially note the widespread development of preaching (it is not for nothing that they have a common homeland with Origen). The “Testament” and the Egyptian Canons single out the ninth from a number of other prayer hours, indicating for prayer its predominantly joyful and laudatory character. This is the nature of the service of this hour and now. The “Testament”, in comparison with the canons of Hippolytus and the Egyptian ones, has new prayer orders. Thus, in the Syriac version, in the evening it indicates, in addition to the hour of the lamp (vespers) and the “first hour” of the night, corresponding to the service of going to bed for other monuments or our Compline, another 12th hour of the day as a prayer hour, placing it before the hour of lamp. An echo of this practice is that in the current Coptic Book of Hours “compline” precedes vespers 459 . The Arabic edition of the “Testament”, omitting the service of 12 hours, has another, redundant against the Canons of Hippolytus and the Egyptian - namely, the first hour (of the day). It is possible that the Syrian “Testament” also indicates this service with the word “in the morning” (if a comma is placed after it). Characteristic is the insistence with which the “Testament,” but only in the Syriac text, demands observation of the night hours of prayer; either because these hours were more neglected, or because they were especially favorable for the mood of prayer. Some ancient Books of Hours, as we will see later, have a whole system of “night hours”, equalizing their number with the daytime hours and bringing both numbers separately to 12. Thus, already in the 3rd century. All our current church services exist positively under the form of prayer at the appropriate hours, and from these services the Liturgy, Matins, Vespers and the hours of the 3rd, 6th and 9th go back to the apostolic age. Monuments of the 3rd century They do not indicate any order for prayer hours. Consequently, here everything was left to the freedom of the believer. But already in the 2nd century, as we have seen, the Lord’s Prayer served as a necessary accessory to the prayer hours observed at that time. That this was also the case in the 3rd century is clearly evident from the fact that Tertullian speaks about prayer hours in his treatise on the Lord’s Prayer (Tertullian. On prayer, 10.), as well as from the fact that almost every significant writer of the 3rd century. left a commentary on this prayer (Tertullian, Origen, St. Cyprian). The extent to which the Lord's Prayer was considered fundamental, all-exhaustive and necessary in all prayer, and therefore in the celebration of the sacred hours of the day, is shown by the tone of defense in which Tertullian speaks of other prayers: “since there are petitions corresponding to the circumstances of each, then, having preceded the established and ordinary prayer (i.e., the Lord's prayer, as the context shows), as a foundation, we have the right to express secondary (accidentium) desires, the right, as it were, go beyond petitions" 460. These “additional” prayers to the Lord’s Prayer must not have had ready-made samples anywhere else, judging by the fact that the “Testament,” so rich in prayers, does not provide such samples, but the “widows’ prayer” at midnight in the same “Testament” can be looked at as the first attempt to formulate the prayers of the liturgical hours. Tertullian allows us to say more about the prayer ritual of the liturgical hours. Immediately after speaking about these hours, noting that “a brother who has come to the house cannot be sent away without prayer,” he says: “those who are more zealous in prayer have the custom of adding alleluia and psalms to their prayers in such a way that those present can answer (him) with their final words.” With this testimony of Tertullian, one can compare the following injunction of the “Testament”: “let the virgins and boys answer to those who sing in church. If two or three sing privately at home, let those singing alternately respond in the same way; men too" 461. Both here and here we are clearly talking about that semi-private, semi-public prayer, which is found in the canonical monuments of the 3rd century. prayer “hours”, and as an accessory to this prayer, i.e., the order of the hours at that time, the psalms, and alleluia (now we have the concluding psalms of the hour), and singing or other public pronunciation of the most expressive verses of the psalms are indicated, as now. the current prokeimenon, refrains to the troparia of the hour and the “verse” of the hour). – The same Tertullian, in the same treatise, introduces us to a number of rituals used during these semi-public prayers, some of which he does not approve of, while others he recommends, and which, to a greater or lesser extent, are reflected in the current worship service in general, and in particular the hour. Of these rituals, the most common and necessary for Tertullian is kneeling: “every day we must prostrate ourselves before God, at least at the first prayer with which we greet the day; during fasting and standing, no prayer can take place without kneeling” 462. Almost equally necessary during every prayer was the “kiss of peace” 463 (preserved in our country only in the liturgy). It was also customary to lift up and stretch out the hands 464, and wash the hands before prayer 465. Tertullian speaks disapprovingly of the custom of removing outer clothing during prayer and sitting after it 466. Tertullian does not mention the sign of the cross in this list of rites, but in another place he says about it: “at every departure (progressum) and movement, at every entrance and exit, when dressing and putting on shoes, when washing, at the table, when lighting a light, at a bed, when sitting, and in any case we draw (terimus) on the forehead the image (signaculo) of the cross” 467. But the Canons of Hippolytus and the Egyptians speak about the sign of the cross immediately after the speech about the liturgical hours and in connection with them. We, together with the catechumens, will instruct each other regarding the service of God; then demons cannot sadden us when in every prayer we remember Christ. Mark your forehead with the banner of the cross for victory over Satan and for glorifying (God) for faith. Moses also did this with the blood of the lamb, with which he anointed the doorposts and lintels... 468. You are all believers, if you perform these (prayers at set hours) and keep them in memory, teaching each other and the catechumens to do this, then nothing will tempt you, and you will never fall if you remember Christ at all times. For every hour, accept (in your mind) this name in order to imprint (σφραγίζειν) your forehead in fear. For this is a well-known and obvious sign by which the devil is destroyed. When you do this in faith, you reveal yourself (a Christian) not only to people, but also in your conscience, in which you are consoled as a persecutor (of the devil), since the adversary the devil looks only at the strength of the heart, and when he sees a person from within, that he is reasonable, being sealed with the seal of the word of God from the outside and inside, then he flees immediately, being pursued by the Holy Spirit existing in the person who gave he belongs in himself. Moses did this too... 469. Characteristic is the view of the sign of the cross as a spell against the devil. Components of worship So that the picture of the daily divine service of the 3rd century. was complete, it is necessary to make some more general comments about the nature of the services of that time, their internal content, i.e. come closer to the consideration of the general and necessary components of each service: reading Holy Scripture, prayer and singing - in the 3rd century. Then, in addition to the composition of the services of that time, we will fully understand their entire content. No matter how frequent the above evidence is from monuments of the 3rd century. about the reading of the Holy Scripture during the divine service of that time, not everything on this point is clear. First of all, they do not indicate the range of sacred books read. It must be borne in mind that the New Testament canon of holy books was not yet fully defined. Not all sacred books, now considered to be divinely inspired, were recognized everywhere, in all Churches, as such, even in the 4th century, as shown by the classification of some of these books by St. Athanasius and Eusebius of Caesarea into the category of ἀντιλεγόμενα (disputed) or only ἀναγιγνωσκόμενα (readable, i.e. allowed to be read during worship as useful along with divinely inspired ones). Such fluctuations in the 4th century. occurred in relation to the Epistle to the Hebrews, most of the conciliar epistles and the Apocalypse. Judging by the fact that such “controversial” regarding their canonicity were included in the 4th century. and some respected ancient writings, later decisively recognized as uninspired, such as the epistle of St. Barnabas, the “Shepherd” of Hermas, etc., one might think that in the 2nd and 3rd centuries. The volume of Holy Scripture read during worship was wider than ours, i.e., that along with the current canonical books of the New Testament, the writings of the apostolic men were read and not sharply separated from them, and in some Churches, probably the Apocrypha. A trace of this practice has been preserved to this day in the Abyssinian Church, where, for example, the book of Enoch 470 is read as Holy Scripture during divine services. In our worship, a trace of this practice is the reading of non-canonical books of the Old Testament: the Wisdom of Solomon and Jesus son of Sirach as proverbs along with and on an equal basis with the canonical books, as well as partly the reading of the Acts and Epistles of the Apostles, as if on a par with the reading from the fathers at the all-night vigil before the Six Psalms. For the first time from the 3rd century. we have evidence of the liturgical division of the New Testament for reading. The Arabic Didascalia, as we saw 471, mentions pericopes (“conceptions”). The evidence of this canonical monument, the belonging of which to the 3rd century may be doubtful, is confirmed by writers of the 3rd century. Origen mentions pericopes in his commentary on the book. Kingdoms: “a lot of reading; and since it is necessary to speak about the pericope divided into two, but it was read in order about Nabal...” 472. It is sometimes noticeable how the daily pericope forces Origen in conversation to dwell on sections of Scripture that are of little use for teaching, for example, on genealogies, on the calculations of Jewish camps in the desert 473. All this also allows us to conclude that the division of Scripture for liturgical reading must have been continuous, without omissions. The poverty of the church year (sacred memory) eliminated the need for any deviations from ordinary readings. Nevertheless, special readings must have been selected for existing memories; this is evident from the fact that the same Origen in his interpretation of the book. Job speaks of reading it during the days of fasting in honor of the suffering of Christ: “in the church meeting the suffering of Job is read in St. days, on days of fasting, on days of abstinence, on days in which those who fast and abstain seem to sympathize with that wonderful Job, on days in which by fasting and abstinence we follow the holy suffering of our Lord Jesus Christ... Not without reason (merito) and now on days of suffering, on days of consecration, on days of fasting, the suffering of blessed Job is read, they reflect on it, they constantly study it.” 474. At the beginning of the 3rd century. the reading of all Holy Scripture was indifferently acquired by the reader, whose view of the position was the highest: it is considered honorable for the confessor. “So it should have been,” writes St. Cyprian regarding the appointment of confessors Abraham and Celerin as readers - they should begin with the position of reader. Nothing is more fitting for the voice that has confessed the Lord with a glorious sermon than to be heard during the performance of divine readings; after the lofty words spoken by martyrdom for Christ, read the Gospel of Christ, thanks to which there are martyrs” 475. “What else should the one who came to us with such a recommendation (dignatione) from the Lord, glorified by the surprise of the very one who persecuted him, do, if not to raise him to the church platform, so that, leaning on the height of the highest place, visible to the whole multitude with the glory of his title (honoris), he read the instructions and the Gospel of the Lord, which he steadfastly and faithfully follows? Let the voice of the one who confessed the Lord be heard daily in what the Lord said. Let him see if there is a greater degree that he could achieve in the Church. There is nothing in which a confessor would be so useful to the brethren as in the fact that when the Gospel reading is heard from his lips, everyone who listens will begin to imitate the faith of the reader” 476. These places clearly show that in Carthage in the half of the 3rd century. the reader also read the Gospels (although already in the 2nd century the latter was singled out as a particularly sacred book). But the “Testament” already entrusts the reading of the Gospel to a presbyter or deacon 477 . Regarding the teaching of the 3rd century. is important in that now for the first time those homilies are written down that are pronounced in church to explain the read sections of Holy Scripture (Origen, Hippolytus). This marked the beginning of that church literature, which subsequently provided such rich material for liturgical patristic readings. But from the writers of the 3rd century. our charter did not select one for liturgical use. Regarding prayers during the daily service of the 3rd century. also makes a significant step in comparison with the 2nd century. Formulas of Eucharistic prayers appear there for the first time (in the “Teaching of the 12 Apostles”), here the same formulas of prayers appear for other important daily services, at least for Matins, and at least topics for hourly prayers. St. Cyprian reproaches the heretic for the fact that he, “despising the bishops, abandoning the priests of God, dares to erect another altar, to perform another prayer with unlawful words” 478. Liturgical singing, as we have seen, in the 2nd century. received significant development compared to the 1st century, if you believe the legend that it was St. Ignatius the God-Bearer was the initiator of antiphonal singing in the Christian church. In the 3rd century. it takes an equally significant step: it recognizes the need to regulate the very melody (not just the rite) of Christian singing. Consequently, on the issue of singing in the 3rd century. looks deeper than II. We have in mind the considerations expressed by Clement of Alexandria about appropriate music for Christians and their worship. First of all, Clement draws attention to the difference between Christian worship from Jewish and pagan in musical terms: “to glorify God we only use the word of peace, and we no longer use the ancient psalter, nor the trumpet, nor the tympanum, nor the flute” 479. But not all childbirth and voice singing, according to Clement, can be accepted by Christians and were accepted by the church of his time. “Music should be used for decoration and education of morals. After all, even at the feast (agape?) we drink for mutual singing, chanting our longed-for (hope) and glorifying God for the unenviable gift of human pleasures and for the constant supply of everything necessary for the growth of both body and soul. Excessive music (περιττὴ), breaking the soul, going into variety, now crying (θρηνώδη), now uncontrollable and passionate (ἀκ ό λαστον καì ἡδυπαθη) must be rejected. frantic and insane (ἐκβατχευομένην καì μανικὴν)" 480. Dwelling on the types of vocal Greek music that existed in his time, which won the attention of the entire world of that time, had long since reached the eastern peoples and must have everywhere replaced the national melodies, Clement finds some of these types completely unacceptable for a Christian and the Church. “We must choose melodies imbued with dispassion and chastity; melodies that soften and relax the soul cannot be in harmony with our courageous and generous way of thoughts and dispositions. Art, expressed in the flow of voices across different generations, is false art; it develops a tendency towards an inactive and disorderly life. Strict and serious melodies prevent shamelessness and drunkenness in the very bud (this must mean agapes). It is necessary to provide chromatic harmonies (χρωατικàς ἁ ρμονίας) to shameless (ἀχρ ώ μοις) drinking sessions and music of heteras with bouquets” 481. “The various poisons of the crushing songs and plaintive verses of the Carian muses are just as fatal to morals, drawing them with unrestrained and tasteless (κακοτέχν ῳ) music into the passion of the same feast” 482. But Clement speaks approvingly of some types of Greek music of that time, apparently finding in them something in common with the sacred music of the ancient Jews. “The model for music can be given by David, singing and prophesying, praising God rhythmically (ἐμμελως). Such an enharmonic mode (γένος ἑναρμόνιον) is most suitable for Doric harmony, and diatonic mode (διάτονον) for Phrygian harmony, as Aristoxenus says; So the harmony of the barbaric Jewish psalter, revealing in itself something venerable, as the most ancient, and becomes, especially in Terpandra (Greek musician), a model for Doric harmony, when he sings of Zeus as follows: Zeus is the beginning of everything, the leader of all, I lift up this beginning of songs to you, Jupiter” 483. The next of the Greek melodies, Carian, is characterized by Clement as too plaintive and gloomy for Christian use; nothing more is known about him. As for the chromatic, enharmonic and diatonic tunes, we also know their very mood. Their difference depended on the size of each of the three intervals in the tetrachord (a system of 4 strings or sounds), which formed the basis of Greek music. The total size of the intervals in a tetrachord was 2 ½ tones, and the simplest construction of a tetrachord was when it consisted of two whole intervals, or tones, and one half; such a construction was called diatonic (through a tone). A more artificial construction was when the tetrachord consisted of a one-and-a-half tone and two semitones; such a construction was called chromatic (colorful, variegated). The construction was even more artificial when the tetrachord was composed of a double tone and two quarter tones. “Such a tetrachord was probably not used in singing practice due to the impossibility of accurately performing with the voice and distinguishing quarter tones by ear, but was practiced in the field of instrumental music” 484. This last construction of the tetrachord was called enharmonic. But Clement, apparently, by enharmonic melody means some other kind (unison?), since he considers it simpler than diatonic and assimilates it to Doric melodies, which later writers classify as a diatonic type of music on a par with Phrygian. All these remarks by Clement about music are apparently caused by the illegibility of the Alexandrian (naturally, very educated in general and musically in particular) Christians towards various types of music. Clement was thus the first of the teachers of the Church to come to the idea of ​​regulating the liturgical singing of Christians in relation to its melody itself and spoke out decisively for preventing the most artificial and passionate melodies from entering the Church. The later organizers of church singing - in the west, St. Ambrose and Gregory the Great, and in the east St. John of Damascus - from his system of voices, completely in accordance with the instructions of Clement, they excluded the chromatic melody and adopted the Doric and Phrygian diatonic ones. Writers of the 3rd century They consider themselves to have the right to boast before the pagans about the abundance of songs in their worship and to compete with them in this regard. Clement of Alexandria tells the pagan that on the “God-loving, clean-shaded mountain” (in the church) “they indulge in joy (βακχεύουσι); but not Maenads (priestesses)..., but daughters of God, beautiful lambs, performing (θεασπίζουσαι) honest celebrations (ὄργια) of the Word, making up a sensible (σώφρονα) chorus; the choir here is the righteous; here is singing, here is a hymn to the King of all; the young women sing, the angels praise, the prophets speak” 485. Tertullian says: “If anyone is amused by the performing arts, we have enough writings, enough poetry, enough sayings, enough songs (canticorum), enough singing (vocum), and not fables, but truth, not stanzas, but simplicity” 486. Origen, in response to Celsus’ remark that Christians would honor God if they sang the Sun and Minerva, says: “we pronounce (λέγομεν) hymns only to the one God of all and His Only-Begotten Word God, we sing (ὑμνου μεν) to God and His Only Begotten, just as (they sing) to His sun, the moon, the stars, all the heavenly hosts" 487. The great growth of church singing literature even met with a reaction from some bishops. In directed against Paul, Bishop. Samosatsky (who was carried away by the heresy of Artemon), the district epistle (second half of the 3rd century), the bishops denounce him, among other things, for the fact that “he abolished the psalms for the glory of our Lord Jesus Christ, as the latest (νεωτέρους) and as the works of the newest persons; on the contrary, in the middle of the church, on Great Easter, he ordered singing in honor of himself (ψαλωδείν είς εαυτόν) and for this purpose he appointed women, listening to whom one could not help but shudder” 488 . Songwriters and songs of the 3rd century. Despite such a rich hymnographic activity of the 3rd century, almost no works of this kind have reached us from it, but also the names of the creators. This is explained by the destruction of Christian books by pagans and the fact that Christians hid their teaching, which was contained, among other things, in songs (ύμνοι θεολογούντες), especially the doctrine of the Holy Trinity, put forward mainly in the 3rd century, not only from the pagans, but also from the catechumens (disciplina arcani), why should it be, Christians were afraid to write down their songs (as was Creed 489). However, from the 3rd century. Not only several names of the hymnals have been preserved, but also several of their creations. Eusebius cites from the work of Dionysius of Alexandria “On Promises” the place where this saint, reproaching Henoma bishop. Egyptian Pentapolis († 246), for his chiliastic views, praises him for “many spiritual songs, which many of the brethren enjoy to this day” 490. – Clement of Alexandria. concludes his “Teacher” with a hymn to the Shepherd, i.e. Savior; it is possible that this hymn had liturgical use, and in any case it can give an idea of ​​the nature of church poetry of that time. The hymn, beginning with the words: “Tamer of the indomitable onagers,” all consists of a long series (up to 30) of enthusiastic and tender names (epithets) for Christ (for example, wing of chicks, King, Word, giver of wisdom, Savior, worker, helm, bridle, fish catcher), and a petition to Christ to gather his children to praise Him and lead them along the path Yours. The conclusion of the hymn is considered the most poetic: "Heavenly milk, from the glorious breasts Exhausted from Your wisdom! fed by tender lips, filled with mother's breasts, The anthem consists of 4 stanzas; written in anapests, spondees and dactyls, not always in correct and uniform verses. The hymn, therefore, is characteristic of the first attempt at applying Greek versification to Christian song. – Allegorical dialogue sschmch. Methodius, bishop first of Patara (in Asia Minor), and then of Tyre, († 311), “The Feast of the Ten Virgins” (must have been written in opposition to Plato’s “Feast” - the superiority of virginity over marriage is proven) ends with the “Song of the Virgins to Christ God” of 24 stanzas (in imitation, perhaps, of the alphabetic psalms), with a chorus, with which the choir responds to the appeal of each virgin to Christ. In the hymn that begins: “From above, O virgins, a voice is heard...” the virgins invite, in view of the coming voice that awakens the dead, to rush to meet the coming Bridegroom, express their devotion to Christ to the point of self-forgetfulness, inspiring themselves with the example of the “Forerunner who suffered for the love of the truth” and the Mother of the Bridegroom “gracious, immaculate, inaccessible, the Immaculate Virgin, suspected of virginity"; The hymn concludes with a prayer to the Father and the Son to receive the virgins “into the door of eternal life” 491. Hymns of Clement and St. Methodius is also reminiscent of the later akathist - the first with many epithets and appeals, and the second with a 24-stanza division. But in spirit and content, both are something inimitable for subsequent times: there is so much spontaneity of religious feeling in them, untouched by theological reflection, such, so to speak, intimacy in communion with God and the power of love for Christ, possible only in those centuries. Of the current church songs, the song “Quiet Light” is closest to these hymns. Judging by what he says about her as “ancient,” St. Basil the Great 492, its composition cannot be assumed later than the 3rd century. It is remarkable that all these monuments of liturgical poetry of the 3rd century. have exclusively or predominantly (“Quiet Light”) Christological content: of the same nature, as we have seen, were church songs in the 2nd century 493 . In this respect, the prayers differed from the songs: following the example of the Lord's Prayer and due to the constant mention of the Savior, in instructions regarding prayer, about the Father (that prayer should be directed to Him), the prayers preserved from the 3rd century are, for the most part, addressed to the Father. In the 4th century. this even caused a special decree of the Ippon Council: “when coming to the altar, prayer should always be directed to the Father” 494. This custom and decree could also have been caused by the desire to protect the dogma of the Trinity from a tritheistic understanding and to note in this dogma the idea of ​​unity of command. Of the current liturgical songs, it can be attributed to the 3rd century (judging by the fact that it is placed in the codes of Holy Scripture of the 4th century) “Great Doxology”. Just as the hymns of Clement, Methodius and the song “Quiet Light” are an example of original Christian creativity of the 3rd century, so this song is an example of a skillful compilation from Holy Scripture. The versification in it is Jewish - parallelism of members. The first three songs can serve as a sample of those songs that, according to the testimony of the ap. Paul and later Tertullian, were sung by individuals during worship (improvised or composed in advance) in turn; the latter, perhaps, is a sample of songs for that popular performance, which, according to the statement of the neo-Caesarians to Basil the Great, was introduced in their Church of St. Gregory the Wonderworker († c. 270) 495, and which is increasingly mentioned by writers of the 4th century. An echo of this difference in the two types of songs (for individual and national use) has been preserved by the current charter in its requirement that “Quiet Light” be pronounced by the primate, and both faces come together to sing the “Great Doxology.” The special character of the first kind of songs may explain the fact that not all of them were included in the divine service even from later centuries (like the hymns of Clement and Methodius, the poems of Gregory the Theologian and the hymns of St. Ephraim the Syrian were not included in the divine service). Church year III century. Holidays and weekdays Regarding the church year in the 3rd century. compared to the 2nd century. It is necessary to note, first of all, the greater emphasis and separation of holidays from everyday life. Although the Alexandrian school of theology did not approve of such isolation, 496 it is reflected in the fact that on Sunday and Pentecost, work, fasting and kneeling are now for the first time prohibited. “We,” says Tertullian, “as we have received according to tradition, on the day of the Lord’s resurrection alone must abstain not only from kneeling, but also from all kinds of anxiety and service, putting aside our everyday affairs, so as not to give room to the devil” 497. “On the Lord’s Day we consider it impermissible (nefas dicimus) to fast or pray with kneeling” 498. “Not bending the knees on the day of the Lord,” says pseudo-Justin, “is a symbol of the resurrection, through which we, by the grace of Christ, were freed from sins and from the death He killed; this custom began from the times of the apostles, as Blessed Irenaeus, martyr and bishop of Lyons, says in his discussion of Easter” 499. Tertullian is thus the first to mention rest or freedom from work as a sign of the Christian holiday and in particular the resurrection. But the Alexandrians: Clement and Origen, in agreement with the writers of the 2nd century. (especially St. Justin and Irenaeus) speak only of peace from worldly affairs and insist that the Christian holiday should not be like the Jewish Saturday with its absolute idleness 500. Origen’s view of remembrance connected with the resurrection, expressed in the following place, is characteristic: “now, since there are many people (in the church) because of Friday and especially on the Lord’s Day, which is a reminder of the suffering of Christ (for the resurrection of the Lord is celebrated once a year, and not always after 7 days), then let everyone pray to God that His word will come to us” 501. Such a view of the resurrection is also visible in our charter, when it appoints for the resurrection, in addition to the Sunday, the canon of the cross, when it appoints irmos for the canon of general edifying content, and not dedicated to the event, etc. Although in this way the work begun in the 2nd century continues. polemic against the Jewish Sabbath, and writers of the 3rd century. similar to the 2nd century everyone agrees in the belief that it is completely optional for Christians, 502 nevertheless, from the very beginning of the 3rd century, with the weakening of antagonism towards Judaism, a tendency arose towards some kind of celebration of the Sabbath, separating it from a number of ordinary days, and this tendency towards the end of the century and the beginning of the 4th century. leads to the fact that in some Churches Saturday is honored almost equally with Sunday. Thus Tertullian, immediately before the above passage about the celebration of the resurrection, says: “And with regard to kneeling, prayer undergoes diversity in view of those few who abstain from kneeling on Saturday. Since this apostasy is stubbornly defended in the Churches, may the Lord grant His grace so that they either lag behind it or follow their own opinion, without leading others into temptation” 503. It is remarkable how the compiler of the Apostolic Constitutions interpolates those passages of the Syrian Didascalia, where she speaks of the celebration of Sunday, in the sense of celebrating the Sabbath. The insertion about the Sabbath here is made purely mechanically: the speech does not return to it afterwards. (The parallels are also important as an indicator of how the ritual of the Sunday service and the view of the Eucharist developed.) To another place in the Didascalia, where it speaks of the celebration of Sunday, the Apostolic Constitutions do not add anything about the Sabbath, although they also redo it (the text of the Didascalia is marked in italics): “On the Lord’s Sunday, that is, on Sunday, gather together steadily, thanking God and confessing what God has done for you through Christ” 505. The “Testament of our Lord Jesus Christ” appoints for Saturday a liturgy with mystagogy, as for Sunday, Easter, Pentecost and Epiphany 506, and prescribes at the Eucharist on Saturday to offer three loaves in the image of the Trinity, and on Sunday 4 - in the image of the Gospel 507. Of the other seven days, they continued in the 3rd century. celebrated with fasting Wednesday and Friday. A true “Gnostic,” according to Clement, “knows the riddle (μύνιμα) of fasting in those days, i.e. on Wednesday and Friday" 508. According to Origen, “we have the 4th and 6th days of the week, on which we usually fast” 509. Origen places Friday especially highly, comparing it with the resurrection 510, and even with Easter and Pentecost 511. The Syrian Didaskalia speaks about fasting on Wednesday and Friday in connection with the Easter fast (in the section on fasting): “He told us, teaching us: “Are you fasting for Me on these days, or do I need you to grieve your soul; but for the sake of your brothers (the Jews, for the forgiveness of their sin against Christ), you did this and do so on those days on which you fast - Wednesday and Friday - all the time, as it is written in Zechariah: fasting on the fourth day and fasting on the fifth, i.e. on Friday "512". The canons of Hippolytus consider those who do not fast on Wednesday and Friday to be opponents of God, who fasted for us 513. The 69th Apostolic Canon already threatens a cleric with ejection and a layman with excommunication for failure to observe these fasts. The “testament” in the prescription “the sacrifice (Eucharist) must be offered on Saturday and Sunday only on the day of fasting” 514 apparently means the weekly fasts. This last passage shows that fasting was viewed as a kind of holiday, a celebration. But there was also an opposite trend in the view of fasting, which Tertullian mentions disapprovingly, which was inclined to the opinion that fasting is broken by receiving the Eucharist: “Many people think that on the days of standing 515 there is no need to be present at the prayer of sacrifices, for upon receiving the body of the Lord, standing would be broken. So what? Does obedience to the Eucharist release one from one's vow to God? Will not your standing be more solemn if you stand at the altar of God? If you accept the Body of the Lord and still preserve 516, then both will be saving - both participation in the sacrifice and fulfillment of the obligation. If standing received its name from the military example (for we too are God’s warriors), then no joy or sadness that happens in military camps disturbs the standing of the soldiers; for joy makes the execution of discipline more pleasant, and sorrow more diligent" 517. The fast continued until 9 o'clock. The Orthodox also reproached the Montanists for extending the daytime fast beyond this hour. “They (the Orthodox) look at our fasts as unworthy,” says Tertullian, having become a Montanist, “some of them (fasts) are also accused of being new, as introduced later, also saying that this duty (of fasting) cannot be fulfilled arbitrarily and delayed beyond the 9th hour, asserting this, of course, on the basis of their custom” 518. Apart from Wednesday and Friday and the Easter fast, which we are talking about now, there were no other fasts yet, but public fasts on the occasion of disasters, for example, drought, were customary. Tertullian describes such posts touchingly. “When there is no rain, and as a result there is a threat of famine,” Tertullian says to the pagans, “then you, fed every day and constantly ready to eat... are looking for heaven at the Capitol, expecting clouds from the ceilings, turning away from God Himself and from heaven itself. And we, withered from fasting, exhausted from abstinence, having withdrawn from all the pleasures of life, dressed in sackcloth and showered with ashes, knock on heaven and touch God; and when we ask for mercy, they honor Jupiter” 519. Extension of the Easter fast The forty-day fast before Easter, which replaced in the 3rd century. although not everywhere yet, the former shorter fast, in its origin and character, has something in common with the latter type of fast. If it did not arise, it was extended to 40 days, undoubtedly under the influence of the practice of catechumens, out of the desire to facilitate the preparation of catechumens for baptism through fasting and prayer. Monuments from the 2nd century also speak about the custom of fasting with catechumens. According to St. Justin, converts to Christianity “are taught that with prayer and fasting they should ask God for forgiveness of past sins, and we pray and fast with them” 520. “Before baptism, let them fast,” prescribes the “Teaching of the 12 Apostles,” the one baptizing and the one being baptized, and if they can, some others. But order the person being baptized to fast for a day or two beforehand.”521 “Those approaching baptism,” says Tertullian, “need to pray with frequent prayers, with fasting, kneeling and vigils, with confession of all previous sins 522. Since baptism took place in the 3rd century. to Easter, then this fast turned out to be pre-Easter. The “Testament” introduces us to the very first stage in the existence of the 40-day fast before Easter, with its origins. It speaks of him in this connection. From those receiving the catechumen, the duration of which is set by the “Will” at 3 years, those ready for baptism are selected and “are conjured on the very day on which they are elected (apparently, daily), and are baptized on the days of Easter. During the 40 days of Easter, the people remain in the church, awake, praying, listening to scriptures, hymns and instructive speeches” 523. The following describes the baptism, confirmation and communion of the newly baptized. The Fast of Pentecost, unless “40” is a later insertion 524, is presented here in the form of that participation of the faithful in prayer and fasting with those preparing for baptism, which is required by the Teaching of the 12 Apostles and about which Justin the Martyr speaks. So, according to Tertullian, “the solemn day for baptism is Easter, when the sufferings of the Lord were fulfilled, on which we are baptized... In view of the fact that the Savior fasted for 40 days after baptism, someone will say that it is better for us to fast after baptism. What holds you back if not the need for joy and thanksgiving?” Tertullian's last words clearly contain the idea of ​​a 40-day fast before baptism and, therefore, before Easter. (At the same time, they shed light on the original meaning of the benefits on Pentecost from fasting and kneeling). But although the fast of Lent arose in connection with baptism, already in the 3rd century. they look at it as something valuable in itself. This is how he appears partly in the “Will” certificate about him. The canons of Hippolytus speak about it without regard to baptism, although immediately after the rite of baptism. “On the days of fasting, which are established in the rules on the fourth day of the week and on the sixth and Pentecost... (damaged) whoever adds other fasts to them will receive a reward. Whoever resists this and who is not excused for this by illness, disaster or necessity, resists God, who fasted for us” 525. Finally, Origen mentions Lent: “We have the days of Lent dedicated to fasting” 526. But not all churches have yet extended the pre-Easter fast to 40 days. Regarding the same Alexandria, where Origen lived and acted, and from the era of Origen, we have evidence that the pre-Easter fast is limited to several days. St. Dionysius, bishop. Alexandria (246–265), was requested by bishop. Basilides, when it is necessary to end the Easter fast, either on Saturday evening or on Sunday morning at the cock's crow, as is done in Rome. Having expressed his view on the various dates for the end of fasting, the Alexandrian bishop adds: “and the six days of fasting are not observed by everyone equally and in the same way; for some spend all their days without food, and others not a single one; for those who are very weak from prolonged fasting and are almost dying from exhaustion, eating food earlier is forgiven; but if the other four preceding days of fasting not only did not fast without interruption and even lived luxuriously, and then, when the last two days come, theirs, i.e. Friday and Saturday, they fast continuously and think that they are doing something great and glorious; if they abstain until the morning, then I think that they were not in such a feat as those who practiced for more days” 527. The contradiction between Dionysius and Origen can be reconciled by the fact that Origen, who lived for a long time in Palestine, speaks about the practice of the Church there. The extension of the fast to 40 days could initially have occurred in Palestine, and since the Jerusalem church enjoyed great authority, from here the 40-day fast could easily spread throughout the Christian world. At the very beginning of the 4th century, as we will see, we find him everywhere; therefore, it should have arisen no later than the 3rd century. 528. The transition from a week-long fast to a 40-day fast could be a two- or three-week fast, a period that limited the pre-Easter fast in some places even in the 4th century, according to the historian Socrates 529. The Testament prescribes a three-week fast for the bishop and presbyter after their consecration 530 . Easter according to writers of the 3rd century Easter in the 3rd century. continued to remain that mournful and joyful fast in honor of the suffering of Christ, which it was, according to the testimony of St. Irenea, was in the 2nd century; but the resolution of this fast on the night after Saturday is now surrounded with special solemnity and thus gives rise to Easter with its current character, although it is not yet completely isolated from the previous fast. Characteristic is the complete silence about the fast of such a writer as Clement of Alexandria. And the Easter holiday speaks little to Origen’s heart. Explaining the instructions of the book of Exodus about the establishment of Easter and the Gospel passages about the Savior’s celebration of the Old Testament Easter, Origen makes no mention at all of a similar Christian holiday, insisting only on the idea that Easter is our Christ 531. But still he mentions the Christian holiday of Easter twice. Proving to Celsus that Christianity is superior not only to pagan, but also to Jewish holidays, Origen notes: “If anyone objects that we do something similar on the Lord’s Day (Sunday), Friday, Easter and Pentecost, then we can answer that a perfect Christian, being in words, deeds, thoughts with the Word, God by nature, always lives on Sunday, always spends Sundays (Lord’s days)” 532. We saw another mention of Origen about Easter above 533. Tertullian seems to know only Lenten Easter. The words of God at the establishment of the Old Testament Passover: “this is the Passover of the Lord,” Tertullian explains: “i.e. the suffering of Christ" 534. Although in one place Tertullian expresses about Easter that “we celebrate it (celebramus) annually in the first month” 535, but in other places he reduces this “celebration” to vigil and strict fasting. Proving to a Christian woman the inconvenience of having a pagan husband, Tertullian says: “On the holidays (solennibus) of Easter, will he bear your absence at night (abnoctantem) without a care?” 536 Not approving of the custom of abstaining during fasting from the usual kissing during prayers, Tertullian notes: “but on the day of Easter, when fasting is a common and, as it were, public religious duty, we rightly abstain from kissing the world” 537. Easter according to canonical monuments of the 3rd century From canonical monuments of the 3rd century. The Canons of Hippolytus and the Egyptians speak about Easter shorter than others. Apparently, the prescription for Easter of some canons is a reworking of others, or both of them have a common primary source behind them. Therefore, a comparison of places related here from both monuments is not uninteresting for the history of the holiday. The week in which the Jews celebrate Passover should be observed by all the people with great zeal; Let us especially take care to abandon all passion during these days of fasting, so that in every conversation we speak not with gaiety, but with sadness, since it is known that the impassive Lord of all suffered for us at that time, so that we patiently endure sorrows, by which we can free ourselves from the torments we deserve for our sins, and also so that we, having become participants in the sorrows that He accepted for us, become participants in His kingdom. The food that is appropriate for the time of Passover is bread with salt and water. If anyone is susceptible to illness, or lives in a village where he does not know Christians, so that he spends the time of Easter, not knowing its date, in joy, or is forced to do so by a serious illness, let all such fast after Lent and piously observe Easter, so that it can be seen that in the depths of our souls there was no intention, rejecting fear and neglecting fasting, to establish our own Easter, laying a different foundation than the one that is laid... 538. The night of the resurrection of our Lord Jesus Christ must be observed with the greatest zeal; for He Himself is the greatest. Therefore, let no one sleep until dawn this night; then wash your body with water before you begin the Passover, and let all the people be in the light. For on this night the Savior won freedom for all creation; and then the holiday is celebrated by heavenly and earthly things and everything that is in heaven and earth, since He rose from the dead and ascended into heaven and sits at the right hand of the Father, from whence He will come in the glory of the Father and His angels to render to each one according to his deeds; those who did good to the resurrection of life, and those who did evil to the resurrection of judgment, as it is written. About the fact that it is indecent for anyone to eat anything on Easter before the hour at which one can eat. Fasting cannot be imputed to someone who does not abstain until the hour that constitutes the end of fasting. But if anyone is sick and does not have the strength to fast for two days, then let him at least fast on the Sabbath, but let him be content with bread, salt and water. If someone on a voyage does not know the day of Easter, then let him, when he recognizes it, postpone his fast until after Pentecost. For it is not the Passover that we keep; what constitutes the image has passed away. Therefore, we did not say: in the second month 539, but when he knows for sure (Easter day), let him begin fasting 540. For both monuments, Easter is a fast in honor of the suffering of Christ, but for the first, the concept already includes a solemn resolution from fasting on the night of the resurrection. Another, and apparently more complex phase in the development of the Easter ritual, is represented by the Syrian Didaskalia. The touchingness and animation with which she speaks about Easter, which is not found in the canons of Hippolytus and the Egyptians, is remarkable. Also interesting is the revision to which the instructions of the Didascalia regarding Easter were subjected in the Apostolic Constitutions. In addition to the fact that the latter make up for Easter with a whole circle of new holidays and fasts: the Nativity of Christ, Epiphany, Pentecost, St. Thomas Week, Ascension, Pentecost and a week of fasting after Pentecost (Peter's Fast), the very tone of the instructions about Easter Didascalia in the Apostolic Decrees has changed, and not always for the better. So, the faithful must not swear either by the sun or by any of the other heavenly signs or elements and not to mention with their lips the names of idols and not to utter with their lips slander, but the blessings and psalms of the Lord and the divine scriptures, which are the foundations of our faith, and especially on the days of Easter, which all the faithful fast throughout the world. As our Lord and Teacher said when they asked him: “Why do John’s disciples fast, but yours do not fast?” And he answered them, saying: “The sons of the bridal chamber cannot grieve while the bridegroom is with them; but the days will come when the bridegroom will be taken away from them; and then they will fast” 541. Now He is with us by His deeds, but by His appearance He is far away, because He has ascended to the heights of heaven and sits at the right hand of His Father 542. From the second day of the week (Monday), fast for 6 days until the night after Saturday, and this will be considered a week for you. On the tenth day (i.e., the 1st spring month), since the beginning of My name is iod 543, the day on which the fasts were renewed (should it strengthen the fast?) not according to the custom of the former people (Jews), but according to the new covenant that I established for you; fast also on the fourth day of the week (Wednesday) for them, since on the fourth day of the week they began to destroy their souls and seized Me... Again, fast for them (the Jews) on Friday, because they nailed me in the midst of the Feast of their Unleavened Bread, as David foretold: “In the midst of their Feast they set their sign and did not know it” 544. But you fast unceasingly during these days at all times, and especially those from the house of the pagans (Christians from the pagans). For the people (the Jews) did not obey (Me) and I freed them from the blindness and error of idols and accepted them, so that for your fast and those who are from the house of the Gentiles, and for your service in those days when you pray and entreat for the error and destruction of the people, your prayers and petitions would be accepted before My Father, who is in heaven, as if coming from one mouth of all the faithful on earth, and that it would be forgiven them everything they have done to Me. Therefore, in the Gospel I said; “Pray for your enemies,” and blessed are those who mourn the destruction of the infidels. Therefore, know, brothers, that our fast, which we fast at Easter, you will fast for the perseverance of our brothers... 545. Therefore, you need to have pity and fast and pray for them... 546. Therefore, pray for them and ask, especially during the days of Easter 547. You, brothers, need to carefully determine the days of Easter and perform your fast with all diligence. Begin, then, when your brethren who are among the people (Jewish Christians) celebrate the Passover, since our Lord and Teacher, having eaten the Passover with them, was betrayed by Judas after that hour, and we immediately began to grieve, since He was taken from us. According to the number of the moon, according to our number, the number of the faithful Jews, on the tenth day of the moon on the second day of the week, the priests and elders of the people gathered and came to the court of Caiaphas the high priest and made a council to take Jesus and kill... Jesus that day was in the house of Simon the leper 548. Therefore, from the tenth day, which is the second day of the week, during the days of Passover you will fast and eat only bread and salt and water at the ninth hour until the fourth day of the week; On Friday and Saturday, fast completely, not eating anything 549. Gather together and stay awake all night, praying and supplicating and reading the prophets and the Gospel and the psalms with fear and trembling and diligent supplication until the third hour of the night after the Sabbath, and then allow your fast. So we also fasted when our Lord suffered, as a witness for three days, and kept watch in prayers and supplications for the lost people, since through error they did not believe our Savior... You need to fast especially strictly on Friday and Saturday and stay awake and vigil on Saturday and read the scriptures and psalms, and pray and entreat for those who have sinned and expect and look forward to the resurrection of our Lord Jesus until the third hour on the night after Saturday. And then offer your sacrifices, and then eat and rejoice and be glad and rejoice (exsultate), since the guarantee of our resurrection Christ has risen, and this shall be your law forever until the end of the age. But except for Easter, you cannot fast for those 3 hours of the night that are between Saturday and the first day of the week, since this is the night of the first day of the week 550. Apostolic Constitutions It is also forbidden to swear by idols and pronounce vile names with their lips, or to worship them and fear them” - and further detailed development of these thoughts without the corresponding Didascalia mention of prayers on the days of Easter and about Easter 551. May you continue the fast of Lent, containing the remembrance of the residence and law of the Lord, and perform this fast before the Easter fast. After these days, having fasted, begin St. Easter week, fasting during it all with fear and trembling, praying these days for the perishing 552. For they took counsel against the Lord on the second Saturday (Monday) of the 1st month, called Xanthic, and on the 3rd day after Saturday (Tuesday) they held a meeting, and on the 4th day (Wednesday) they decided to exalt Him (the story of the betrayal of Judas and the discovery of his plan at the Last Supper, which coincides with the 5th day of the week, is conveyed in detail, then the further story of suffering is conveyed Christ) 553. He himself commanded us to fast during these six days because of the wickedness and lawlessness of the Jews, commanding us to mourn over them and cry over their destruction; for He Himself shed tears for them, who did not recognize the time of their visit. On Wednesday and Friday He commanded us to fast - on that because then He was betrayed, and on this because then He suffered; and He commanded that fasting be allowed on the seventh day, when the rooster crows; on Saturday itself He commanded to fast, not because one should fast on Saturday, when creation was completed, but because one should fast only on that Saturday on which the Creator was still underground. For the Jews seized the Lord on their very feast, so that the word would be fulfilled, which says: “They set their signs in the midst of their feast and did not know it.” So, we should mourn about them, because they did not believe the Lord when He came, but rejected His teaching, recognizing themselves as unworthy of salvation 554. So, you, brethren, redeemed by the Blood of Christ, must observe (ποιείσθαι) the days of Easter with precision and with all diligence after the equinox, so that you do not remember the same suffering twice in a year, but so that you remember the one who died once in a year, without observing from now on, in order to celebrate with the Jews; for we now have no communication with them, because they are mistaken in the calculation of time itself, considering it correct, as in all respects they have gone astray and have moved away from the truth. You, however, observe with accuracy the return of the vernal equinox, which occurs on the 22nd day of the 12th month of Distros (March), noticing up to the 21st moon, so that the 14th day of the moon does not fall on another week 555 and so that, through ignorance, we do not celebrate Easter twice a year or so that we do not celebrate the Resurrection of the Lord on another day other than the Day of the Lord 556. During Easter days, fast from Monday to Friday and Saturday for 6 days, eating only bread, salt and vegetables, and drinking water; abstain from wine and meat on these days of mourning, and not of celebration. On Friday and Saturday, whoever can, fast completely, eating nothing until the roosters crow at night; and if anyone cannot fast for two days in a row, he should at least observe the Sabbath. For the Lord speaks of Himself in one place like this; “When the bridegroom is taken away from them, then they will fast in those days,” and on those very days He was taken from us by the false Jews and nailed to the cross and counted along with the lawless 557 . Therefore, we urge you to fast in those days until evening, just as we fasted when He was taken from us. On other days until Friday, let everyone eat at 9 o'clock or in the evening, or as anyone can. On the Sabbath, fast until the rooster crows, being awake and gathered together in the church, remain all night in vigil, prayers and petitions to God, reading the law, the prophets and psalms before the rooster crow, and baptizing your catechumens, and having read the Gospel with fear and trembling and offering the people a conversation about things pertaining to salvation, cease your lamentation and pray to God that Israel will turn and receive a place repentance and forgiveness of wickedness 558. These passages show, first of all, that in that era, for the first time, difficulties arose in determining the time of Christian Easter and its relationship to the Jewish Passover; Until now, Christians seem to have always celebrated Easter at the same time or after the Jewish one; now they do not trust the Jewish calculation of Easter and establish their own Easter 559, as a result of which the Christian Easter is sometimes significantly different in time from the Jewish one. This necessitates a preliminary determination of the time of Easter, which was done in the 3rd century. St. Hippolytus, Bishop Roman pier, and Dionysius, bishop. Alexandrian 560. In the 4th century. This question is finally resolved by the Church - in the decree to celebrate Easter on the first Sunday after the full moon, falling on March 21 or later 561. The Apostolic Constitutions, apparently, already know such a decree. Then, characteristic of these canonical monuments is the view of Easter as a propitiatory fast for the Jews, next to which the very remembrance of Christ’s suffering seems to recede into the background. Next to this last memory, the memory of the resurrection of Christ already appears (which is little noticeable in Tertullian) as a moment in the concept of the holiday. But this moment does not yet receive equal significance in these monuments with the sad element of the holiday. The Easter vigil for the monuments seems to be dedicated to the suffering and death of Christ, and only it has a joyful ending - in honor of the resurrection of Christ. The current church charter reproduces with amazing fidelity the spirit of this practice, when the Easter Vigil consists of Passion (Canon of Great Saturday) and Sunday (Easter Matins) services; these two halves of the Easter vigil are considered in the current charter as completely equal; this is evident from the fact that a) they are of the same duration; b) when the Annunciation coincides with Easter, the canon of the Annunciation is sung not only at Easter matins, but also with the canon of Great Saturday. Considered canonical monuments of the 3rd century. almost agrees in determining the hour at which the Easter fast ends. According to the Canons of Hippolytus, this is done at dawn, according to the Didascalia - at three o'clock in the morning, according to the Apostolic Constitutions - at the crowing of the roosters. But Dionysius of Alexandria notes that in his time there was no uniformity in this regard. “We reproach those who are in a hurry and get up before midnight as despisers and incontinent; those who postpone and courageously abstain until the fourth watch, we accept as noble and patient in their labors; to those who are allowed (from fasting) between these periods, as far as they have the will or strength, we do not treat them harshly” 562. At the same stage of development, Easter is also represented by the “Testament of Our Lord Jesus Christ,” whose instructions about Easter significantly supplement the information about it given by the monuments examined from the 3rd century. If from the latter we become acquainted only with the general character and spirit of the holiday in that era, then the “Testament” also gives a detailed ritual of it. But many places in this section of the Will are extremely unclear. The monument speaks of Easter in connection with baptism. Having said that the catechumens scheduled for baptism are conjured from the day of their election, the “Testament” continues: “as Easter approaches, the bishop conjures each one one by one... On the fifth day of the last week (Maundy Thursday) they must wash and rub their heads (with oil?)... On Friday and Saturday they fast. On Saturday, a general spell is performed before the baptism of everyone by the bishop. (Here is the above note about 40 days of fasting). On the last Saturday they stay awake at night (the faithful) when the catechumens are conjured until midnight of that Saturday” 563. Baptism, confirmation, and communion are described, and after a brief interlude on the order of charity (which usually accompanied the Eucharist), the monument returns to the rites of Easter. “On the fifth day of the last week of Easter (Maundy Thursday) bread and a cup are brought, and the one who suffered for the one who brought it also appears to those who come (an unclear expression conveyed by the Coptic-Arabic translation: “on the fifth day in the evening the priest brings bread and a cup mixed with water and wine, to fulfill the sacrament of Easter; he also does this on Saturday”). The lamp is brought to the church by the deacon, who says: “The grace of our Lord is with you all,” and all the people answer: “And with Your spirit.” The boys say spiritual psalms and songs at the lighting of the lamp. All the people, singing in agreement, answer: “Alleluia.” And no one kneels until the speaker (the boy?) finishes. Likewise if a reading is given or a word of instruction is spoken. When he pronounces the name of the Lord or something else (similar), as it is said, no one falls on his face. The resolution of Passover occurs at midnight, which follows Saturday. On Pentecost no one fasts or kneels; for these are days of peace and joy. Those who are burdened with heavy labor rest somewhat on the days of Pentecost and the great day of the Lord. Before the offering of the sacrifice, the bishop pronounces in the established order what is required for the sacrifice, when those dressed in white alternately say to each other: Alleluia" 564. Further in the Testament there are instructions about the order of the agapes, about the offering of firstfruits, about funeral alms, the prayer of blessing the loaves, again about the firstfruits, about prayer before eating 565, after which the monument continues: “On the days of Easter, especially the last ones - on Friday and Saturday - day and night 566 there are as many prayers as there are songs; The teaching is long, the readings are varied and frequent. Night vigils and matins are performed splendidly. The deacons, who walk among women so that there are no unsuitable young men among them, are helped by readers. Subdeacons are in charge of this. They don't allow the young to sleep. For that night, which primarily follows the Sabbath, is an image of the kingdom of heaven. Those who work and are tired can be tired until midnight, (therefore) the catechumens are released first, having received the blessing from the breaking of bread. The faithful, when released, go in order and modestly to their homes; and they do not abandon prayer at their feasts. The priests do not interrupt their service. The women disperse, each following her husband (at the same time as her husbands). The widows remain in the church until morning, receiving food here. The virgins also remain in the church, and the bishop provides them with assistance and care, and the deacons serve them. The priests remain with the bishop until the morning, praying and resting. The same goes for the newly baptized. Virgins - brides - accompany their mothers and go home; It's more decent that way. The Bishop orders it to be proclaimed that no one should eat anything until the sacrifice is completed and the body of the Church receives new food. Then, from the beginning of the evening, those who are baptized are baptized after the first reading. If anyone eats anything before receiving Eucharistic Communion, he becomes guilty, and the fast with which he fasted will not be charged at all. Hands are laid on the catechumens when they are released. If a faithful remains due to illness, the deacon brings the sacrifice to him, i.e. Eucharistic communion. If the elder cannot come to church, the elder brings him (communion). If a woman is sick with pregnancy and cannot observe the fast of those two days, let her fast the second day and take bread and water at the first hour, and if she cannot begin (to receive communion in church), let the deaconess take the communion to her. Those who are sick should notify the bishop so that he can visit them whenever possible; for this brings great comfort to the sick person” 567. To the extent that these unsystematic and often shifting prescriptions allow us to judge, the Easter holiday according to the “Testament” had such an order. The sad-joyful celebration began on Maundy Thursday, when the Eucharist was celebrated with special identity and special rituals (the most important of which were the lighting of the lamp and the singing of Alleluia), but some kind of special one, perhaps without communion, which can be indicated by an unclear expression: “the one who suffered (Christ) from the one who brought, himself is also the one who comes”; We didn’t partake, maybe because of fasting. From this same day, apparently, genuflections were abandoned in view of Easter and throughout Pentecost (as they are now abandoned from Wednesday evening). Friday and Saturday were spent in the strictest fasting and continuous day and night services, which, the monument notes, were performed with special splendor, and there were especially long readings (proverbs), but they were interspersed with the same number of songs (cf. the current way of reading proverbs on Holy Saturday). On Saturday, after the solemn incantation, the catechumens were baptized. The vigil on the night after Saturday was especially long. At this vigil or after it, the Easter Eucharist was celebrated, which, in view of the fact that it was prepared for by a two-day fast, and in view of the fact that the newly baptized were communing with it for the first time, received exceptional significance: it was necessarily eaten before taking any other food and was taught decisively to “the whole body of the Church,” which is why the Gifts were sent to those who were absent and sick. (The latter circumstance is well explained by the current communion at the Easter liturgy: “Receive the Body of Christ”). Due to Easter, almost all writers and monuments of the 3rd century. they also talk about Pentecost, the first mention of which is, as we saw 568, in one fragment of St. Irenea (II century). But at the same time, it can be noted that earlier writers, such as Tertullian, know Pentecost as a 50-day period of time that followed Easter and were considered joyful days, and later ones, such as Origen, assign the name Pentecost to one holiday. Proving the advantage of Christianity over paganism, Tertullian notes: “each pagan holiday has one day a year; and for you the resurrection is renewed every 7 days; collect all the pagan holidays, arrange them in a row, and they will not be able to fill Pentecost” 569. Discussing the most convenient time for baptism and pointing to Easter as the most solemn day for baptism, Tertullian adds: “A very significant period of time for baptism is represented by Pentecost, when the Risen Lord spoke among the disciples, and the grace of the Holy Spirit was given, and hope for the second coming of the Lord shone; for then, after His ascension into heaven, the angels told the apostles that He would come in the same way as He ascended into heaven, namely (will come) at Pentecost” 570. Having mentioned in another place the impermissibility of fasting and kneeling on Sunday, Tertullian adds: “we enjoy the same privilege (immunitate) (gaudemus) from Easter to Pentecost” 571. Finally, in one place Tertullian says that “we spend the 50 days” from Easter in all rejoicing (in omni exultatione) 572. In Origen, the comparison of Pentecost with Easter and Friday suggests one day of holiday for the first 573. The Testament, as we have seen, knows Pentecost both as a period and as a one-day holiday with the same solemn liturgy as on Saturday, Sunday, Easter and Epiphany 574. The silence about Pentecost from the Canons of Hippolytus and the Egyptians is characteristic. In the 3rd century. The holiday of Epiphany or Epiphany began. He was first mentioned by Clement of Alexandria 575. Speaking in Stromata about various attempts and methods of establishing a chronology for the incarnation and death of Christ, he notes: “There are those who, even more curiously determining not only the year, but also the day of the Nativity of our Savior, say that it was in the years of Augustus on the 25th day of Pahon (December or May); the followers of Basilides also celebrate the day of His Baptism, spending the entire previous night in readings (πρόδιανυκτερεύοντες άναγνώσεσι); some say that it was in the 15th year of Tiberius on the 15th of Tubi (January), others that it was on the 11th of the same month” 576. Consequently, in Alexandria under Clement, the Orthodox did not yet have this holiday. It is possible that the Basilidians, earlier than the Orthodox, came to the idea of ​​celebrating the day of the Baptism of the Lord and called it the Epiphany, since, according to the view of these heretics, Christ became the Son of God precisely from the time of baptism and the descent of the Holy Spirit on Him. Among the Orthodox, the holiday could have been established in opposition to the heretical and, of course, a different meaning was invested in it. The mention of Epiphany in “Testament” 577 indicates that in the 3rd century. the holiday became widespread. The church year of the 3rd century was limited to the indicated three holidays: the feast of the Nativity of Christ becomes known later 578, in the 4th century, the Ascension - in the 5th century, 579 others - even later. The veneration of martyrs in the 3rd century had the same local character as in the 2nd century. Monuments of the 3rd century They do not mention a single church-wide holiday in honor of any saint or martyr. But of course, reverence for the martyrs is growing and is preparing the idea of ​​church-wide honoring of some of them. Martyrs such as St. Lawrence (†258) should have horrified the entire Christian world with the torture he suffered. The level at which the honoring of martyrs and saints was in the 3rd century is well shown by the interpolation of the place of the Syrian Didascalia about martyrs in the Apostolic Constitutions. So, blessed are the martyrs and pure from all sins and temptations and removed from all unrighteousness, as it is said about Christ in Isaiah: 57, 1-2 580. Apostolic Constitutions. And regarding the martyrs, we tell you that you should have them in all honor, just as we (the apostles) honor blessed James the Bishop and St. our fellow servant Stephen 581. These are the only saints whose (churchwide) celebration is mentioned in the Apostolic Constitutions; therefore, in the era of the Didascalia there was no widespread memory in honor of them. Apparently, in the 3rd century. There was not yet supposed to be too sharp a line between the memory of martyrs and the commemoration of ordinary dead. Tertullian says: “we make offerings (oblationes) for those who have died (pro defunctis) on the annual day of suffering (pro natalitiis annua die)” 582. “We commemorate,” says Origen, “the saints and our parents; We also honor the memory of friends who die in faith, both rejoicing at their repose and asking ourselves for a righteous death in faith. When their memory is accomplished,” there is agape 583, “so that our celebration serves as a remembrance and repose of the soul whose memory is being celebrated, and for us in the presence of God it will be a fragrant smell” 584. Here the commemoration consists not so much of prayers for the repose of the dead, but rather is imbued with a firm and joyful confidence in such repose. But in the Didascalia the nature of the commemoration is already closer to ours. “According to the Gospel and according to the power of the Holy Spirit, when you gather in memorials, read the Holy Scriptures. Scriptures and continually send up prayers to God and offer the Eucharist, received in the likeness of the royal body of Christ, both in all gatherings, and in tombs and at the death of the dying” 585. (p. 141) Making a brief review of what was done in the field of worship in the 3rd century, more particularly for the future church Typikon, we find that with regard to the liturgical rites, at least in some Churches, a rather complex rite of Matins has now been developed, in some ways coinciding with our current one, as well as the rite of the introductory part of the liturgy directly adjacent to it. Compared to the 2nd century. At these services, attention is paid to a) the wording of prayers; b) establishing a certain order for the reading of Holy Scripture; c) selection of special tunes for church use from a number of existing Greek ones. As for the evening service, it all boiled down to agape, for which, at least in some Churches, there was also a precisely developed order; but the regulation here extended to the ritual of the service (breaking bread and distributing the cup), but not to its internal content: prayers, songs and teachings on agape (as opposed to matins and liturgy), apparently, were entirely left to the discretion of the participants under the supervision of the presiding officer, who could be a deacon and even a layman in the absence of the bishop and presbyter, if agape was not combined with the Eucharist. But agape was a relatively rare and random service (if only because it was not cheap). Usually the evening was sanctified by the same semi-private, semi-public prayer as other significant hours of the day, the worship of which, although no less agape, was given the freedom of everyone, but in most cases consisted of the singing of psalms with different refrains, mainly with alleluia, and with the addition, apparently, of improvised prayers, which, however, were only an addition to the Lord's prayer. – As for the church year, first of all, holidays are noticeably separated from everyday life; from the series of weekdays, Saturday begins to stand out in some places; Easter acquires the most prominent, exclusive position in the calendar, changing its previous character - fasting in honor of the suffering and death of Christ - to the dual flavor of sorrow for them and joy of the resurrection of Christ. In quantitative terms, the church year is increased by only one holiday compared to the 2nd century. - Epiphany. Διαταγαì τω ν ἀγίων ἀποστ ό λων διà Κλήμεντος του Ρωμαίων Ἐπισκ ό που τε καì πολίτου , ἢ καθολική διδασκαλία .// Migne, Patrologiae cursus completus, ser. gr. t. I, col. 556 – 1156. Russian translation. “Apostolic Decrees (in Russian translation).” I.N. Kaz. 1864. Ap. Fast. II, 26. The last point of comparison is explained by the fact that in the Syriac language, which, as we will see, was the original source of the Regulations, the word “spirit” is feminine. Vacant A., Mangenot E. Dictionnaire de théologie catholique, fasc. XXII, Paris, 1907, art.: Constitutions apostoliques, col. 1520–1537. Funk F Didascalia et Constitutiones apostolorum. Paderb., 1906, v. I, p. XIX. This refers to Rule 84 of St. of the Apostles, in which the Apostolic Decrees are named as revered and holy books along with the Old and New Testaments under the name: “The Decrees for you bishops, spoken by me by Clement in eight books,” but it is noted about them that “they should not be published before everyone because of what is mysterious in them.” Large excerpts from the Decrees are found, in addition to Epiphanius, in the “Questions and Answers” ​​of Anastasius Sinaita (c. 700). Funk F, Didascalia, IV-V. Rahmani I. Testamentum Domini nostri Iesu Christi, Moguntiae, 1899. Gebhardt O. u. Harnack A. Texte und Untersuchungen VI Band, 1 Buch: Achelis H. Die Canones Hippolyti, Leipz., 1891. Bickel, Geschichte des Kirchenrechts. Gies., 1843, S. 107–143. Tattam H. The apostolic constitutions or canons of the apostles in Coptic with an Englisch translation, London, 1848. De Lagarde P. Aegiptiaca, Gött., 1883. Ludolf. Commentarius ad suam historiam Aethiopicam, 1691. Pisarev L. Church canons (decrees) of St. apostles //Orthodox. theologian encycl. Vol. VIII, St. Petersburg, 1907, p. 443–455. To which the essay is dedicated. Funk'a F., Das Testament unseres Herrn und die verwandten Schriftenm. Mainz, 1901. Rahmani, Testamentum, XLII-XLIX. Petrovsky A. Testament of our Lord Jesus Christ. (Bibliography note) // Christ. Thurs. 1900, 7, 159–165. Funk. Testament., 62–68 and passim. Against Funk'a, D. Testament., 82 f. Krasnoseltsev N. Essays from the history of the Christian church, Kaz., 1881, p. 83. Justin. Apol. I, 67. Tertullian. Apol., 39. Ephraim the Syrian. Song of Oil. Dionysius the Areopagite. Oh heaven. Hier. 4, 12. Rahmani, Testamentum. 157. Clement of Alexandria. Teacher. II, 1. The last thought in these parts of Clement is seen by Bigg Ch. The Christian Platonist of the Alexandria, Oxf., 1866, p. 102 and Sokolov P Agapes, 98. The opposite view is held by Keating, The agapes, 79. Pape W. Griechisch-deutsche Handwörterbuch, 3 Auf., Braunsch., 1880, S. 1132. Based on the translation by N. Korunsky: salad (Clement of Alexandria. Teacher / Russian translation by N. Korsunsky. Yarosl., 1890. p. 127). Clement of Alexandria. Stromata. VI, 11. Tertullian. On prayer, 11. "Testament", Canons of Hippolytus, see below. Minucius Felix. Octavius, 31. Cyprian of Carthage. Letter 63, to Tzetz. Cyprian of Carthage. to Donatus, ch. 16. Apostolic Constitutions. V, 7. Sokolov P Agapy, 621. Sibyl orac., v. 497 Keating, The agape. 105. Against the view of Funk, who considers the “Testament” to be the latest of these monuments. According to Sokolov, Agape, 13, 5: “let them go under blessing.” Against Sokolov, Agap, 127 etc. Kan. Ipp. 180,181; Egypt can. 50. Kan. Ipp. 164–167. There is no such indication in the Egyptian canons. Kan. Ipp. 170; Egypt can. 50. Kan. Ipp. 178, 179; Egypt can. 50. Kan. Ipp. 170, 172, 179; Egypt can. 58, 50. Egypt can. 48; Kan. Ipp. 171. Egypt can. Copt. ed. 48. Kan. Ipp. they don’t talk about the cup, but Egypt. Ethiopian. ed.: “Bring the cup alone.” Kan. Ipp. 164–168. To Egypt. can. No. Egypt can.: “before the evening star” Egypt can.: “If it is impossible for them (widows) (to come to agapa) due to the lot that fell to them (due to duty?), then he gives them wine and something to eat, and they will eat at home as they want.” Kan. Ipp. 174; Egypt can. 50. Kan. Ipp. 186; Egypt can. 53. The Eucharistic prayers of the “Teachings of the 12 Apostles” contain a petition that seems to be the opposite: “let this world pass away.” Thus, in this short time, the mood of Christians changed. The current lithium petition “for the state (καταστάσεως, strength) of the whole world” thus existed already in the 3rd century. at the service. Tertullian. Apol. 1, 39. It is remarkable that the hymn “We sing to You,” which has been in our liturgy since its most ancient copies (Barberin’s 8th century), is, according to the “Testament,” a characteristic part of Matins and is not found in the liturgy. Rahmani: pro (feminis) presbyteris. In “Testament” I, 34 it is indicated “the laying on of hands on the catechumens” after reading and teaching. But in I, 4 it is noted that the catechumens are removed when the reading of the New Testament and the Gospel begins for the faithful. The second is probably a remnant of the most ancient practice, when the secret of the New Testament writings was not entrusted to the catechumens before baptism. Apostolic Decrees. VIII, 10. Apostolic Decrees. II, 57. Rahmani, Testamentum, 177. Apostolic Decrees. II, 57; VIII, 5. Rahmani, Testamentum, 171–172. Didascalia arabica 35. Funk. Didascalia et Constitutiones apostolorum, vol II. Testimonia et scripturae propinquae. Paderb., 1906, S. 129. Didasc. arab., 38. Funk, Did., v. II, S. 132. Tertullian, On the Soul, ch. 9. Tertullian. About the warrior's crown, 3. Socrates, Ecclesiastical History. V, 22. Will. I, 28; see above p. 86. Tertullian. About prayer, 6. Cyprian. About the Lord's prayer. 18. Origen. on Gen. demon 10. Tertullian. To my wife. II, 5. Cyprian. About the fallen ch. 26.// Selected works / trans. M. Protopopova St. Petersburg. 1803, p. 251. Tertullian. On prayer, 15. Cyprian. Pis. 63, to Tsets. Clement of Alexandria. Stromata. VII, 7: Ἴ σασι οἱ γνωρίζοντες τὴν μακαρίαν ἁ γίων τριάδα μονω ν, literally the allocation of 3 hours “recognize leading the blessed trinity of holy states." This refers to the three degrees of perfection that Christians go through according to Clement: 1) when passions are mixed with faith; 2) when these passions are purified by suffering; 3) when a Christian becomes a true Gnostic, he achieves complete perfection, glory and bliss. These degrees are described in Stromata, VI, 14. Clement of Alexandria. Stromata. VI, 16. Tertullian. On prayer, 25. Tertullian. To his wife II, 4. Cyprian. About the Lord's prayer, 34, 35. Didasc. arab. c. 37. Funk, Did. et Const. Ap., v. II, pp. 130–131. Wed. “Do not betray us to the end for Your name’s sake, and do not destroy Your covenant... For Abraham’s sake” Verse of the 9th hour According to Achelis, Die Can. Hypp. 129. According to Haneberg (S. 119), a cross was written here. Doublet to the previous and subsequent ones. A.P.U. (archimandr., subsequent bishop Porfiry Uspensky). Doctrine, worship, order and rules of church worship of Egyptian Christians (Copts), St. Petersburg. 1856, p. 70–72. Tertullian. On prayer, 27. Tertullian. On prayer, 23. Ibid. 18. This rite, even under the apostles, was very widely used during divine services, judging by 1 Pet. 5:14, 2 Cor. 13:12, etc. Under Tertullian, they still kissed during prayer without distinction of gender: “what pagan will allow his wife to approach one or another of the brethren for a kiss” (To his wife II, 4). But in the Apostolic Constitutions men kiss men, and women kiss women (VIII, 15). The mediating link of both practices is found in St. Ambrose: the deacon kisses the deaconess, and she kisses the women (To women, epistle 6). Tertullian. About prayer 14 and 17. Tertullian. About the warrior's crown, 3. Drawing a cross on the forehead with a finger, as the simplest form of the sign of the cross, must have been, as can be seen from this place, its original form (now preserved in the Roman Catholic liturgy: the priest - before reading the Gospel). John Chrysostom also mentions this form (discussion that Christ is God); but he already knows the sign of the cross on his lips and chest (Demons 87 (88) on Matt.), just like the bl. Jerome (Edgr. words. Paul, letter 108 (27). The formula “In the name of the Father..." was first written by St. Ephraim (On all-armouring); arose from the commandment of baptism (Matthew 28:19). Schmid X. Kultus der chriskatholischen Kirche, Passan, 1840, I, 245. Turaev B. Abyssinian Church, // “Orthodox Theological Encyclopedia”, St. Petersburg, 1900, T.1, column. 65. Origen. Demon. 2 to 1 Samuel, ch. 28. Eschenburg. Gesch. der öffent. Relig. Vortrage. Iena, 1785, S. 129. Binterim Denkwürdig. VI, 227. Cyprian. On the unity of the Church 17. Clement. Teacher. II, 4. Metallov V., priest. Essay on the history of Orthodox church singing in Russia, ed. 2. M., 1896, p. 7. Clement of Alexandria. Exhortations to the Gentiles, 12. Tertullian. About spectacles, 29. Origen. Ave. Tsel., 8, 37. Eusebius. Church History. VII, 30. Some excuse for Paul, who in this case arrogated to himself the prerogative of odes and encomia, which belonged only to the highest dignitaries (he, by the way, liked to call himself not a bishop, but a ducenarius, chief prosecutor), can be the fact that it was customary for the bishop to sing “Hosanna” - a custom mentioned and approved by the blessed. Jerome (comment on Matthew 21; Augusti, Denkwürdigkeiten, V, 169); Wed our “ispolla”. The text of the most ancient complete Symbols is found only among writers of the 4th-5th centuries. and in the “Testament of our Lord Jesus Christ” (late 3rd century). Hence the tradition of Rufinus (in the Commentary on the Apostolic Symbol, preface) that the apostles forbade writing down the Symbol. Eusebius. Church history. VII, 24. It is interesting to compare with these hymns the contemporary “song” of the Ophites, cited by Origen (Prov. Tsel. VI, 31). “I salute Thee, the uniform King, the bond of blindness, the first power preserved by the Spirit of providence and wisdom; I remain pure, partaker of the Son and Father; may grace be with me.” Basil the Great. About the Holy Spirit, 29. See above on p. 49 the testimony of Pliny (“they sing to Christ as to God”) and the admonition of St. Ignatius the God-Bearer “to sing praises to the Father in the Son” (Rom. 2). “Tell me, you who only go to church on holidays - aren’t other days holidays? Aren't they Sundays (κυριακαì)? It is common for Jews to observe certain, rarely alternating, holiday days. It is to them that the Lord speaks: “I cannot endure the new moon and Saturdays and holiday gatherings... My soul hates (them”). So, God hates those who think that only one day is a holiday, that only one day is “the day of the Lord” (Origen. on Gen. demon. 10.). “Only those who do not want or cannot keep all the days as holidays should celebrate at least one Lord’s day a week.” (Origen. Prot. Cel. VIII, 23). Tertullian. About the warrior's crown, 3. Pseudo-Justin. Question and answers to the Orthodox, Irenaeus, Op. frag. 7 / Rus. lane Preobrazhensky Ave., M. 1871, p. 695. Clement. Strom. VII, 7. Origen. On Number demon 23 and on Gen. demon 10. So does Tertullian, Prot. Mark., 22. Apostolic Constitutions. II, 59. Syrian Didascalia in the same place, according to Funk’s translation. Apostolic Constitutions. VII, 30. Sir. Did. according to the same translation. Will. II, 28, see above p. 86. Clement of Alexandria. Strom. VII, 12. Origen. On Lev. demon 10. See below - (Origen). Writers of the 3rd century about Easter. They usually think that Tertullian and the writers of that time call “fastings” the fast of Wednesday and Friday. But Tertullian also calls the three-week fast of the Montanists “standing” (On fasting, ch. 19), and neither he nor other writers apply this term specifically to both fasts, but to fasts in general. Hermas to the Shepherd’s question: “Why did you come here (to the mountain) so early? answers: “Because, sir, I am standing...” “What is standing? - he asked, - That is. “I am fasting, sir,” I said.” (Erm. Similarity 5). Can only the following passages from Tertullian speak in favor of such a narrow meaning of the term “standing”: “we devote the fourth and sixth days of the week to standing” (On fasting 19); about a Christian who is carried away by military service: “and he performs the standings either for someone else rather than for Christ, or on the day of the Lord, when (they are performed) in any case not for Christ” (Tertullian. On the Warrior’s Crown, 11). Again, an indication of the storage of the Gifts, supposedly for daily communion - see above p. 92 – 93. Tertullian. On prayer, 19. Tertullian. About posts, 10. Tertullian. Apol., 40. Wed. Roman Catholic rite of blessing the ashes at the beginning of Lent. Tertullian. About baptism, 20. This makes us suspect the context: both before and after this phrase we are talking only about the last three days before Easter: what is done to the catechumens on each of these days; see "Easter by Testament" below. Dionysius of Alexandria. Last to Vasil. Ch. 1. // Migne, Patrol. cur. compl. s. gr. 10, 1278. Therefore, it is impossible with some Western scientists to suspect the authenticity of all references to the Pentecostal Day that are found in monuments of the 3rd century. only on the grounds that other monuments of this century do not yet know such a long fast. So Achelis, in his edition of the Canons of Hippolyti, considers the word “40” in the above place of this monument to be a later insertion (Achelis, Die Canones Hippolyti, 102). Origen's evidence is suspected on the grounds that Origen's commentary on the book. Leviticus, where it is found, has come down to us in the translation of Rufinus († 410). And Rufinus was a very free translator, which he not only admits, but also repeatedly warns the reader about, for example, in the preface to the translation of Origen’s work “Περιì ἀοχω ν.” And in the afterword to the translation of Origen’s commentary on the Epistle to the Romans, he notes about his work: “we complete what Origen said for the Church of his time, not so much for the purpose of explanation, but for the purpose of edification, as we did in the homilies or words on Genesis and Exodus; especially in the homilies on the book of Leviticus, what was said to them for the sake of beauty of style, we convey in direct language for clarity; We undertook this work of filling in what was missing so that the Latin reader would not be presented with difficulties by questions raised and left unresolved, as Origen usually does, according to the requirements of homiletical art.” Since the translation was based on such principles, then, as the publisher of Origen notes in the Patrology of Min, the reader can never be sure whether he is reading Origen or Rufinus. True, such a wide freedom of translation should not extend to such purely factual data from Origen as an indication of the existence of the Fast of Pentecost in his time. But here they recall Rufin’s translation of Irineev’s words about 40 hours of fasting... In addition, in Origen’s expression about Lent, “the days of Lent dedicated to fasting” draw attention to the inappropriate ornateness of the phrase, which does not correspond to the simplicity of the following: “we fast on Wednesday and Friday.” Funk thinks that Origen here spoke about the forty-day fast of the Savior (Funk. Kirchgesch. Abhand. u. Untersuch. 1 B. Paderborn, 1897, S. 254). Socrates. Church history. VII, 19. Origen. on Ex. demon 7, on Gospel John. demon 10. Origen. Prot. cel. VIII, 22. Tertullian. Against the Jews, 10. Tertullian. About posts, 14. Tertullian. About prayer, 8. Kan. Ipp., ch. 22, § 195–198. Those. let him celebrate the Passover, just as the Law of Moses commands those who did not celebrate the Passover during Passover to celebrate it the following month. Matthew 9:14–15; Mark 2:19–20. Speech on behalf of the Savior; His name Jesus begins with the letter yot, which also serves as the number 10. Apostolic Constitutions. V, 15. That is so that Easter, beginning on the 14th day of the first spring month, does not fall before the spring equinox. Apostolic Constitutions. V, 17. Apostolic Constitutions. V, 18. Apostolic Constitutions. V, 19. The reasons for this will be discussed in Part IV. Type., Ch. 60 -Easter. Dionysius of Alexandria. Epistle to Basilides, ch. 1. So according to Eusebius. (On Ev. John 20:1. Catena patr. gr. in S. Ioanne Ed. Cordelius, 1630 p. 448) some allowed fasting in St. Saturday evening, and others around midnight, others at dawn on Sunday, and sometimes later, sometimes earlier. The custom recommended by the Regulations was followed by the Roman Church according to Dionysius. He is further recognized by Epiphanius (Anchor, 75, p. 6. Statement of Faith, p. 21), Cassian (Conversation. XXI, 25). Sob. Trullo 692 pr. 89 orders to fast until midnight on Holy Saturday. Tertullian. On idolatry, 14. Tertullian. About baptism, 19. Rahmani (Testamentum, 200) was the first to consider the mention of the feast of Epiphany, found in the martyrdom of St. Phillippa, bishop Heraclean; but this martyr, according to Ruinart (Acta martyrum sincera, Ratisb., 1859, pp. 439–440), suffered under Diocletian, and according to others, under Julian. Clement of Alexandria. Stromata. I, 21. See below - church. year in IV-V centuries. Apostolic Constitutions. V, 8. The expression relating to it was given on p. 78. You might be interested in: