IV-V века (окончание)

Having done so much to develop the order of daily church services, the 4th-5th centuries did no less in establishing the festive ritual. In this regard: a) raise our gaze to the holiness of the holiday, b) the number of holidays and fasts has been increased at least twice, c) a beginning has been made for the church-wide celebration of saints, i.e. yearly monthly. But very little has now been done to form a special holiday service; The holiday was distinguished only by a longer, more frequent service, but the content and composition of the festive service differed little from the usual. It was left to the 6th-8th centuries to create a special holiday service. The holidays, as before, were based on Sunday, and if the holiday now began to be more revered than before, this happened primarily with the resurrection. Here the Church owed much to the secular government, which guaranteed the peace and sanctity of Sunday through legislation. It started with Constantine the Great. According to Eusebius, he “designated the Lord’s day for prayer, therefore he instilled in all Roman subjects the disposition on the days named after the Savior (the Lord’s, that is, Sundays) to abandon their studies and similarly honor their heels 1199 - it seems in remembrance of those events that were committed on these days by the common Savior. As for Sunday, which was sometimes also called the day of light and sun, he encouraged all his soldiers to zealously guard it, and to those of them who became partakers of the divine faith, he gave freedom from service on that day so that they could watch unhindered in God’s Church and so that no one would interfere with them then performing their prayers. And he ordered other soldiers who had not yet accepted the divine law by a special law to gather in open squares on the outskirts of the city on Sundays and there, at a given sign, and all together offer up a previously learned prayer to God” 1200. In 321 Constantine the Great issued an edict: “Let all judges, urban population and artisans of all kinds rest in peace on the venerable day of the sun. Only in the villages do farmers work unimpeded and free. because it often happens that on another day it is too inconvenient to entrust grains to a furrow, or grapes to a pit, so that, having lost the opportunity, you do not lose the convenient time sent by heavenly Providence” 1201. According to the edict of the Emperor. Valentinian I (364–375) on Sunday “no Christian should be subject to debt collection” 1202. Imp. Theodosius the Great banned public spectacles on Sunday in 1203. According to the edict of 385 imp. Valentinian II and Theodosius V. on Sunday “all litigation, trade, and conclusion of contracts must cease; there should be no courts either through intermediaries (arbitration), or through appointed and chosen judges”; violation of this law was punishable as blasphemy (sacrilelgus) 1204. By the Edict of Theodosius in 389, this law was extended to Holy Week from Easter Week 1205. These laws understandably increased the halo of holiness around Sunday; church writers of this era advise Christians to follow the example of pagans and Jews in their reverent attitude towards holidays 1206 and less often the idea is expressed that for a Christian every day is a holiday 1207. “A week has 7 days,” said St. Chrysostom, “God did not divide these 7 days with us in such a way that He took more for Himself and gave us less, and did not even divide them equally - but He gave you 6 days and left one for Himself” 1208. “Let us make it an indispensable law for ourselves, for our wives and children, to devote one day a week entirely to listening and remembering what we heard (in the church)” 1209. This was the idea that the entire Sunday day should be devoted to worship. Everything worldly, work, like entertainment, defiles him; the latter is even more so: according to bl. Augustine on the holiday “it is better to plow than to dance” 1210. Such views could only strengthen the ancient custom of especially solemn worship on Sundays. The Council of Sardicia (347) excommunicates anyone “who, while living in the city on three Sundays for three weeks, does not come to the church meeting” 1211. We saw that in the Jerusalem church Matins, which always began, as in other churches 1212, long before dawn (which is why it is often called the night service, and among the monks - παννοχίς, vigilia 1213, on Sunday began so late at night that it could be called a vigil 1214). This happened in other churches as well. According to Socrates and Sozomen, the Arians in Constantinople “on all significant holidays, as well as on the first and last day of the week (Socrates: “on the holidays of each week, i.e. on Saturday and Sunday") they gathered at night in the people's porticoes, and, dividing into choirs, sang songs in two choirs, adapting the choruses to their teaching; and in the morning, shouting out (the refrain) publicly, they went to designated places and held church meetings there.” In contrast to these Arian vigils, St. John Chrysostom “began to encourage the people to sing similar psalmody” (Socrates: “opposing them with the chants of his own people, he ordered that the confessors of consubstantiality also practice singing night hymns”); “Orthodox gatherings soon became more numerous and more splendid” than the Arian ones, “since they were preceded by silver signs of crosses, accompanied by burning lamps” 1215 (litanies). – Now, apparently, the custom of starting the celebration in the evening has finally become established in the Eastern churches. In the work of pseudo-Athanasius “Questions to Antiochus” the question is already posed: “why God ordered us to begin the day of the Lord on the Sabbath evening.” Noting that “many now strongly argue whether day should be placed before night or vice versa,” and that the law commanded the Jews to begin the Sabbath in the evening, “so that they could not say that Christ rose on the Sabbath,” the author does not see in this precept of the law the basis for the Christian celebration of Sunday in the evening, but in the fact that “God raised the nations from the darkness of ignorance and from the shadow of the law into the light of the knowledge of God and the Gospel; therefore, it was very expedient to prescribe the day of His Sunday to begin with veche and end with light; it would be very indecent and not good for the day of Christ - the true lamp - to begin in the light and end at night and in darkness" 1216. St. Chrysostom says: “here celebrations often stop in the middle of the day, but those there (heavenly) are not like that - they continue constantly” 1217. Saturday, which also claimed in the 3rd century. to an exceptional position in the series of weekdays, 1218 is now in places, in the east, revered almost equally with the resurrection. The Apostolic Decrees do not seem to make any difference regarding the celebration between these two days, considering it as obligatory for a Christian to attend divine services on Saturday as on Sunday 1219, commanding “on every Saturday, except one (the great one), and on every day of the Lord, when holding assemblies, rejoice” 1220, to celebrate them (“celebrate Saturday and the Lord’s day, for that is the remembrance of creation, and this is the resurrection”) 1221, - finally, prohibiting work on Saturday: “I Peter and I Paul decree: let slaves work 5 days, and on Saturday and on the Lord's Day let them remain in church for the sake of the teaching of piety; for the Sabbath, we said, has the image of creation, and the day of the Lord is of resurrection” 1222. And this was not the case only in the church where the Apostolic Constitutions arose. Socrates, as we have seen, considers Saturday and Sunday to be the holiday days of the week and makes it clear that the divine service was of equal solemnity in Constantinople in 1223. This was the case, besides Constantinople, in Antioch, Pontus, Cappadocia, Cyprus and Egypt 1224. But, apparently, the celebration of Saturday mostly came down to the celebration of the liturgy on this day, where it was not every day: “while all the churches in the world celebrate the mysteries on the Sabbath day of every week, the Alexandrians and Romans, on the basis of some ancient tradition, do not want to do this, and the neighbors of the Alexandrians, the Egyptians and the inhabitants of Thebaid, although they hold meetings on Saturday, they receive the mysteries after saturation in the evening.” 1225. The last restriction is typical, since it shows that on Saturday the liturgy was not considered as necessary as on Sunday, and, being performed in the evening, fell rather on Sunday, perhaps connecting with Sunday vespers, as we do on Christmas Eve. It is possible that in general the Saturday was honored not so much for Old Testament reasons, but because of its significance in the life of the Savior, as Cassian clearly points out 1226, and as the eve of Sunday 1227. If so, then: a) its full celebration in some, very few churches, mainly the Far Eastern) Antioch) must be looked at as an extreme hobby 1228, condemned by the Council of Laodicea: “it is not fitting for Christians to practice Judaism and celebrate (σχολάζειν) on Saturday, but one must work ( ἑργάζεσθαι) on this day, and celebrate Sunday more, if they can, as Christians; let the Judaizers be anathema from Christ" 1229; b) this also explains the custom of fasting on Saturday among Western Christians that arose in this era, mentioned (disapprovingly) by Cassian in 1230. Fasting was the same form of honoring Saturdays as the day marked by the burial of Christ, which was the liturgy in the East on this day. Of the other days of the week, the most sacred were, as before, Wednesday and Friday. Now for the first time we find a rationale for fasting these days. “Fast on fives and fives, because on Wednesday the judgment against the Lord was pronounced, and on fives because on it the Lord suffered death on the cross under Pontius Pilate” 1231. The only thing known about the fasting regime these days is that the fast ended at 9 o’clock, i.e. did not eat until this hour; nothing is known about the type of food these days; judging by the comparison of these posts with Lent 1232, one can think that it was the same as at Lent (see below). “This fast (Wednesday and Friday), says St. Epiphanius of Cyprus, observed throughout the year and lasts until 9 o'clock. The 50 days of Pentecost are excluded, when there is neither kneeling nor fasting... It is equally indecent to fast on Epiphany, when our Lord was born in the flesh, even if it happened on Wednesday and Friday” 1233. Consequently, the fast of Wednesday and Friday was reserved for Pentecost and the most important holidays. Of these two weekly fasts, Friday was considered more important, as in the 3rd century. 1234: On Friday, Constantine the Great exempted soldiers from service and abolished trials on this day, as on Sunday 1235. In addition to fasting, these days and divine services were honored - in some places with a liturgy 1236, in others with a special service that replaced the liturgy, without the Eucharist: “The Alexandrians on Wednesday and on the so-called day of preparation (παράσκευον - Friday) read the Scripture, and the teachers explain it; on these days everything that usually happens is done, except the mysteries” 1237. Probably this service - a liturgy without the Eucharist - gave rise to the liturgy of the presanctified Gifts, which in some ancient monuments is adopted by St. Mark and ap. Peter, who preached in Alexandria, as well as Athanasius Vel. 1238. Pentecost. Extension of the pre-Easter fast From the 4th century we have the first clear evidence of the 40-day duration of the pre-Easter fast, which, therefore, only by this time (at the end of the 3rd century) became Pentecost in the proper sense. The first such evidence belongs to the Council of Nicea in 325, which requires that local councils be held: “one before Pentecost, so that after the cessation of all displeasure, a pure gift would be offered to God, and another around the autumn time” 1239. According to Eusebius of Caesarea, “we celebrate Easter, taking upon ourselves a 40-day feat to prepare for it”; “before Easter we strengthen ourselves for 6 weeks with 40 days of fasting” 1240. Afanasy V. repeatedly mentions the Pentecost, and by the way in the Easter message of 330 1241, as did Cyril of Jerusalem († 386) 1242. The Council of Laodicea speaks about it around 360 1243 and St. Epiphanius of Cyprus around 375 1244. In the West, evidence about her begins later: the first is from St. Ambrose of Milan († 397) 1245. A few cursory remarks from writers of that time throw some light on the very process of extending the former week-long fast before Easter into a 40-day period. Socrates says: “The fast before Easter is observed differently in different places; It is in Rome that they fast continuously for three weeks before Easter, except Saturday and the Lord's Day; and in Illyria, throughout Greece and Alexandria, fast for six weeks until Easter and call it Lent; others begin to fast seven weeks before the holiday" 1246. The younger contemporary of Socrates, Sozomen, in his History, strongly dependent on Socrates, repeats this passage from the book of his predecessor, but with characteristic additions and changes: “The so-called Pentecost preceding the Easter holiday, on which the people fast, is considered by some to be six weeks, for example, the Illyrians and Christians living in the west, all of Libya and Egypt with Palestine, others in this, like the inhabitants of Constantinople and surrounding Places to Phenicia; during these six or more weeks, some fast for three weeks at intervals, others for three weeks in a row before the holiday, and others only for two, such as, for example, the followers of Montanus” 1247. Both testimonies date back to that time (5th century) long before which a whole series of testimonies, as we have seen, establish the widespread distribution of Pentecost in the Christian world. Consequently, at this time, the Pentecostal movement was not only far from being fully defined, but also did not receive general recognition. In some places, instead of it, there was a fast, which occupied in duration exactly the middle between the ancient short, from 1 to 6 days, pre-Easter fast and the Lent, namely the twenty-day fast. Moreover, it is characteristic that the latter kind of fasting takes place in the West, where, as we have seen, the evidence of Lent is significantly late compared to the East. One might think that everywhere fasting of shorter duration mediated the transition from a week-long fast to a forty-day fast. It is also significant that Sozomen no longer names the West, and Rome in particular, as supporters of the three-week fast, although the practice of such fasting is still known to him. It is possible that by his time Pentecost had pushed the previous, easier practice even further 1248. But Socrates and Sozomen preserved for us only distant echoes of the almost completed spread of Pentecost by their time. Meanwhile, a document has reached us, which, so to speak, was a living witness to the gradual establishment of a forty-day fast in place of the previous, shorter one, in one of the most prominent churches of antiquity. The so-called “Easter Epistles” of St. Athanasius of Alexandria, a contemporary of the very Council of Nicaea, one of the canons of which is considered the first reliable testimony about Pentecost. In the first of these messages of 329, Pentecost is not mentioned at all, and the beginning of the “holy fast” is timed to coincide with Monday of Holy Week. Since the fourth and fifth letters of 332–333 also presuppose this order, while in the two previous ones (2 and 3) the Pentecost also takes place near or before Holy Week, then from the first letter it cannot be concluded that the Pentecost was not yet known in Egypt. The hesitation only shows that the church there was in the process of transition from the old order to the new. This assumption is already fully authenticated by the message of St. Athanasius to Serapion, added to the 11th Easter Epistle and written in 340 from Pima. The Bishop of Tmuis, who during the absence of the Alexandrian Archbishop was entrusted with overseeing the entire Egyptian Church, is asked in this message to “announce a forty-day fast to the brothers and add an admonition to it, so that when the whole world is fasting, we alone, living in Egypt, will not be ridiculed for not fasting and for the fact that during these days we indulge in joy.” In the 19th Epistle of the year 346, the observance of Pentecost to St. Athanasius already represents a necessary condition for the worthy celebration of Easter, saying: “whoever neglects the Latter Day, who, as if without attention to the unclean, enters the Holy of Holies, does not celebrate the holiday of Easter” 1249. Where a six-week fast was adopted, it began on Monday of the second week of the current Orthodox fast. Consequently, the current first week of Lent, with this practice, was not included in Lent. The memory of such a practice, which the Roman Church, its main supporter in antiquity, does not now follow, remains in this, the last church, that the secret prayer of this Monday, which now falls in the Roman Church as the sixth day of Lent, begins with the words: “We solemnly offer the sacrifice of the beginning of Pentecost” 1250. The extension of the forty-day fast to 7 weeks was caused by the fact that the number of fasting days should not have included not only Sundays that fell during Pentecost, but, according to the view of the Eastern Church, Saturdays as well. When, after the appearance of fasting on Saturday in the West, Eastern church legislation began to prohibit it with particular insistence in 1251, then those Eastern churches that had hitherto had a six-week fast before Easter adopted a seven-week one. In the same Jerusalem Church to which Eusebius and Cyril of Jerusalem (who said on Good Friday: “these past days of Pentecost” 1252) know the forty-day fast, the Aquitanian pilgrim of the 4th century. states that there are already 8 weeks of pre-Easter fasting 1253; but Peter. Patriarch of Jerusalem 524–544, testifies in 1254 to a seven-week fast in his church. In the same Socrates, the historian, who introduces us to the gradual lengthening of the pre-Easter fast from a week to a forty-day fast, we also find information about the development that the very form of fasting experienced. “The disagreement,” says Socrates, “concerns not only the number of fasting days, but also the concept of abstinence from food; because some abstain from eating all kinds of animals, others of all animate animals eat only fish, and some eat birds along with fish, saying that birds, according to the legend of Moses, also came from water. Some even abstain from fruits and eggs, others eat only dry bread, some do not take even that, and others, fasting until the ninth hour, then eat all kinds of food” 1255. Sozomen, who generally repeats Socrates, does not note this difference in the fasting of Lent, pointing only to the difference in its duration. Thus, very soon after abstinence from meat was accepted in the Church as one of the possible forms of fasting, an exception was made for certain types of meat, not only for fish, as now, but also for birds. But the last kind of exception, as having no basis for itself, soon disappeared, and only the first remained. The permission to eat fish during Lent could be guided by the following considerations: 1) God’s curse after the Fall was directed specifically at the earth, and not at the waters and their inhabitants; 2) fish belong to the element with which baptism is associated; 3) in the history of creation it is said: “The Spirit of God hovered over the waters” 1256. Socrates considers the next degree of abstinence in fasting to be non-consumption of “fruits and eggs”; Consequently, the distinction between the two has not yet been established everywhere. After this we have cheese week left. The last words in Socrates’ testimony show that fasting was also considered essential in the 5th century. not the type of food, but the duration of complete abstinence from it, i.e. the hour of eating it. In other words, the essential thing about fasting was that on a fast day there was no breakfast (ἄριστον, prandium), but only lunch or dinner (δεìπνον, coena - among the ancients, lunch did not differ from dinner). This can be seen from other writers of the same era. “Wait a little (with food): the end of the day is soon,” said St. Ambrose in Lent 1257. “You wait until evening to eat, but spend the whole day in court,” the saint denounced. Basil the Great to his listeners during Lent 1258. “Let us not think that just not eating until evening is enough for our salvation,” said St. Chrysostom; “What is the use of fasting, tell me, if you don’t eat for whole days, but indulge in games and jokes all day, even perjury and slander” 1259. “During the days of fasting,” exhorts Bl. Augustine, “what we eat for lunch. Let's use it on the poor. and not to prepare luxurious dinners with dishes for the most refined tastes" 1260. “As much as the body dries up,” Peter Chrysologus denounces his contemporaries, “the purse is so full; but while fasting, let’s give our lunch to the poor” 1261. In accordance with this, the current charter considers “one meal” to be a necessary condition for fasting 1262. In monasteries, where in general they ate food once a day throughout the entire year, 1263 in the evening 1264, on Lent, they did not eat for several days. The pilgrim, believed to be Sylvia, says about the Jerusalem monks (apotactites) that some of them on Pentecost, “having eaten food on Sunday after the liturgy, i.e. at 5 or 6 o'clock, do not eat until Saturday"; on this day they eat food in the morning after the liturgy, which because of them takes place before dawn; “those who cannot fast for a whole week eat in the middle of it on Thursday; those who are unable to do this fast for 2 days throughout Lent; and whoever cannot do even this eats from evening to evening” 1265. Initially, perhaps after the end of the day, in the evening they ate all kinds of food during fasting, only, of course, in moderation 1266. But very soon, by the time of Socrates (5th century), he came to the idea of ​​​​the need to limit oneself in fasting to the type of food. Since the types and degrees of this limitation strikingly coincide with the hermit practice of fasting 1267, which preceded the establishment of Lent, there is no doubt that there is a borrowing from there. Since then the most accepted food among the ascetics was bread and vegetables, such food soon became common everywhere for Lent. Silvia says about the Jerusalem monks that on the days of Pentecost “they do not eat a crumb of bread, or butter, or fruit of the tree, but only water and a little flour stew” 1268. Gradually, such food became common during fasting for the laity as well: the Council of Laodicea requires “to fast throughout Lent with dry eating (νηστεύειν ξηροφαγου ντας)” 1269. The extension of fasting to 40 days posed a difficult task for church practice - how to deal with Sundays falling during fasting, on which fasting would be indecent, and with Saturdays, which in that era were honored in places almost the same as Sundays. The answer to this was given back in the 3rd century. St. Hippolytus of Rome. In the inscriptions on the statue of him (with an armchair) unveiled in Rome, there is also a rule: “fasting should be broken when Sunday occurs” 1270. “On Pentecost they fast for whole days, except Saturday and Sunday,” says St. Ambrose 1271. Vasily V. says that they fasted only 5 days a week 1272. St. Chrysostom calls Saturday and Sunday days of rest for the ascetics of Lent 1273. But of course this rule was observed as long as the fast was based on the duration of non-eating, and not on the type of food. While it was considered permissible to eat everything in the evening on the day of fasting. When the type of food for fasting was also limited, naturally, on the days of permission for fasting (Saturday and Sunday), as well as during the hours of this permission (9 o’clock or evening), they began to eat only certain types of food (bread, vegetables, fish, and in some places maybe milk) 1274. Pentecost service In addition to fasting, the days of Pentecost were also celebrated with a special service. For the first time now, apparently, the celebration of the liturgy 1275 was recognized as unsuitable for fasting days, as can be seen from the deliberate rule regarding this Council of Laodicea: “that, with the exception of Saturday and Sunday, on Pentecost one should not bring bread (ἄρτον προσφέρειν)” 1276. The immediate reason Such a prohibition was that the liturgy in places continued to be combined with agape, therefore, it was accompanied by a more or less abundant and exquisite meal. In Egypt, where agape was maintained for a particularly long time, the liturgy was celebrated on every Wednesday and Friday without communion, 1277, which could serve as the embryo of the presanctified liturgy. But the first testimony about the latter belongs to Patr. Sophronius of Jerusalem (7th century). 1278. Failure to celebrate the liturgy on Pentecost should have caused it to be replaced by other services. According to the testimony of a pilgrim considered to be Sylvia, in the Jerusalem church, with the exception of Saturday and Sunday, “there was no offering on Pentecost” (oblatio), and, as if in place of the liturgy, a 3rd hour was added to the usual services of the day - matins at 6, 9 o’clock and vespers: “at the third hour again (after matins) they go to the Resurrection (church) and everything is done that is done at 6 o’clock throughout the year, since in the days of Pentecost it is also added that they go to church at the 3rd hour” 1279. In the same (Jerusalem Church, according to the testimony of the same monument, on all Saturdays of Pentecost a solemn vigil was held, beginning on Friday immediately after 9 o’clock and vespers and continuing until Saturday morning, when the liturgy immediately adjoined it: “throughout the whole night, psalms and antiphons are sung in turn, then various readings take place in turn, and all this continues until the morning.” 1280. Other services of Pentecost in The Jerusalem church did not differ from ordinary ones. The pilgrim notes only some peculiarity in the worship of Wednesday and the heel of Pentecost: the 9th hour was celebrated in the Zion Church (and not in the Church of the Resurrection) 1281. In general, Pentecost in the Jerusalem Church was distinguished by such a solemn service that its days were like a continuous holiday: they were called eortae, “Easter”; about them the pilgrim expresses that they are “celebrated” (celebrantur) 1282. While the Council of Laodicea decrees “that on Pentecost we should not celebrate the birth of martyrs, but commemorate them on Saturdays and Sundays” 1283, in the Jerusalem Church the commemorations of the martyrs that fell on Pentecost were celebrated in their own time, and for them some features of the Lenten service were abolished (for example, the indicated celebration of the 9th hour of Zion) 1284. During Lent, church preaching intensified: according to the testimony of a Jerusalem pilgrim, there during Lent, “so that the people always learn the law, the bishop and elders preach incessantly (assidue)” 1285. The luminaries of church preaching in the 4th-5th centuries. The best conversations were delivered during the days of Lent. Announcement for Pentecost Significant features were imparted to the service of Pentecost by coinciding with the days of its announcement. The announcement, which lasted for three years in that era, 1286, solemnly ended on Lent. The most important acts of this conclusion were the naming of the person preparing for baptism (competens) at the beginning of Lent, his daily exorcism (from evil spirits) throughout Lent 1287, the final instruction in the truths of the faith, the study and explanation of the Symbol (Traditio symboli), and finally, baptism itself on Holy Saturday; Some of these acts were part of the daily service, while others were adjacent to it, thanks to which the entire service of Pentecost seemed to be concentrated around the catechumens and could be called the service of the catechumens. This is not surprising in view of the fact that the Lent itself arose from the fast of the catechumens and the faithful with them because of them before baptism. 1288. Sylvia describes the announcement at Pentecost this way. “Whoever declares his name does so until the days of Pentecost, and the presbyter writes down the names of everyone; this happens in eight weeks, during which, as I said, Pentecost 1289 lasts. When the presbyter has written down the names of everyone, on the next day, the day of Pentecost itself, that is, from which the eight weeks of fasting begin, a pulpit is provided for the bishop in the middle of the large church, that is, in the Martyrium; on both sides the presbyters sit on the pulpit and all the clergy stand; then those seeking baptism (competens) are brought one by one: if they are men, then they come with their fathers (successors); if they are wives, then with their mothers (successors). And then the bishop, one by one, asks the neighbors of the person who has entered, asking whether he has a good life, whether he honors his parents, whether he is a drunkard and a braggart, and asks about all the vices that are more serious in a person. And when he is convinced that he is impeccable in everything, he writes down his name with his own hand. Those who proceed to baptism, during the forty days of fasting, are conjured early in the morning by the clerics, as soon as there is morning dismissal on the Resurrection. Following this, a pulpit is provided for the bishop in a large church, in the Martyrium, and all those approaching baptism, both men and wives, sit around the bishop, while father and mother stand; in the same way, those of the people who want to listen all enter and sit down, but only the faithful. The catechumen does not enter there when the bishop teaches the law to those ready for baptism. So, starting from Genesis, during these forty days he goes through the entire scripture, first expounding it physically, and then explaining it spiritually. In the same way, these days we teach about the resurrection and everything related to faith, and this is called the catechism (cathecisis). And when five weeks are completed from the beginning of the teaching, then they receive a symbol; The bishop explains to them the meaning of this symbol in its individual words in the same way as the meaning of the scriptures, first physically, then spiritually; This is how he explains the symbol. And it happens that in these same places all the faithful follow the scripture when it is read in church, since everyone studies on these forty days, starting from the first to the third hour, because the catechumen lasts three hours. And the Lord knows, ladies and sisters, that the faithful who come in to hear the catechumenate pay more attention to what is said and explained by the bishop than when He sits and preaches in church on certain passages interpreted in this way. But at the end of the announcement, at the third hour, the bishop is immediately led into the hymns of the Resurrection, and the dismissal of the third hour occurs: and so, for three hours, they study daily for seven weeks. In the eighth week of Pentecost, that is, which is called the Great Week, the teaching ceases in order to accomplish what is more important. On the great week (must be on Monday) the bishop comes in the morning to the large church in Martyrium; behind the altar, in the apse, a pulpit is placed for the bishop, and there they come up one by one - the husband with his father, the wife with her mother, and answer (reddet) the Symbol to the bishop. After reading the Symbol to the bishop, he addresses everyone” 1290 with a brief exhortation. This is how the catechumen took place in other churches (for example, Roman, African). when handing over the Symbol, some churches made a promise to read it every morning, afternoon and evening 1291. In the history of worship, this rite of catechumen is important in that it forever assigned to the liturgy the litany about the catechumens, and during Lent, about those preparing for enlightenment (baptism). In addition, he gave rise to a special ancient service on Lent, especially for the catechumens tritekti, named after the time it was performed (τριτέκτη, “third-sixth”, between 3 and 6 o’clock) and close on the one hand to the service of the hours, especially the 3rd, on the other – to the liturgy of the catechumens; This service was fully developed by the 9th century, but its beginning can be considered in this era and considered its embryo in the 3rd hour, which took place in Jerusalem only on Pentecost and probably adapted to the announcement that took place during this service, although in another church (in the Martyrium); at least Ps. 24, which is part of the 3 hours, is quite suitable for the rite of announcement of 1292. Repentance and Communion on Lent Having timed the announcement and baptism to coincide with Lent, as the most sacred time of the year, the Church assigned to this time the performance of two other sacraments, which required no less cleansing preparation. This was the case primarily with repentance, this second baptism. The discipline of repentance, so complex and strict in the first centuries, was most conveniently applied during the pre-Easter fast. Already the Council of Ancyra (314–315) appointed Easter as the time both for accepting a repentant into the church and for transferring him from the lowest category of repentance to the highest: “let them be accepted into the category of those who listen to the scriptures before the great day of Easter,” he decreed regarding those who ate sacrifices to idols during the persecution 1293. According to Gregory of Nyssa († after 394) “on the day of Easter we not only bring to God those who are transformed by rebirth in the font of grace, but also those who, through repentance and conversion from dead works, begin to eternal life” 1294. Thus, the current custom of fasting during Lent arose during this era. Hence the predominantly penitential content of the service during Great Lent. (The memory of this purpose of Pentecost in the Roman Church is the rite of the so-called “blessing of the ashes” on the first day of the Roman Catholic Pentecost on Wednesday of the first week of our fast). Under the influence of this ancient association of penitential discipline with Lent, subsequently all believers began to be considered in this Lent in the position of penitents (partly catechumens) and on this basis were deprived of the liturgy 1295. When the custom of weekly communion of all believers was abandoned, Pentecost became a preparation for the worthy acceptance of this sacrament, which was timed either to coincide with the day of its establishment by the Savior - Maundy Thursday, or to Easter. “Once upon a time many,” says St. Chrysostom, frivolously and without reasoning approached St. Mysteries and even on the day when Christ instituted them. Therefore, since the fathers saw how much harm was caused by recklessly approaching them, they agreed and appointed 40 days of fasting, prayers, listening to the word of God, meetings, so that during all these days, through prayers, almsgiving, fasting, vigil, tears, confession and everything else, having thoroughly cleansed ourselves, we approach (the mysteries) with a clear conscience as much as possible” 1296. “so that, having been cleansed from sins, stuck in every way during the year, we with spiritual vigor became partakers of this bloodless sacrifice” 1297. Bl. Jerome says: “The Lord himself, the true Jonah, sent to preach to the world, fasts for 40 days, and leaving us the legacy of fasting, prepares our souls with this feat for eating his body” 1298. Secular legislation, for its part, agreed to meet the Church in the sanctification of Pentecost. Theodosius V. issued 2 decrees on the 40th. According to one of them, “in 40 days, which, through the performance of various rituals, prepare for the time of Easter, all consideration of criminal cases is canceled” (probably because it was accompanied by torture), and according to another, “on the sanctified days of Lent there should be no corporal punishment that could end in death” 1299. A similar order for one particular case was made by the Emperor. Valentinian, according to St. Ambrose 1300. An exception to the mentioned laws of Theodosius V. was made by Theodosius Ml. for cases concerning Isaurian robbers 1301. Penultimate week of Pentecost Of the weeks of Pentecost in the Jerusalem church, the penultimate week of 1302 was celebrated with a special place of worship (in Zion). The last week of Lent, the pre-Easter week, was called “great” everywhere 1303. The fast intensified this week. The Apostolic Constitutions prescribe for her the strictest fast on bread, salt and vegetables, advising complete non-eating on Friday and Saturday 1304. According to the testimony of St. Epiphany of Cyprus, “these six days of Easter are usually all spent (πάντες οἱ λαοì) in dry eating (ξυροφαγία), i.e. In the evening they eat only bread with salt and water; some diligently extend non-eating (ὑπερτίθενται, personal delay, i.e. eating food) to 2, 3 and 4 days: others spend the entire week until the roosters crow on Sunday without food” 1305. In the Jerusalem Church, the penultimate Saturday, on which the resurrection of Lazarus was remembered, and the last Sunday, on which the Lord’s entry into Jerusalem was remembered, was considered the Great Week. The worship of these days is described in detail by an Aquitanian pilgrim. “In the morning, at dawn of Saturday, the bishop serves (offeret) and celebrates the liturgy (oblationem) so that the dismissal occurs early. The archdeacon proclaims, saying: “We will all be ready today at 7 o’clock (1 o’clock in the afternoon) at the tomb of Lazarus.” And then, at the arrival of the seventh hour, everyone converges on the tomb of Lazarus (in Bethany). On the way from Jerusalem to the tomb of Lazarus, about five hundred steps from this place, there is a church on the road in the place where Mary, Lazarus' sister, met the Lord. And when the bishop comes there, all the monks come out to meet him and the people enter there: a hymn and one antiphon are sung there, and the corresponding passage from the Gospel is read, where Lazarus’ sister met the Lord (John 11). Then, after saying a prayer and blessing everyone, they go from there to the tomb of Lazarus with songs. Songs are sung, as well as antiphons, adapted to the day and place; Readings appropriate for the day are also read. and then, when the dismissal takes place, the Passover is proclaimed: i.e. the presbyter ascends to an elevated place and reads the place where it is written in the Gospel: “Jesus came to Bethany before the six days of Passover” 1306, etc. (John 12). So, after reading this passage and proclaiming Easter, there is a dismissal. And this happens on this day because, as it is written in the Gospel, this happened in Bethany before the six days of Easter: and from Saturday to Thursday, when the Lord was taken after supper, six days are counted. So, everyone returns to the city, right on Sunday, and there is Vespers there according to custom” 1307. On the next day, that is, on Sunday, which constitutes the entrance to the Easter week, called here the great week (septimana major), with the crowing of roosters, the usual service is performed (matins until the morning of the Resurrection or at the Cross. On the morning of Sunday there is the usual procession (proceditur - litany), in a large church, which is called Martyrium. At the end of the service in the large Church until the dismissal of the archdeacon proclaims, saying first: “throughout the whole week, that is, starting from tomorrow, we will all gather in the Martyrium, then in the big Church.” Then he proclaims a second time, saying: “today at the seventh hour we will all be ready at the Olivet.” everything that is usually done on Sundays in the Resurrection after the dismissal in the Martyrium (lithium) 1308, everyone, having come to his home, hurries to eat, so that at the beginning of the seventh hour (1 hour of the day) everyone will be ready in the church located on Olivet, that is, on the Mount of Olives, where the cave in which the Lord taught is located" 1309. “At the seventh hour all the people ascend to the Mount of Olives, that is, to Olivet, to the church, together with the bishop; hymns and antiphons appropriate for this day and place are sung, and readings are also read (9 o’clock). And when the ninth hour comes, they go with songs to Imvomon, that is, to that place (the Mount of Olives) from which the Lord ascended into heaven, and where everyone sits down (for the readings), for all the people, in the presence of the bishop, receive an invitation to sit down; only the deacons always stand. Songs and antiphons appropriate to the place and day are sung there, and readings and prayers are also included. And when the eleventh hour comes, the passage from the Gospel is read where the children with branches and palm trees met the Lord, saying: “Blessed is he who comes in the name of the Lord” (vespers). And immediately the bishop and all the people get up, and then from the top of the Mount of Olives they all walk (litya). And all the people go before him with hymns and antiphons, constantly chanting: “Blessed is he who comes in the name of the Lord.” And all the children, as many as there are in these places, even those who cannot walk because they are very weak, and who are held by their parents in their arms, all hold branches - some palm trees, others olive trees; and so they accompany the bishop, chanting, and walk slowly so that the people do not get tired; Therefore, in the evening they come to Resurrection. When they arrive there, even if it is completely late, Vespers is served; then a prayer (litany) is said at the Cross, and the people are released” 1310. Thus, the ancient custom of the donkey procession on the week of Vai and the current widespread custom of using (and blessing) Vai on this week began in the Jerusalem Church in 1311. The first days of Holy Week The first three days of Passion Week in the Jerusalem Church were celebrated with a particularly solemn service at 9 o'clock. It took place in the Martyrium (and not in the Church of the Resurrection), where more solemn services were generally performed (for example, liturgy on Sundays) and lasted from 9 a.m. to 1 a.m. (from 3 p.m. to 8 p.m.). In addition to songs and antiphons, we also had readings appropriate for the day and place, constantly alternating with prayers. After 9 o'clock, Vespers was served, which ended at night and concluded with a litany (consisting, as usual, of a song, prayer, blessing of the catechumens and the faithful) of the bishop to the Church of the Resurrection 1312. On Tuesday and Wednesday (great) this solemn evening service received another new addition - another litany (of the same composition), on Tuesday on Olivet, in the mentioned cave (where the Lord taught the disciples), on Wednesday - in the cave of the Church of the Resurrection; At this litany the Gospel was read: on Tuesday from Matt. the Savior’s speech about the signs of the second coming (“Be careful, lest anyone deceive you”) must have been delivered on Tuesday from Olivet, and on Wednesday the Gospel about the betrayal of Judas, which, the pilgrim notes, was heard with touching cries and groans 1313. These Gospel readings coincide with the same days of Passion Week and our charter. Maundy Thursday was considered the holiday of Holy Week. The rule of the Council of Laodicea: “at Lent in the last week one should not allow (λύειν, i.e. from fasting) Thursday (τὴν πέμπτην) and thereby dishonor the entire Lent, but one should fast throughout Lent and be content with dry eating” 1314 shows that there was an opposite custom and according to at least dry eating was allowed on Maundy Thursday. In the calendar of Polemia Silvius, bishop. Sittensky in the village. Italy (435–455) 1315 March 24 shows Natalis calicis - the memory of the cup (the day of Christ's death was dated to March 25, and the resurrection to March 27). in the monuments of the 6th and 7th centuries. this day is directly called a holiday (solemnitas, festum) 1316. On this day, the liturgy was supposed to be especially solemn; it was performed late in the evening (in imitation of the Savior), and in some places also in the morning. Bl. Augustine in response to the question of Iannuarius: “Should the offering (Eucharist) be made on Maundy Thursday in the morning, and then again in the afternoon? fast and have lunch after the Eucharist, as we usually do?” writes: “Others really like some imaginary reason for the fact that on one specific day of the year, when the Lord gave supper, one can, as if by special remembrance, celebrate the Eucharist and receive the Body and Blood of the Lord after eating. But I consider it more decent to perform it at such an hour that those who have fasted can begin the offering, but after reinforcement, which occurs at the 9th hour. By this we do not force anyone to have breakfast on the day of the Lord’s Supper, but we do not argue with anyone; In general, I do not discuss this institution, stating only that the majority or almost everyone in most places are accustomed to (only) having lunch (coenare) on this day; and since some also observe fasting, in the morning the offering of Christ is made because of those who are having breakfast, since they cannot endure both fasting and washing together, and in the evening 3 because of those who are fasting” 1317. Bl. Augustine, therefore, notes a double practice: on Maundy Thursday, some celebrated the liturgy both in the morning, so that breakfast was possible (the abolition of fasting), and in the evening (in memory of Christ’s supper); others only in the evening; but of the latter - some before eating, others after eating. Bl. Augustine favors the latter practice. And the Council of Carthage in 419 allows the liturgy to be celebrated on Maundy Thursday after eating 1318. Two liturgies were celebrated on Maundy Thursday and in the Jerusalem Church, which developed a very complex ritual for this day. Matins, 3 and 6 o'clock were served here in the Church of the Resurrection as usual, and the liturgy was celebrated (by whom, it is not said) first in the Martyrium from 8 to 9 o'clock (2-3 o'clock in the afternoon), and then “the bishop (the bishop?) goes for the Cross 1319, only one song is sung there, a prayer is said, the bishop makes an offering there and everyone receives communion; with the exception of this one day, throughout the entire year the liturgy behind the Cross is never celebrated, except for this day. So, after dismissal there, they go to the Resurrection (litani), a prayer is said, the catechumens are blessed according to custom, then the faithful, and dismissal occurs. And then everyone hurries to return to their home to taste the food, because immediately after the food everyone goes to Olivet to the church where the cave is located in which the Lord was with the apostles that day. And there, until approximately the first hour (7 o'clock in the evening), either songs or antiphons appropriate to the day and place are constantly sung, and readings are also read; they alternate with prayers; The passages in which the Lord talked with the disciples on this day, sitting in the cave located in the church, are also read from the Gospel. And from there, at approximately six o’clock at night (12 o’clock at night), with chants they go up to Imvomon, to the place from where the Lord ascended into heaven. And there again in a similar way there are readings, hymns and antiphons appropriate for the day; Prayers are also said, which are read by the bishop and always adapted to the day and place. At the first crowing of the roosters (2 o’clock in the morning), they descend with songs from Imvomon, and come to the place where the Lord prayed, as it is written in the Gospel: “and you yourself retreat from them, like casting a stone, and praying,” and so on. At this place there is an elegant church: the bishop and all the people enter it; a prayer is said here appropriate to the place and day; Another song is sung and the corresponding passage from the Gospel is read, where he said to his disciples: “Watch, and do not fall into misfortune” (Gethsemane Prayer). And the whole passage is read there, and the prayer is said again. Then from there everyone, even young children, descends singing songs to Gethsemane; Due to such a large crowd, fatigue from vigils and exhaustion from daily fasts, being forced to descend from such a high mountain, they go to Gethsemane with hymns very slowly. And many church lamps are prepared for light to all the people. And when he comes to Gethsemane, first a proper prayer is said, then a song is sung and the passage from the Gospel where the Lord is taken is read. And when this passage is read, all the people, crying, raise such a cry and groan that perhaps this groan of the entire people can be heard in the city. After this hour, they go on foot into the city with chants, come to the gate at the hour when a person begins to recognize a person, then they walk in the middle of the entire city, every single one - old and young, rich, everyone here is ready, and especially on this day no one moves away from the vigil until the morning. Thus they escort the bishop from Gethsemane to the gates, and from there throughout the city to the Cross. And when they come to the Cross, it is almost daylight. Here again the passage from the Gospel is read where the Lord is brought to Pilate, everything is read as it is written, Pilate spoke to the Lord and the Jews. Then the bishop addresses the people, encouraging them - since they worked the whole night and must still work during the day - so that they do not get tired, but have hope in the Lord, who will give a great reward for this work. And having encouraged them as much as he could, he, turning to the people, said: “Go, each one to his own house, sit a little, and about the second hour be ready here, so that from this hour until the sixth you will be able to see the holy wood of the cross, each believing that it will help his salvation. From the sixth hour (12 o’clock days) we all need to gather in this place, that is, in front of the Cross, to work in readings and prayers until nightfall” 1320. Thus, the current rite of the Passion arose in the Jerusalem Church in this era: at the vigil, which lasted from Thursday evening until Friday morning, in the intervals between songs and prayers there were a number of Gospel readings and precisely about those events that happened to the Savior in those hours when readings take place and in those places where the vigil service is transferred in the solemn litany; The litany stopped and the Gospel was read in 5 places: in the Cave of Olives (the beginning of the vigil), Imvomon (i.e. the place of the ascension), the place of Gethsemane prayer, the place where the Lord was taken by soldiers and Golgotha. Maundy Thursday was also timed in places to coincide with the most solemn act of preparatory acts for baptism - the surrender of the Symbol. According to the resolution of the Council of Laodicea, “those who are baptized must study the Creed and on Thursday of Great Week answer (ἀπαγγέλειν) to the bishop or elders” 1321; in Constantinople, only Patr. timed the delivery of the Symbol to coincide with this day. Timothy (511–518) according to Theodore the Reader (VI century) 1322; but in Rome this was done on Holy Saturday 1323. Good Friday was the day of the strictest fasting and sorrow: “the day of sorrow (amaritudinis), on which we fast” 1324. Apostolic Constitutions. They command those who are able to spend it in perfect fasting, without food 1325. Pope Innocent I (402–417) says: “it is known that on these two days (Great Friday and Saturday) the apostles were sad and hid out of fear from the Jews, and there is no doubt that they fasted on these days, so church tradition requires that the sacraments, i.e., liturgy, not be celebrated at all on these days.” 1326 There was no liturgy on this day in the Jerusalem church, where the service on this day consisted of: a) veneration of the tree of the Holy Cross, found under Constantine V., and kissing it, which took place from 2 to 6 a.m. (7 a.m. to 12 p.m.); b) from a service similar in composition to our Royal Hours - from 6 o’clock to 9 o’clock (from 12 to 3 o’clock in the afternoon) and c) from the usual Lenten 9 o’clock and Vespers (from 3 o’clock in the afternoon). Thus, the entire day passed, like the entire previous night, in worship. Here is the pilgrim’s description of it. “After the dismissal (Vigil of the Passion) at the Cross, even before sunrise, everyone immediately goes to Zion with cheerfulness to pray at the pillar at which the Lord was scourged. Having returned from there, they sit at home for a while and immediately everyone is ready. Then, on Golgotha, behind the Cross, the bishop’s chair, which now stands, is delivered; the bishop sits on this pulpit; a table covered with linen is placed in front of him, deacons stand around the table, and a silver gilded ark is brought, in which is the holy tree of the cross; opens and removes; is placed on the table, both the tree of the cross and the writing (titulus). So, when this is placed on the table, the bishop, seeing, holds the ends of the holy tree with his hands, and the deacons, standing around, guard. It is protected this way because there is a custom according to which all the people, approaching one by one, both the faithful and the catechumens, bow before the table, kiss the holy tree, and then pass. And since, they say, I don’t know when, someone gnawed off and stole a piece of the holy tree, so now I guard the deacons standing around so that none of the suitable ones dare to do the same. So, all the people pass one by one, all bowing and touching the cross and the inscription first on their foreheads, and then on their eyes; then, having kissed the cross, they pass; no one extends his hand to touch. And when everyone has kissed the cross and passed, the deacon stands, holding the ring of Solomon and the horn from which the kings were anointed, from which they kiss and honor the horn and the ring... (defect) except for the second... (defect) until the sixth hour all the people pass, entering through one door and leaving through another, because this happens in the place where the day before, that is, on Thursday, the liturgy was celebrated. And when the sixth hour comes (12 o'clock in the afternoon), they go to the Cross, whether there is rain or heat, because this place is not covered and represents, as it were, a very vast and beautiful courtyard, located between the Cross and the Resurrection; all the people gather there, so there is no way to open the grille. The bishop is given a pulpit in front of the Cross, and from the sixth to the ninth hour nothing happens except readings in the following order: first, passages are read from the Psalms, which speak of the sufferings of the Lord, passages are read from the Apostle, or from the epistles of the Apostles, or from the Acts, where they speak about the sufferings of the Lord, also from the Gospels, the passages where He suffers; thus (item) is read both from the prophets, where they say that the Lord will suffer, and from the Gospels, where suffering is narrated. So, from the hour of six to the hour of nine (3 o’clock in the evening), readings are constantly taking place in this order and songs are sung, in order to show all the people that everything predicted by the prophets about the suffering of the Lord turns out to be accomplished, both through the Gospels and through the writings of the apostles. So, during these three hours, the whole people are taught that nothing happened that was not predicted, nothing that was not completely fulfilled. The Readings are constantly interspersed with prayers that are adapted to the day. And with each reading and prayer there is such sorrow and such groaning among all the people that it arouses surprise, for there is no one, neither old nor small, who on this day, in these three hours, did not cry as much as one cannot even imagine, thinking about what the Lord endured for us. After this, at the beginning of the ninth hour, the place from the Gospel of John is read where He gave up the ghost; After reading this, there is prayer and release. And after the dismissal before the Cross, that hour everyone gathers in the large church, in the Martyrium; everything is corrected that was corrected throughout the whole week from the ninth hour, when they gather in the Martyrium, until the evening (vespers). After vacation in Martyrium, they go (lithium) to the Resurrection, and when they arrive there, the passage from the Gospel is read where Joseph asks Pilate for the body of the Lord and lays it in a new tomb. After reading this, a prayer is said, the catechumens are blessed, and then dismissal occurs. On this day the vigil of the Resurrection is not proclaimed, because it is known that the people are tired; but it is the custom to stay awake there; Therefore, whoever is willing among the people, and whoever is able, stays awake, and whoever cannot, does not stay awake there until the morning; The clergy there, those who are stronger and younger, stay awake, and songs and antiphons are sung there all night until the morning. Most of the people are awake, some from the evening, others from midnight” 1327. Holy Saturday in the Apostolic Constitutions is considered an even stricter fast than Friday: those who cannot remain without food for these two days are ordered to fast at least Saturday 1328. Whereas, as usual, the fast ended in the evening or at 9 o'clock. The fast of Great Saturday ended at midnight or even the next morning (Sunday) 1329. On Great Saturday, the baptism of the catechumens took place, but it already took place at the night vigil from Saturday to Easter, therefore it belonged to the Easter service. Consequently, nothing in the divine service violated the strict and severe fast of this day, which was not softened by the proximity of the great holiday. Even in the Jerusalem church, the service of this day was distinguished by its simplicity and was an ordinary fast. First of all, the vigil here on this day, as we have just seen, was not necessary and not everyone came to it in the evening, others only from midnight. In addition to this vigil or, which is the same in this case, matins, on Great Saturday in Jerus. Churches were still celebrated only at 3 and 6 o'clock: “at the third and also at the sixth hour there is (fit) according to custom,” the pilgrim notes, “at the ninth hour there is no (service) on Saturday, but the Easter vigil is being prepared in the great church, i.e. in Martyrium" 1330. Consequently, on Great Saturday in the Jerusalem Church there was not only no liturgy (on the occasion of fasting), but also 9 o'clock and vespers (in view of the vigil). There was no liturgy on this day in the Roman Church, according to the testimony of Pope Innocent 1331. With regard to Easter, the present era was primarily marked by an almost final decision on the time of its celebration. To what extent did they reach in the 4th century? disputes about this can be seen from the fact that, according to contemporaries, they worried the Church no less than the great Christological question of that time 1332, and in the words of Socrates, although Christians because of this “did not break off communication, but because of disagreement they spent this holiday more sadly” 1333. The Nicene Ecumenical Council, according to the testimony of Sozomen, was convened as much to resolve this liturgical dispute as because of the Arian heresy of 1334. In a letter to the Alexandrian church, the Council of Nicea, after a speech about Arius and the Melitian schism, writes: “We inform you that through your prayers the matter has been decided on the harmonious celebration of Easter, so that all the eastern brethren, who previously celebrated Easter together with the Jews, will henceforth celebrate it in accordance with the Romans. with us and with everyone who has kept it in our own way since ancient times” 1335. Imp. Constantine sent a special message to the churches about this resolution of the council, in which he says that at the council “it was recognized as good for everyone and everywhere to celebrate Easter on the same day” not together with the Jews who were guilty of murder and parricide, so as not to be obliged to them even in this, especially since they are mistaken in this too, since sometimes they have two Easters in a year, - and most importantly, so that there is no disagreement regarding such a “festival of faith”, regarding the time of which there was already agreement between Rome, Italy, Africa, Egypt, Spain, Gaul, Britain, Libya and the whole of Greece 1336. Neither the council in its message nor the emperor indicated how the day of Easter was determined by the mentioned countries. The news sheds some light on this point; rule of St. Apostles: “Whoever is a bishop or a presbyter or a deacon of St. the day of Easter before the vernal equinox will be celebrated with the Jews, so that the sacred order will be deposed" 1337, and the requirement of the Apostolic Decrees: "with accuracy observe the return of the vernal equinox, which occurs on the 22nd day of the month of Distros (March), noting until the 21st moon, so that the 14th day of the moon does not fall on another week (i.e., so that the 14th of Nisan does not happened before the vernal equinox, which occurs on the 22nd distros) and so as not to celebrate the Sunday of the Lord on another day other than the Lord’s Day” 1338. The difference between the widespread practice in celebrating Easter and the local one, which the Council of Nicaea was fighting against, was, therefore, that the second did not correspond to the lunar year with the solar year 1339, due to which Easter could be earlier than the spring equinox and not on Sunday. The Council must have demanded the celebration of Easter on the first Sunday after this equinox. The day of Easter was announced annually by the bishops of the main cities with special district messages. A number of such “Easter messages” from St. Athanasius of Alexandria. One of them indicates the boundaries of the Easter circle: “The Romans claim that they have a tradition from St. Peter, forbidding Easter to cross the limits on the one hand 26 Parmuti (Egyptian month corresponding to April, should be April 23), on the other - 30 Famenot) should be March 26) 1340. Writers of this era have a higher view of Easter than in the 3rd century. 1341 Gregory the Theologian calls her “the queen of days, the holiday of holidays and the triumph of triumphs, surpassing, like the sun of the stars, not only all human and earthly holidays, but also holidays in honor of Christ,” I. Chrysostom – “a longed-for and saving holiday” 1342. Emperors had a custom, which was started by Valentinian I in 367, of releasing prisoners in prison on Easter Day (by a special edict called indulgentia paschalis), except for serious criminals and repeat offenders 1343. As in the 3rd century, a vigil on the night of Easter was considered an indispensable part of Easter. According to St. Epiphany of Cyprus “vigils until dawn (ἀγροπνου σι ... ἐπεφώσκουσαν) in some places are performed only from (Maundy) Thursday to Friday and before Sunday (Easter)” 1344. According to the story of Socrates, when the Novatians, adherents of Savvatius, who began to celebrate Easter with the Jews, on Easter “were celebrating the usual all-night vigil (παννοχίδα), they were seized by some kind of demonic fear (of an imaginary attack from the bishop from whom Savvatius had separated) and at night, confined in a cramped place, they began to crush each other so much that over 70 people died" 1345. Lactantius and bl. Jerome points out the expectation of the second coming on Easter night 1346 as the basis for the Easter vigil. “This is the night on which we keep a vigil in view of (propter) the coming of the King and our God; The meaning (ratio) of this night is twofold - that on it He received life when He suffered, and after that He will receive the kingdom over the universe" 1347. “The Jews have a tradition that Christ (the Messiah) will come at midnight, just as in the times of the Egyptians, when the Passover was celebrated and the destroyer came, and the Lord passed by the entryway and the crossbars of our frontium were blessed with the blood of the lamb. Therefore, I believe that this is an apostolic tradition - on the day of the Easter vigil, before midnight, not to let go of the people awaiting the coming of Christ, and only when this time has passed, having secured safety. celebrate a holiday for everyone" 1348. As in the 3rd century. The focus of the Easter vigil was the baptism of the catechumens. St. Chrysostom and his biography Palladius, Bishop. Elenopolsky. describing the barbaric attack on the basilica during the Easter service for the arrest of St. Chrysostom, among other cruelties of the soldiers, is reported such that they forced women who had already undressed for baptism to run naked and the blood from their wounds stained the water in the baptismal sanctuaries; nevertheless, about 3 thousand people were baptized that night 1349. In general, the ritual of the Easter service remained the same as in the 3rd century; as we have seen, in the Apostolic Constitutions the Easter vigil is described in 1350 very close to the Syrian Didascalia and consists, as there, of “prayers and petitions” (matins), “reading the law, prophets and psalms (liturgy of the catechumens), baptism of the catechumens, which all took place “before the crowing of the roosters”; then, “after reading the Gospel (must be about the resurrection of Christ) and the corresponding conversation,” with a prayer for the conversion of Israel, the vigil, and with it the Easter fast, ended and must have been followed by the Eucharist with agape. The Easter vigil had approximately the same composition in other places, as the description of the Aquitaine pilgrim shows: in Jerusalem, she says, “the Easter vigil is celebrated in the same way as with us; only here the following is added: children who have been baptized, dressed as they came out of the font, are led along with the bishop to the (church) of the Resurrection. The bishop goes behind bars on Resurrection (to the altar, to the cave of the Holy Sepulcher), one song is sung, then the bishop says a prayer for them, and then goes with them to the large church (Martyrium) where, according to custom, all the people are awake (vigilat); there occurs what usually happens with us (the Easter vigil and liturgy continue) and after the offering is made, there is a dismissal. And after the dismissal of the vigil in the large church, they immediately go to the Resurrection with hymns, and there the passage from the Gospel about the resurrection is read again; there is prayer and again (demuo) there the bishop makes an offering (liturgy; two liturgies, as on Maundy Thursday), but quickly (totum ad momentum) so as not to delay the people; and then only the people are released. The dismissal of the vigil on this day occurs at the same hour as ours” 1351. The Easter vigil was distinguished by a special abundance of lighting. According to the story of Eusebius, imp. Konstantin V. on the days of “the saving holiday, intensifying his pious activities, he performed a divine celebration with all the strength of soul and body, and disposed of the celebration as follows: he turned the sacred night spent in wakefulness into daylight, for the people assigned to this throughout the city lit high wax pillars, like fiery lamps, illuminating every place, so that this mysterious night became brighter than the brightest day.” 1352. Gregory the Theologian. on Easter he said: “yesterday we had a wonderful light-bearing and light-walking (λαμποφορία καì φωταγογία), which we performed both privately and publicly, almost the entire human race and all the nobility (ἀγία π ᾶ σα), illuminating the night with abundant fire, the image of the great Light.... But today's (light) is more glorious and superior: for yesterday's light was a harbinger of the rising great light and, as it were, a joyful pre-celebration of it; Today we celebrate the resurrection itself, which was not yet expected, but has already happened and has gathered the entire universe to itself” 1353. The last words show that the Easter holiday itself was counted in the morning with the permission of fasting at the end of the vigil. For the first time, the celebration of Easter has now been extended from one day to a whole week, in accordance with the week of the Lord's passion. St. Chrysostom preached daily during this week: “for 7 consecutive days we hold meetings and offer you a spiritual meal”; “On these 7 days in a row, all the teaching at the meetings was used”" 1354. “During the entire Great Week and the one following it, let no slaves work, because that is the week of suffering, and this is the week of resurrection, and we need to learn” 1355. Imp. Theodosius V. prohibited legal proceedings during the entire Easter week in 1356, and Theodosius Ml. – theatrical and circus performances 1357. Bl. Augustine calls these days “8 days of neophytes” (newly baptized) 1358. In the Jerusalem church, says the Aquitaine pilgrim, “Easter days are spent (attenduntur), like ours, and according to their rank there are missas of 8 days; the decoration and arrangement here are the same (hic autem ipse ornatus est es ipsa compositio) on the 8 days of Easter as on the Epiphany - and in the large church, and in the Resurrection, and at the Cross, and in Bethlehem, and also at the tomb of Lazarus" 1359. The most solemn services were (in the Jerusalem Church) on the first 3 days of Easter and on the 8th, judging by the fact that on these days the service was in the Maritrium (great church), from where the litany was performed on the Resurrection; on the remaining days they served in turns in other churches: on Wednesday at the Olivet, on Thursday at the Resurrection, on Friday at Zion, on Saturday at the Cross. Every day in the afternoon there was a litany with the participation of newly baptized children and monks (apotactites) on Olivet, at which “songs and prayers were performed” (there should have been vespers or a service instead) in two places: in the cave and on Imvomon, from where the litany went to the Church of the Resurrection already “at the hour of the lamp (lucernae).” On the first day of Easter and the 8th (Fomino Sunday), this solemn afternoon service or vespers, performed in 3 places, received a special addition - the litany in Zion, where real vespers were served (also, however, not called that, but more similar to vespers than the described afternoon service): songs adapted to the day were sung, a prayer was said, the Gospel about Thomas was read (i.e. about an event that happened precisely at the place of service), while on the first day of Easter only up to the words “I have no faith,” and on the 8th “all reading” (exactly as we have now),” then there were prayers over the faithful and the catechumens. The service ended at 2 am (7 pm). The Sunday after Easter was also celebrated in other churches with a special celebration. Gregory the Theologian, John Chrysostom and Bl. Augustine has words and discourses for this day; in the first two they are inscribed: “for a new week” (καινὴ or διακαινήσιμος), in the last – for a “white week” (dominica in albis). It is not known whether these inscriptions belong to the authors themselves and whether it was in this era that the custom that gave rise to the last name arose - that the newly baptized (neophytes) from this resurrection changed the white clothes they wore at baptism to ordinary ones 1360. At the Ascension, the earliest conversations are with St. Gregory of Nyssa and Chrysostom. Bl. Augustine testifies that the holiday is honored everywhere; Socrates calls it “a national (πάνδημος) holiday” 1361. The Apostolic Decrees indicate the Ascension as a holiday free from work 1362. The establishment of the holiday could have been facilitated by the construction by Queen Helena of a magnificent basilica on the Mount of Olives in 1363 (destroyed by the Saracens); besides it, at the very place of the ascension there was a church of 1364 (there is still one). But it is remarkable that on the Mount of Olives, judging by the description of the Aquitaine pilgrim, no service was performed on this holiday, which the pilgrim does not call “Ascension,” but “40 days after Easter.” On this day, on Wednesday, there was a vigil in the Bethlehem Cave of the Nativity of Christ, to which people walked from Jerusalem “after 6 o’clock.” (12 noon)” the next day there was a liturgy here with suitable sermons by the presbyters and the bishop, so they returned to Jerusalem late 1365. Pentecost, as in the 3rd century, was considered either the 50-day period from Easter, or its final day, Pentecost. Pentecost, in the sense of the period, enjoyed the same privilege in relation to fasting as in the 3rd century. 1366 and in relation to genuflections, as in the 2nd and 3rd centuries. 1367. “On the 50 days of Pentecost there is no genuflection, and fasting is not commanded (ο ὔ τε προσετάκται)" 1368. But this custom was not yet widespread. “Since there are some who genuflect on the Lord’s day and on the days of Pentecost, so that in all dioceses everything is the same It was observed, it pleased the holy council that prayers should be offered to God while standing." 1369. St. Augustine says: “I don’t know whether it is observed everywhere to pray standing on these days (Pentecost) and on all Sundays.” 1370 According to the testimony of St. Cassian in Egypt, “on all the days of Pentecost no one kneels at all and does not fast until 9 o’clock.” Cassian did not see “that this was observed with such precision in the Syrian monasteries”; and in the Egyptians, the abolition of fasting on Pentecost was expressed only in the fact that “food was taken instead of 9 o’clock. at 6 (12 noon), but its quantity and quality did not change" 1371. According to the Aquitaine pilgrim, in Jerusalem “from Easter to Pentecost, absolutely no one fasts, not even the Apotactites”; but the service there on Pentecost did not differ from the usual non-fasting one, with the exception of Wednesday and Friday, when the usual lithium (oriceditur) for Zion on these days was performed in the morning, since there was no fasting; and there was a “missa (liturgy?) according to its order” 1372. Pentecost, in a narrow sense, was considered a holiday only in honor of the Holy Spirit. “Almost the day of the Spirit,” calls Gregory the Theologian in his word for this holiday 1373. Perhaps because of this and because of the connection between baptism and confirmation, there was a custom mentioned in the 3rd century. Tertullian 1374, baptism at Pentecost. At bl. Augustine has a word on Pentecost to the newly baptized, to whom he among other things says: “what you see happening here before you on the altar of God, you already saw last night” 1375, therefore, on the night of the holiday there was a vigil at which baptism was performed. Imp. Theodosius Ml prohibits theatrical games “on Easter and Pentecost, while light baptismal robes are worn and the remembrance of the apostolic suffering is read” (Acts) 1376. In the Jerusalem church, Pentecost had, according to the description of the Aquitaine pilgrim, an outstanding divine service. On this day, the pilgrim says, “there is great labor for the people.” The holiday opens, however, with the usual Sunday matins with the same Gospel in the Church of the Resurrection, which begins, like daily matins, with the crowing of roosters. With the onset of morning, a liturgy is celebrated in the Martyrium with a sermon by the presbyters and the bishop; Because of the upcoming litanies, the release accelerates and happens until 3 o’clock (9 o’clock in the morning). Immediately after the dismissal, the people lead the bishop in song to Zion, where in the church at the place of the descent of the Holy Spirit a passage from the Acts about this event is read, and there is a sermon by the elders on the same topic; “then, according to its order, there is a missa, and then an offering is made (offertur - liturgy).” People leave for lunch. After lunch, there is a divine service on the Mount of Olives - first, Vespers (not called that) at Imvomon (the place of the ascension): “The bishop, presbyters and all the people sit down, there are readings, songs and antiphons are sung interspersed, appropriate for the day and place: the prayers that are inserted always have such a content that they are suitable for the day and place (about the descent of the Holy Spirit); the passage from the Gospel is also read where it speaks of the Lord’s ascension to heaven after the resurrection 1378; at the end, the catechumens are blessed, then the faithful, and leave from there at 9 o'clock and go with songs to the Church of Olives above the cave. where the Lord sat and taught the apostles. Upon arrival there, after 10 o'clock (4 o'clock in the evening), vespers (lucernare) are performed there, a prayer is said, the catechumens are blessed, and then the faithful (this is actually only the lithium for vespers performed on Imvomon) 1379. From there, every single one of the people descends with the bishop while singing hymns and antiphons appropriate for this day, and they walk slowly to the Martyrium. When they approach the city gates it is already night (after 6 o’clock in the evening) and many church lamps are brought out to meet the people, and since it is quite far from the gate to the Martyrium, they arrive there at about 2 o’clock. (7 o'clock in the evening), because they go slowly and all because of the people, so that they do not get tired. All the people with the bishop enter the Martyrium while singing, through the large doors on the side of the square. Upon entering the church, songs are sung, prayers are said, the catechumens are blessed, followed by the faithful (2nd litia for Vespers, begun at Imvomon). And from there they go to the Resurrection again with songs; and when they come to the Resurrection, songs and antiphons are sung in the same way, a prayer is said, the catechumens are blessed, followed by the faithful (3rd litia for the same vespers). A similar thing happens at the Cross (4th Litiya). And from there again the entire Christian people, down to one person, lead the bishop with songs to Zion; when they arrive there, the appropriate readings take place, psalms and antiphons are sung, a prayer is said, the catechumens are blessed, followed by the faithful, and there is a dismissal (the 5th litia, the most solemn, with readings, that is, there must be a whole vespers). Upon dismissal, everyone approaches the bishop’s hand and then everyone returns to their home around midnight” 1380. Thus, the service of Pentecost in Jerusalem. churches of the 4th century in terms of the number of lithiums and duration, it resembles the service of Maundy Thursday on Fridays, only the first took the whole day, and the second - at night. Week of Pentecost and fasting after it The Apostolic Constitutions order that Pentecost be celebrated for a whole week in 1381. But in the Jerusalem church, according to the Aquitaine pilgrim, “from the next day of Pentecost, everyone fasts according to custom, as throughout the year, everyone as best they can, excluding Saturdays and Sundays” 1382; Regular worship is also being restored. “After it (Pentecost) fast for one week, for it is right that you should rejoice in the gift of God and fast after the indulgence,” 1383, the Apostolic Constitutions prescribe. Thus, now Peter's fast began, as a solemn restoration of the usual fasts of the year after their 50-day abolition. Having developed the circle of the most important moving holidays almost to its current composition, the period under review did less for the fixed holidays; The most important in this last respect is the introduction of 3 new holidays: the Nativity of Christ, the Presentation and the Exaltation. Nativity and Epiphany The Feast of the Nativity of Christ stood out from Epiphany due to the fact that this last holiday had an overly complex series of memories. The destinies of these two holidays are closely connected and they have a common history. – Beginning in the 3rd century, but not then widespread in 1384, the feast of the Epiphany (τà θεοφάνεια or ἐπιφάνεια) is now introduced in the most distant countries: mentioned in Thrace in 304, in Gaul in 362, in Spain in 380 1385 ; only the Donatists in Africa reject it as an innovation of 1386. The law is approx. 400 on Epiphany, circus performances were prohibited, but this day was made free from legal proceedings only under Justinian 1387. But not everywhere the same memories are associated with this holiday. According to the Apostolic Decrees (Syria) 1388 and according to the ancient Coptic calendar 1389, this holiday is dedicated to the Baptism of the Lord 1390. Bl. Augustine, in his 6 words on this holiday, speaks only of the worship of the Magi 1391. For almost everything in the east until the end of the 4th century, this was a holiday in honor of the Nativity of Christ in 1392. From the description of the Epiphany in Jerusalem by the Aquitaine pilgrim, it is obvious that it was a holiday in honor of the Nativity of Christ. The beginning of the description has not been preserved and the surviving part of it already speaks of the return of the lithium to Jerusalem from Bethlehem while singing “Blessed is he who comes in the name of the Lord”; Lithium approached Jerusalem already before dawn; Consequently, all night before the holiday there was a vigil in the Bethlehem church, which, after the departure of the litia, was continued there by the clergy and monks; Lithium with the bishop entered the Resurrection, “where countless lamps are already burning; there a psalm is sung, a prayer is said, and first the catechumens, then the faithful, receive a blessing from the bishop.” At 2 o'clock (7 o'clock in the morning) there is a liturgy in the Martyrium with a sermon and readings, and after it they go to the Resurrection with singing and dismissal occurs at about 6 o'clock (12 o'clock in the afternoon). Vespers is daily. On the 2nd and 3rd day of the holiday, there is also a service (proceditur) in the Martyrium (on Golgotha) of the same duration, up to 6 hours. and equally joyful (laetitia); on the 4th day they also celebrate (celebrantur) in the Church of Olives, on the 5th day in the Church of Lazarus, on the 6th in Zion, on the 7th in the Resurrection, on the 8th again in Martyrium. All these days, the same solemn service is performed in Bethlehem by the local clergy and the monastics there. The pilgrim notes the rich decoration of churches on this holiday: “you will see nothing there but gold, precious stones, silk; If you look at the fabrics, they are pure silk, embroidered with gold; if you look at the curtains, they are also pure silk, embroidered with gold (hence, the church was draped with fabrics, as is now done in the Roman Cathedral of St. Peter for celebrations); all the vessels are brought out on this day, golden, decorated with stones” 1393. That this holiday, which the pilgrim elsewhere calls “theophany” (epiphania) 1394, was dedicated to the Nativity of Christ, was evident from the close and widespread contact of the festive service with Bethlehem, and also from the fact that 40 days after this holiday the Presentation of the Lord was celebrated 1395. Not only in Jerusalem by this time (late 4th century) the Nativity of Christ seemed to have obscured other memories connected with the feast of the Epiphany. This was the case throughout the East. Epiphanius of Cyprus proves (in a polemic in alogami) that the birth of the Savior was on January 6, and baptism on November 8, 1396. According to the testimony of John Cassian in Egypt, Epiphany “means the baptism of the Lord and the birth of the flesh, and therefore the triumph of both sacraments is celebrated not on two days, as in the western regions, but on one” 1397. The Armenian Church still celebrates the Nativity of Christ on January 6th. Even after the East, under the influence of the West, separated the Nativity of Christ from the Epiphany, the former continued to be given the name Epiphany. Vasily V. speaks about the Nativity of Christ: “we will call this holiday our Epiphany” 1398. Gregory the Theologian says: “now we celebrate Epiphany or the Feast of Christmas” 1399. (p. 299) Earlier, the holiday of the Nativity of Christ was separated from Epiphany in the Roman Church. According to the testimony of John, Bishop. Nicaea (IX century), it is not known on what basis, this church began to celebrate the Nativity of Christ on December 25 under Pope Julia (337–352) 1400. in one consolidated calendar-chronographic monument, brought up to 354 and bearing different names (Anonymus Cuspiniani, Catalogus Bucherianus, Calendarium Furii Philocali) 1401, in the section Depositio martyrum (days of death of martyrs) in the 8th calendar of January (25 December) the “birthday of Christ in Bethlehem” is shown, and in the section Annales note: “in the consulate of Caesar Augustus and Emilius Paulus, Christ was born on the 8th calendar of January on Friday, the 15th day of the new moon.” Consequently, the Nativity of Christ in Rome began to be celebrated on December 25 until 354 and BC. long before this year. Pope Liverius (352–366) at the dedication of the sister of St. Ambrose of Milan Marcelina pointed out to her the significance of the coincidence of this event in her life with the birthday of the Savior from the Virgin and at the same time mentioned the miracles of turning water into wine in Cana and feeding 4000 people 1402. This shows that, on the one hand, in Rome there was already an independent holiday of the Nativity of Christ, not identical with the Epiphany (with this latter, Hippolytus of Rome connects the memory of baptism) 1403, on the other hand, that, however, this holiday was still associated in the minds of Roman Christians with the Epiphany (the miracle at Cana and the miracle of saturation - the memory of the Epiphany) 1404. The earliest word on the Nativity of Christ from the Western Fathers is from Zeno of Verona (†380). – In the East, the holiday becomes primarily known in Cappadocia: Basil V. († 379) already owns, as we have seen, the word with the inscription “on St. Nativity of Christ"; Perhaps the initial introduction of this holiday in the East in 1405 belongs to him. Basil's friend V. Gregory the Theologian implants the holiday in Constantinople. When, after the death of Valens and the accession to the throne of Theodosius V., the Orthodox in Constantinople breathed free from Arian oppression, they received in the person of the Isaurian hermit Gregory b., former bishop. Sasimsky, its first bishop; he began his ministry in a private church, which he called Anastasia; in it he was in Constantinople for the first time in 379, December 25. celebrated the feast of the Nativity of Christ in 1406. Thus, the first act of restoring Orthodoxy in the capital was the introduction of a new holiday. Activities of St. Gregory b. was in Constantinople for a short time (until 381); with its removal, his innovation could have been cancelled,” therefore it is not surprising that one piece of news, albeit rather later (from John of Nicea, 9th century), dates the introduction of the Nativity of Christ holiday in Constantinople to the time of the Emperor. Arcadia (395–408): Emperor who visited his mother and brother. Honorius disposed them to establish this holiday in 1407, following the example of Rome. In Antioch St. Chrysostom in memory of the martyr Chrysogonus 20 Dec. 386 or 388 1408 said that on the coming 25 December. For the first time, R.H. will be celebrated here - that this holiday has long been known in the West, and information about it penetrated into Antioch about 10 years ago; that he himself had long wished and even secretly prayed that this holiday would be celebrated in Antioch 1409. The holiday that came a few days later gathered a lot of people, and in a conversation with him, Chrysostom again touched on the history of the holiday. He says that there was a lot of debate about the holiday in Antioch, some considered it an innovation, others pointed out that it had long been celebrated in the west from Thrace to Cadiz; For three reasons, Chrysostom calls on listeners to honor the holiday: a) because of the speed with which it spreads: “although it is not yet 10 years since this day became known to us, but as if it had been devoted to us for a long time and for many years, it has flourished from your zeal; beautiful and noble plants, having been planted in the ground, soon reach great heights and are burdened with fruits, so this day... suddenly grew so much and brought such great fruit that, as you can now see, our yard is filled, and the whole church is crowded with crowds”; b) that December 25 there is a birthday of the Savior, according to Chrysostom, confirmed by documents stored in Rome about the census under Augustus; c) this is also evident from the fact that the conception of the Savior according to St. Luke followed 6 months after the appearance of Arch. Gabriel Zechariah, and the latter should have taken place in the month of Tisri (September) on the day of purification 1410; if the conception of the Savior was in March, then his birth should have fallen on December 1411. – Somewhat later, the new holiday received recognition in two other centers of the then Christianity: Alexandria and Jerusalem. While even when Cassian was in Egypt (c. 380) there was no holiday there on December 25, 1412 in 432 (during the patriarchate of Cyril of Alexandria) in Alexandria he preaches a sermon on the Nativity of Christ on the 29th. month of Khiyak (December 25) visiting bishop. Emessky Pavel 1413. - As for Jerusalem, where, as we saw, the Aquitanian pilgrim (c. 385) celebrated the Nativity of Christ on January 6, then, according to the testimony of Basil of Selebui, “Juvenal (425–428, bishop of Jerusalem), who now occupies the glorious and important see of James, began to celebrate the birthday of the Lord” 1414. In general, the later legends of 1415, embellished in favor of the Roman Church and not free from anachronisms, about the introduction of the holiday of the Nativity of Christ in the East, agree with this reliable news. According to one of these legends, Hierus. Ep. Cyril, otherwise known as Juvenaly, in a letter to Pope Julius, complained about the inconvenience of celebrating the Nativity of Christ and Epiphany on the same day: you cannot go to Bethlehem and the Jordan at the same time,” and asked to research and determine the day of the Nativity of Christ; Pope recommended the practice of his church - the celebration of R.H. 25 Dec. Vasily V. instructed Gregory the Theologian to establish this celebration at the Council of Constantinople. Chrysostom also agreed to this. Epiphanius was called from Cyprus so that he, as a natural Jew, on the basis of the Scriptures, would establish the day. Patriarchs Theophilus of Alexandria and Flavian of Antioch adopted a new holiday. In view of such unanimity, heretical sects followed the Catholic Church in this case. – The new holiday certainly owes its success to the greatness of the event being celebrated. But its introduction took a lot of time and was not without struggle. Already Epiphanius of Cyprus, who considered the Savior’s birthday to be January 6, based on the remark of St. Luke, that at baptism the Savior was about 30 years old 1416, persistently proves (“many times I was forced to say”) that the birth of the Savior could not have been on the same day of the month as the baptism 1417. Chrysostom also objects to this identification: “not the day on which the Savior was born should be called a phenomenon (ἐπιφάνεα), but the one when He was baptized, not after His birth He became known to everyone, but when He was baptized (follows a reference to John 1:33) 1418 and in passing Bl. Jerome: “at His birth the Son of God appeared to the world in secret, and at baptism - completely” 1419. The custom of celebrating the Nativity of Christ and Epiphany on the same day was not abandoned in places in the East and in the 6th century. Cosmas Indicopleus (c. 530) notes that while R.H. is celebrated everywhere in December, some Jerusalemites “by credulous assumption (στοχασμου)” celebrate it together with Epiphany 1420. With the selection of the Nativity of Christ as a special holiday, in the East, behind Epiphany there was only one memory of baptism. For the Apostolic Constitutions, Epiphany is a holiday only in honor of baptism 1421. Even Ephraim the Syrian, in the hymns for Epiphany, speaks about the baptism of Christ and about the catechumens 1422. Simultaneously with the division of holidays in the East, the baptism of the catechumens was supposed to coincide with January 6, in connection with which now arose the custom of special honoring of the water consecrated on this holiday for the baptism of the catechumens. I. Chrysostom, in a conversation on the Epiphany of the Lord, says: “Christ was baptized and sanctified the nature of the waters, and therefore on this holiday everyone, having drawn water (ὑδρεσάμενοι) at midnight, sets aside for the house and stores the moisture (τà νάματα) from those sanctified today throughout the year water; and there is a clear sign: the nature of those waters does not deteriorate from the length of time, but for a whole year and often two or three today, the water taken remains intact and fresh (ἀκερκίου καì νεαρου) and after such an interval is not inferior to the waters just drawn from the source” 1423. The Jerusalem Church, according to the testimony of a Gallic pilgrim, also celebrated the Day of the Presentation of the Lord in this era. The pilgrim does not have a name for the holiday, but is designated “40 day from Epiphany” and the way of expressing it (“celebrated here with great honor”) apparently makes it clear that this holiday did not exist in the pilgrim’s homeland. “On this day, the service takes place in the Resurrection (not in the Martyrium, as on the greatest holidays and like the liturgy on Sunday) and everything is performed in order with the greatest triumph, as if on Easter (!); all the presbyters preach, and then the bishop, always talking about the place in the Gospel where on the 40th day Joseph and Mary brought the Lord to the church” 1424. Erection and Renovation of the Church of the Resurrection In the same Jerusalem church, the feast of the discovery (and erection) of the honorable cross now began, which stood in close connection with the feast of the renewal of the church of the resurrection, just as these events themselves are directly related to each other. Imp. Constantine, as soon as he became sovereign, decided to build a church on the Holy Sepulcher, which the pagans, according to Eusebius, filled up, razed to the ground and erected a temple of Venus over it; The cave of the tomb was found deep underground and a magnificent temple was built over it in 1425. Eusebius also talks about the visit of St. Constantine to St. Helena of holy places, about rich gifts to the churches built by her son in Bethlehem and on the Mount of Olives. Eusebius does not mention the acquisition of the cross. Socrates and Sozomen already speak about the latter 1426. According to their story, they determined which cross of the Lord was of the three found, by the miracle of healing that took place by placing it on a terminally ill woman, and according to later stories (for example, by Pavlin of Nolan in the 6th century) 1427 by the miracle of resurrection. Socrates incorrectly places the discovery of the cross after the Council of Nicea, since Helen died in the year of the latter; the Alexandrian Chronicle indicates more accurately the year of the event: 320; Feofan chronograph even earlier. Beyond Jerusalem, the holiday hardly spread in this era; no one mentions him: he could only be in the churches that received part of the tree (for example, in Constantinople); He began to receive general church honors, perhaps only after the return of the part of the imp tree taken by the Persian king Khosroes. Irakli. The day of this last event, May 3, began to be celebrated in the West earlier (from the 7th century) than September 14. 1428. It is clear that in Jerusalem the day of the discovery (erection) of the cross was the greatest holiday in the era of still fresh memory of the event. Here is a description of the pilgrim's holiday. “The Day of Renewal is the time when the holy church on Golgotha, which is called Martyrium, is dedicated to God; and the holy church, which is in the Resurrection, that is, in the place where the Lord rose after suffering, and it is dedicated to God on this day. The renewal of these holy churches is celebrated with the greatest part because on this day the cross of the Lord was found. Therefore, it was so arranged that the day of the first consecration of the above-mentioned churches was the day when the cross of the Lord was found, so that everything would be celebrated together on the same day with all joy. And in the Holy Scriptures we find that the day of renewal is the day when Saint Solomon, having completed the house of God that he was building, stood before the altar of God and prayed, as it is written in the books of Chronicles. And so, when these days of renewal come, they are celebrated for eight days: for many days they begin to gather from everywhere, not only from hermits or apotactites from various provinces, that is, from Mesopotamia, and Syria, and Egypt, and Thebaid, where there are many hermits, but also from all different places and provinces; for there is no one who on this day does not strive to Jerusalem for so much joy and for such honest days; and the laity, both men and wives, in like manner, in a faithful spirit, gather on these days from all the provinces to Jerusalem, for the sake of the holy day. On these same days, bishops gather in Jerusalem - when from a few - more than forty or fifty; and with them come many of the clergy. And why say too much? anyone who does not participate in such a great celebration these days believes that he has fallen into the greatest sin; unless there is some interfering necessity that keeps a person from a good intention. on these days of renewal, the decoration of all churches is the same as on Easter and Epiphany; and every day there is a service in various holy places, just as on Easter and Epiphany. For on the first and second days there is a service in a large church called Martyrium. On the third day - on Olivet, that is, in the church on the mountain from where the Lord ascended to heaven after suffering. in which church there is a cave in which the Lord taught the apostles on the Mount of Olives. On the fourth day... (defect)" 1429. Also, according to Sozomen, from the time of the consecration of the Maritrium under Constantine the Great, “the Jerusalem church celebrates this holiday annually and very solemnly, so that then the sacrament of baptism is taught and church meetings last 8 days; On the occasion of this celebration, people flock there to visit St. places, many from almost the entire sunflower industry" 1430. Mother of God holidays. Dormition and Annunciation With the weakening of paganism, the fight against the mythical element of which did not allow us to dwell on the details of the earthly origin of the Savior, Christianity could pay due honor after Christ and His Mother. Konstantin V. built three churches for Her in the new capital. In Rome, before the construction of the Liberian Basilica, which until recently was considered the oldest church, there existed, as recent research has discovered, a church in honor of St. Mother of God (Maria Antiqua). Emperor's wife Marcian (450–457) Pulcheria built the later famous Church of the Virgin Mary in the Constantinople suburb of Blachernae in 1431, as well as the churches of Her Hodegetria and in Chalcopratia. The Council of Ephesus (431) took place in the church of St. Mary 1432. The church of the Spudeans in Jerusalem was dedicated to her in 1433. In Theodore's speech of praise to St. Theodosius (c. 500) says that in Palestinian monasteries the memory of the Mother of God (Θεοτόκου μνήμη) is celebrated annually with great solemnity 1434, i.e. must be Her Assumption. If the words on the Annunciation of Patr. Proclus of Constantinople (†446) and Peter Chrysologus of Ravenna (†450) are authentic, then the feast of the Annunciation arose in the same era; This can also be supported by its close correlation with the Nativity of Christ. The cessation of persecution, having relegated the martyrs to the sacred distance of the past, could not but intensify their honoring. Holidays in honor of them arose all the more naturally since their remains and coffins of 1435 were in plain sight and the days of their death were precisely known. Each church had a long line of martyrs and now they began to take care of collecting in one piece information about the time and place of their suffering and commemorating them in an unforgivable manner. Each significant church has its own calendar of saints. Its compilation was all the easier because for many martyrs, either the official protocols of the 1436 investigation and trial of them or the notes made by Christian eyewitnesses themselves during the suffering and immediately after the death of the martyr in 1437 were preserved. It was only necessary to group this information, and this began to be done back in the 3rd century, and in some churches this matter received the most thorough and systematic organization 1438. In view of this, it is not surprising that in the 4th century. private churches have monthly words for their martyr. Initially, these monthly calendars were added to pagan calendars, in which, along with pagan holidays, the days of death and memory of martyrs were designated, as well as the most important Christian holidays. Such, for example, is the calendar in the above-mentioned chronograph, belonging to Philocalus 1439. This is a purely pagan calendar for 352; but attached to it: a list of 12 Roman popes (from Lucius to Julius I, from 252 to 352) with the designation of the day of their burial (the list is called Depositio episcoporum) and the same list of Roman martyrs (Depositio martyrum, reaching 304), having 22 commemorations of them. This latter also includes St. popes who died as martyrs (Sixtus Favian, Callistus, Pantian); several non-Roman martyrs are mentioned (Cyprian, Perpetua and Filicita - from the African church, a subsidiary of the Roman one) No. besides the martyrs, only 2 commemorations of the apostles (February 22, “the Chair of Peter in Antioch” and June 29, Peter and Paul) and one feast of the Nativity of Christ - December 25. The names do not have the title “martyr” or “saint” - of the 22 commemorations of the martyrs of this calendar, 16 were included in our calendar (the most important, except for those already mentioned: Agnes January 21. and Lavrentiya on August 10). The calendar of Polemius Silvius, bishop of Sitten in the north, is of the same purely local and semi-pagan nature. Italy (435–455) It lists pagan holidays (53 in all, and Philocalus has more than 100): Carmentalia, Lupercalia, Terminalia, Quinquatria, Lavatio Cereris (washing of Ceres), feriae servorum (feast of slaves on December 18 of Saturnalia), feriae ancillarum (feast of slaves on July 7), natales (birthdays) of the Caesars, Cicero, Virgil, days of Senate meetings and church games, and nearby - Christian memories: Epiphany, the death of Christ on March 25, His resurrection on March 28, the Nativity of Christ and 6 feasts of saints: depositio Petri et Pauli February 22. (not June 29), Vincentia. Maccabees, Hippolyta, Stephen, Lawrence. Thus, it is a calendar intended for both secular and ecclesiastical use 1440. Of the purely Christian monthly books, the oldest is the Sirian from a manuscript (of Nitrian origin) of 411 with the title: “The names of our lords, confessors and conquerors, and their days in which they received crowns” 1441. Compiled in 380–400. It consists of two different parts (the month book itself, which concludes with the words “here end the confessors of the West” and an addition to it with the title: “The names of our masters, the confessors killed in the East,” where bishops, presbyters and deacons who died martyrs in Persia are indicated not by the numbers of the month, but by hierarchical degrees (Persia was considered thus then Eastern Christian). non-martyrs addition: “memory”. From the Apostles “Stephen the Apostle and the Corypheus of the Martyrs” 26 Dec. 1442, John and James Dec. 27, Paul and Peter “the luminary of the apostles” Dec. 28; of the holidays only Epiphany is January 6, but the Nativity of Christ is a defect; “On the Friday after Easter, the memory of all martyrs.” Thus, the month of the month is almost exclusively martyrdom. Of the martyrs, some are distinguished by the month into the category of “ancients”; this must be all those who suffered before Diocletian. As for the ethnographic distribution of memories, the most Nicomedia saints: the name of Nicomedia is mentioned 32 times; Antioch 24. Alexandria 19, Constantinople, Rome and Jerusalem 2 each; The month book must have been originally compiled in Nicomedia and gradually moved to the east, enriched with memories, and in Persia it received the mechanical addition of a second part. Thus, this is a type of local monthly in the first steps of its development into a church-wide 1443. It has many common memories with the pseudo-Jerome's month book of the 7th century. and with ours (for example, Ignatius, Polycarp, Agnes, Perpetua, Babyla, Pamphitus, Chionia. Agathia, Alaton, Roman, Pelagia, etc.), but mostly on other dates of the month. Another local month book of the same era is Carthaginian with the title: “Here are contained the sufferings of the saints and the reposes of bishops, which the Carthaginian church annually celebrates” 1444. later memory, apparently, of the beginning of the 5th century. The calendar begins with Easter on April 19. and ends on February 16; memory for 80 days; Titles are added to names; martyr, St. martyr, ap., ev. From the holidays of Christmas and Epiphany (Epiphania); there is the memory of the Maccabees, John of the Cross, infants killed by Herod, App.. Andrew, James, “whom Herod killed,” Luke, Stephen, 8 Carthage. bishops, 15 of the martyrs are common to our saints. From the same era (before the half of the 5th century) a fragment of the Gothic (Arian) calendar for October 23 has been preserved. – 29 Nov. 1445, with exclusively Gothic names (strictly national - for example, there are no memories of Clement and Cecilia); 14 n. – ap. Philippa, 29 n. – ap. Andrey. Faces of Saints in Monthly Words A review of this series of calendars sufficiently shows that these are actually monthly martyrdoms and only occasionally and gradually other memories were included in them - primarily the apostles, mainly as the first martyrs. 1446. One might think that the majority of the apostles in this era received a place in the calendar of churches that considered them their founders or where their remains were discovered (in Rome - Peter and Paul, in Jerusalem - James, in Alexandria - Mark 1447). But very soon, earlier than the martyrdoms, the apostolic memories were to become church-wide. Imp. Constantine V. built in Constantinople the “church (μνήμη) of the apostles” in 1448, in which he was buried in 1449. Of the individual apostles in this era, the memory of the ap. became widespread throughout the church. Peter and Paul. The same can be said about the memory of John the Baptist and St. Stephen 1450. – The calendars examined show that, next to their martyrs, local churches honored the memory of their bishops, but it is characteristic that the days dedicated to the latter were designated by a different term: not natanlitia (“birthday”, otherwise “suffering”), but “memory” (Sirc. month) or “repose” (Carthaginian month). According to Sozomen, each independent local church (for example, Mayum, Gaz) “performs its own celebrations (πανηγύρεις) of the martyrs and the memory (μνεἱας) of their former priests” 1451. The deceased hierarchy of the local church was thus placed almost on the same level with the martyrs and, perhaps, the entire one (in the Carthage calendar there were 8 local bishops) 1452. – Later and slower than others, the Old Testament saints and angels enter the month of words. The first ones must have entered as they were found from the remains. Sozomen mentions the discovery of the relics of St. Zechariah 1453, bl. Jerome about the transfer of the bones of St. Samuel from Judea to Constantinople 1454; Later news (synaxari, monthly books) speak of the discovery of the remains of St. Isaiah, Nicodemus, St. Daniel, the Maccabees and their mother, Zechariah, the father of the Baptist, the Bethlehem babies, Simeon the God-Receiver 1455. But of these saints in the present period, only the Maccabees received veneration, as we saw from the Calendars of Pilemius Silvius, Syrian and Carthaginian, and the Infants, called the last calendar (John Chrysostom has a conversation in memory of the Maccabees, St. Augustine has 2 words). Thus, the veneration of the Old Testament saints penetrated very slowly into the church and developed later; the Western Church does not have them in the month. – As for angels, the church of the archbishop built by Constantine V. in the suburbs of Constantinople speaks volumes about their honoring in this era. Michael, under whom, according to the testimony of Sozomen, who talks about this, many healings were performed 1456. In some places it was necessary to fight even with extremes in honoring angels, such as in Phrygia and Pisidia, where the ap. Paul's service to the angels in 1457 caused the decree of the Council of Laodicea about “that Christians should not leave the church of God and withdraw and honor the angels (ἀγγέλους ὀνομάζειν) and perform services for them (συνάξεις ποιει ν )" 1458. – It is clear in itself that honoring the ascetics of the monks) could not yet be discussed. Honoring the saints was expressed, i.e. for the most part, martyrs, by celebrating their vigil on the day of remembrance and on the day of remembrance the liturgy with agape or at least common communion. At the service, a word of praise was spoken to the martyr and his sufferings were read. The service was performed for the most part on the tombs of the martyrs themselves, and therefore outside the city. All this can be seen from a number of conversations with St. fathers in memory of the martyrs. “Look how funny,” says Chrysostom in a conversation on the day of martyrs, “after such a meeting (σύνοδον), after vigils (παννυχίδας), after hearing the priest. scriptures, after communion of God. mysteries and after spiritual generosity (χορηγίας - alms to the poor or agape for them on the occasion of a holiday) to see a husband and wife spending whole days in a tavern” 1459. Sidonius Apollinaris, bishop. Arverne (Clermont in Galia) 5th century, describes the feast of St. Justa: “We came together to the tomb of St. Justa. The procession was before dawn, a year-long celebration, a huge crowd of both sexes, which could not be accommodated by the spacious basilica, moreover, surrounded by extensive cryptoporticos. At the end of the rite (cultu) of the vigil, which was performed by the monks and clergy - psalmists with alternating sweet singing (alternante mulcedine), everyone went home, not far, however, to be again by the third hour (9 a.m.), when the priests were about to perform the divine service (res)" 1460. The commemoration of the martyrs occurred twice every week and must have been celebrated with the same solemnity each time. Chrysostom says: “recently (πρῴ ην) blessed. Vavila and 3 youths gathered us here: today there are two saints. warrior (martyrs Juventin and Maxim) put the army of Christ into formation" 1461. According to bl. Theodoret, “we go to the churches of the martyrs not once, not twice, not five times a year, but often celebrates holidays (πανηγύρεις)” 1462. With the same solemnity, the memory of those few saints who were celebrated by the month of the month besides the martyrs, such as the Maccabees, infants killed by Herod, was celebrated with the same solemnity. It could not be otherwise because already that the church looked at these saints in the same way as at the martyrs. Chrysostom notes the special zeal with which on the day of the Maccabees the people gathered in 1463 in Antioch, the place of their suffering, where there was a basilica in honor of them in 1464. Bl. Augustine calls their holiday solemnem diem 1465. As for the Infants, their memory must have been celebrated in most churches along with the feast of Epiphany or the Nativity of Christ, judging by the fact that mention of them is found only in words and conversations on this holiday 1466. With no less, if not more solemnity, the memory of the apostles was celebrated, where there were holidays in honor. according to the description of Prudentius, who visited Rome in 405 on the feast of St. Peter and Paul, the whole city was in a movement of prayer (Romam per omnem cursitamt orantque); the large crowd formed two huge waves, flowing into the two churches of both apostles (located above the tombs and significantly distant from each other), in each of which a bishop served on that day 1467. This holiday is in the 5th century. even had an after-day celebration in Rome, if you believe the inscription of one word of Pope Leo I in octavis ss. apostolorum 1468. Due to the fact that during the mass killings of Christians during some persecutions, the names, as well as the days of death of many of the victims remained unknown, and each church honored mainly only its martyrs; so that not one of the latter would remain in the church without memory, in the same era a holiday arose in honor of all martyrs, which was later transformed into the holiday of all saints. We have seen that in the Sirian month such a holiday is timed to coincide with the Friday after Easter. According to Chrysostom, who has a conversation on this day, it takes place, as now, on the first Sunday after Pentecost: “Not yet 8 days have passed since we performed the sacred. the triumph of Pentecost, and again we were received by the face of martyrs, or rather by a militia and army, in no way inferior to the militia of angels that Jacob saw, but competing and equal to that” 1469. In close connection with the memory of saints was the commemoration of ordinary dead. In the 3rd century, as we saw in 1470, there was still no special distinction between the first and the last. Not so anymore. Bl. Augustine says: “in the (heavenly) fatherland there is no place for prayer, but only for praise. Why is there no place for prayer? Because there is no shortage of anything. What they think about there is obvious; what is expected is what they own; what they strive for, that’s what they achieve. However, in this life there is some perfection, this is what the martyrs achieved. Therefore, the Church demands, as the faithful know, when the martyrs are named (recitantur) before the altar of God, not to pray for them, but to pray for the other commemorated dead. It is an insult for a martyr to pray for him (injuria est enim pro martyre orare), for one to whose prayers we must entrust ourselves. For he struggled against sin until he bled." 1471. However, the Apostolic Decrees do not yet establish such a sharp line between the saints and the ordinary deceased: “gather in the tombs, reading the sacred. books and singing psalms for the deceased martyrs and all the saints from the ages and for their brothers who fell asleep in the Lord" 1472. In the later section of the Apostolic Decrees, the current days of commemoration are also indicated: “Perform the thirds (τρίτα) of those who have fallen asleep in psalms, readings and prayers for the sake of the Risen One on the third day, and the tithes (ἔνατα) in remembrance of those who have fallen asleep here, and the forties ( τεσσαράκοστα) according to the ancient model, for this is how the people of Israel mourned Moses, and the anniversary of the memory of the deceased. And let them distribute from his property to the poor in remembrance of him" 1473. St. Ambrose on the occasion of the magpie imp. Theodosia V. Notes: some are accustomed to observing the third and thirtieth days, others the seventh and fortieth” 1474. There was a long hesitation between accepting 7 or 9 days, 30 or 40, which must have depended on the nationality of the church; the ancient Greeks made sacrifices for the dead on days 3, 9, and 30; Romans - on day 9, 1475. Bl. Augustine condemns the observance of the 9th day as a pagan custom 1476. In Palestine back in the 6th century. observed 7 day 1477. The Syrians, according to St. Ephraim the Syrian, observed 30 days 1478. Gradually in the East 3, 9 and 40 were adopted, and in the West 7 and 30 days 1479. In memory of tremors, victories and the dedication of a bishop To picture the church year in the 4th-5th centuries. was complete, it is necessary to name several more holidays and fasts that were not directly adopted into the current charter, but indirectly influenced it, or were characteristic of the era. This is how days were celebrated, marked by special blessings of God, for example, deliverance from floods, earthquakes, victories. According to Sozomen, when Alexandria during the reign of Julian was threatened with being flooded by a sea flood, which, however, soon stopped, then “the day on which this happened the Alexandrians called the “memory of the earthquake” (γενέσια του σεισμου) and now they still honor it with an annual holiday; they perform the latter solemnly and reverently, lighting many lamps throughout the city and offering thanksgiving prayers to God (χαραστηρίους λιτàς)" 1480. Wed. We have October 26. Eusebius speaks about the festivities in honor of the victories: after the overthrow of Licinius, for Christians "the joyful and solemn days of celebration, everything was filled with light... throughout the cities and villages choirs of songs of praise were heard, with which Christians glorified, as they were taught, first the King of all God, then the pious emperor with all his God-loving children” 1481. Wed. We have June 27, December 25, and many years at the end of Vespers, Matins and Liturgy. A special holiday was annually celebrated, at least in the West, on the day of the bishop’s consecration, which, like the day of the coronation of the sovereign, was called his “birthday” (natalis). This holiday is mentioned in the letters of St. Ambrose, Hilary, Peacock of Nolan 1482. Several conversations have also survived, bl. Augustine and Pope Leo I, on their natales episcopi s. episcopatus. testifying to the tenderness this holiday brought to the bishop himself, and to how this day was honored by all the people and how much it strengthened the bond between the bishop and his flock 1483. Of the fasts, in addition to the above-mentioned main and ancient ones, “fasts of the 4 seasons” arose in the West during this era. Pope Leo I (440–461) mentions them: “fasts are distributed throughout the year, so that the law of abstinence is prescribed for all seasons: it is the spring fast that takes place at Pentecost, the summer fast at Pentecost, the autumn fast in the 7th month, the winter fast in the 10th month”; as the basis for these posts of St. Leo indicates - gratitude to God for the harvested fruits 1484. The current dates of these fasts (for the 1st - 1 week of Fasting, for the 2nd - the week of Pentecost, for the 3rd - 3rd week of September, for the 4th - 3rd week of Advent - Christmas fast) were finally determined under Pope Gregory VII in 1485. The basis for these fasts was laid by Pope Callistus (217–222), who “established fasting on 3 Saturdays of the year in accordance with the prophecy about wheat, wine and oil” 1486. In parallel to these Western fasts there should be, and in the East, annual fasts have been brought to the number of 4. Movement against the veneration of martyrs and monasticism Summing up what was done in the 4th-5th centuries in the field of worship, the main thing we must recognize in this work is the rapid enrichment of the church year with memories and the modification of worship and the very view of it under the influence of monasticism, which was in close connection with the broad development of this latter. both, it should be noted, were not without opposition from the then Puritans of the church. Bl. Jerome left a polemical work (written in 406) against the Gallic presbyter Vigilantius, which introduces the then movement in Christianity (which also enjoyed the sympathy of some bishops) against the veneration of martyrs and the spread of monasticism. “We see,” quotes Bl. Jerome said in the words of Vigilantius, “which, in relation to the pagan rite, under the pretext of piety, was introduced in churches - even in the light of the sun, to light many candles; everywhere they also kiss and worship powder (pulvisculum - must be dust from the graves of martyrs or ashes from burnt bodies?) I don’t know what kind, in a small precious vessel wrapped in a towel. Just think, such people show great honor to the most blessed martyrs who need to be illuminated, while they are illuminated by the Lamb sitting on the throne with all the splendor of His majesty.” About vigils in honor of the martyrs, V. thought “that they should not be allowed so as not to appear to be celebrating Easter often” (to which Blessed Jerome objects: “for this reason, sacrifices should not be made to Christ on Sunday, so as not to celebrate the Passover of the Lord’s Resurrection often”) and in view of “the abuse of them (vigils) by young men and low women, often noticed at night” (Blessed Jerome objects: “and on at Easter vigils something similar is often noticed"); V. said, referring to the vigils of the martyrs, that “except for Easter, one should never sing Alleluia.” An opponent of monasticism and asceticism, V. “at worldly feasts he preached against the fasting of saints, and while philosophizing over bowls and feasting on pies, he enjoys the melody of the psalms, so that only at feasts he deigns to listen to the songs of David and Asaph and the sons of Korah” 1487. The ex-monk Jovinian rebelled against monasticism and asceticism in general (in Rome and Milan); in op. against him (392) bl. Jerome attributes to him the following theses, among other things: “virgins, widows and married women, once washed in Christ, if they do not differ from each other in other matters, have the same merit”; “there is no difference between abstaining from foods and accepting them with thanksgiving” 1488. The Gangra Cathedral (1/2 IV century) was also directed against the ascetic tendencies of the time. The very impotence of these movements and their ineffectiveness (we know about Vigilance only thanks to Jerome) showed their inconsistency with the spirit of Christianity 1489. -An equally important achievement of the 4th-5th centuries in the field of worship was the unification of the entire Christian world in its forms. Such unity in worship has not existed in Christianity either before or since. Eusebius does not fall into his usual rhetorical exaggeration when he characterizes the liturgical merits of Constantine V. in this way: “now the inhabitants of the west are edified by his Godly teachings at the same hours of time with the inhabitants of the east, and those inhabiting the north sing the same songs with the inhabitants of the midday” 1490. Wed. above on p. 169 and 126 Origen compares Friday and Sunday. Evs. Life of Constants. IV, 17–20. Codex Justiniani III, 12, 2. Codex Theodosianus VIII, 8, 1. The edict about this, which has not survived to us, was confirmed by the edict of 386 and Theodosius the Younger. in 425 with the extension of this prohibition to royal days falling on Sunday (Cod. Theod. XV, 5, 2. XVI, 11:1). Also II, 8, 2. These laws were also included in the Code of Justinian. Imp. Leo VI (886–911) banned field work on Sunday (short story 65). Smirnov D. Feast of Sunday 178. Apostolic Constitutions. II, 60. Caesarius Arlus. demon 12. Zlat. On Pentecost there is a demon. 1. Sard. personal St. 11. Rule confirmed by 80 prp. Trullo Cathedral with exceptions for severe need and insurmountable obstacles. Sozom. Church history. VIII, 8. Abbr. Church history. VI, 8. Migne, Patrol. s. gr. t. s28. col. 630. Wed. above s. 210. 255. Sunday vigils at St. Arseny and Simeon. Zlat. Demon. oh incomprehensible. In agreement with this, Trul. personal St. commands to begin the celebration of resurrection. day from Saturday evening and end at the onset of Sunday evening. Apostolic Constitutions. II, 59. See above, p. 120. Apostolic Constitutions. V, 20. Apostolic Constitutions. VII, 23. Apostolic Constitutions. VIII, 33. Abbr. Church history. VI, 8. See above p. 263. Vasily V. Pis. 89. Zlat. on Tim demon. 5. Timof. Al. Ave. 13. Abbr. Church history. V, 22. Wed. above, p. 210. 215. 217. 222 – Saturday among hermits and monasteries. Cass. About mouth Kinov. III, 8.0. See above, p. 162. Zahn, Geschichte des Sonntags, Hannov. 1878, 75. Rybinsky V. Ancient Jewish Saturday, Kiev 1892, 253. Until now preserved in the Abyssinian church, where Saturday is celebrated on an equal basis with Sunday (ibid.). Cassian, About lips. Kinov. III, 10. Apostolic Constitutions. VII, 24. Epiph. Cyprus. Izl. faith, 22. Evs. Life Const. IV, 18. Sozom. Church history. I, 8. Vasily V. Letter to Caesarea, see above, p. 164. Ambr. On Ps. 118 demons 8. Abbr. Church history. V, 21. Maji, Spicilegium Romanum, IV, 32. Renaudoti, Liturg. orient. collect. I, 79. Evs. Oh holiday. Easter. Ch. 4. 5. Afan. IN . District last to the bishop Ch. 4. Apology for Const. Ch. 15. Kirill Iyer. Will announce. sl. 4. Secret guide. 4. Epiph. Cyprus. Exposition faith. Ch. 21. Ambr. About Noah and the Ark. Ch. 4. About Elijah and fasting. Ch. 10. Sozom. Church history. VII, 19. The author of the “Historical Discourse on the Fasts of the Orthodox, Eastern, Catholic Church (Moscow 1837)” (hieromonk Alexy Solovyov) suspects the testimony of Socrates and Sozomen about different durations during the pre-Easter pasta of inaccuracy and even an immeasurable distortion of the truth, explaining the latter by a disposition towards Novacianism: “they could not like the positive statutes of the Church; hence, of course, it happened that it was considered necessary to deliberately and with effort seek out differences in the rites of the Church and at the same time mix half-truth with truth or falsehood” (p. 17). But of the institutions of the Church, the Novatians, the then rigorists of Christianity, could least of all dislike the forty-day fast. Funk F, Kirchgesch, Abhandl U. Intersuch B. I, Paderb. 1897, S. 264. Rule of St. Apostles 66. Kirill Iyer. Ogl. 18. Although the word “Quentary” could have already been his terminus technicus. In the message of St. John of Damascus about fasting has a reference to this testimony. Migne, Patrol. s. gr. t. 95, 71–78. Abbr. Church history. V, 22. Such reasons are indicated by Dürand in Op. Rationale divinorum oficiiorum, quoted from Hein. Alt, Das Kirchenjahr, Berlin 1860. S. 20. Ambr. On Ps. 118 demons 8. VasilyV. Demon. 1 about the post. Zlat. On Life demon. 4 and 6. August. Word 8 “about fasting and almsgiving.” Peter Chris. Word 56 is about time. Typikon, ch. 8 and 35. Typikon, when two meals a day are allowed, this does not count as fasting, even if fish were prohibited on such a day: for example, on Christmas Eves of the Nativity of Christ and Epiphany, which fall on Saturday or Sunday, it is said: “there is no fasting”, but meanwhile “at the meal we eat stew with oil, but we do not eat fish.” (Typ. Ch. 48, Dec. 24 and Jan. 5). See above, p. 217, 220, 237. Bingham Origin. XXI, 214. In support of this, Bingham cites the following stories of Sozomen and Eusebius. “Someone came to Spyridon of Trimifutna on his way to Lent, when he was fasting with his family and eating food only on a certain day, and on others he was left without food. Seeing that the wanderer was very tired, he said to his daughter: “Wash this man’s feet and offer him something to eat.” When the girl answered that there was neither bread nor flour, because the supply of this would be excessive due to fasting, he first prayed and asked for forgiveness, and then ordered his daughter to fry the pork that had happened in the house. And when it was fried, Spyridon, seating the wanderer with him, began to eat the offered meat and convinced that man to imitate himself. When the latter, calling himself a Christian, refused, he added: “how much less must one refuse, for the word of God (Titus 1:15) has spoken: everything is pure pure” (Sozom. Church history. I, 11). The martyr Attalus had a revelation about his co-martyr Alcibiades, who ate nothing but bread and water, that he “does not act well, not eating God’s creations and thereby giving rise to the temptation of others” (Evs. Church history. V, 3.). Laodice. personal Ave. 50yu Wed. Socrates' testimony is the beginning. Kellner H. Heortologie oder das Kirchenjahr und die Heiligenfeste in ihrer heschichtlichen Entwicklung. Freib. in B. 1901, S. 62. Vasily V. Sl. 1 about the post. The latter (eating milk on Sundays of fasting (allowed by the Armenians in the 7th century according to the testimony of the 56th Council of Trula and has long been allowed by the Roman Church. The germ of such a view was already in the 3rd century. See above, p. 122. See below, chapter 49. Type. Wed 1 week post. (Smirnov-Platonov G.) About the liturgy of the presanctified gifts. M. 1850, p. 31 etc. Right there. Wed. above, p. 162: "Saturday vigil for Cassian." Right there. But the reason for this is not clearly stated by the pilgrim. Siricius papa († 386) Epist. 1 ad Himerium. Nicolas M. Apostolic Symbol, trans. Podgursuogo Yu. Proceedings Kyiv. Spirit. Ak. 1908, 3, 385 etc. “In the psalm, the mournful sighs of the praying person are replaced by an invigorating inner voice. “Look upon me and have mercy on me (v. 16)! Show me, O Lord, Thy ways (- 4); guide me to Your truth and teach me (- 5). Don’t remember the sins of my youth and my crimes (-7)!” “This is how a repentant sinner cries out in sorrow.” and in response he hears the comforting and at the same time edifying words of grace: “The Lord is good and righteous; therefore he guides sinners in the way (- 8). All the ways of the Lord are mercy and truth to those who keep His covenant and His testimonies” (- 10).” Diakovsky E. FROM the history of worship. Chin Tritecti. Viev. 1908, p. 23. Gregory Nis. Letter canon. to Lethe. Diakovsky, Chin tritekti, 14. Zlat. Demon. 52, about those who fast on Easter. Cod. Thedos. IX, 35, 4–5. Ambr. De obitu Valentin. Bingham, Orig. XII, I, 12. Pilgrim adj. Sylvia, § 29. Pilgrim § 30. Zlat. on Life demon. 36. Apostolic Constitutions. V, 18; excerpt shown on p. 132. Epiph. Cyprus. Izl. faith 22. Wed. Prot heresy. XXIX, 5, where those who fast throughout the week are called ὑπερτιθέμενοι. Now the 10th half of the Gospel is in it. Before the opening of the Pilgrimage, liturgists argued about the place and time of origin of the latter custom: Binterim attributed its introduction to the Bishop of Edessa. Peter (397), Martene attributed to the 8th-9th centuries. (Kellner, Heortologie, 42). See below about him “Monthology of the 4th-5th centuries.” In Avtus, ep. Vienna (†518) (Migne Patrol. s. I. t. 59, col. 302. 309. 321–326), in Eligius, ep. Noyonsky († 640–659), hom. X, in Gregory of Tours (VI century), History of the Franks VIII, 43. August. Pis.a 54 (118) to John. Chapter 4. 7. Bingham, Orig. XXI, 235. August. Confession VIII, 5. Ambr. Pis. 23, § 12. (Migne Patrol. s. I. t. 16. col. 1030). Apostolic Constitutions. V, 18. See above, p. 132. Innocent. Ep. ad. Decentium Eug. 25, p.2. Apostolic Constitutions. V, 18. Eusebius, Life of Constants. III, 5; “Another (besides Arianism) severe disease also appeared - the dispute about Easter.” Abbr. Church history. I, 8. Sozom. Church history. I, 18: “no less (than about Arianism) was it regrettable for him (Constantine V.) to hear that some celebrate the Easter holiday not together with everyone.” Abbr. Church history. I, 9. Eusebius, Life c. Const. III, 18–19. Abbr. Church history. I, 9. Since the lunar year is 11 and ¼ days shorter than the solar year, those who use lunar reckoning (Semites) from time to time add an extra month to the year; To equalize both numbers, you need to make 3 intercalary months in 8 lunar years. The extra month among the Jews was added to the last month of the year Adar (February) and was called “Veadar”, “more Adar”. But in that era, such insertions were not regulated and depended on the arbitrariness of influential rabbis. And if the insertion was not made in a timely manner, then Easter would end up earlier than spring. The Talmud preserves the message of Rabbi Gamaliel (the teacher of St. Paul) to Babylon and Media: “we inform you that since the doves (for sacrifice) are still too tender and the lambs are too young, and the time of Abib (Nisan, the 1st spring month) has not yet come, we, by agreement with our colleagues, considered it necessary to add 30 days to the year” (Kellner, Heortologie, 34). Therefore, every year a special notice was required about the onset of Easter. During the existence of the Sanhedrin, he annually sent special envoys throughout Palestine with a notice about what day the month of Nisan should be considered from and what day Easter falls on; and in order to let the Euphrates Jews know about this, on the new moon of Nisan, lights were lit on the Mount of Olives and after it on others right up to Babylonia (Rybinsky V. About the pilgrimage to Jerusalem in biblical times. Proceedings Kiev. Dukh. Acad. 1909, 11. 499). Afan. IN . Easter. last 21 (349). Grigory Bogosl. Sl. 19 for burial father. Cl 42 for Easter. Zlat. Demon. 85 for Easter. Bingham, Orig. XX, 108. Cod Theidis. IX, 38, 3. 4. 6. 7. 8. Cod Justin. I, 4, 3. Epiph. Cyprus. Exposition faith, 22. Abbr. Church history. VII, 5. Wed. We sing “Behold the Bridegroom Cometh” during Holy Week. Lact. Establishments of deities. VII, 19. Zlat. Letter to Innocent. Palladium, Conversation about the life of Chrysostom. Ch. 9. Apostolic Constitutions. V, 12. See above, p. 133. Evs. Life of Constant. IV, 22. Gregory B. Word for Easter, 42. Zlat. Demon. Oh resurrected. Christ. 34. Cod. Jusstiniam. III, 12, 8. August. Pis. to John, 119, ch. 17. The removed baptismal garments were handed over to the church sacristy. Bingham Orig XX, 118. August. Pis. 54, ch. 2. Abbr. Church history. VII, 26. Apostolic Constitutions. V, 18, VIII, 33. Evs. Life of Constant. III, 41–43. Epiph. Brick. Illus of Faith, 22. August. Pis. Ian. (119) Ch. 17. Cassian. Interviews. XX, 11. 23. Gregory B. Homily for Pentecost, 44. Cf. August. Prot. Faust XXXII, 12. August. Word 262 (ad infantes). On the holiday on the 40th day after Easter, there is no mention of such a gospel and in general about the celebration of the ascension. Perhaps the ascension and descent of the Holy Spirit were celebrated at Pentecost. In general, these two holidays are not yet separated everywhere. Thus, the Council of Elvira in 305 decrees: “the incorrect institution should be corrected according to the testimony of the Scriptures and the day of Pentecost should be celebrated by all; otherwise, whoever does not do this will declare himself the introducer of a new heresy” (pr. 43). The ancient epitome (abbreviated collection) of this council conveys this rule as follows: “after Easter, let the 50th day be observed and not the 40th (Mansi, Sacr. concil. II, 13). Perhaps the Montanists, who thought that only in Montana the Holy Spirit first appeared on earth, were against the celebration of Pentecost (Hefele C. Conciliengeschichte, Freib, en B, 1855. I, 145. Apostolic Constitutions. V, 19. Cathedral of Zaragoza (Caesarang.) 280 pr. 3. Ammianus Marcel, XXI, 2. Ruinart, Acta mart., passio Philippi Heracleensis c. 2, p. 440. Kellner Heortologie, 115. August. Word 202 chapter. 2. Cod. Theodos. II, 8, 20, 25. v, 2. Cod. Justin. III, 12, 6. Apostolic Constitutions. V, 3. VIII, 33. Seldenius, De Synedriis III, 14. Kellner, Heortol. 112. So it is with Hippolytus of Rome. Word for Epiphany. August. Words 199–204. Also Fulgentius, bishop. Puspensky in North Africa (VI century). In the West, the holiday has long been associated with the memory of the miracle in Cana, as shown by the current service in the Roman Church on January 6, and in some places the memory of the miraculous feeding of the 5000 and even the resurrection of Lazarus (Kellner, Heortologie, 113). Epiph. Cyprus. Prot er. 51. 16–27th Izl of faith21 and see below. Epiph. Cyprus. Prot. er. 51. 16. 24. Cassian. Interviews. X, 2. Vasily V. Sl. 25, on St. Christmas. Migne, Patrol. s. gr. 31 col. 1473. Gregory B. Word to the lights. 38. Migne, Patrol. s. gr. t. 46, col. 579. Comberfis F. Historia heresis monophelitarum. Par. 1648, p. 306. Latest and most complete edition in Monumenta German. Historiae, Auctores antiquissimi t. IX, vol. 1 fasc. 1. Berol. 1891. The most important sections of the collection: Natales (birthdays) Caesarum, Fasti consulares (days of attendance) for 354, Paschal 312–358, continued by a later hand until 410, list of Roman prefects until 354, Depositio episcoporum – days of death of Roman bishops 255–352 g., Depositio martyrum - the days of burial of the Roman martyrs, a calendar of pagan holidays, written and artistically decorated by Furius Dionysius Philocalus (according to the catacomb inscriptions - the calligrapher of Pope Damasus). The collection, equipped with many illustrations (portraits of the Caesars with views of cities), must have constituted a reference book for a dignitary; preserved in a manuscript of the 7th-8th centuries. Kellner, Heortologie, 92. Hippolytus Rome. Word on Epiphany. Otherwise Kellner, Heortologie 99. They define differently what caused the separation of the holiday of the Nativity of Christ from Epiphany. They think that this was partly influenced by the cessation of martyrdom, which made it possible to more appreciate earthly life and its beginning; maybe they wanted to contrast the Christian holiday with the pagan ones that celebrated the December solstice. In Rome 18–23 Dec. Saturnalia was celebrated; in accordance with the gloomy character of the god Saturn or Chronos (who devoured his children), it was a sad holiday with gladiator fights (Cyril Alex., Prot. Juliana, 4); This was followed by the joyful holiday of the “invincible sun,” 9 celebrated with special splendor. Julian in honor of the emerging sun and on the eve of the new year, falling at a time when the sun-breaker was already becoming noticeable to everyone (Julian imp., 4th Speech). In the mentioned Roman calendar Philokal on December 25th. indicated: “N(atalis)Invicti” - “birth of the invincible”: “invincible” is a common epithet of the gods, especially appropriate in relation to the nascent sun (it is possible, however, that the birthday of the reigning emperor is so named in this calendar, since in other months the calendar indicates the birthdays of emperors - Smirnov F. (Bishop Christopher). The origin and significance of the holiday of the Nativity of Christ, Kyiv 1833, p. 92, etc.)) In Alexandria there was a pagan holiday called Kikelia; there were also holidays in other countries at this time. Zechariah, 14; cf. John 10:22) moreover, in connection with the messianic predictions (Smirnov F. ibid., 59, etc.) - When the holiday of the Nativity of Christ was dedicated to December 25, then this day began to be considered the day of the event itself. We have seen that Clement of Alexandria indicates, apparently, 3 opinions that existed in his time about the birthday of the Savior; some timed it to coincide with the 25th of Pakhona (Egyptian month, May 20), others on the 15th and 11th of Tubi (10 or 6 January). Wed. above is the opinion of Epiphanius of Cyprus. In the work III-IV in De pascha cimputus, attributed to St. Cyprian, March 28 is considered the day of the Nativity of Christ, and in the inscription on the statue of St. Hippolytus of Rome - March 25. in the recently discovered Georgiades (in Halki) part of the commentary of St. Hippolyta on the book. The Prophet Daniel has a remark: “The first appearance of the Lord in the flesh, at which He was born in Bethlehem, occurred on December 25. in 42 August, from Adam in 5500; and He suffered on Friday, March 25, in the 18th year of Tiberius in the consulate of Rufus and Rubelius”; but in other fragments of the same commentary (for example, in the ancient manuscript of the Bible Chiggi) and in the quotation of this place by the Armenian bishop. George of 714, the day of the month is not indicated here, and it is not required by the context of the commentary. (Kellner, Heortologie 98). Only in the IV and V centuries. began to resolutely defend the date of December 25. for the Nativity of Christ - St. Chrysostom (see below) and Bl. Augustine (f. 190, 1; 192, 3; 196:1). Funk, Didascalie et Constit. apost. 268. Anm. Kellner, Heortologie 84. Year according to User H. Das Weihnachtfest, Bonn 1889. S. 227. Sergius Archbishop. Full months East II, 520. St. Chrysostom, with many others, considers Zechariah to be the high priest and his incense in the church at the appearance of the arch. Gabriel - a sacrifice for purification. Zlat. Demon. for Christmas Vasily Sel. Demon. about Stefan. Migne Patrol. s. gr. t. 85, col. 469. These legends are included in one of Cotelerius, Patres, qui temporibus apost florebant, Antw. 1698; another at Combefis Hist. haer. monoph. Smirnov F. Occurrence and knowledge Nativity of Christ Ave. 81. Epiph. Cyprus. Prot. er. 51, 16. Zlat. Demon. about baptism 37 (24). Jerome. On Eh. 1.1. Place written around 411 Kellner, heort. 103. Cosma Indic. Christian Topography V, 3. (Migne, Patrol. s. hr. t. 85, col. 369.) Apostolic Constitutions. VII, 33. Lamy, Ephraemi Syri hymni et. sermones. Mechl. 1882, passim. Zlat. Demon. about baptism 37 (24) (Migne Patrol. s. gr. t. 49, col. 366. Evs. Life Const. III, 25–40. Abbr. Church history. I, 17. Sozom. Church history. II, 1. Peacock Nol. Pis. to North 21, Ch. 5. Kellner, Heortologie, 185–189. Sozom. Church history. II, 26. According to the story of John of Damascus, referring to some Euthymius Kellner, Heortol. 149), imp. Pulcheria in the Blachernae Church wanted to put an end to the work of the Mother of God and for advice turned to the Patriarch of Jerusalem Juvenal, who was then present at the Council of Chalcedon; he told her the well-known story that after the burial of the Mother of God, Her body was not there when the coffin was opened for the apostle. Thomas, and instead of the body she sent the burial shrouds of the Mother of God for the church. Usener, Der heil. Theodosius, Lepz. 1890, pp. 38–144. According to Roman laws, earthly justice was fully satisfied with the death of a criminal and his corpse was allowed to be given for burial to those who wished: corpora animadversorum quibuslibet petentibus ad sepulturam danda sunt (Digesta 48, tit, 24, no. 3), except in cases where it was unsafe for public peace; but the latter restriction was hardly applied until Diocletian. Kellner, Heort. 131. They were conducted by the secretary (notarius, commentariensis, exceptor) of the proconsul or propurator and they noted the accusation, interrogation, testimony of heel witnesses and the verdict. Coria from these acts could be obtained for a fee. Several such protocols have come down to us in their original form; the best known are Acta proconsukaria s. Cypriani, famous bishop. Karf. († 258); memory Aug 31 (Puinart, Acta mart. II, 46. 47). The oldest and most famous of these records (mostly called passiones) is the message of the Lyons-Vienna Church about its martyrs in Asia Minor. Passio s. Perpetuae et Felicitatis (African much. † 203, commemorated February 1). According to the story Liber pontificalis, Pope St. Clement I (91–100) divided Rome into 7 districts (i.e., corresponding to the 14 administrative parts into which Rome was divided by Augustus) and for each part appointed a Christian “notary”, “who would carefully and diligently examine in his area the deeds (gesta) of the martyrs,” i.e. everything that happened to the martyrs in prison, at the place of trial and execution; Pope Fabian (236–251) subordinated these notaries to 7 subdeacons, so that the latter would carry out the acts drawn up by the first and submit them for approval by the pope, after which they were stored in the church archive (Liber ponificalis, ed., Duchesme, p. 52. 65. 148). Papa Antep (235–236) also noted special concern for acts of martyrdom (Ibid., p. 95. 147). St. Cyprian, bishop The Carthaginian persecution in Decievo and Velerian sent presbyters and deacons throughout the province both to encourage the martyrs and bury them, and so that they would write down the names and day of death of the martyrs, for commemoration (Cyprus. Pis. 12, 2.). This calendar is often called by the name of the publisher - Aegidius Bucher (Giller Bucher, Antverp. 1633) Bucherian (also by Archbishop Sergius Half month. East. I, 40). Discovered and published by W. Wright, An ancient Syrian martyrology in The Journal of Sacred Loterature and Biblical Record, 1865, VIII, 45–56. Russian translation – Sergius the Arch. Full month. East I, 615. The names of the months are Syro-Chaldean. On the basis that it contains the memory of “Arius, presbyter of Alexandria” and Eusebius of Caesarea and there are no memories of the fathers of the Council of Nicaea, that the month book was compiled in the period and place of the dominance of Arianism, it is almost unanimously recognized by Western scientists as Arian (Duchesne, Egli, Kellner). They object to this (Bickel, Bolotov) that Arius is a martyr here, and such a martyr and presbyter was in Alexandria, that there is no memory of Eusebius of Nicomedia (an Arian, in Evs. Kes. half-Suarian), that there is a memory of James of Nisibian, a participant in Nikomedia. personal (Bolotov V. Traces of ancient monthly books of local churches. Christ. Reading. 1893, I, 177 etc.). – Apparently, some martyrs are listed several times in the month’s book; there are errors in the names of saints, for example, instead of Sixtus - Aksit, and especially in the names of cities; the biggest mistake, if only it is a mistake, is that, in comparison with the pseudo-Jerome month, the memory of June 8–30 was moved to the same dates in July (Kellner, Heort. 196 f.). Discovered by Mabillon in the 17th century. in hand VII century Cluny Abbey. The text is in Bollamd. Acta Sanct. Novemb. II, 1. LXX. Opened in the palimpest of the Milanese Bible. Mai Ang. (Scriprorum veterum nova collectio. Rima 1831, V, 16), who erroneously attributed the passage to June-July (Bolotov, Traces of Monthly Books, 198.). Wed. Apostolic Constitutions. V, 8, above, on p. 140. Wed. months, September 26, 30, April 25, May 8. Abbr. Church history. I, 16. Evs. Life of Constantine IV, 71. See month books June 29, June 24, August 29. Sozom. Church history. I, 3. “With regard to hierarchs or saints, it should be accepted with great possibility that initially they were canonized or canonized in the same way as martyrs, i.e. eo ipso or by the very fact that they were saints, and then they began to be, then they began to be canonized in the same way as the ascetics, whom the church recognized as saints not because they belonged to a certain class, but because she personally considered one or the other worthy of this recognition. Simeon of Thessalonica says that in Constantinople “in the greatest church of the apostles, from ancient times the deceased bishops were placed inside the altar, like the relics of saints, for the sake of the grace of the divine priesthood” (De ordine sepulrurae, cap. 364. Migne, t. 155, col. 677). Turning to the Greek calendar adopted by us, we find that the Patriarchs of Constantinople, starting from the first Metrophanes (315-325) to Eustathius (1019-1025), almost all are canonized, with the exception of those among them who were heretics, some of those among them who did not live to death in the see, but during their lifetime left it or were removed with her, and finally those between them who were known to have a vicious life; from 74 Constantinople Patriarchs. before 1025, 18 were heretics. Of the remaining 56, 49 are saints (of the rest, nothing is known about one, one left the pulpit, 2 were removed, one unseemly occupied the pulpit, 2 wavered between Orthodoxy and heresies). It is remarkable that not all of the patriarchs of other cities have been accepted into the current calendar. This should be understood in such a way that when the individual calendars of each private church (bishopric) were replaced by the general calendars of the entire Greek Church, the Patriarchs of Constantinople entered there in the full number in which they were in the private calendars of Constantinople, and the patriarchs and bishops of other churches entered according to a very limited choice, in which the yardstick was, on the one hand, greater or lesser ecclesiastical significance, and on the other, greater or lesser glory of personal holiness" ( Golubinsky E. History of the canonization of saints in the Russian church. Readings in the Imperial Society of Russian History and Antiquities. Sozom. Church history. IX, 17. Hieron. Against Vigilantius, ch. 5. See month books 9 September, 9 May. 17 Dec., 20 Aug. etc. Sozom. Church history. II, 3. Col. 2.18. Theodoret on Col. 2.18. Zlat. Demon. oh torment. 49. Wed. for example, Zlat. Demon. about Drosida, about Varlaam. See above, p. 190. Sidonius Apol. Book 5, writing. 17. Zlat. Demon. about Juvent. Mch. Babylon then celebrated September 23 in Antioch. Bolotov, Traces of the month. 187. Theodoret, Tale of the torment, 8. Zlat. Demon. about Maccabis. 44. 49. August. A word about Maccabis. 109. Transtiberina prius solvit sacra pervigil sacerdos, // Mox huc reccurit duplicatque vota. (After the vigil, the saint performs a sacred rite beyond the Tiber. Then he quickly rushes here and repeats the service.) Prudentius, Perist. XII, 2. Leo I Pope, Homily 84 (81). Zlat. A word of praise (ἐγκώμιον) to all the saints who have suffered in the whole world. Migne. Patr. s. gr. 50.col. 706. August. A Word on the Words of the Apostles, 17. Bingham, Orig. XX, 145. Apostolic Constitutions. V, 30. Apostolic Constitutions. VIII, 42. Ambr. About the death of Theodosius, ch. 3. Lubker, Reallexicon des classisch. Alterthums, 1877. p. 186. August. On Everyday Question. 172. According to Theodorus, reader in the Vita Theodosii. Funk Didascalia et Const. Ap. 553. Ephraim Sir. Tesam., ed Assemani II, 401. About 3, 9 and 40 days Isidore Pelus. Er. 114yu Justinian, Novella 133 c. 3. John of Damascus, Oratio de fidelibus defunctis c. 15. 22. Eustaphius apud Photius Bibl. cod. 179. About the 40th day in addition - Lavsaik, ch. 26, Theodore the Reader, Vita Theodosii, ed. Usener 1890, p. 22. Days 7 and 30 in the sacramentary of Pope Gelasius (Migne, Patrol. s. I. 74, col. 1242). about the annual day already Tertullian: About the warrior's crown 3. About monogamy 10, about exhortation to purity 11. Funk, ibid. Sozom. Church history. VI, 2. Evs. Church history. X, 9. Evs. Life Const. II, 19. Ambr. Letter to Bishop Felix. Comens. Ilar. Pis. to personal Tarragona. Peacock. Pis. to Delphi. Bingham, Orig. XX, 165–168. Lev I p. Sermon 16 (15) ch. 1. 2. Word 2. Liber pontificalis, ed. Duchesne, I, 141. These fasts were a Christian transformation of Roman pagan holidays, connected with various periods of the agricultural year: feriae sementivae - sowing festival, feriae messis - harvest festival, feriae vindemiales - grape harvest festival. (for Christian antiquity, fasting and holiday were almost synonymous, which is why the word feriae began to mean in the Roman church first fasting, and then weekday; in the Jerusalem church, Pentecost was called eortae - holidays (Pilgrimage attribution to Silvia, § 27.). Hieron. Prot. Vigil. Ch. 1. 4. 6. 8. 9. 10. 15. 17. Pis. to Nifar. Hieron. Prot. Iovine. I, 4. Jovinian was condemned by Pope Siricius (384–398). St. also wrote against him. Ambrose. Wed. Hauck. Realencykl. XX, 628 (Iulicher A. Vigilantius). Evs. Pokhv. sl. Const. Ch. 10. You might be interested in: