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Feast of the Entry (εὶσοδος – “entrance”, τὰ εὶσόδια – “entrances”, praesentatio – “presentation”) to the Church of the Most Holy. The Mother of God stands in the same relation to Her Nativity; in which Meeting of the Nativity of Christ. They think that initially the holiday was dedicated to exactly the same offering, presentation to the church, required by the Mosaic Law (Lev. 12:5 et c.), of the newborn Mary, with the offering of a sacrifice for Her, which was performed on Christ on the 40th day of the year 1000; over the Most Holy Mary, over a female child, this offering to the church was supposed to take place on the 80th day. Since the feast of the Nativity of the Virgin Mary is dedicated to September 8 without solid historical grounds, it is assumed that for the Introduction they did not decide to count 80 days from this holiday, but counted from the New Year - September 1. (If we count from September 8, then the holiday would fall on November 27. Is it not partly under the influence of this that in the 12th century the Feast of the Sign of the Most Holy Theotokos was dedicated to this day in memory of the miracle from the icon that happened on February 24?). Subsequently, the holiday was combined with the memory of that turning point in the childhood of the Most Rev. Mary, the tradition of which was preserved in the apocryphal gospels 1001. If the feast of the Nativity of St. The Virgin Mary received its beginning no earlier than the 7th century, then for the Introduction we can wait for an even later date of origin. Indeed, it is not in the Greek monthly books, very extensive (although incomplete), Koalenev with the practice of the 7th century. (in manuscript X-XI centuries), Constantinople VIII-IX centuries, Neapolitan IX centuries. For the first time, the holiday in the east appears in monuments of the 8th century. So it is in the Sinai Feast Gospel of 715 and in all Greek monthly books from the 9th century, excluding those mentioned above. Track. in the 9th century it has already become almost universally widespread in the east, but it should still be a simple memory, and not a holiday. True, his presence in the Sinai Gospel of the 8th century. speaks of some solemnity in its celebration; but in addition to the 12 holidays, there are gospels for another 11 days of the year. In the list of 11 most important holidays of John, Bishop. Euboean, VIII century. he is not mentioned 1002. In the Sinai Canonar of the 9th-10th centuries, which contains only prokemenyas and readings for the whole year, both are not indicated for the Introduction, while most of the commemorations of saints have them, and it is designated as follows: “St. Theotokos, when She was brought to the church when she was 3 years old" 1003. In the charter of the Great Church of Constantinople of the 9th century. no service is given at the Introduction, but it is distinguished by the honorific title of “cathedral” (σύναξις): “Cathedral of St. Theotokos, when She was brought by her parents, brought to the church of the Lord for 3 years" 1004. And in the XI-XII centuries. Introduction in the east, in places around the region. m., was a simple memory, as can be seen from the monthly book of the Gospels of Ostromir (1056), Mstislav (before 1117), Ohrid (XIII century), where for him there is only the liturgical gospel and where another memory is combined with it - St. Juliana 1005. In the decree of the Byzantine Emperor Manuel Komnenos in 1166, the holiday is mentioned among the days that are completely non-judicial 1006. Of the heterodox eastern churches, the Nestorians and Copts do not have an Introduction; Among the Jacobites, the holiday appears very late under Greek influence, as can be seen from the fact that a service for it from manuscripts was found only in the 12th century, which is close to the Greek rite 1007. In the West, the holiday also appeared under Greek influence only in the 14th century. In 1372, the chancellor, the French nobleman Philippe de Maziéres, being as an ambassador from the Cypriot prince Lusignan to Pope Gregory XI in Avignon, told him with what solemnity the Entry was celebrated in the east and presented a service for the holiday; the pope allowed the celebration of the holiday as a votive 1008. Around the same time (1375 or 1345), some French king (of Navarre) wished to hear the service for the holiday, ordered it to be performed in his presence, then sent it to the prelate for inspection so that he would distribute it throughout all the provinces. He sent the same service to the Emperor (German) and the Queen of Hungary, who gladly accepted it and established a holiday within their states 1009. In 1381 the holiday was adopted in Trier, in 1420 in Metz, in 1455 in Britain. Pope Paul II allowed Duke William of Saxony in 1464 to celebrate the holiday in his domain, as the same was subsequently presented to the German Emperor Charles V. Not everywhere in the West the holiday was celebrated on November 21: in the diocese of Osnaburgensi it was celebrated on the nearest Sunday after All Saints on November 1, in the Hamburg diocese on the nearest Sunday after St. Martin November 11th. In Rome, the holiday was introduced by Pope Sixtus IV (1471–1484) and its service was accepted into the Breviary, but also as a holiday “at will” (ad libitum) “for some places.” Pope Pius V (1566–1572) eliminated the service, but Sixtus V made it compulsory for the entire church in 1585. Under Pope Clement VIII (1592–1605), the service was revised in 1010. From the 12th century in the East we find in the liturgical monuments the service of the Introduction, very close to the current one. In the charter of the Constantinople Evergetid monastery according to a manuscript of the 12th century. with the practice of the 11th century. The service has the following differences from the current one. There is no kathisma at Vespers, as on the other twelve feasts; for the Lord I cried out the stichera only the current 1-3, for the Glory and now the 1st; general proverbs of the Mother of God; (there was no litany under this charter); on the verse of the current lithium 2nd twice and third, Glory and now the current one is the same with the Lord. At the memorial service, the canon of the octoechus of the voice and the holiday is on 6 (as on the Assumption, but there is the 2nd on 4; on the Nativity of the Virgin Mary, both canons are festive); 3 songs of sedalina glasa touching (on the Nativity of the Virgin Mary - holiday), 6 songs of kontakion “Representation of Christians”. At Matins, according to the ordinary kathisma, the saddle of the holiday, the first is the singer, the second is the people, Glory is still the same; before the polyeleos, kathisma 6 “Lord, do not reprove me with your wrath” (as at Christmas B-tsy); reading: the word of Cyrus-George on two donations, of which the beginning: “Wonderful foundations for us”; prokeimenon “They will be brought to the King”; verse “Hear, daughters”; poems 50 ps. No; canons ch. 1 “Song of Victory” with Irmos at 8, the Trinity troparia are left, and Ch. 4 “I will open” on 8 (on R.B. and Dormition 2nd canon on 6); confusion “I will open”; 3 songs each, the current 2nd sedalen twice; 6 songs each, reading 2 small words of Proclus and Herman; “exapostilary “Holy is the Lord,” but if there is a holiday (exapostilary), we say it”; on praising those stichera for 6 current 4-6 with the Lord I cried, Glory and now the same from the current verses. At the Liturgy of the Blessed, 3rd 4th chapter. with Irmos; input: “They will be brought to the king”; involved “They will be brought.” Delivery November 23, 1011. According to the Studite Rule of the edition used in Russia (patr. Constant. Alexy), the service of the Introduction was different from the current one: at Vespers on the Lord I called out the stichera for 6 - first the current 4-6 chapters. 4, then the current verse ch. 5. Glory is still the first of the second group; general proverbs of the Mother of God; at the verse (there was no litany) those of today cried out to the Lord, chs. 1–3. 1. At Matins on Kathisma Ipakoi Ch. 4 “Today a church that can accommodate God” (now 50 ps.); reading from the words of George; prokeimenon “Magnifies”; canons on 12, in the first (chapter 4) “verses 2”; luminary "Holy is the Lord"; Glory is upon them and now “one of them”; on the poem ch. 2 is like the “House of Euphrath,” “The glory is now one from them.” Participated in the liturgy; “The princes will be brought” 1012. According to the ancient monuments of the Jerusalem Charter (Greek and Slavic manuscripts and printed Greek edition): on the poem, verse 2: “Her sincerity will be brought to you” (printed edition); kathismas 3 (ancient Greek manuscript); 1 poem each sed. Ch. 1, Glory is the same now, 2 sed. Ch. 4, 3 sed. Ch. 4 (pech ed.); in later Greek in the margins: “kathisma 2”; 50 ps. stichera ch. 6 “Today the Council” (print edition); canons ch. 4 and 1 (the most ancient Greek manuscripts and printed editions); one with irmos on 8 and the first (voice) troparia on 6 (later Greek manuscripts); “hermosi in twos, and troparia in 14” (ancient Slavic manuscript); 1st with Irmos at 8, 2nd at 6 (Late Slavic manuscripts); According to 6 songs, “what is the word of praise from the Mother of God.” At the liturgy, Ch. 3 “Virgins will be brought to the king” and “The Cup of Salvation” (printed edition) 1013. According to the current Greek (for secular churches) charter, the service has the following differences from ours. On the Lord, I lifted up the stichera on 6. Polyeleos of the Theotokos “I will burp my heart”, sedalene 1st twice, two once and the end twice. Canons 1st at 4 and 2nd at 6. At the liturgy, antiphons: 1. Great is the Lord and highly praised... Glorious is the verb... God is in heaviness... As if I heard... (Ps. 47:2; 86:3; 47:4.9). 2. He has sanctified a village... Save us, Son of God, in the saints... Holiness and splendor... These are the gates of the Lord... Holy is your church... (Ps. 45:5; 95:6; 117:20; 64:4.5). 3. To your face... All the glory of the king's daughter... Virgins will be brought to the king... (Ps. 44:13-15) 1014. According to the Old Believer charter at the litia (which is erroneously indicated before the special litany) And now ch. 8 “David proclaimed” (Glory and now the Holy Proclamation of Little Vespers); after Vespers “we honor the word of Epiphanius about the life of St. Mother of God"; 3 kathismas, but by the 3rd we mean polyeleos; according to kathismas, reading in the Gospel according to Luke; according to Polyeleos “we honor the praiseworthy word of Clement to St. Mother of God"; 50 ps. stichera ch. 8 “Today assemble the faithful”; 3 songs each “sedalen ch. 4, Glory and now the same verse and we honor the word of Epiphanius of Cyprus about the life of St. Mother of God, the remaining words are honored at the meal"; according to the 9th ode, “we do not extinguish the candles or the incense, which is set before the holiday, until the great doxology ends, and behold, they do things like those who extinguish the incense in the 9th ode, for they are disorderly, and it is fitting for the ecclesiarch to oversee this”; after the confusion “The Sacrament”, “the second face sings the second canon’s refrain “Angels Entry” and therefore the irmos “As animate” (instead of “Worthy”, as explained on September 8) and bows to the ground”; After the dismissal of Matins, “we will sing the stichera of self-harmony ch. 6 “Today assemble the faithful” and the brethren will be anointed with holy oil 1015. That this was the original idea of ​​the holiday is evidenced by its name in the Western Church - praesentatio, presentation, in ancient calendars (for example, in one XIII century) - oblatio, offering. The initial words in one prayer (collection) of the holiday: “God, Who deigned that St. Your mother, the temple of the Holy Spirit, after 3 years was presented to the church "... Pope Sixtus V, in view of this, changed it as follows: "God, who deigned that the blessed Mary Ever-Virgin, the abode of the Holy Spirit, should be presented to the church on this day." Proto-Gospel, ch. 7, Gospel of the Birth of Mary, ch. 6. For these monuments, see Explanatory Typikon I, 359, 363, 442, 443. Dmitrievsky. Description of liturgical manuscripts I, 203. Ostromir Gospel, phototype ed. St. Petersburg 1883, l. 242 rev. Morcelli S., Μηνολ ό γιον, Romae, 1788, 287 Baumstark A. Festbrevier und Kirchenjahr der syrishen Iakobiten, Paderb. 1910, 197. Alt, Das Kirchenjahr, 63. Kellner, Heortologie, 155. Martene, De antiquis ecclesiae ritibus III, 606. Martin, 606; Alt, 63; Kellner, 155–156. Dmitrievsky. Description liturgist handwritten I, 320–322; Wed 262–265. 487–489. Manuscript Moscow. Synod. bib. No. 330/380, l. 97 rev. – 98 rev. Manuscripts Moscow. Room. music North 491/35, l. 49.50; Moscow Synod. bib. No. 381 Greek l. 67; No. 328/383, l. 77 rev; Kievsk. Academician music Aa 194, p. 92. Τυπικὸν, Venice 1643, l. 22 rev. 23. Τυπικὸν ἐχχλησιχστιχὸν, Venice 1884, 46, 47. Old-fashioned mouth, l. (137, 138) 205–207 vol.; Wed 130–13?. You might be interested in: