About the old bishop's place in the church

In cathedral, many parish and even monastic churches in Greece, Bulgaria and Serbia, near the right choir, opposite the southern doors of the altar, there is a place for the saint, the so-called bishop's throne (ἀρχιερατιϰὸς ϑρόνος, στασίδιον ). In the cathedral churches of the Orthodox East, it is as ordinary a phenomenon as the abbot's department is common in the monasteries there. In the most important of them, for example in the Patriarchate of Constantinople, there are two thrones: one for the standing of the patriarch with glory, in the mantle and in the archdeacon holding the staff, on holidays, the other (παραϑρόνιον) is assigned for the days of ordinary people 1. Sometimes being almost identical in structure to the abbot's places, the bishop's throne in some eastern churches is not much different from the stasidiums or places for readers, singers and laity, located in rows near the church walls, pillars and columns; in others it stands out noticeably from them in its position, appearance and decoration. Like a pulpit with a back the height of a person and chest walls, with a door or curtain instead, with a chair in the middle and sometimes with a tent or pyramidal top, like a canopy, it rises two or more steps above the rest of the church platform. Often made entirely of ebony, pear or cypress wood by good carpentry, sometimes completely covered with the most skillful and intricate carvings or excellent inlays of ivory, mother-of-pearl or tortoiseshell, in rare cases made of stone and lined with marble, the bishop's place served and continues to serve as one of the best decorations of eastern churches. In the depths of it, on the inside of the back itself or on a board attached to it, there is usually placed an image of the Great Bishop, or the Almighty seated on the pulpit and blessing, or one of the apostles, saints, or simply a church saint 2 . In some churches, this permanent, so to speak, image is replaced by one or another icon temporarily placed on the bishop's seat, just as in ancient times the gospel was placed on a high place in the altar during the liturgy on certain days when the bishop came down from it to perform certain sacred rites 3 . In the St. Nicholas Church of the old Patriarchate in Cairo, on the day of memory of the Evangelist Mark, the Rev. Porfiry Chigirinsky 4, “during the entire Divine service (at the liturgy performed by the patriarch himself on April 25, 1850) on the cathedral there stood an icon of this evangelist and in front of it burned a large candle, which is usually held in front of the patriarch, as if the Evangelist Mark was standing here alive. This was expressed,” our author explains, “and the legend about the holy evangelist, who founded the Church of Christ in Egypt, and the dogmas of the mutually accepting grace of the priesthood.”... Few bishops' extra-altar thrones have been preserved from ancient times in Greek and Yugoslavian churches, and not all of them have been reported and described. As an example, we can point to the legend attributed to St. John Chrysostom on an ebony pulpit in the Patriarchal Church of Constantinople and on the bishop's throne in the Ohrid Cathedral of St. Clement, established in May 1528 by the Bulgarian Archbishop Prokhor, with an icon of the Savior, decorated back in the 13th century. Archpastor Dimitri Khomatin, not unknown in the canonical region. In the old days, there were non-altar bishop “seats” in our Rus' in cathedral, monastery and privileged parish churches. In the chronicles and especially in the Officials and in general in the regulations of our cathedral service, they are very often mentioned and, in contrast to the “service” place that was among the church or the “cloud pulpit,” they are occasionally called the “hierarchal place that is at the pillar” 5. The patriarchal brick place is at the first southern pillar from the iconostasis in the Great Assumption Cathedral of Moscow, the wooden holy place is on the same side, in St. Sophia in Novgorod, the carved wooden seat of Patriarch Nikon in the Yaroslavl Church of St. Nicholas the Wet and a few others have still been preserved and give a clear idea of ​​how the off-altar pulpits of Russian saints were arranged and decorated in the 16th–17th centuries. 6. In some of our monasteries, for example in the Trinity-Sergius Lavra, until very recently there existed, unfortunately, a now abandoned custom of setting up a special place near the right choir in case of the arrival of their holy archimandrites. The metropolitan seat in our Lavra is not ancient, probably contemporary with the establishment of the viceroy in it; but it was a curious remnant of our ancient church decoration 7 . Incomparably more literary information about bishops' non-altar places has been preserved than ancient examples of them. The current priestly Service Book only vaguely says that the deacon, having received a blessing from the priest, from the usual stopping place of the entrance (that is, from the middle of the church) “goes to the saint or abbot, and kisses the Gospel, if it is to come; and if not, the priest kisses it” 8. But if from this brief and unclear mention we turn to the more detailed instructions on this subject of our Typikon and other ancient monuments of liturgical, pilgrimage, etc. literature, then not only will the completely considered affiliation of the ancient Greco-Russian churches be outlined, but its purpose will also be determined in detail. From the Greek and Slavic liturgical rites, the ancient Russian charters of the cathedral service 9 and our old travelers in the east, especially from the “Tactikon, the hedgehog of the Official” 10 appended by Elder Arseniy Sukhanov to the Proskinitarium, 10 it is clearly seen that in the old days we (in the East and to this day) hierarchs, whether they served themselves or were just present at the service, most of it, standing or sitting, with with a staff in their hands or without it, they remained in their off-altar places. This is where they went up upon entering the church, for example, before the liturgy; here they sometimes dressed for the service and undressed after it; from here they taught a blessing to the priest and deacon, as well as to all other clergy: canonarchs, sextons, priests, etc. at the beginning of the service and the performance of one or another sacred rite in it: evening and liturgical entry, incense, reading of the apostle and gospel, canonarchy of the stichera... Here they received bows, kisses and other similar signs of ritual politeness from the clergy, after the latter performed exclamations, litanies or prayers. From their thrones they overshadowed the people, they said with them: Lord have mercy, they said: Peace to all, the Symbol of Faith, Our Father, God save your people, The blessing of the Lord is upon you - at the liturgy, Come let us worship, Bless my dear Lord, Quiet Light, Vouchsafe, Lord, Now let go, Having seen the Resurrection of Christ, God affirm, It is worthy to eat, God of bounty, Six Psalms, Light of Christ, etc. at Vespers, Compline, Midnight Office, Matins and the Hours. On their thrones they secretly read entrance, veneration and other prayers; they administered holidays to the services and sent out some ceremonies 11. There is even reason to believe that the extra-altar bishop's throne, at least with some parts of its decoration, sometimes served as the place for the performance and setting of the rite of the so-called bishop's enthronement, our ancient Russian table. Until relatively recently, each newly consecrated bishop, during the liturgy at which his consecration took place, or after it, was seated on the episcopal throne, and this enthronement (ἐνϑρονισμός) served as a clear expression of his coming into possession, first of all, of liturgical rights, and then of all kinds of other episcopal powers on the organization of the church and the management of his diocese. In the early days of the church, those who ordained bishops in front of the entire church assembly encouraged them to take the primate place in the latter, and at times the people themselves, who gathered for the election and consecration of their ruler, moved by love or instructions from above, unexpectedly and unanimously proclaimed worthy of the episcopal title a candidate they liked for some reason, by force and, apparently, sometimes without waiting for church consecration, forced him to sit on the episcopal throne. department 12. In the 4th century, it became a custom and even became, as it were, a law, for the bishops who participated in the consecration of one or another bishop to personally elevate him to an appropriate place, and seat him on the bishop’s chair or throne themselves 13 . Numerous testimonies that put beyond any doubt this rite of episcopal consecration, which in ancient times was sometimes performed with unusual solemnity, in the presence of bishops of an entire region, do not directly say with the desired clarity: in what part of the church did it take place, on what pulpit was the newly ordained seated? But taking into account the meaning of the rite, the internal structure of the catocomb churches and the first open Christian churches and partly the later method of its execution, it seems more than probable to assert that the enthronement of the bishop was performed in the altar on a high place, on that carved from tuff, stone or marble with a back and elbows seat (ϑρόνος), which was, and in some Greek and Russian cathedrals and still remains in the middle of the co-throne (σύνϑρονον) in the semicircle of the apse. In addition to this enthronement in the proper sense of the word, which had nothing to do with our extra-altar bishop’s throne, there was another kind of it, caused by the special circumstances of episcopal consecration and serving as its replacement. Enthronement, which for a long time was solemnly performed in the altar over all bishops without distinction, 14 over time began to be carried out over most of them outside it, in the middle part of the church and even in a completely different church. For canonical reasons, in Byzantium they found it possible to solemnly seat on the co-altar immediately after the consecration, that is, at the small entrance to the liturgy, only those of the newly consecrated hierarchs whose consecration was performed in their cathedral churches. During the time of Simeon of Thessaloniki, the consecrated hierarchs, in the ancient Christian manner, elevated to the high place almost only the patriarchs, who were usually installed in their throne city 15. Most of the bishops were already forced to travel for their consecration to the metropolis or patriarchate and were by that time deprived of the honor of being seated as before on the co-throne immediately after their consecration by the ordainers. We do not have definite data to resolve the question: when exactly did this type of improper enthronement begin, but, taking into account the cases of the elevation of beloved persons to episcopal sees by the people themselves, we think that individual examples of extra-altar enthronement could have taken place in the deepest early Christian era. In the Roman catacombs there are occasionally crypts with perfectly preserved extra-altar pulpits 16, which, in addition to their direct purpose - to serve as seats for the most honorable members of liturgical assemblies and, above all, their primates, could also satisfy other liturgical needs, for example, to be a place for episcopal enthronement, as some scientists suggest 17. The same purpose in basilica-shaped churches could be served with complete convenience by those portable episcopal pulpits, in a kind of sella gestatoria, which with the names of St. Peter, Gregory Vel., Ambrose of Milan, Bishop Maximilian and friend. are still preserved in sufficient numbers in Rome, Milan, Ravenna... and, what in this case deserves special attention, some of them are placed not in the recess of the altar apse, but in the middle part of the church, in cornu evangelii - where in ancient Christian churches there was a pulpit for reading the Gospel 18. We do not know of Byzantine churches with undoubtedly ancient, indisputable and, moreover, dated extra-altar bishop's thrones 19; We do not have completely clear evidence from the initial era about the presence of the latter even in such exceptionally exemplary churches as St. Sofia Emperor. Justinian. But that in the last, later time, in the 9th–10th centuries, in addition to the upper patriarchal seat in the altar (ἡ ἄνω καϑέδρα), there was an even lower seat (ἡ κάτω καϑέδρα) outside it, in the middle part of the church, from which the Constantinople the patriarch listened to the service from time to time, there can be no doubt about this 20, just as there can be no doubt that here on the salt there were also places for readers, singers and other Sofia clergy. With the existence of an off-altar throne in St. Sophia, which served as the ideal of the church structure for the Yugoslav and our ancient Russian cathedrals, it becomes quite natural and easy to explain the appearance of “hierarchal places at the pillar” in them. The latter, with the chairs and similar movable seats on them, which were widely used in ancient Greek liturgical practice, 21 could and did serve as the place for the episcopal enthronement. Simeon of Thessalonica, talking in some detail about how the latter was performed in his time, says that before performing it in the northern nave of St. Sophia, precisely in that part of it that was adjacent to the proposal (ἐν ἑνι μέρει τοῦ ναοῦ περὶ τὴν πρόϑεσιν), the bishop's throne with the usual cover was prepared ( ? συνήϑους) and on it, “after the prayer and the Trisagion were read by the priest, in the presence of all the episcopal servants with candles and the people standing around, the newly ordained one was seated three times as the first and second of the priests,” with three recitations of ἄξιος and many years to the kings, the one who ordained and the newly ordained. According to our Russian rite of 1423, after the liturgy, when the metropolitan and other consecrating bishops were unmasked, “the metropolitan sacristans set up the metropolitan’s table from the altar (ϑυσιαστηρίου), in front of the altar doors, and cover the table with a veil, right next to the place where the metropolitan stands “, and the archpriest with the priests - the kliroshans, having brought the newly installed one, imprisoned him three times, each time with the words: εἰς πολλὰ ἔτη δεσποτα. And then, after removing the sacred clothes from him and laying on the mantle with sources and panagia, “they brought him, where there is a metropolitan and bishops,” to the usual holy place, which is at the right dome pillar 22. The latter, at the end of the service, was occupied by its ruler, decorated with the staff of the local archpastor; Meanwhile, the enthronement of the bishop was carried out εἰς τύπον τοῦ ἐνϑρονισμοῦ τῆς ἐϰϰλησιας αὐτοῦ , in the image of the enthronement of the church in which the newly initiated was supplied. Being for the cathedral church, in which the patriarch, metropolitan or archbishop of the region performed his consecration, a complete stranger and stranger, the newly ordained bishop was therefore enthroned not in a high place in the altar and not in the middle of the cathedral church in an ordinary bishop’s place that did not belong to him, but in the northern side ship of it, in front of the doors of the altar, the so-called small altar, at the left choir, on a pulpit (ϑρονιον μιϰρον) temporarily brought here from the altar, which was usually placed at the altar at the dedication of the presbyter and deacon, and now was only decorated with a veil or cover from the main holy place. The news has been preserved that Yaroslav the Wise, having built in Kyiv in front of the gates of St. Sophia Church of St. George, “give her orders from the newly installed bishop” 23. The news, in view of all of the above, is quite understandable, and the practice of enthronement, which he noted, was not our Russian invention. One of the South Slavic rites of episcopal ordination directly states that at the end of the Divine Liturgy “they lead him (the newly ordained bishop, metropolitan) into another church in vestments, saying the Trisagion, according to the Our Father troparion, and seat him on the table” 24... The matter took a different turn when the consecration of the bishop took place in that very church, which from that time on became his cathedral church, or when the table meal, which usually immediately followed the consecration, was postponed until the time when the newly consecrated bishop arrived in his diocesan city and here in his throne church, according to the letter of the one who consecrated him, was seated on the cathedra by bishops or elders. In both cases, the table took place, of course, not in “another church” and not in a side church, but in the main ship of the cathedral, on the usual holy place near the pillar, or on a seat or chair from it in the middle of the church, “on the table more honestly,” as our ancient records put it 25. “And when the divine service was completed and the time had come to elevate him to the place of the metropolitan,” we read in the chronicle about the installation in September 1495 of the Moscow metropolis of the Trinity-Sergius Monastery of Abbot Simon, the verb of the great prince: Almighty and life-giving St. The Trinity, which gives us the state of All Rus', gives you this holy great throne of the bishopric, the metropolis of All Rus', by the laying on of hands and consecration of the holy fathers of the archbishops and bishops of the Russian kingdom; and the rod of shepherding, father, take it to the seat of eldership in the name of the Lord Jesus Christ and His Most Pure Mother.”... In the 16th–17th centuries, the Novgorod rulers, as probably many other Russian hierarchs, upon their initiation in Moscow and upon arrival in their capital city, were elevated to the hierarchal place in the cathedral church of the latter, together with clergy, by special representatives Russian high priest. On June 18, 1542, the abbot of the Spaso-Khutyn Monastery, Theodosius, was installed in Moscow as Archbishop of Novgorod. “That same summer, on the 1st day of August, at 3 o’clock in the afternoon, he arrived in Novgorod the Great, and at 4 o’clock (probably before mass) he was elevated to the place of Metropolitan Boyar of Moscow. Manuilov." 26 We are talking about the erection of an archbishop. Theodosius to the extra-altar holy place in the Novgorod St. Sophia Cathedral. The latter, one must think, is what our chronicles and other documents most often mean when they say that then such and such a bishop or metropolitan was seated on his table, then the people of Novgorod, Volodymyr, etc. “brought the archbishop to his table to St. Sophia, to the Holy Mother of God” 27. Decorated with an icon, consecrated by the performance of certain sacred rites and prayers, the bishop's throne, as well as the abbot's place in monasteries, has always been and is still being honored in the east by censing, throwing or bowing of the clergy, from time to time holding the bishop's staff and the altar lamp next to it, placing anadogies against it from the festive, church or a daily saint with an icon - regardless of whether the primate is on it or absent 28. After the abolition of the patriarchate in Russia and the establishment of St. The Synod, by decree of the latter on August 14, 1721, repeated two years later, ordered the patriarchal sacristan to “take the staff of Metropolitan Peter from the patriarch’s place (in the Greater Assumption Cathedral) and not to give honor to the patriarch’s place” 29. From the ancient holy place at the pillar, on which in the old days the bishop prayed together with his flock, sent out the most prominent prayers for them, even when he did not serve, and was, in the exact sense of the word, the primate around his standing people, one involuntarily transports one’s thoughts to the deepest, early Christian era with its simplest liturgical practice, when the bishop was authorized and de facto almost the only one in his bishopric a liturgist, when he not only stood before his church meeting, but was also the soul, the exponent of its prayerful mood. Over time, the hierarchs rose above their flock, they noticeably separated from us and even completely retreated from it to the altar; disappeared almost everywhere in Rus' in cathedral churches and holy places near the pillar - signs of the once constant prayerful presence of archpastors with their flock at church services... The sacred places, which were gradually removed and destroyed in Rus' 30 - as the old rule little by little lost its power to stand at the service for all clergy on the sole in the middle of the church, were partly replaced by vested bishop's places or pulpits with a pulpit among them. There were, in some ways, attempts to transfer to the last the honors that were once given to the episcopal throne in our country. Rev. Athanasius, Archbishop of Kholmogory and Vazhesky, departing on December 11. 1692 to Moscow, according to the letter of the patriarch, “in the order of priestly service, he directed the archpriest from the cathedral to serve the liturgy at the cathedral on great holidays, and in the service to stand next to each other, side by side, and not in the presence of the archpriest, for the sake of equality of the priesthood, also at cathedral prayer services and at memorial services; in the place of the bishop’s vestments lay out the carpet, and open the bishop's chair, and the archpriest and priests stand according to rank according to country, and the deacon, according to country, places the bishop's place" 31. It is not the equality of the priesthood, one must think, that was the real motive for this order of a bishop jealous of his episcopal person and power, but the desire to instill in everyone respect for the bishop's seat that stood in the middle of the cathedral. In the east and in the lands of the Yugoslav hierarchs, as noted above, they still continue to stand at services on their bishop’s thrones (χοροστατεῖν) and themselves perform the most prominent parts of the latter from them, being a deeply edifying example in prayer for some and an authoritative example in the devout performance of worship for others. In many respects, we think, it would be beneficial to restore St. In Rus', this old custom, prescribed by the liturgical books and once in full force in our liturgical practice... Some of our saints, jealous, of course, for the benefit of their flock and for the fulfillment of statutory instructions, when they are not serving, stand on the salt and read the six psalms, canons, etc. on it. Why don’t these isolated examples, as far as we know, become a general rule for all those who have physical Do infirmities not prevent you from attending the church meeting at all times of services? The former bishop's places near the pillar that have survived in some places could now serve this purpose, as they served in the old days in Rus', and where they did not survive, the latter could easily be achieved by simply placing an ordinary pulpit with a clouded bishop's pulpit on a small locker near the domed pillar. Wasn’t one of the thrones inherited by the Patriarch of Constantinople after the Byzantine kings, and wasn’t this where this dual throne itself, which is not entirely clear to us, came from? – In the Typical of the Great Church there is a special section that lists the holidays on which His Holiness stands on his universal throne, namely: on Saturday vespers and Sunday matins throughout the year, September 8 and 14, October 26, November 8 and 21, December 6, 24–26, January 1, 5–7 and 30, February 2, 25 March, April 23, June 24 and 29, July 11, August 6, 15 and 29, on Saturday of the Akathist, on Holy Days: Thursday, Friday and Saturday, on the first three days of Easter, on Friday on St. Thomas, on Ascension Day and in memory of your angel. On other days he listens to the service from paratronium, from the so-called Gedecki Τυπιϰά, ed. Constantine protopsaltos in Constantinople in 1838, pp. 212–213. A similar order in the positions of the abbot is observed in some, for example, the Athos monasteries. Dmitrievsky Contemporary Orthodox worship. East, vol. I page 95. Grigorovich-Barsky Wanderings II, 28, 98–99; III, 208; Archim. Antonina From Rumelia, pp. 40–41; Rev. Porfiria First journey. on Athos, I 49–50, 67, 192, 197; Let's go. to Meteorsk. M-ri, pp. 29, 47, 69, 231, 331; Golubinsky E. E. I. R. Ts. I, 2, 210 notes, Dmitrievsky Modern. divine service I 86, 92, 95, 109. Dmitrievsky Τυπιϰά, 35, 41, 188; n. Typical for September 14, according to the ed. Moscow 1896 l. 71 rev. Christian East, Egypt vol. II page 5. Kiev, 1868. Full Collection Russian Letopts. g. III, pp. 163, 169, 200; VI, 39, 285 Add. Act. East. V, pp. 98, 106, 108, 120, seq. 120–121. Rukopp. Moscow Synod. bib. No. 93, pp. 29 v., 100., sn. No. 425 l. 23 vol., No. 426 l. 79. Snegirev, Memorial. Moscow ancient tetr. 3, pp. 26–27; his same: Uspensk. Cathedral in Moscow, drawings; prot. Soloviev, Described. Novgor. Sofiysk sob., pp. 126–127; si. Specify Emperor Russian. Histor. Muz., 561–562. M. 1898; Suvorov. Described. Vologodsk. Sofiysk sob., 21, 57; Gr. Tolstoy, Ancient. shrines of Rostov-Velik., App. page 37; Suslov Memorial, other Russian. architecture I, l. 26. In the old days in Rus', patriarchs and bishops, coming or coming on pilgrimage to monasteries, stood during services. archimandrite's and abbot's places. The modern Greek Missal speaks more clearly about the bishop's throne than our current one. Ἱερατιϰόν, 2, 16–17, 45. Ἑν Κωνσταντνιουπόλει, 1895. Haberti Ἀρχιερατιϰον, pag. 17, 19, 29; Goara Κὺχολογ. 67, 90; Dmitrievsky Τυπιϰά, 164–5; Εὐχολόγια 139–20, etc.; Krasnoseltseva Mater. for history liturgist I 52–53, 104. Arsenia Sukhanova Proscinitary, pp. 55, 83, 205, 216, 220, 236, 250, 251, 293–294; Jonah of the Little Tale, pp. 12, 26; Trifona Korobeinikov Walking pp. 16, 78–79; Grigorovich-Barsky's Wanderings in St. places of the east, part II, pp. 28, 98–99. All in ed. Orthodox Palest. General., Vol. 21, 27, 42. Typical chapter: 2, 7, 9, according to ed. Moscow 1896 especially ll. 4. 15 rev. – 16; Officials of Novgorod. Sofiysk., Kholmogorsk. and Nizhny Novgorod. Preobrazh. sobr., according to the signs to them, under the words. “participation of the bishop in the service, metropolitan, bishop’s place”: sn. Proscinitary of Arseny Sukhanov, pp. 83, 203, 205, 208–209, 210, 213. 215, 218, 219, 221, 234–237 239, 247, 293–299, 359; Ἱερατιϰόν ‘and page 1. 8. 12–13, 19, 20. 44, 55, 59, 63. 72, 73, 79, 94, 105, 121, 122. 130, 140, 142. 1895 ετ . Probst, Sakramente und sakramentalien, s. 399; Epistol. Clement ad Jacob. n. 19 at Minya t. 1 col. 471; Eusebius, H. E. lib. VI cap. 29, Russian lane I, 365–366; n. Socrates H. E. lib. VII, cap. 40. 46; Russian lane 572. 579; n. lib. V s. 5; r. paragraph 392. Apostle Regulation book VIII, ch. 5: Russian lane p. 256; Ducange Glossar, graecit sub voc. θρόνος, ἐνθρονίειν, coll. 497, 499–500. Simeon of Thessalonica De sacris ordinationibus cap. 216, y Minya Patrolog. graec. t. 155, col. 428; cfr. cap. 232, col. 445–449; Russian lane in the Scriptures of the liturgist. vol. II, pp. 275–276, 291–293; Dmitrievsky pp. 641, 694–5 and others. many Simeon of Thessalonica speaks about the enthronement of the patriarch, who had previously been ordained a bishop (Liturgical Scriptures, vol. II, pp. 291–293); n. Creations of St. our father Nicephorus, archbishop. Konstantina, part I, translated. I. D. Andreeva, pp. 21–22, 67. Kraus, Real-Encyklopädie d. christlich. Alterthümer, s. v. Kathedra, B. II, s. 153 et seq. Martigny, Diclionn. des antiquités chrétiennes, s. v. chaire, p. 137. Martigny, Dictionn., p. 58; Krasnoseltsev N.F., Location and decoration of ancient Christ. church, in Prav. Social security 1874, part II pp. 18–29. Those who have survived so far in Thessaloniki, in the churches: St. Sophia, Great Martyr. George and Panteleimon, three indisputably ancient episcopal sees are recognized as altar bishop's thrones. But, based on their design and the location of the relief images on them, one can think that they were intended for an area outside the altar. Brief speeches about them by Prof. E. E. Golubinsky (I. R. Ts. I, 2, p. 153 note M. 1881), and more detailed ones, with images of two of them, in Archim. Porfiry Uspensky: Journey to the Meteora and Osolympic monasteries, pp. 10–11, 22–23. Ἐξέρχεται ὁ πατριάρχης (from the altar of St. Sophia) ϰαὶ ϰαϑέζεται ἐν τῷ δεξιῷ μέρει ... Dmitrievsky: “New data for the history of the Typikon of the Great Church” in Trud. Kievsk. Spirit. Academician 1903, III, 534; 535–536; Skabalanovich The Byzantine state and the church in the 11th century, pp. 375, 379. Labor Kievsk. Spirit. Academician 1903, vol. I. 621, 631; III, 531–52; Dmitrievsky Εὐχολόγια, 328, 734, 846. 925, 970. Simeon Solunsk. De sacris ordinatt. cap, 216, y Minya Patrolog. graec., t. 155 col. 428–429; Russian lane in Pisann. Liturgical vol. II pp. 275–276; Russian East. B-ki t. VI art. 461–462. Rev. Makaria East. Russian Church vol. I pp. 45, 224–225, approx. St. Petersburg 1857 Syrku. On the history of book correction in Bulgaria, vol. II. appl. page 120. Pisan. liturgical vol. II p. 276; Full Collection Russian Letopp. vol. I, p. 119, vol. II, p. 3. Gorsky and Nevostruev Description. Synod of hands Dept., III part 1 p. 313. P.S.R.L. VI, 39; III, 200. Ibid: I, 119, 195, III, 63, 85; IV, 46, 295, 305. It must be borne in mind that the terms: table, throne, degree, which denote a non-altar holy place in the chronicles (VI, 161–2, 285, 294), are used very often and in a broader sense, in the sense of the general episcopal department: bishopric, archdiocese, metropolis (I, 11, 150. II, 152, 168, 191; V, 43, etc.). – With the enthronement or enthronement of the bishop, similar rites of placing on a chair in the middle of the church the installed abbot of the monastery (Goara Εὐχολογ. 490–491: Porfiry. The second journey to Athos, p. 430), archons - staurophors (Dmitrievsky Εὐχολόγια, pp. 319–320) and especially the instructions of our ancient Russian princes. In our chronicles, the latter is conveyed in almost the same terms as about the seating of the Drene-Russian saints in their place: such and such a prince seated his son, or he sat on the table of his grandfather and his father, such and such a prince seated on the table in St. Sophia, St. Mother of God, with great glory and honor “(P.S.R.L. I. 75. 85, 87, 98, 134, 147, 161, 178; II, 49, 57, 117, 120, 139, 144, 151, 175, 225; III, 63, 64, 83; IV, 6–9, 299; V, 8, 33, 158, 171, 197, 225, 264: VI, 43, 48, 241–243, 279), etc. By comparing the chronicle news about the saintly and princely orders, it is possible to paint a more complete and vivid picture of both of them. Arseiya Sukhanova Proscinitary, page 205. Ἱερατιϰόν. page 2. 45. 145 n. Dmitrievsky Εὐχολόγια, 257, 833, 878. Ancient Russian. Vivliof. Part X, pp. 68, 369, ed. 2; n. Snegirev In Memory. Moscow antiquity, tetr. 3, pp. 26–27. In the cathedral church of the archbishops of Kholmogory and Vazhesky, the bishop's seat was built in 1720 (Arkhang. Eparch. Ved. 1893, parts of unofficial p. 534). From the Official of the Nizhny Novgorod Transfiguration Cathedral it is clear that the Nizhny Novgorod rulers stood in their non-altar place in the third quarter of the 18th century, and that the latter generally continues to exist at the indicated time. Officials Kholmogorsk. 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