Saint John Chrysostom and his Liturgy

Alexander Vasilievich Petrovsky, Master of Theology, Associate Professor St. Petersburg. Theological Academy, priest of the Assumption Spaso-Sennovskaya Church in St. Petersburg. Of the works of John Chrysostom on the organization of divine services (the introduction of all-night vigils in Constantinople: Socrates, Church History 6.8; the compilation of some prayers for the rite of the Blessing of Unction), the most famous is the liturgy he compiled [for its translation into Russian with a preface, see “Collections of Ancient Liturgies of Eastern and Western”, no. 2nd (St. Petersburg 1875), pp. 109–119; 120–132]. The oldest evidence about it belongs to the successor of John Chrysostom in the See of Constantinople, Patriarch Proclus. Having noted in his treatise “On the Tradition of the Divine Liturgy” the fatigue of Basil the Great’s contemporaries with the duration of the liturgy and the fact that the latter shortened it, he immediately notes after this: “after a little time, again our golden-tongued father John, as a shepherd, zealously concerned about the salvation of the sheep and paying attention to the laziness of human nature, wanted to uproot every satanic pretext; therefore, he excluded many things from the liturgy and established that it should be performed more briefly” (Migne gr. LXV, 850; Collection of Ancient Liturgies II, p. 237). Of the later writers on the liturgy with the name of I. Chrysostom, Patr. Sophronius of Jerusalem (VII century): “nowadays, more than others, the sacred rites of Basil the Great and John Chrysostom with the Liturgy of the Presanctified are respected” (Writings of the Fathers and Teachers of the Church, relating to the interpretation of Orthodox worship I, p. 266), - canonist Theodore Balsamon (XII century), who responded to Patr. Mark that all churches must perform sacred rites according to the tradition of Basil Vel. and John Chrysostom (Migne gr. CXIX, 1033), - Simeon of Thessalonica: “the god-speaking Basil and Chrysostom, who set out in detail the rite of secret teaching, betrayed to perform it as our church does” (Scriptures of the Fathers and teaches. III, p. 9), - Nicholas Kavasila (ibid. II, p. 120), etc. Fact of liturgical The activity of I. Chrysostom is also confirmed by many lists of the liturgy of his name, starting from the most ancient Barberin of the 8th - 9th centuries. and almost contemporary to it - the list of the Moscow Rumyantsev Museum of the Sevastyanov collection No. 374 of the 10th-11th centuries, a similar manuscript of the 10th century. Sinai Library No. 958 and a list from the collection of Rev. Porfiry (Uspensky) IX-X centuries. (prof. N. F. Krasnoseltsev, Information on some liturgical manuscripts of the Vatican Library pp. 236–280; 283–295. Prof. A. A. Dmitrievsky, Description of liturgical manuscripts II, p. 20). As much as the liturgical activity of I. Chrysostom is undoubted, it is also undeniable that the liturgy he compiled was not so much an original, independent work as a reduction of the earlier and well-known liturgy of Basil the Great. The justice of such a view, shared by both domestic and Western liturgists (N. F. Krasnoseltsev, Information, p. 222. Prof. A. Zh. Katansky, Essays on the history of the liturgy of our Orthodox Church in “Christ. Reading.” 1868 No. 10, p. 538. Archbishop Philaret, Historical review of hymns, p. 126. Author of the preface to the text of the liturgy of I. Chrysostom in the 2nd edition of the “Collection of Ancient Liturgies”, p. 114 et al. Augusti, Denkwiirdigkeiten IV, S. 335. Bintenm, Die vorzuglichsten Denkwiirdigkeiten IV, S. 230 Bunsen, Hyppolitus und seine Zeit II, S, 403. Probst, Liturgie des vierten Jahrhunderts und deren Reform, S. 413), is confirmed by the close similarity of both liturgies with the comparative brevity of Chrysostom (for more details, see the cited works and the volume of Bunsen, pp. 538–66 and A. L. Katansky, pp. 541, pr. 1), as well as those found in its text according to ancient copies, for example, Rossansky of the 11th century, with references to the liturgy of Basil the Great. (N.F. Krasnoseltsev, Information, p. 202). Noting the fact of the dependence of the liturgy of John Chrysostom on Vasiliev, the ancient lists make it clear at the same time in what form the reduction he made should be understood - what it extended to - and through this they outline in general terms the composition of the liturgy that personally belonged to him. Namely, in the lists of Barberin, Sevastyanovsky and Rossansky, the liturgy of I. Chrysostom consists of almost only prayers without ritual actions, that is, according to the consciousness of the church, he compiled only prayer books. This phenomenon, mysterious at first glance, finds its explanation and confirmation in the fact that Vasily Vel. belonged only to the order of prayers (20 conversation of Gregory of Nazianzus). In other words, his liturgical activity manifested itself only in the area of ​​​​regulating prayers and did not extend to the entire ritual - the latter was performed according to accepted custom. Apart from prayers, the liturgy that came from the hand of I. Chrysostom could not contain anything else, since its original is the liturgy of Basil the Great. - was limited to the same composition. Both composed prayers, and left everything else to freedom and accepted custom. In accordance with this understanding of the liturgical activity of I. Chrysostom, the question of the liturgy he composed comes down to the question of which of the prayers known from existing lists can be called his work. Quite sufficient material for answering this question is contained in the four most ancient copies of the liturgy of I. Chrysostom - Barberinov, Sevastyanovsky, and the same manuscript. Sinai Bible No. 958 and Rossansky list. Referring to the original edition only the prayers common to them, as required by the well-known position in liturgics “everything common begins from one source,” we will have to exclude from its composition the four initial prayers of the Barberine list: the prayer of the proposal, the entrance, the Trisagion and the prayer at the seat at the altar. As they are absent from the Rossansky and Sevastyanovsky lists (N.F. Krasnoseltsev, Information, pp. 200; 237–41), they represent a later insertion. Indeed, their character speaks for this origin of the prayers in question. The first of them, the “prayer of offer,” stands at the beginning of the liturgy and thereby indicates that the service is preceded by the performance of proskomedia, the offering of gifts for the sacrament of the Eucharist. Meanwhile, in the fourth, and in all subsequent centuries, up to the eighth, this act took place after the removal of the catechumens from the church, and was performed in the middle of the liturgy, but not at its beginning (see the article by A.V. Petrovsky, The ancient act of offering substances for the sacrament of the Eucharist and the succession of the proskomedia in “Christ. Read.” 1904 No. 3, p. 406 ff.). Under Chrysostom there could not have been an offering of gifts before the liturgy, nor could there have been a prayer adapted to it at the beginning of it. On the other hand, if the prayer of the offering of the Barberine list is nothing more than the prayer of the Alexandrian Liturgy of St. repeated with slight abbreviations. Mark (Collection of Ancient Liturgies III, p. 30), it is strange to think that its inclusion in the liturgy of I. Chrysostom is his own work. The prayer of entry turns out to be exactly the same borrowing, only from the liturgy of the Apostle James (Collected other lit. II, p. 151). In the liturgy of St. James, it appeared after the exclusion of prayers for the catechumens from its composition (see above the article on the liturgy of the Apostle James: column 91 ff.), i.e. after Chrysostom, who knew the institution of the catechumen and prayer for the catechumens at the liturgy (2nd conversation on 2 Cor.): therefore, the inclusion of this prayer in the liturgy of his name belongs to a later time. As for, finally, the prayer of the Trisagion, it cannot belong to Chrysostom for the sole reason that the chant “Holy God”, therefore, the prayer was introduced into the liturgy later (the chant “Holy God” was introduced into the liturgy in 438 or 439: George Kedrin, Church History according to Russian translation, I vol., pp. 599– 600). Among the prayers that do not belong to the original edition should also be included the prayer of the Barberinov and Rossansky lists, which is not in the Sevastian list: “Hear, Lord Jesus Christ our God, from Your holy dwelling.” Suppose it was borrowed from the liturgy of Basil the Great, but, in all likelihood, not from the original edition, and can hardly belong to him. The fact is that it is addressed to God the Son, while other prayers of Basil’s Liturgy are addressed to God the Father. From the number of prayers compiled by John Chrysostom himself, finally, the prayers behind the pulpit and the prayers in the diaconic lists of Rossansky and Sevastyanovsky, which are absent from the Barberine list, should be excluded (N. F. Krasnoseltsev, Information, pp. 202, 278–80). Their later inclusion in the liturgy of I. Chrysostom is proven by the fact that one of them, “Stretching from strength to strength,” was borrowed from the liturgy of St. James (Collected other lit. II, p. 196; see above the note about prayers from the altar to the vessel in the article on the liturgy of the Apostle James) and is absent in the manuscript similar to the Sebastian list, Sinai Library No. 958, and the second - “Fulfillment of the Law”, was added, obviously, after the first, i.e. even later. If all the prayers listed were compiled by Chrysostom himself, i.e., related to the original edition of his liturgy, they would hardly have been found in ancient lists, so rarely, they would hardly have ever fallen out of his liturgy. Omitting them is completely impossible in view of the enormous respect and authority that the name of Chrysostom enjoyed in ancient times. As a result of excluding the above mentioned prayers, only the following are common to all three lists: a prayer for the catechumens, two prayers of the faithful after the prostration of the orton, a prayer of offering after the installation of the saint. gifts at the meal, prayers of St. offerings (Eucharistic) with exclamations preceding them, the secret prayer of the priest during the litany “Remembering All Saints”, the prayer of “Our Father”, before the exclamation “Holy of Holies” and after communion. They can be recognized as the core of the original edition of the liturgy of John Chrysostom, as prayers composed by him himself. In favor of this conclusion, in addition to the above statement - “everything common originates from one source,” says the Sevastyanovsky list. The liturgy of I. Chrysostom set out in it is divided into three parts: from the prayer for the catechumens to the prayer of the proskomedia, from this latter to the pulpit and then to the end; Moreover, the first two parts are inscribed with the name of Chrysostom, but the last does not have such an inscription (N. F. Krasnoseltsev, Information, pp. 241. 247. 278). According to the meaning of the inscription, St. Chrysostom undoubtedly wrote a series of prayers, starting with the prayer for the catechumens to the prayer behind the pulpit; everything else is an addition of later time. There is no reason not to trust the objectivity of the testimony of the Sevastyanovsky list. The ancient church view expressed in them on the volume of the liturgy compiled by Chrysostom himself is justified by the fact that in all subsequent times, the above prayers were recognized as the prayers of Chrysostom and were never excluded from the lists of the liturgy named after him. Common to the lists of Barberin, Sevastyanovsky, Rossansky and the manuscript of the 10th century. Sinai Library No. 958, the prayers of the liturgy of I. Chrysostom constitute in it what undoubtedly belongs to him. In his time, additions to these prayers were those liturgical actions and prayers that were part of the liturgy of the 4th century. and which can be judged from his conversations. These include the singing of psalms (Conversation on 41 ps.: Works of I. Chrysostom in Russian, trans. V, 1, St. Petersburg 1899, p. 162, section 166. Conversation 11 on the Gospel of Matthew, ibid. VII, 1, St. Petersburg 1901, p. 120, section 200), beginning liturgy, reading of the Holy Scriptures of the Old and New Testaments (Conversation 29 on the book of Acts: IX, p. 229), teaching, prayers for the catechumens (Conversation 2 on 2 Cor.), offering gifts for the sacrament of the Eucharist and prayers for the offered gifts (Conversation on those fasting on Easter). Most of this content, as having only temporary significance (for example, prayers for the catechumens, reading passages from the Old Testament, teaching), was subsequently eliminated from the liturgy of John Chrysostom, but in its place it received new additions. We meet their initial traces already in the Barberine list of the 8th-9th centuries. and the list of Rev. Porfiry (Uspensky) IX-X centuries. But since the edition of the liturgy of John Chrysostom reproduced by them did not appear in Constantinople, but, in all likelihood, in Alexandria, as evidenced by borrowings from the liturgies of St. Jacob and Ev. Mark, it did not become widespread and did not influence the further development of the liturgy. The latter was performed under the influence of the liturgy of Basil the Great: various additions were borrowed from it and introduced into Chrysostom’s work, gradually bringing it closer to its modern form. Thus, in the rite of the liturgy of I. Chrysostom according to a manuscript of the 12th century. Sinai Bible No. 973 and list of the 13th century. Vatican Bible No. 1170 there are such well-known prayers from the Barberin and Sevastian lists, prayers of the liturgy of Basil the Great, as “offerings in the vessel, when the bread is placed on the paten” - “God, our God, who sent heavenly bread for food to the whole world”, the first, second and third antiphons - “Lord our God, whose power is unparalleled”, “Lord our God, save your people”, “You who gave us these common and consonant prayers”, the entrance - “The Master Lord, our God, who has placed in heaven the ranks and armies of Angels”, the Trisagion - “Holy God and resting in the saints” and the Cherubic song - “No one bound by carnal lusts and pleasures is worthy to approach” (A. A. Dmitrievsky, Description of liturgical manuscripts IÏ p. 83–84. N. F. Krasnoseltsev, Information, pp. 146–147. Collection of ancient liturgies II, pp. 58–59. 62). In the same exact dependence on the liturgy of Basil the Great, Chrysostom is found in the composition of the small entrance and the liturgical actions that follow it (cf. the rite of the liturgy of Basil the Great according to the 12th-13th century manuscript No. 1020 of the Sinai Bible by A. A. Dmitrievsky, Description II, pp. 140–141 and the rite lit. I. Chrysostom of the same century according to handicraft. from the Bible Lady Bourde-Cute in N.F. Krasnoseltsev, Information, pp. 204–205). Among the most important additions to the original composition of the liturgy of I. Chrysostom are, further, the prayers and actions of the entrance, proskomedia, the great entrance and the act of communion. The first, together with prayers, vestments took place at the very beginning of the service and in most cases were limited to the prayer “Lord our God, send down Thy hand” (Cryptoferrat copy. XIII century, p. 85; Charter of Patriarch Philotheus: N. F. Krasnoseltsev, Materials for the history of the rites of lit. I. Chrysostom I, p. 36; handicraft of the Sinai Bible XV v. No. 986: A. A. Dmitrievsky, Description II, p. 602; manuscripts of the 15th century - libraries of the Jerusalem Patriarchal and Vatican: N. F. Krasnoseltsev ibid., p. 82. 95). In some lists, for example, the second Cryptoferrat, it is joined by “I will go into your house”, and in the Ilitaria of the Esphigmen Library of 1306 – “I have loved the splendor of your house” (A. A. Dmitrievsky ibid., p. 262). The modern composition of the entrance prayers is reproduced in one Εύχολόγιον Venetian edition of the 16th century. (Goar, ibid., p. 70. Compare the rite of literature of Basil the Great, according to the hand of the 16th century. Holy Sepulcher Library of Constantinople No. 425: A. A. Dmitrievsky, Description, p. 818). As for the proskomedia, it is found in the lists of the Alexandria edition already in the 9th-10th centuries. (list of Rev. Porfiry: N.F. Krasnoseltsev, Information, p. 283), but according to the lists of Constantinople it becomes known no earlier than the 11th century. (manuscript of the Sinai Bible No. 96: A. A. Dmitrievsky, Description II, p. 75). Limiting itself in this century to one prayer, borrowed from the liturgy of Basil the Great, “God, our God, heavenly bread,” it expands somewhat in the 12th century: the prayer of incense is added to the prayer of offer (director of the Sinai Bible No. 973: A. A. Dmitrievsky, ibid., p. 83), and the simple position of bread on the paten is replaced by the removal of the lamb (Brightman, Liturgies Eastern and Western I, pp. 542–543). In the XIII-XIV centuries. the composition of the proskomedia is complicated by the removal of particles from the prosphoras and commemorations, and it takes on an almost modern appearance (see more about this in the article by A. V. Petrovsky in “Christian Reading” 1904 No. 3, p. 418 ff.). In contrast to the proskomedia, the modern composition of the great entrance was not formed so quickly and early. When establishing its details, initially they did not seem to adhere to any definite view. Hence, on the one hand, their diversity in the lists of the liturgy of John Chrysostom itself, and on the other, its differences from the liturgy of Basil the Great (see the article Entrance to Enz. III, 1069–1071). The oldest exposition of the modern rite of the great entrance is found in the hand. Holy Sepulcher of Constantinople Bible. XVI century No. 425 (A. A. Dmitrievsky Description II, pp. 822–823). The same traces of gradual formation are noticeable in the history of the development of the act of fragmentation of St. bodies before communion. If in the XI-XII centuries. all actions related here are reduced to withdrawal from St. body of the particle and immersing it in the cup while pronouncing the words: “Filling of the Holy Spirit.” (manuscript of the Sinai Bible No. 96: A. A. Dmitrievsky ibid., p. 75), then in the XIII century. fragmentation of St. becomes common. the body into four parts, reading the same prayers as now, cruciform distribution of particles on the paten, immersing one of them in the chalice, into which warmth is immediately poured, splitting the upper particle into two halves for the communion of the priest and deacon. A similar order is found in the rite of the liturgy of I. Chrysostom according to the hand. Patmos Library No. 709 and 719 (A. A. Dmitrievsky, Description II, pp. 158. 174), is established parallel to the same order in the liturgy of Basil the Great. (manufacturer of the 13th century Sinai Library No. 1020: A. A. Dmitrievsky ibid., pp. 144–145) and is enshrined for future times in the charter of the patriarch. Filothea (N.F. Krasnoseltsev, Materials, pp. 70–72). According to the monuments of the Russian Church, the liturgy of John Chrysostom became known from the 12th century. The lists that have come down from this and later times represent it in the same process of formation in which it was in this period in Greece. Here, by this time, the liturgy of I. Chrysostom had been determined in its main parts (the prayers of the Sebastian list and additions from the liturgy of Basil the Great), but had not had time to take shape in the details of the entrance, proskomedia, etc. The same thing is observed in the Russian church. And, first of all, the so-called entrance prayers were unknown in it until the 14th century; from the same century, two monuments with their presentation have been preserved. One at a time, the priest at the entrance to the church reads: “Rejoice, door of God” and “The impenetrable door, secretly signified to the Mother of God”; at the royal gates - “To Your Most Pure Image” and at the entrance to the altar - Ps. 14 and 22, Trisagion, Our Father, “Have mercy on us, O Lord,” glory and now, “Source of Mercy” and troparions of the daily saint and church. This was immediately followed by washing the hands with the singing of psalms and the reading of five prayers, known from the monuments of the 12th century. (manufacturer: 14th century service book No. 522, 1–9). According to another monument - Missal of the Rumyantsev Museum No. 398 - the priest read at the entrance “To Your Most Pure Image”, “The Impenetrable Door”, Psalm. 14. 22. 50, Trisagion, Our Father, “Have mercy on us, Lord,” “Lord, send down Your hand.” At the same time, in some service books of the 14th century. entrance is limited to one prayer “Lord, send down Your hand” (Service Synod, Bible No. 601. 952; Rumyantsev Museum No. 400). In the 15th century the variety of entrance prayers increases even more. Of the four editions known during this time, the most common was as follows. On the way to the church, the priest read: “The voice of joy”, “My feet are crushed”, Psalms: “Lord, who dwells in Your dwelling”, “The Lord shepherds me”, at the entrance to the church - “God, be merciful to me a sinner”, “It is worthy to eat”, glory even now, “Lord have mercy”, “Lord bless”, “For your prayers to Mother”. Then, putting on the stole, the priest before the royal doors read: “Rejoice, door of God”, “Under Your mercy”, “Lord, take away my iniquity from me”, “Impenetrable door”; after that, he bows before the royal doors, equally to the right and left sides, saying the following: when bowing to the right side - “Enter Thy house,” “God incarnate from You”; when bowing to the left - “Lord, open my lips in prayer”, “To Your Most Pure Image”, “I rejoice in You”; if “week”, then the Sunday troparion and the Annunciation, then the troparion of the church, Chrysostom and the daily saint. After the subsequent kissing of the icons of the Savior, the Mother of God, as well as others, and the reading of the corresponding troparions, the priest enters the altar, saying the prayer “Lord, send down Thy hand”; and having entered and stood before the throne, he says the following prayers: “Lord Lord Almighty, do not want the death of a sinner,” “Lord our God, the only good and lover of mankind,” “Lord our God, the Son and Word of the living God,” “May the gracious Lord show mercy to you,” and finally, the prayer over the wine, “Lord our God, good and loving of mankind, look upon this wine.” (Services of the Sophia Bible No. 567, 2–26: N.F. Odintsov, The order of public and private worship in ancient Russia until the 16th century, pp. 197–198). In the 16th century the number of editions of the input reaches seven; the shortest is limited to one prayer - “Lord, send down Your hand,” and the most extensive has more than twenty (A. A. Dmitrievsky, Divine services in the Russian Church in the 16th century, pp. 56–67). As for the entrance prayers of the Liturgy of John Chrysostom according to the old printed service book, they coincide with the above prayers of the 14th century. The only difference is that instead of “God, be merciful to me a sinner” and everything else, ending with the prayer “For the prayers of Your Most Pure Mother”, the reading “To the Heavenly King” and “Come, let us worship” is given. In the same way, the entrance ends with the prayer - “Lord, send down Your hand” (Hierom. Philaret, Order of the Liturgy of John Chrysostom in the “Brotherly Word” 1876, 2, p. 45). Taken in their entirety, the entrance prayers of the Russian edition have no prototype in the Greek service books. Some of them can be found in the monuments of the Greek Church, either between the prayers of the rite of repentance, then between prayers before communion, then, finally, between prayers for different occasions. As for the troparions read at the entrance while kissing the icons, they are undoubtedly of Greek origin. This is vouched for by the inscription of their name on Patras. Herman of Constantinople, part 14, p. 253. A. A. Dmitrievsky op. cit., pp. 65. 74). Further, the composition of the proskomedia was no less varied, both in terms of the number of prosphoras and the commemoration. The number of the first in the space of the initial five centuries was not completely determined. Thus, handwritten service books of the 12th century. Moscow Library No. 342 and 343 talk about the preparation of one prosphora, and about the rest they are expressed vaguely: “proscumizing the prosphora” (Gorsky and Nevostruev, Description of Manuscripts III, 1. 2. 6); Novgorod bishop Niphon advises Kirik, in case of need, to serve at one prosphora, and at the funeral liturgy to use three (Monuments of Russian literature of the 12th century, pp. 194, 173–174). In the 13th century the number of prosphoras reaches, according to some monuments, up to five (Service of Sophia, library No. 524); it remains in the XIV century. (manuscript Soph. bib. no. 522, 523), although at the same time four and three are used (manuscript Moscow Synod, bib. no. 345: Gorsky and Nevostruev ibid. 3, 21; manu. sof. bib. no. 1053). In the 15th century the prevailing number of prosphoras was six (director Sophia bib. no. 562), but seven (ibid. no. 528, 529, 531), five (ibid. no. 535, 540) and three (ibid. no. 530) were used: a similar phenomenon is observed in the 16th century. (director of the Moscow Spiritual Academy No. 85; director of the Solovetsky Bible No. 1085: director of the Moscow Synod, Bible No. 310. 617). With differences in the number of prosphoras, differences inevitably arose in the distribution of commemorations. When performing proskomedia on three prosphoras - in the 15th century. at the latter, saints, living and dead, were commemorated; with four prosphoras - from the second a particle was taken out in honor of the daily saint, from the third for the living, from the fourth for the dead, etc. As for the act of communion and the actions preceding it (for the great entrance, see the article Entrance in “Enz.” III), the fragmentation of St. bread into four parts is found already in monuments of the 12th century. (manufactured by Moscow library no. 342 and 343: Gorsky and Nevostruev ibid., 3, 1. 3 and 7). While performing it, the priest said: “In the breaking of bread the disciples of their Lord knew each other,” and putting the bread into the cup, he said: “The mixing of the holy body and honorable blood.” From the 13th century the infusion of warmth into the chalice becomes known with the pronunciation of the words: “It will fall like rain on the fleece and like a drop on the ground.” In the 15th century fragmentation of St. bodies according to the “Charter” of Patriarch Philotheus were performed in the same way as at the present time; slight differences were that when pouring warmth into the cup, the deacon said only “Amen,” and when blessing it, the priest said: “Blessed be God, bless all things” (manuscript Soph. bib. No. 530). In the 16th century during the fragmentation of St. body, the same words were read as now, but in some monuments they were replaced by others: “The honest and holy and most pure body of our Lord and Savior I. Christ is broken, it is laid down for the worldly life and salvation” and “In the name of the only begotten Son of God, the Lord God our Savior I. Christ, you know the Lord. Let us, Lord, let us, as sinners, know Thee” (manuscript of the Moscow Synod, Bible No. 680. 310. 909). Placing the upper part of the lamb into the chalice, the priest said: “The mixing of St. body and honest blood,” and pouring water into the chalice, “The warmth is Thy Holy Spirit.” The prayers during communion are similarly varied. For all the listed and other features of the Russian rite of the liturgy of John Chrysostom, see in more detail in the cited works of Odintsov, L. A. Dmitrievsky, his Divine Services in the Russian Church for the first five centuries and in the “Orthodox Interlocutor” of 1882, III, 149 and 372, as well as in Hierom. Philaret [but see also regarding Chrysostom from the liturgical side in Dr. Ferd. Probst, Die antiochenische Messe nacli den Schriftcn des hi. Chrysostomus dargestellt in Zeitschriff ftir katholische Theologies 1883, S. 250–303 and cf. at Prof. Dr. Albert Ehrhard, Die altchristliclie Literatur und ilire Erforscliung seit 1880, S. 203.]