Typikon of the Great Church, or modern Typikon of Greek parish churches

The parish churches of Constantinople, Athos and other cities of the Orthodox East are regulated during the celebration of divine services by the Charter, which differs very significantly from the Charter of Svyatogorsk and even the Charter of Sava the Sanctified. This charter is called μεγάλης ἐκκλησίας, i.e. Church Typicon according to the order of the Great Church of Christ. In its present form, this Typikon is of recent origin. Its first edition was published only in 1838. But the beginning of the existence of the Typicon of the Great Church almost simultaneously with the beginning of the appearance in Constantinople of the “Great Church,” or the famous St. Sophia Church, built by Emperor Justinian. Having erected a church that surprised his contemporaries with its grandeur and beauty, the immensity of its dome, as if hanging in the air, the church, becoming an object of imitation to this day in the field of Christian construction art, Emperor Justinian endowed it with rich utensils, a brilliant sacristy, a large staff of clergy, clergy and singers. The church became a cathedral; In it, the bishop's divine services were constantly celebrated in the presence of the patriarch or even personally by the patriarch himself. Because of this, the annual cycle of worship soon became complicated by many rituals and customs, only thanks to the position in which the church of St. Sophia, and the Charter appeared with the peculiarities of the liturgical orders of this church. Clear and sometimes quite detailed indications of this Charter can be seen in the book of Constantine Porphyrogenitus “De ceremoniis avlae Bysantinae”, which introduces us to the rites of the patriarchal service, the situation of royal exits, some data regarding the then church year, festive services, the peculiarities of cathedral services in large cities, etc. Codin’s book “De offciis curiae et ecclesiae Constautinopolitanae” supplements this information about the orders and customs of the St. Sophia Church. We find references to the same Charter in the Τποτνποσιζ of Theodore the Studite 1, in the writings of Nikon the Montenegrin 2, in the most ancient Greek typikons of Jerusalem 3, in the Slavic Charter of the Patriarch of Constantinople (from 1025–1049) Alexei 4 and in the interpretations of the conciliar rules Valsamona 5. We can now make a direct acquaintance with some of the features of the services, with the Monthly Dictionary of the Church of Constantinople, on the basis of the handwritten gospels and apostles described by Mansvetov 6 , Ivanov 7 and others. Of course, we cannot now make a complete review of the services according to the Charter of the Great Church, because we do not have complete lists of this Charter, but over time this gap in the liturgical literature can be filled. Our confidence is rooted in the conviction that in time complete copies of this Charter can be found either in the Greek original or in the Slavic translation. An example in this case would be an excerpt from this Charter found by the late A. Popov in the manuscripts of the library of A.I. Khludov 8. The title of this passage reads as follows: “The Charter of the Great Church of St. Sophia was copied by the God-loving Archbishop Clement of Novgorod 9. To the materials we mentioned to establish the position that the Charter of the Great Church of ancient times was a real complete list of the Typikon in relation to the liturgical orders of the Justinan Church, the following Greek passage can be attributed: Τάξις (μεγάλης ἐκκλησίας), γινόμενη ἐπί τε τ ῷ ἑαπερίν ῷ, τ ῷ ὄρθρω, τ ῇ θεία καὶ ίερά λειτουργία καὶ επί τ ῇ χειροτονία τοῦ ἐπισκ ό που . This passage was discovered by us in the canonical manuscript of the 15th century of the Russian-Athos St. Andrew's monastery. All the instructions, notes and passages we have listed are sufficient for us to safely begin to get acquainted with the liturgical features of the ancient Rule of the Great Church and to briefly describe it. The excerpt of the daily service we discovered gives us very interesting features of the composition of this service, which until now remained unknown due to the lack of positive data, and therefore we will begin our acquaintance with it. On Saturday evening, after the meeting of the clergy, the ostkhary 10 (οστιάριος) comes to the metropolitan’s cell, either alone or with one of the churchmen, takes a monovamvino (μονοβάμβουλον) 11 and lights a candle. Preceded by the clergy and people ahead of the bishop, the bishop enters the church, bows in the middle of the church, then kisses the standing saint in the middle of the church. icon and enters his stasidia, the clergy chant three times, upon his entry there, Τὸν δεσπότην καὶ ἀρχιερέα ἡμῶν, Кύριε φύλαττε. After they have fulfilled this, the bishop blesses them three times, while proclaiming to him Εἰς πολλὰ ἔτη δέσποτα. Then there is the beginning of the sequence, after the deacon exclaims: Bless, Vladyka, and the priest “Blessed is God” or “Blessed is the kingdom” and the sequence is usually performed in order. For “glory”, the priests put on their phelonions inside the altar (φαινόλια), as well as the deacons, leave from the side of the offering (άπο τοῦ μέρους προθέσεως) and come to the reddest gates of the church ( πλησίοντ ῷ ν ώραιων πολών τού ναού ). After the priests and deacons have been established in rows there according to rank, the subdeacon comes, dressed in a short surplice (χαμίσιον), holding a censer and a candlestick. Place the candlestick in front of them, in the middle, give the censer to the second of the deacons, and he himself comes and stands behind them between the first priest and the second deacon. When the stichera is finished, the second deacon, stepping forward a little, exclaims: “Forgive Wisdom,” making the cross a censer. Then the last deacons come, take the candlesticks and precede the entrance. The entrance is directed inside the holy altar. The subdeacon returns to the direction from which the entrance came and from there enters the holy altar, where the entrance itself is directed. The second deacon with a censer precedes the entrance, stops in front of the bishop's stasidea and censes him, then leaves while the priests are singing, and the first to enter the solea. This is how you enter. During the singing after this prokemne by Domesticus 12 (δομέστιχος) or Laosinactus 13 (λαοσύναχτος) on the ambo, with the participation of the singers who have gathered to him, the bishop and all the bishops who are here sit down, and the exocatakiles also sit down 14 (έςωκατάχηλοι). After the end of the sequence they all sing together: “Confirm, O God, our kings,” “O Lord, preserve their holy kingdom for many years,” and also φόλαττε. Upon fulfillment of this, the bishop praises and there is a dismissal from the priest. According to custom, the clergy sing loudly “Create many children, O God, their holy kingdom for many years” and φόλαττε. After this, the bishop blesses them three times, while those standing below sing Εις πολλά έτη δέσποτα, leaves his stasidia and, preceded by the clergy with a candlestick, as in the beginning, reaches his cell. Here, according to custom, when the people exclaim Εις πολλά ετη δέσποτα, the bishop blesses them once and releases them. The bishop does this in the same way whenever he leaves his cell to go to church, that is, on Saturday evening, Sunday morning and on the days of revered holidays. In the morning, the bishop's people take the monovamvul, light a candle on it and go with the bishop to the church. When the clergy and the rest of the people who are there gather, they come out to meet him and say: Εις πολλά ετη δέσποτα. The bishop blesses once, enters his stasidia and follows according to custom 15. At the Great Doxology, the exit takes place again, as described in the rite of Vespers. When the priests sing “Blessed are you the Virgin Mary” until the end of such an exit, in front of the candlesticks in the interval there is a reader in a phelonion, with a large cross in his hands. The reader with the cross stands in the middle of the candlesticks. When they return to the altar, it precedes, goes even to the solea and stops here. After the priests enter the altar, the reader enters the two steps of the pulpit and reads melodiously (λέγει μετά μέλους) “Glory to God in the highest.” After the great doxology has been performed inside the altar by the priests and deacons, the reader enters again and sings melodiously (ψάλλει μετά μέλους) the psalm of David, then “Arise, Lord” and the remaining verses. This reader descends and the domestik or laosinact enters the third step of the pulpit and sings the prokeimenon together with the rest of the readers. At the ends, the domestic sings loudly (ήχισμα). At the time when this prokeimenon is sung by a domestic, two readers with lamps and two deacons come out, and behind them comes a priest with the Holy Gospel in his hands, dressed in all priestly clothes ( στολήν), enters the pulpit from the back and sits 16 with the deacons until the readers and the domestic chant the prokeimenon, and “Create their holy kingdom for many years” and Τον δεσπότην καί αρχιερέα. When they say, “Create many years,” etc., the priest and deacon stand up; The deacons are sintered to the third step of the pulpit, the readers with candlesticks stand on the second step of the pulpit, and the priest places the Holy Gospel on the top of the pulpit. The second deacon from the holy altar says: “Forgive wisdom, let us hear the holy Gospel.” The priest names the Holy Gospel and reads the Holy Gospel in order. After reading it, one of the deacons takes the Holy Gospel, takes it to the bishop, who kisses the Holy Gospel, and blesses it. The priest stands on the last step of the pulpit and waits for the deacon to return. Then they enter the holy altar: first comes the reader with the cross, and then the readers with the Holy Gospel, the deacon and the priest. During the utterance of the morning petitions by the second deacon, the priests, and the deacons who are in the altar, take off their vestments and leave, only the priest remains, who read the Holy Gospel, and performs the dismissal. After the dismissal there is again the many years of the holy kings, according to the custom above at Vespers, the bishop blesses three times then and the rest of the succession is performed as described at the dismissal of Little Vespers (μιχροῦ έσπερινοῦ). At the Liturgy, the bishop appears with those who happen to be present, stands in his stasidia, and follows according to custom. After the elevation of the holy gifts, the bishop comes out of his stasidia, stands in front of it and distributes the antidoron to the people. At the end of the liturgy, there is a celebration of the holy kings, according to custom, and the blessing of the people by the bishop. When the bishop intends to celebrate the liturgy, then the exocataquiles and other chief deacons and everyone who wishes to celebrate the liturgy gather inside his stasidia and dress in their surplices, and the kanstrisius (χανστρίσινος) 17) and hieromnimon ( ίερομνήμων) 18). The bishop dresses himself in the clothes of the two above-mentioned superiors, i.e., kanstrisius and hieromnimon, and hands the kanstriss to the kanstrissius 19, who at the same time kisses his hand, and to hieromnimon the kontakion 20, in the same way kisses the hand of the bishop. Then the bishop leaves from there and comes to the right side of the red gate, supported on both sides by the two leading exocataquils, but if they are not there, then by the canstrius and hieromnimon. When the bishop leaves his stasidia, the singers sing loudly Εις πολλά έτη δέσποτα, and he blesses them once. Before the bishop, the one who lays the established footstool (ύφαπλοίων τήν τεταγμένην ποδαίαν τής αλλαγῆς) comes to a certain place, as it is said, 21, establishes the usual seat (σέλλιον). The bishop sits down, and he is surrounded on all sides by deacons intending to officiate. Here he, if he wishes, supplies readers, subdeacons and officials, and then begins the liturgy. During the procession, only the priests come from the holy altar, without the priest who started, and stand, according to the custom of the others, near the red gate. In front of the entrance comes Chartophylax 22 or another of the Exocataquils, together with Kanstrius and Hieromnimon, or someone else from the deacons who are in charge and have the right of primacy with two other deacons, calls for the bishops and, bringing them, put them in the place above, then the priests stand in the same place, the bishop ascends to a certain place of the entrance and stands with the bishops and priests. When they stand there, the priest comes, who made the beginning together with the deacon. The deacon carries the Holy Gospel before his chest, the priest thus follows him, and the readers with lamps precede them in front. The readers place the candlesticks in a certain place and leave, and the deacon passes the Holy Gospel to the second deacon and the bishop kisses him in his arms and, after kissing him, blesses the priest who performed the beginning of the liturgy, and the bishop reads the prayer of entry. After prayer, the second deacon says to the bishop: “Bless, lord, the holy entrance.” The bishop blesses in the middle and says: “Blessed is the entrance of your saints always now.” Then, having retreated somewhat from the place of entry, the second deacon or, in his absence, another of the deacons, pronounce loudly, drawing a cross with the Holy Gospel: “Forgive Wisdom,” then the outermost deacons leave, taking candlesticks, and the entrance is made two in a row. When the bishop moves, the readers standing on both sides of him say ΕΙς πολλά έτη δέσποτα and sing this three times until he enters the sole. When he intends to enter the holy altar, the holy gates are locked and the bishop kisses the holy icons that are on them. Then the singers often and loudly sing Εις πολλά ετη δέσποτα. They open the doors, the bishop enters, while singing the troparion of dismissal of the saint's day, the bishop censes the holy meal around, then takes the dikiri from the subdeacon, makes a cross with it in front of him and worships and does this three times, then gives it to the subdeacon. After this, good wishes are made to the holy kings and the bishop who was then present. The domestik, on one of the indicated steps of the pulpit, pronounce: “Lord, save the kings,” and the laosinact, “And hear us,” another of the readers, “Glory,” then pronounce the kontakion. The second deacon, turning to the bishop, says: “Bless, Vladyka, the Trisagion hymn,” showing with his right hand the end of the orarion. The bishop answers: “For you are holy, our God, and we send glory to you,” and the second deacon shows the orarion to those standing outside. The singers outside the altar sing the trisagion hymn three times, and the bishop says the prayer of the trisagion hymn. Once the clergy sing inside the altar. Singer outside: “Bless herald glory,” the singers sing “Glory” melodiously and slowly. Then, the bishop takes the trikirium from the subdeacon, makes three crosses in front of the Holy Gospel, which lies on the holy table, bows and at each worship says: “Lord, Lord, visit these grapes and strengthen what Thy right hand has planted.” Again the trisagion hymn is sung inside the altar, by the clergy standing around the holy meal, and the singers outside sing το σύναμεζ 23 and pronounce the trisagion hymn melodiously and slowly so that the bishop comes and stands on the co-throne; Then again the clergy who are in the altar sing the Trisagion hymn together slowly. And when they say “Holy God,” the bishop blesses, and he also blesses “Holy Mighty One” and “Holy Immortal One, have mercy on us.” Upon fulfillment of this, the bishop sits on the co-throne, bishops and priests are separated on either side of the upcoming bishops. The Apostle is read on the pulpit. The bishop blesses the first bishop or priest and, after reading the Apostle, the bishop or priest who has received the blessing speaks to the reader of the Apostle, “Peace be with you.” The singers sing "Hallelujah." While this is being sung, the second deacon burns incense around the holy meal, the bishop and all the clergy. Then the chartophylax or another one of the officials having primacy, who must read the Gospel, moves away from the bishop with two deacons, stands before the holy table, bows three times and takes the holy Gospel. After he takes it, say to the bishop: “Bless, Vladyka, the Evangelist Matthew, or Mark, or Luke, or John.” The bishop answers: “May God, through the prayers of the holy, glorious and all-validated evangelist Matthew, or Mark, or Luke, or John, give you the word of the king of powers who preach the gospel with great power.” When he leaves the altar, he is preceded by two readers with candlesticks, followed by two deacons, then the reader facing the front exits from the right side of the solea, ascends from the back to the ambo and each stands in their designated place. When the readers sing the last “Hallelujah” melodiously and slowly, the bishop stands up from his chair, takes off his omophorion, turns to the east and, standing there, reads the psalm: “Incline, O Lord, Thy ear” to the end. And when the second deacon says, “Forgive wisdom, let us hear the Holy Gospel,” then the bishop turns to the Gospel. After reading the Holy Gospel, the bishop says to the reader of the Holy Gospel, “Peace be with you.” Then the bishop and the rest go, the bishop comes and stands before the holy meal, and the others in their appointed place. The evangelist brings the Holy Gospel, the bishop kisses the Gospel and blesses the reader. Then the following is performed according to custom, with Hieromnimon holding the scroll (χονταχιον) of the bishop and serving him in everything with complete accuracy and attention to the fulfillment of sacred and divine prayers. At the entrance of the holy gifts, the subdeacon comes, gives the bishop water, and he washes his hands. Then everyone leaves, except only the bishop and bishops, and each of them takes the offering: one sacred vessel of the holy gifts, the other, the reader of the Gospel, holds the holy vessel. paten, which contains the Body of the Lord. When leaving the holy entrance from there, a second deacon precedes him, who carries the holy censer in his right hand, and in the middle of his left elbow is the bishop’s omophorion. Behind all the holy priests, the deacon carries air on his shoulders. In front of this is the subdeacon, carrying a washstand in his hands and a wiping tray on his shoulders. During the customary follow-up, during secret prayers, the subdeacon comes out from the right side of the holy altar and stands behind the pulpit. And when the bishop exclaims the “Victory Song”, this subdeacon sings melodiously “The Elites of Faith” 24. And again, when the bishop exclaims, “Take, eat,” the subdeacon again sings melodiously “The Elites of Faith” three times, and again when the bishop exclaims: “Pretty much about the Most Holy, Most Pure One,” this subdeacon says “The Elites of Faith” three times. Then he returns to the holy altar through the left side, and then the usual sequence of the Divine Liturgy is performed. After communion of the holy gifts, the subdeacon gives the apostle the priest to wash his hands and then take these rinses and pour them into a certain place where the priests also wash their hands. The prayer behind the pulpit, “Blessing those who bless Thee,” is read by the performer of Proskomedia 25 and who began the Divine Liturgy. After reading this prayer, the bishop places the orarion, distributes the antidoron to the people, and the usual dismissal of the liturgy is performed by the priest who read the prayer behind the pulpit. After the dismissal there is a long period of holy kings and the rest of the rite, as stated at Vespers and Matins. Then he enters the diaconium, takes off his vestments with the help of two superiors, Kanstrisius and Hieromnimon, and puts on his usual robe in the diaconium, gives a short instruction to the clergy and retires to his cell 26. According to the most ancient Charter of the Great Church, the lithium with the blessing of the loaves was not performed at vespers, but on the days of the great holidays the lithium was celebrated after matins in the city square. Such litias took place very often in the practice of the Byzantine Church and were sometimes distinguished by extraordinary solemnity 27 . For example, we will describe lithium on the first day of the month of September at the beginning of the indictment. After Matins, the bishop left his place and went to the altar, and the prayer of descent was read. There is no beginning, but the deacon says, “Let us pray to the Lord.” After the cry of the bishop, “Peace to all,” the archdeacon, “Our heads.” The readers sing the Trisagion, and everyone goes to the square. After the readers, the people in the square sang the same thing and the deacon said the prayer of the antiphons without the exclamation “Bless the Master,” but directly, “Let us pray to the Lord in peace.” The antiphons are sung: “Blessed is the man” with the refrain: “Lord intercede for me,” “The staggering nations of the world” with the triple “Hallelujah” and “The song befits you, God in Zion” with the troparion “Refuge and strength.” The antiphons were followed by the troparion: “Like the Mother of God who is in truth,” and the litany pronounced by the bishop: “On the welfare of the whole world,” “On our pious kings,” “On the unshakable and unburned and unstained.” According to the litany, the bishop blesses the people three times, sits on the seat and reads the Apostle, after which the bishop reads the Gospel. The deacon repeats after the bishop what he reads: “At the time Jesus came to Nazareth.” During the special litany, the bishop blessed the people and exclaimed “For he is merciful” and “Peace to all,” the archdeacon “Our Heads,” the bishop read a prayer for veneration and uttered the exclamation “You are the hedgehog of mercy.” When the troparion “To the Maker of All Creation” was sung, the procession returned to the chalcopratia and the liturgy with antiphons was celebrated according to custom 28 . When reviewing the liturgical features of the annual circle according to the Charter of the Great Church of ancient times, we will not list them all in detail, but for our purpose we will focus only on more or less outstanding ones. “Worship of the Honest Tree is being established in the Great Church” from September 10. On September 11, they sang the troparion “Lord Save” and instead of the Trisagion, “To Thy Cross.” Readings from the Apostle and the Gospel are applied to the remembered event. Regarding the pre-celebration in general, the Charter notes: "It is appropriate to know 29 that for 4 days the worship of the venerable tree is first established in the congregation of the church from the morning hour until the erection of the venerable and Divine tree. At the liturgy, the husbands and wives who come together, according to custom, say antiphons, and in the trisagion place "to the Cross Yours." Previously, we celebrate the Cross for 4 days, but on the fourth, 10 days of the month are not sung.” The eve of the Feast of the Exaltation is described as follows: “According to the liturgy, after the ascension of the Honorable Cross, the katikhumi (in the katphumen?) will wash the hartofilarev with warm water and wear a crimson goitan and a belt, then the bishop will sit in a phelonion and in an omophorion in the middle of the katikhumen, above the church door and crossing 3 times, seeing the lot of people and glorifying God, and put the packs in the baptismal chambers and then bring them into the porch. After the opening of the church and after all the singing and finally, “Lord have mercy,” there is an entrance of the saint and the abi prokeimenon, “The Lord reigns,” and according to the 3rd antiphon and for the small deaconesses there is a paremia, reading 1 from Exodus “Moses gives water”, end “Healing”, reading 2 from the Proverbs “Do not let the Son be weary”, end “For the Lord is strong”, reading 3 from the Prophecies “Thus says the Lord the opening will be”, the end “The God of Israel” is written on the row and the singers sing the troparion in voice 1 “Lord save His people,” verse 1 “The Lord reigns, let men be angry,” verse 2 “Exalt the Lord our God.” And after the death, the panukhidi go from the cross to the market, singing the kontakion “He who has ascended” and there is a litany, 40 “Lord have mercy” and a prayer, eight chapters of worship and let the people go” 30. On December 22, the remembrance of the opening of the Great Church was celebrated, at its consecration, after its renewal in 362. On this day, before the start of the liturgy, a lithium was celebrated in the square. On the way I sang the troparion ch. 4 “Your city, Mother of God, reigns in you,” and upon returning to the troparion church, “Our city, Lord, is like the eye of the universe from all Your righteous repression.” Upon returning from there, when they approach the great icon of the Savior, they sing “Glory to Thee, Christ God, the praise of the apostles,” and when they stand at the silver gates of the Great Church, they say, “Take the gates,” and enter the church. Upon entering, they sang kontakion 4 voices “Like the highest firmament,” followed by the trisagion, prokeimenon voice 3 “Our Great Lord,” the Apostle and, in order, the liturgy. If this day falls in the week of St. Father, the lit was performed at the end of Matins. The Patriarch entered the altar through the side door, put on his vestments and went out to the pulpit, where he made the beginning. Having descended to the third step, the candlelighters lit the patriarch’s lamps, since, at the end of Matins, the candles were extinguished. The procession went from the church to the square, and from there returned with the same ceremonies described above 31. On December 23, the consecration of St. God's Great Church. The troparion was sung, “Take the gates of your princes,” and instead of the Cherubim, “Let all flesh be silent” 32 . On the eve of the Nativity of Christ and Epiphany, the so-called royal hours are celebrated, at which the king was present and his many years were pronounced. For many years this had the following form: “God create their holy kingdom for many years.” After a little hesitation, the deacon said: “God create their sovereign and holy kingdom for many years for many years,” and “God create for many years their divinely crowned, God-named, God-observed sovereign kingdom for many years.” Many years were pronounced at the ninth hour, after the singing of the stichera). On the eve of Epiphany, the blessing of water was performed in the church itself in a vessel before the throne 33. If the Feast of the Presentation fell on Monday of the first week of Lent, then the full liturgy was served with 34 hours. No matter what day of fasting the feast of the Annunciation fell on, even if it happened on Friday during Holy Week, the full liturgy was performed 35. On August 1, the removal of the cross and veneration took place. On the nearest Sunday to this day, the cross was taken out of the palace and with it, while singing the stichera to the cross, they walked around to all the palace premises. Then every day they walked with it around the city and city walls, and on the 13th they transferred it to its usual place of storage, i.e. to the palace 36. On Wednesday and Friday of Cheese Week, the Liturgy of the Presanctified Gifts was served 37. On the eve of the first Sunday of Lent or the week of Orthodoxy, the patriarch with all the bishops and the Sofia clergy served an all-night vigil in the Blachernae Church. In the morning, the procession went first to the square from this church to perform litia, and then to the Great Church, where the steward read the confession of true dogmas 38. In the first three days of Holy Week, memorial services are scheduled with prokeimnas and Gospel readings. In addition, on “Let my prayer be corrected,” we read Psalm 4 and Gospel 39. On Maundy Thursday, the ritual of washing the feet was performed before the liturgy in the vestibule. After the third and sixth hours, the holy meal was washed. On the same day the myrrh was consecrated. At Vespers they sang the troparion “We venerate a copy,” on the occasion of veneration of the copy by which the Savior was awakened on the cross. After the entrance there was no trisagion and litany, but immediately the patriarch entered the high place 40. On Good Friday, the Liturgy of the Presanctified Gifts was celebrated. At Matins on Holy Saturday, “The Immaculate Blessedness” and with choruses were sung “for the sake of the people,” that is, so that the people would gather in the church, not before the canon, but after its ninth ode and the luminary. The very singing of these immaculate ones was performed with the same features that are not alien to our modern practice. They sang blamelessly before the icon “The Dejection of Our Lord Jesus Christ.” Before the great doxology, the exit took place. A deacon walked ahead with the Gospel, other deacons with a censer, and priests with candles. The singers sang “Dneshny secretly” at this time. After “glory,” the saint and the archdeacon proclaimed “Wisdom,” and the priests sang the stichera “Most Blessed Are You, O Theotokos,” and then the Great Doxology. The priests and deacons, at the end of the great doxology, raised the shroud over the head of the saint, who was holding the small Gospel in his hands. The archdeacon walked ahead of the saint, holding a large Gospel in his hands. The saint sang “Holy God” three times, the priests and people repeated the same three times. In the middle of the church, the singing resumed, and then they went to the altar, where the Gospel and the shroud were placed on the throne. The clergy sang “Blessed Joseph” and now “To the Myrrh-Bearing Women” and read the troparion of prophecy and proverbs 41 . At the liturgy, two antiphons were sung: the first and last, “I cried to the Lord,” with the stichera “We glorify Your life-giving rise,” and the other, Chapter 3. “We glorify Your life-giving uprising.” After pronouncing “glory,” the patriarch ascends to the co-throne and teaches peace. Immediately the prokeimenon is said: “Let all the earth worship Thee” with the verses “Shout to the Lord” and “Cry out to God that the deed is terrible” and the proverbs are read. At the second reading, “Shine, shine,” the patriarch descends from the co-throne, goes to the great baptismal room and performs baptism. In its place and on the co-altar the Gospel is placed until the second entrance. The readings were interrupted by the singing of the verses: “Let us drink to the Lord” and “Bless all the works.” During the last song, priests and deacons dress in white robes. The newly baptized are returning from the baptismal hospital. They are preceded by a singer singing “Blessed are they that remain.” The second verse was pronounced in the silver gates, and the third - on the pulpit, when the singer changed his surplice to a white one and replaced the one singing “Bless.” The second entrance is made in silence (ὴσυχῆ), “Elites in Christ” is sung and Apostle 42 is read without the prokeme. Instead of hallelujah, they sang “Rise up, God,” throughout the entire psalm. At verse 3 they sat down and “sat until the end of the psalm.” When singing “Arise, God” again, they get up and stand until the end of the Gospel, “looking to the east” 43. The bell for matins on Easter began at 9 o’clock at night, “as the Great Church is legitimized.” The patriarch and priests, having put on their vestments, began the “agrinia,” at the end of which they sang kontakion and ikos and performed the dismissal. The reading “descent into hell” began. Then the patriarch, priests and people went out into the vestibule, stood in front of the church gates and made a cross “on the gate.” One of the priests remained in the church to answer. The Patriarch burned incense to the church and people, loudly pronounced “Glory to the Saints” and sang “Christ is Risen” three times in the 5th tone. The Patriarch recited the verses: 1) “Let God rise again,” 2) “As smoke disappears,” 3) “As wax melts,” 4) “Confess the Lord,” 5) “Let the house of Israel speak now,” 6) “Let all who fear speak now,” and 7) “This day what the Lord has created." While singing “Christ is Risen,” everyone entered the church. The Patriarch stopped in front of the royal doors and said “Make up the holidays,” “Glory,” and “and now,” to which the clergy responded by singing “Christ is Risen.” Everyone took their places and began to sing the canon: Irmos twice, and troparia 4 times. After the canon, they sang verses, during which the Gospel was brought out and placed in the middle of the church. The Gospel was kissed by the patriarch and the priests, who then said Christ to each other and went to their places. When the people kissed the Gospel, they sang “glory and now,” “Resurrection day.” The rite of Easter Matins ended with the singing of the troparion “Rejoice, heavens and rejoice on earth,” which immediately followed the verses, the litany and dismissal. Thus, it can be stated with certainty, on the basis of the present data, that the Months and Triodi were distinguished by the Rules of the Great Church in completeness, although not to the same extent as was inherent in the successors of the present Rules, the Studio and Jerusalem. The services were furnished with extraordinary ceremoniality and solemnity, thanks to the large staff of the clergy of the St. Sophia Church and the many officials who performed certain duties under the patriarch, as well as the predominance of singing, thanks to the large number of excellent singers who were on the staff at the cathedral. In many liturgical rites and ceremonies, a living connection between liturgical practice and early Christian practice is visible. All-night vigils do not constitute an integral part of the Charter of the Great Church, as in the Jerusalem Charter of St. Savva the Sanctified, but they are not completely absent, as in the Rule of Theodore the Studite. All-night vigils, which in the Charter of the Great Church are sometimes called requiems, were celebrated solemnly on the eve of great holidays and local ones! Constantinople celebrations on the occasion of some significant events in political or religious history. The number of stichera on “I cried to the Lord” does not exceed six, even for the great! holidays. In the evening and morning services the exits are decorated with special solemnity. The Great Doxology was read. The Morning Gospel was read at the end of Matins after the Great Doxology. The Charter of the Great Church, formed according to the needs of persons of non-monastic rank, thanks to the position occupied by the Church of St. Sophia, as a cathedral church, in which the services of the patriarch and bishops often took place and, moreover, in the presence of the king and the synclite, due to its applicability and ease of use, it was adopted in other cathedral churches of different provinces of the Byzantine Empire. This was all the more easy to do because “from this divine church (i.e. St. Sophia), says Simeon of Thessalonica, hierarchs flowed like streams throughout the entire land, irrigating and reviving the churches and souls of believers,” which in their flow carried away and brought in the rites and customs of the Church of Constantinople in imitation of this latter 45. It goes without saying that the same imitation, but this time of local cathedral churches, explains the spread of the Charter of the Great Church among parish, city and even rural churches 46 . In general, the adoption of this Charter in other churches was never obligatory, although attempts of this kind on the part of individual individuals did exist 47 , and therefore, along with this Charter, local Charters continued to exist - ktitorskie 48 . The appearance of the Jerusalem and Studite statutes in the practice of the Byzantine Church supplanted many of the orders and customs of the Great Church, and some of these rituals were included directly in their entirety in these statutes and mainly in the Rule of Theodore the Studite. Simeon of Thessaloniki, who reported quite a lot of information about the original Charter of the Great Church, indicates the reason for the decline of the liturgical significance of this Charter, among other things, in the cramped political circumstances of Byzantium, which began in the 13th century after the invasion of the Crusaders. In particular, these customs continued to persist in Thessaloniki even during the time of Simeon of Thessalonica and did not cease completely even after the capture of Constantinople by the Turks in 1453. The keeper of these traditions was the Patriarchal Church of Constantinople, although the customs and orders of this church at that time were no longer distinguished by either the splendor or the solemnity that we saw in the Church of St. Sofia. Hard times for the Greek Church forced them to abandon many of their previous practices and huddle exclusively within the walls of their dimly lit basilicas. The traditions and customs of ancient times were kept partly in practice, partly passed into the patriarchal euchology, and partly, finally, into handwritten records, the existence of which can hardly be subject to any doubt. As for the parish churches of the province, a printed Venetian Typikon was adopted there, published in 1545, of course, in compliance with the previous liturgical orders. However, the Venetian Typicon could not satisfy the parish clergy, since it had in mind mainly monastic practice. The cramped position of the Greek Church among the heterodox Muslim kingdom, worldly troubles and worries do not make it possible to accurately fulfill all the instructions of the printed Typikon and only in vain burden the parish clergy, who tried in every possible way to free themselves from the Typikon, which is difficult for the parish churches to implement. This it achieved only as soon as somewhat favorable times arrived for the Greek Church. In 1838, with the blessing of the ever-memorable Patriarch of Constantinople Gregory VI, the first edition of Τυπιχόν έχχλησιαστιχόν παρά τό was published in Constantinople under the editorship of Constantine, Protopsalt of the Great Church. ύφος τήςίτοΰ Χρίστοῦ μεγάλης έχχλησίας 49 . This Typikon was directly appointed by the publisher for the benefit and for uniformity throughout Orthodox churches, especially parish ones 50. But this is still not enough. The Charter of the Great Church of this edition opens its pages to be freely filled with new services and new rites in honor of new saints and even suggests the possibility of the appearance of new typikons in accordance with the needs of their time. “And until then, the wolves of Christ and the chosen saints will never become scarce,” says the same Typikon, but the verbal and church utensils will never cease to increase and multiply, the new church martyrology greatly increases and Christians’ reverence for the saints and thanksgiving is observed flourishing and not diminished. The application of new followers does not in any way damage this general Charter and the rule of the established apostolic and devoted following” 51. The composition of the Typikon of the Great Church in the 1838 edition is as follows: an introductory part, consisting of the order of the Sunday service, comments regarding the singing of troparions at the breaking of the loaves, regarding the liturgy of St. John Chrysostom, Basil the Great and the presanctified gifts, on indecency in singing (75 canon 6 of the Ecumenical Council), on the prohibition of reading in churches by outsiders (15 rights of Laod. sob.) and on silence during worship (from Jerusalem Typical); the first part, setting out the order of some services according to the Synaxarion; the second part, containing detailed instructions for services for the Lenten and Colored Triodions; the third and last part contains various liturgical remarks, such as. about the Feast of the Presentation, if it falls on Monday of the first week of Lent, about the Feast of St. Constantine, if it falls on the Saturday of Pentecost, about the holidays on which the patriarch takes the throne, explanations of some church hymns and κατάλογος τῶν φιλογένων συνδρομήτων. In the following editions of the Typikon, which were in 1851, 1868, 1884 and 1885, we notice few changes in the composition of the Typikon. What usually changes is mainly the preface and the articles at the end of the Charter. So, for example, in the editions of 1868 and 1884 we see in the last part the rite of consecrating churches, the rite of elevation to the patriarchate for the first and second time, the rite of electing a patriarch, the rite of installing a ruler, the ringing of the bell on the Lord's holidays, the rules regarding marriage and the rite of succession for the dead. In the 1885 edition in Athens, these articles were supplemented with instructions on services on royal and national festivals and their order was outlined. As for the Monthly Word, it is not distinguished by the completeness that is inherent in the Monthly Word of other typikons - Studian, Jerusalem or even Svyatogorsk. Services of the Lord's and Mother of God feasts and only more or less famous and revered saints are located here. Therefore, in the first edition of the Typikon, the number of synaxar services does not exceed 73, and in its subsequent editions until the publication of 1885, this number fluctuates between 92 and 94 services. The Typikon, published by Constantine Protopsalt in 1838, was translated into Slavic and adopted for practical use in the Bulgarian Church. This translation was made from the publication of the Typikon of the Great Church in 1851 and also received the title “Ecclesiastical Typikon according to the order of the Great Church of Christ, collected from Constantine, protopsalt of the Great Church of Christ, translated from Greek from its second edition and adapted, as best as possible, to the Slavic church books by Neophyte, Hieromonk of Rylsky, teacher the Slavic language in the theological in the island of Halki of the School of the Great Church of Christ, and now it was published for the second time by George K. Protopsaltovich, in Constantinople, in the patriarchal printing house in 1860.” We do not know when the first edition of the Slavic Typikon of the Great Church was made, since its first edition is not known to us, and therefore we cannot say in what relation this edition stands to its prototype. As for the second edition of 1860, having it at hand, we can safely say that this Typikon was a translation of the Greek original with only minor changes in relation to the Slavic Menaions. The publisher himself gives the most true and accurate description of his work in this regard when addressing the reader. “Be it known to the reader,” says Hieromonk Neophytos, that the stichera, troparia, kontakia, sedalny, exapostilaria, canons and other things in the Slavic Menaions do not always agree with those in the Greek, for this reason, as this Typik defines for the most part in Greek, if you want to follow the rite of the Great Church, adhere to To the Slavic we are guided by the local definitions: this Typik defines everything as it happens in the Great Church in these times. Many here, from the Greek Menaea, have come to greater agreement with the rules of the church. In case of other disagreements, visible in the Menaion, even in the voices they never agree” 52. Having indicated several examples of such disagreements between the Slavic Menaeus and the Greek, the translator concludes in another place: “This (i.e., disagreement) does not cause any harm to the rule of the church, since the whole essence is holy, fair and decent, both of them: you, the reader, will not sin at all if you sing this or that.” 53 The Slavic translator, by the way, included in the Synaxarion on July 11 the memory of Grand Duchess Olga, although he did not set out the service for this memory. Below we will set out in detail, according to this Charter, the features of services for this or that holiday or for this or that memory of a saint, but now, for a brief description of this Charter, we will get acquainted with its main features. In the first place we must put the absence of instructions in the Typikon of the Great Church of Little Vespers and All-Night Vigil 54. The holiday service, as well as the service on Sundays, usually begins with Great Vespers, which is served in the evening. On “The Lord I cried” there are 6 stichera for holidays and on the days of remembrance of saints, and for Sunday services 10 stichera. Matins begins with the Midnight Office. Litiya with the blessing of the loaves is performed in the morning. The Gospel is read after the 8th song of the canon. There is no end to Matins, but after the Great Doxology, during which the proskomedia is sung, the Liturgy immediately follows. At liturgies on holidays and on the days of revered saints, special antiphons are laid out. There are many peculiarities in the services for the Synaxarion and the Lenten and Colored Triodions, but we will talk about them later. Here we only note that the services of the twelve feasts, revered saints, and especially the services of Holy and Easter weeks are furnished with extraordinary ceremoniality and solemnity, due to the fact that the patriarch himself takes part in these services along with his officials. Thus, and on the basis of these data, we can conclude that the present modern Typikon of the Great Church, if it does not have a direct and immediate connection with the most ancient Typikon of the same time, was undoubtedly created on its basis. The similarities between the modern Typikon of the Great Church and the ancient one tell us for this. which we noted above. There is also not the slightest doubt that the modern Typikon of the Great Church includes many features from the Rule of Saint Sava the Sanctified in Jerusalem, which at one time, as we know, supplanted even all the local Rules of the Greek Church and became the regulator of its liturgical practice. The evidence for this is clear. In addition to features similar to the Typikon of Jerusalem (singing stichera on “I have cried to the Lord” on 10, performing lithiums with the breaking of bread, etc.), the modern Typikon contains direct extracts from the Jerusalem Rule 55 and references to the most ancient rules 56, which undoubtedly means the Rule of Sava the Sanctified. All this is quite natural in view of the historical changes experienced by the Great Greek Church. Due to its difficult position among Muslims, the Greek Church, until recently, had to abandon much of its ritualism: the solemnity and ceremoniality inherent in its ancient practice, change to simplicity and haste, luxury and splendor to poverty and misery on the outside, thanks to material shortcomings. This is on the one hand. On the other hand, the internal life of the Church required, in accordance with the times, certain changes and changes in the liturgical system, and representatives of the Church, “seeing the discord and confusion occurring in all, even in the city churches... and to the end of imaginary obstinacy, especially in the common people who listen to the depths of spirituality,” 57 determined “changes” and changes in accordance with these needs. Therefore, in the current Typica we find a lot of, although authoritative, private opinions expressed by the patriarchs on this or that occasion in the field of liturgical practice. Most of all we meet the decisions of the patriarchs, Constantius I, Byzantium, Gregory VI, etc. This is where the current Typikon for the modern Greek clergy receives special interest and significance. This is not just a Typikon, in which interested persons will find an indication of this or that case of liturgical practice, an explanation of why a church service is performed one way and not another on this or that day of the year, and who owns this opinion, but also a practical guide, according to which the pastors of the Greek Church can easily study church liturgical orders or the Church Charter and become directly and directly acquainted with the orders regarding this of the highest church authority. Τυπικὀν RKP. M. Synod, bib. No. 456, l. 142 rev; RKP. Vatoped. Afonsk bib. No. 323. Pandect. word 29. Rkp. Church-archaeol. music near Kyiv. spirit. Academician No. 179, l. 795 rev. So, for example, regarding the service of the Annunciation on fast days and on the first days of Easter, the typikons note that the orders for this holiday are set out, among other things, on the basis of the Typical of the Great Church ( ἀκολουθ ί σαντες ). RKP. XIII century laurels Afan. Athos. (Ganis.) and many other manuscripts of this time. In the Charter of Patriarch Alexei on the singers for the Exaltation of the Cross, it is noted: “the elder over both sides and with those from the singers who have the kindest throats in front of the holy doors on the face of the face that has become, sing the troparion, which in the Great Church is customarily sung as “Today is prophetic” (“No. 330 RKP. M. Synod, bib. l. 262 vol.). The rite of erection is done “according to the Charter of the Great Church.”l. 263. But according to the Charter of the Great Church, the forefeast of the Exaltation begins on September 10th. 78. The reading of the Gospel for Easter with the Annunciation was performed "in the image of the snoksarion of the Great Church" l. 161. "The division of the service of the Annunciation, which occurs on the days of fasting and in the Great Week, the custom of the Great Church established in the following" l. 162. The singing on Holy Saturday of the stichera "Blessed are you the Virgin Mary" was according to custom "as well as The Great Church sings” l. 34. Several excerpts from Charter No. 330, indicating the practice of the Charter of the Great Church, were made by Mr. Mansvetov in his book “Church Charter.” p. 231 approx. 1 and 2. Σύνταγμα κανόνων ... Πότλη και Ράλλη IV, 448–449. Description of the handwritten Apostle of the 11th-12th centuries. A. N. Muravyov, now stored in the library of M. spirit. Academician, made by prof. Mansvetov in the book “Church Charter.” pp. 242–249. A description of the handwritten Greek Gospels and the Apostle, which once belonged to the Tauride Theological Seminary, and now kept in the Church-Archaeological Museum at the Kyiv Theological Academy, was made by Mr. Ivanov in the Famous Imperial St. Petersburg. archaeological. society. vol. I (new series) and in separate brochures. The first addition to the Description of the RKP. and cat. church books. bibliography printing A. I. Khludova M. 1875 p. 13. The “God-loving Archbishop of Novgorod Clement” († 1299) mentioned in this list of the Charter was appointed bishop in Kyiv after the death of the Novgorod ruler Dolmat in 1274. He took part in pacifying the rebellions of the Novgorodians against Prince Dmitry in 1281 and against the mayor of Novgorod Simeon Mikhailovich in 1287, and not without success, as well as in the repeated construction of churches. Through his acquisition it was written and placed in the church of St. Software “for veneration by the priest and for obedience to the peasants and for the salvation of one’s soul” The helmsman, now stored under No. 132 in the Moscow Synod. bib. The present Charter was copied by him, obviously, for the Novgorod St. Sophia Cathedral, so that his clergy could be guided by it when performing bishop's services. The officials of the patriarchal Byzantine court, with an indication of their duties, are mentioned in a letter from Meletius to all generally Orthodox Russians of the Polish state dated July 22, 1597, published in the book of Prof. Kyiv. spirit. Academician I. I. Malyshevsky “Alexandria Patriarch Meletius Pigas and his participation in the affairs of the Russian Church.” vol. II Kyiv. 1872, pp. 55–57. In the mentioned letter from Patr. Meletia, these names of officials are translated into Russian. “First ostiary, hold the door to ordination.” “Second ostiary, hold monovanvilo.” Something like a candlestick with one candle. Domestik of the first and second faces. These were the six first deacons of the Great Church, namely: the great economy, the great sacellarius, the great skeviphylax, the chartophylax, the sacellarius and the protekdic. Ενχ o λ ou. Goar. pag. 240 not. 54. Among the features of the morning service according to the Charter of the Great Church, it is necessary, among other things, to include the custom of reading one kathisma on the twelve feasts (A. Popov, nerve, add. to the Description of the RKP. Bible by A. I. Khludov, p. 15, 17; Gorsk, and Nevostr. Description of the RKP. M. Synod, library department. III, part I, p. 273; Toscani ad typic. Rom. 1864 pag. 48,60, 68), which was close in content to the celebrated event. This custom also took place in the practice of the Old Russian Church. Regarding this sitting, Metropolitan John II (1080–1089) in his canonical answers gives the following explanation: “whoever in the singing of “Rise Up Lord” and “Every Breath”, “Hallelujah” and the Vespers Prokeimenon of the Church by the priest and bishop sedati Belts or a simpleton is in no way a prince or a king.” Russian bibliography, vol. VI, 1880, p. 5. Constrision over the copy, and change the priest's vestments. Something like our sacristan. Jeromemon, who watched the prayers on the back of the bishop, holding the table and the hymn of ordination, hung the image of the saint above his knees. This official reminds us in many ways of our bishop's official. Vessels for fragrant aromas used during patriarchal service. A parchment or bomb scroll, wound on a rolling pin and containing liturgical prayers written from the beginning of the scroll to the end and back. And others like that on sacred occasions. A face reminiscent of the present-day servant, who is obliged to lay down the orlets, during the bishop’s exits from the altar. This person was the last of the ninth five. The guardian of the books, who holds the church book justifications, the judge of all church rights, having marriage guilt, but also an avenger in other clergy faults, like the gum of the saint’s hand. This intercalary word in Greek liturgical books, which once denoted the nature of the singing itself, has now lost its original meaning and is sung along with the text “Holy God,” as if it were an integral part of it (Razumov, church penn. in Russia, issue I, M. 1867, p. 109). This duty of subdeacons, among other things, is also pointed out by Balsamon in the Commentary on the 22nd rule of the Council of Laodicea (Addition to the Reading. General Loves, Spiritual Enlightenment, 1878, book 3, p. 1134). According to the custom of the Great Church, sometimes the Lamb was taken out by the deacon for the liturgy (Monastery Metropolitan Cyprian in his liturgical activity. M. 1882, p. 139). Kanonich. collection RKP. Athos. Andreev. Russian monastery of the 15th century, l. 322–326. These litias in the Great Church were performed according to a special rite, which was later included in the general Charter and constituted “The rite observed in the litia, those who want the Great Church, come forth” (Description of the RKP. M. Synod, biblical section III, part I, p. 129). Εναγγελ. RKP. Church-archaeol. music near Kyiv. spirit. Academician No. 502, l. 222 vol., 223 vol., 224. The Greek text of this remark can be seen in the Apostle's handicraft. Church-arch. music , but with an addition. “This sequence occurs in the Great Church, but in the external churches antiphons are said according to custom, and on the third antiphon the above-described troparion “Lord Save” is said, glory even now, the kontakion “Ascended to the Cross.” Instead of the trisagion, “To Thy Cross.” First added. to description RKP. babl. A. I. Khludov, pp. 16, 17. Mansvet. Church Charter, p. 239; Ivanov, Greek. RKP. Apostle, belonging c. in Kerch, page 9. Ivanov, Greek. RKP. Apostle page 10. Τνπικ. RKP. M. Synod, bib. No. 381, l. 199; No. 484, l. 138; T άκτικ . rki. the same Bible No. 279, l. 202 vol., 168, 180; Charter, RKP. Solov. bib. No. 1128, l. 132 vol., 133; RKP. St. Kazan Barsanuphius L. 263; RKP. Typographer, bibliographer No. 288, l. 166 vol., 167; No. 289, l. 200 rev.,201; RKP. M. Synod, bib. No. 331, l. 131 rev; No. 337, l. 189 rev; Pzv. Imp. archaeol. total 1863, vol. VI, p. 141. Mansvet. p. 240; Ivanov, p. 11 We find an indication of this in all handwritten Greek and Slavic typikons. Mign. Curs. Complete. t. 155 pag. 905. Ibid. Page 244; Ivanov, p. 5. Req. RKP. M. Synod, bib. No. 310, l. 84 – 92; coll. Ivanov, Greek. RKP. Apostle p.6. Mansvet. pp. 244 – 246; Ivanov, p. 6. Charter XII century RKP. Tnpogr. bib. No. 285, l. 9. Collection apostle and Evang. Reader, Bulgarian, RCP Afonsk Russian Pant. mop. l. 52. Mign. Patrol. Curs. Complete, t. 155 pag "E τερον δε έ o τι (To πιχον) τὸ τῆς μεγάλης è χχληιασς δπερ δή και πάσαι ιχου и χχλησιαι 155 pag. An example in this case can be seen in the answer of Balsamon Patr. Alexandrian Mark. “All Churches of God, says Balsamon, must follow the custom of the new Rome or Constantinople” (Εύνταγμα χαν ό νων IV, 448). “And this (i.e., the features in Vespers and Cheese Week) for the sake of those who exist in cities, says the modern Greek Charter of the Great Church, and those who exist in monasteries, let the ancient ktitors follow their charter (Typik).” Typical. Great.Church. I860, p. 132. Τυπιχ. edit. Constantinop. 1838 an. praefac. Τοἴς έντευξομένοις ?? , μάλιστα δε τῶν χατά πόλεις χαί χώμας εύρισχομένων ), since due to the publication of new Menaia, which included, among other things, excerpts from the Typikon, very often containing new rites unknown in other churches, such great diversity was noticed in the worship of the Greek Church that on the same holiday different customs and rituals were performed, and not only in different localities and cities, but also in the same city in different churches. This diversity depended even more on the fact that there was a great lack of “primates, ecclesiarchs, cononarchs and charterers experienced in the charter,” as the preface of the Typikon of 1868 explains. However, by establishing uniformity by publishing the present Typikon, the Great Church did not at all pretend that this Charter would be accepted everywhere, by all churches. On the contrary, she left room for the rules that had prevailed until now, the local and ktitorsky rules, and on this occasion she even expressed her extremely interesting remark in the preface to the publication of the Rules of 1851. “But for the general rule and charter that remains the same and unchangeable,” says the preface of the Bulgarian Typikon of 1860, translated from the Greek edition of the Typikon of 1851, it is allowed that the most holy president of the churches, to whom the spiritual structure of them is entrusted, is to order the sacred Charter among the nobility according to the needs of times and places and according to the circumstances in the church for the prayer of the assembled people, determining places and hours, for it also continues or shortens (never truncation or abandonment of them) the sacred rites looking to the administration, which under them is the fulfillment of Christ: in other circumstances they have to pray in peace and joy and prosperity, in others they exist in cities and towns, and in others they exist in deserts and in travel and in war, in others living in sacred monasteries, and in others in solitude and silence, angelic asceticism: besides these, in place, there are special feasts of local saints, special seeking lordship, in that many, than in that city, or monastery: from these many would have been the rules (Typitsy) being for the general rule, like the words and immutability, is also characterized by the simplicity of apostolic antiquity, while the short and insignificant rule prescribes changes in proportion to the above-mentioned circumstances. Sitsa we have the Charter (Typik) of the Jerusalem Church, like St. Sava, and other other holy churches and honorable monasteries, the holy mountains of Athos and the divine mountains of Sinai: Sitsev would have been like that before ten years ago by me (i.e., Constantine Protopsalt) composed and abandoned from old appointments (comments) The Charter of Christ the Great Church and the type issued under the most holy and most glorious former patriarch of Constantinople, Gregory the sixth “1 Typical. Great. Churches. Const. 1860 p. 9, approx. 1. “In cities, there is no vigil (all-night vigil) for all holy churches, and if the Annunciation Eve happens on Wednesday or Friday, the presanctified liturgy does not take place, but after the 6th hour there is dismissal. In churches, even in holy monasteries, there are differences for the sake of high monastic life and the vigil the all-night vigil, there is a presanctified liturgy, the charter (Typik) of ktitors from the ancient fathers is immutable and abiding “(Typik. 1860, p. 153, note 1). Τυπιχ. edit. Const. 1884 an. raq. 6. Ibid. pag. 100, approx. pag. 118, approx. 2 in other Typik, ed. Const. 1860 p. 180, approx. 1. You might be interested in: