Liturgical books and prayer regulations. Liturgical Books Liturgical Books: The Lenten and the Color Triode, the Menaion, the Apostle, the Gospel and the Bible

Theology

Priest Maxim Yudakov

PECULIARITIES OF THE ARCHIEREAN RATE OF DIVINE LITURGY IN THE OLD RITER'S HOLY MINISTERS IN THE DOMESTIC ASSEMBLIES

A study of the monuments of the Old Believer heritage, which are important sources for the study of the hierarchal rite of the liturgy, has been carried out. Representatives of the so-called. of the old rite, that is, the one preceding Nikon's reforms in the middle of the 17th century, traditionally declare their strict consistency in the use of liturgical books, which were not touched by the hand of the reformer-guide. However, a certain difficulty is the pre-reform hierarchical rite of the liturgy, since the Old Believers themselves did not have their own bishop for a long time, and the one that was accepted into communion came from the “new believers”. In this article, an attempt is made to trace the origin of the texts and their relationship with the pre-reform tradition using the example of the monuments of the largest Russian Old Believer center at the Rogozhskoye cemetery.

Key words: episcopal service, Divine Liturgy, Old Believers, pre-Nikon divine service, book reform, bishop's service book, bishop's rite of the liturgy.

Introduction

In the middle of the 17th century. As a result of church reforms by Patriarch Nikon of Moscow, liturgical practice underwent changes that affected not only the priestly, but also the bishop's service. At the same time, the reforms of Patriarch Nikon caused the Old Believer schism. The Old Believers did not accept the new texts and performed divine services using liturgical books published under Patriarch Joseph.

The only hierarch who openly opposed the reforms of Patriarch Nikon, Bishop Pavel of Kolomna and Kashira, was sent into exile, where he died. Therefore, the Old Believers were left without an episcopate that could ordain new priests and deacons. There are two main trends: the non-popovs, who refused to accept clergy from the "Nikonian", and the runaways, who accept them in their existing dignity through chrismation. The latter long sought an opportunity to accept the bishop in this way, but their attempts were crowned with success only in 1846.Then the Old Believers-priests accepted into their fellowship the supernumerary bishop Ambrose (Pappa-Georgopoli), a Greek by origin, who was retired in the Intercession Monastery in the village of Belaya Krinitsa ... Metropolitan Ambrose laid the foundation for the Belokrinitsa hierarchy, whose representatives founded an archdiocese in Moscow with a center near the Rogozhsky cemetery.

Some Old Believers-priests did not recognize the Belokrinitskaya hierarchy, accepting the Renovationist Archbishop Nikolai (Pozdnev) in communion in 1923 and establishing their own hierarchy, later called Novozybkovskaya.

Priest Maksim Aleksandrovich Yudakov - graduate of the theological faculty of the Orthodox St. Tikhon University for the Humanities, Master of Theology; cleric of the Temple of the Icon of the Mother of God "Unexpected Joy" in Maryina Roscha in Moscow; senior tutor of the Tutor Service of the Orthodox St. Tikhon Theological Institute ( [email protected]).

When studying the Old Believer tradition of hierarchical worship, we will be primarily interested in the texts that the Old Believers themselves had at their disposal. However, the problem lies in the fact that Patriarch Joseph did not manage to complete the book reform, as a result of which the generally accepted bishop's Service Book, which the Old Believer hierarchs could use, did not appear in print. At their disposal were only handwritten monuments dated from different centuries and differing from each other. In this regard, we have to answer the question about the origin of the Old Believers' hierarchical Service Books. To find as many such sources as possible, we turned to the largest Old Believer book collections.

Belokrinitskaya Library

Firstly, it is worth mentioning the library of the Belokrinitskaya Metropolitanate, which was once located in the Intercession Monastery. During the Second World War, the library was divided into two parts, one of which was evacuated to Bucharest at the end of 1944 before the advance of the Soviet Army. Another was kept secretly by the Old Believers in Belaya Krynitsa until, in the early 1970s. was not transported to the Library of the Academy of Sciences (BAN) in St. Petersburg. The part of the Belokrinitsa library that ended up in Bucharest is currently kept in the Synodal Library of the Romanian Orthodox Church. However, we were not able to get acquainted with it, since this collection is inaccessible.

Among all the manuscripts of the Belokrinitsa collection of the BAN, only two books were identified that could relate to the episcopal ministry - these are the BAN manuscripts. White 30 and 84.

The first is the Bishop's Official, written in 1844, does not contain the rite of the liturgy. The chapters of the manuscript concern the ranks of ordinations and ordinations to all church and sacred degrees, the rites of the world making, the consecration of the world, antimenses, the burial of bishops. As indicated in the manuscript itself, most of the chapters were rewritten from the printed Consumer, published under Patriarch Filaret.

Nevertheless, one of the Officials' articles contains an indication of the peculiarity of the bishop's service of the liturgy. Here are twice excerpts from the writings of St. Simeon of Thessalonica on the meaning of removing the omophorion before reading the Holy Scriptures.

The second manuscript is of the greatest interest and reflects an attempt to compose a new text of the bishop's liturgy, intended specifically for the Old Believers. In December 1848, at the direction of Metropolitan Kirill (Timofeev) of Belokrinitsky, Bishop Onufry (Parusov) of Brail began to write this work. Apparently, the work of Bishop Onuphrius was sharply criticized by Metropolitan Kirill, since the text of the Liturgy is replete with numerous edits made by his hand. For example, that place in the prayer of repentance for defilement, written here in a lengthy edition, which lists a large number of sins, including, etc. mortals, crossed out with a pencil and written: “This is all wrong: can he act as a priest; Down with him. " And in the margins of L. 6 Metropolitan Kirill left a small summary: "All this ignorance and confusion should be corrected and written again." Nevertheless, Bishop Onuphriy continued in one way or another to use the text he wrote at least until 1873, since the last entry in the book on l. 52: "On December 1873, on the 3rd day, at 11 am, Metropolitan Kiril died."

In view of the fact that we were not able to get acquainted with another part of the Belokrinitsa library, which is now located in Romania, we do not know for certain whether the work on the compilation of a new Old Believer rite of the bishop's liturgy was subsequently continued or the work remained unfinished.

One way or another, we should dwell in more detail on the features of this text. The book consists of an unfinished monthly statement (September 1-12), the liturgy of St. John

Chrysostom, thanksgiving prayers after communion, dismissal with a mention of St. Onuphrius the Great and three short articles of different content.

The procession of the bishop to the temple is accompanied by the singing of the stichera of the holiday. At the entrance, the bishop is greeted by the subdeacons with a candle and an altar cross. It is interesting that not a single bishop's Service Book, containing not only the Russian Donikon, but also the post-reform order, says nothing about the presentation of the cross. Moreover, in the middle of the 17th century. opponents of the reforms of Patriarch Nikon considered the presentation of the cross for the bishop's service to be Latin and an innovation.

The remark that, apart from the festive day, the clergy do not go to the house of the bishop, but meet him at the door of the church, is exactly copied from the Official of 1677.

On the way to the church, the bishop recited the Nephilofean prayers "when they call", etc. 1 At the door of the bishop, he was met by a priest performing a proskomedia, with an altar cross, which the bishop blessed the concelebrating clergy.

In place of the rite of the entrance prayers, the text of the liturgy makes a reference to the Old Believer priestly Service Book. The prayer "Lord, send down your hand" is read in the altar, at the end the bishop kisses the throne and proceeds to the Solea, where the choir sings Eid yao ^ aetp, Zshiaota.

The verses for the vestments in their place are not written out, but there is an indication "even according to custom." At the end of the vestments and before the start of the hours, it is possible to perform the ordination as a reader or subdeacon. However, this passage has been corrected so that the ordination of the reader takes place at the third hour, and of the subdeacon at the sixth. Note that the Officials we have analyzed above do not know such a practice. But, in all likelihood, this practice, new in comparison with the pre-Nikon practice, nevertheless became entrenched in the Old Believer bishop's service, since at present at the third hour the ordination of the candle bearer is performed, at the sixth hour - the reader, and at the ninth hour - the subdeacon.

During the reading of the hours, the bishop reads prayers before the service: the first with the incipite "Lord, do not at least die" and with the heading "From defilement", as well as two more short prayers of a penitent nature: "Lord Jesus Christ, our God, the Son and Word of living God, To the Shepherd and the Lamb, take away the sins of the world and the most merciful Lord may harbor me "and" The Lord Jesus Christ may grant me all the blessings. "

During the singing of the Trisagion, the bishop overshadows the Gospel first with a wild man with the words "One is the Son by nature, and not by composition, the same God is perfect, and man is truly preaching, by confessing Christ our God", and then by the trikiri, pronouncing the troparion of the "Trinity apparition." After that, the bishop goes out to Solea and overshadows the worshipers with trikiry and dikiri with the words "Lord, Lord, look to heaven."

When ascending to a high place, the hierarch says: "Let the Lord command the heavens, and by the Spirit of His mouth, all their strength." After climbing a mountainous place, great praise is pronounced. For many years, the bishop responds by overshadowing the singing clergy in the altar with a trikiri.

During the reading of the Apostle, following the spread to the XVII century. In practice, the bishop and his co-workers kissed the altar cross with the words: "By the strength and weaving of Thy honest cross, Lord, have mercy on me and help me to the sinner." Immediately after the end of the Gospel, the overshadowing of the praying with triciri and dikiri ("five illumination") is performed while singing the chorus of Eid yao ^ aet ^, Zoyaota.

When the Creed is chanted, the concelebrants hold the air over the head of the primate, who bows his head to the throne exactly as described in the 1677 Official.2

1 Non-Philothean prayers in liturgical science are usually called those prayers that do not directly relate to the Statute of the Liturgy, compiled by Patriarch Philotheus of Constantinople (Kokkin) and spread in the Russian Church at the turn of the KSU-XV centuries. This Charter was subsequently included in all printed editions of the Service Book.

2 In the course of Nikon's reforms, an attempt was made to draw up a new rite of the bishop's liturgy, which ended under the patriarch of Moscow Joachim in 1677 with the publication of the first full printed Official of the episcopal ministry, which is still used in the liturgical practice of the Russian Church.

During communion, a prayer book was added that does not belong to the basic composition of the liturgy prayers - "God-giving blood ..." 3.

Remarks on the procedure for using the omophorion and miter are often confused and focused on the practice of the ruling Church, that is, post-reform. Although during the time of the Apostle there is no indication that the omophorion should be removed, nevertheless, at the moment of the ascent of the deacon with the Gospel to the pulpit, it is said that one of the deacons stands in the altar with the omophorion in his hands. Consequently, the omophorion was removed before the reading of the Holy Scriptures. Despite the fact that the so-called. there was no second proskomedia at the Great Entrance; after washing his hands, the bishop placed an omophorion upon himself, and removed it before transferring it. During the procession with the Gifts in the holy gates, an omophorion was again placed on the bishop's shoulders. After the dialogue, accessus ad altare4, the omophorion is set aside, and put on before the set words and, after the epiclesis, is again set aside. Before the proclamation "Holy of Holies", the bishop receives an omophorion and does not remove the liturgy until the dismissal. In addition, in the corresponding places in the text of the liturgy, there are indications that the omophorion is put on before the ordination, and then removed.

Mithra was postponed for the time of reading the Gospel, the great entrance, kissing the world, pronouncing the words of the establishment, epiclesis and communion.

As follows from the remarks of the liturgical form we are examining, the overshadowing of the triciri and the dikiri took place according to the order of the ruling Church, that is, the bishop received the triciri with his right hand, and the dikiri with his left. Moreover, the Old Believer hierarchs did the same in the 20th century. For example, in a photograph taken in 1915 in the temple of prop. Zechariah and vmts. Evdokia in Bogorodsk, the Old Believer Metropolitan Makarii (Lobov) is depicted, to the right of whom stands a deacon with a trikiry, and to the left - a deacon with a dikiri.

Thus, an analysis of the composition of the Belokrinitsa manuscript showed that it is a compilation based on the ordinary (priestly) rite of the liturgy, published under Patriarch Joseph. The elements of the episcopal ministry either coincide with the publication of the Official in 1677, which means that they reflect the practice of the ruling Church, or represent innovations that are still unknown to Russian liturgical practice. Probably, this explains the indignation of the Belokrinitsky Metropolitan, who ordered to completely alter the rite of the bishop's liturgy proposed to him.

Rogozhsky cemetery library

Since 1771, the Rogozhskoye cemetery near Moscow was officially assigned to the Old Believer community, where, as it was said at the beginning of the chapter, in the second half of the 19th century. representatives of the Belokrinitsa hierarchy founded an archdiocese. Here, through the efforts of many prominent church and state leaders-Old Believers, the largest library of liturgical and moralizing manuscript and early printed literature was collected. For the library, the originals of ancient manuscripts were purchased or, if it was impossible to acquire them, copies of these monuments were created. After nationalization in 1918, the library of the Rogozhsky cemetery was transferred to the State Library named after V.I. Lenin (now the Russian State Library).

Out of almost a thousand titles, we have identified and studied de visu only eight 19th century manuscripts related to the episcopal divine service - these are Servants and Officials of the RSL. f. 247. 605, 679, 680, 682, 758, 759, 765 and 912. Almost all of these monuments belonged to archbishop. Anthony (Shutov), known for his rich

3 Prayer book, known today from the block of final prayers, Followings to Holy Communion.

4 Dialogue between the bishop and the co-workers or between the priest and the deacon after the Great Entry after the placing of the Holy Gifts on the throne.

library, which after his death was transferred to the collection of the Rogozhsky cemetery. Two Officials of the RSL. f. 247.758 and 759 appear to have been copied either from one another or from some one original. Moreover, the second Official was written in cursive by the archbishop himself. Anthony in 1862, as evidenced by the inscription on the first sheet. Both books contain various extracts about the rites during the week of the Triumph of Orthodoxy and Episcopal election, but they lack a liturgical form.

Other hierarchical Service Books of this collection are of greater interest, since they contain the rites of the liturgies.

RSL manuscript. f. 247. 605 refers to the 19th century, the date specification is complicated by the fact that the paper does not have stamps or filigrees. The text of the liturgy of St. John Chrysostom, this manuscript is prefaced here with the words: "written off from an official of the ancient writings, among the liturgies the old one was lost." From the passage it becomes clear that the beginning of the liturgy before the peaceful litany in the original Service Book has been lost. Of the monuments known to us, as a manuscript from which this list could be made, only one option suggests itself - the Service Book of the 16th century. BAN. Novg. 918. It was in this monument that the initial part of the bishop's liturgy was lost, and the text begins with the words “prayer of the Trisagion Canto and end the prayer of the Trisagion Canto, then the saint will sit on his own place, and in the octeni he will say tai, deacon in great voice." Exactly the same text begins the liturgy of St. John Chrysostom at the RSL. f. 247. 605.

Comparison with another liturgical form of the same composition from the Service Book of the same time helped to establish that it was in the BAN. Novg. 918, and then in the RSL. f. 247. 605 lacks the rite of meeting, entrance prayers, vestments and prayers before the service. A more detailed examination of the composition of the RSL. f. 247. 605 showed that from the manuscript of the BAN. Novg. 918 was rewritten not only the liturgy, but also the chapters concerning ordinations and ordinations. At the same time, the liturgies of St. Basil the Great and the Formerly Consecrated, the Vespers and Matins prayers and the adherence to Pentecost. From other sources, the manuscript includes the last three teaching articles addressed to the clergy.

It can be assumed that the composition of this manuscript is due to the desire of the scribe to include in the manuscript the rites that describe the bishop's service. This explains the fact that from BAN. Novg. 918, the liturgy of St. Basil the Great and the Presanctified, the Vespers and Matins prayers, since they do not contain hierarchical features.

Manuscripts of the 2nd half of the 19th century RSL. f. 247. 679, 680 and 765 should be considered together, since they are based on the same source.

Service book of the RSL. f. 247.680 is in scroll format. It was exactly copied from the manuscript of the 15th century, as evidenced by the signature from the original at the end of the manuscript - "in lpto 6932 (1424) of the month of February 22 Theodost, hieromonk of the copy of the scroll of st indict 2".

On one side of the scroll, the basic set of prayers of the liturgy of St. John Chrysostom with titles without diataxis, regulating the actions of the clergy, and without the peculiarities of bishop service. On the back of the scroll are written the ranks of the chi-rotesia of the candle-bearer, reader, subdeacon; funeral prayers (no title); the order of the ordination of the presbyter and deacon.

RSL Code. f. 247.679 has absolutely the same composition as the scroll - in the liturgy there is a basic set of prayers, between the text of the ordination of the subdeacon there are two prayers for the dead, “and anagnosta” is added to the name of the rite of consecration of the reader and singer, priestly ordination precedes the deacon's. It is likely that this Official Book was copied from a scroll, but it is not known whether from the original or from a copy.

RSL manuscript. f. 247.765 consists of two parts. The first part (fol. 1-110 rev.) Of the Service Book is copied from the printed Consumer, published in 1625 under Patriarch Filaret in Moscow. This section contains the ranks of the consecration of the world and antimenses; funeral services for bishops; washing of feet on Maundy Thursday; ordinations to sacred and ecclesiastical degrees; "Cave action". The second part of the manuscript (fol. 111-135), consisting of the liturgy of St.

John Chrysostom and the ranks of ordinations, again completely copies the composition of the RSL scroll, f. 247.680, as stated on fol. 135: "& I divine service of the liturgists with hierarchical orders are written off from the ancient scrolls written on parchment by the holy Nokom Theodoai in LPto 6932 (1424) of the month of February 22, indictment 2".

Thus, all three texts of the RSL manuscripts. f. 247. 679, 680 and 765 are copied from the Official Scroll of 1424, which, unfortunately, was lost after the 30s. XIX century. And, therefore, the time of their writing belongs to the first third of the 19th century. It should also be noted that besides the Rogozhsky manuscripts, there are other lists from the scroll of 1424. For example, among the Synod manuscripts held in the Russian State Historical Archive of St. Petersburg, there is another exact copy of the 19th century. - RGIA. f. 834. Op. 3. No. 4026. And, as is clear from the printed description, it comes from the Transfiguration Cathedral in Saratov. Since the scroll of the 15th century. turned out to be known in different regions, it is possible that other copies existed that have not yet been identified.

Bishops' Service Book of the RSL. f. 247.912, written between 1863 and 1864, was in the personal use of Archbishop Anthony (Shutov), as evidenced by the colophon from page 17: “Archbishop Antoya of Moscow and Vladimirsky and vyya Rosst prubretennsh in LPto 7362 (1854) and signed handily ". On sheet 1, a piece of paper is glued on which it is written: “After the death of Arch. 1oanna, this official came to the nevo in the office, in the inventory of the comist did not fall, "from which it follows that the last owner of the manuscript was Archbishop John (Kartushin). The service book consists of four parts. The first contains the rites of Vespers and Matins (with a variant for festive days), the funeral requiem, three liturgy, ordination; teachings to the clergy. This part is most likely copied from the Patriarchal Service Book of the mid-17th century. State Historical Museum. Syn. 690, but with the restoration of the full text of the prayers and additions where necessary. In the second - rites for different occasions, the great and small consecration of water are copied from the printed Consumer of the Joseph seal. If you believe the signature, then the third part, which contains the rite of the bishop's entry into the city of his diocese, was copied "from the manuscript of the Lviv library." The fourth part contains months.

Finally, the last Service Book from the Rogozhsky collection of the RSL. f. 247. 682, written in the middle of the 19th century, but no later than 1854, since this year the manuscript was acquired by Archbishop. Antony. The service book contains the succession of Vespers and Matins (with an option for holidays), the funeral requiem, the liturgy of St. John Chrysostom, as well as the rank and charter of the so-called. good church - instructions on the construction and liquidation of a marching church with a prayer for a hesitant meal. An analysis of the composition of this manuscript showed that it also goes back to the Patriarchal Service Book of the State Historical Museum. Syn. 690, but as in the case of the RSL. f. 247.912, her prayers are filled with missing text. The exception is the last chapter on the "good" church, which is written out from the Consumer.

It should be added that there is one more manuscript that after 1918 was not included in the number of books taken out to the State Library. This manuscript is currently kept in the Intercession Cathedral at the Rogozhskoye cemetery and, most importantly, is still used during the episcopal divine services. The service book was written in 1914 in Moscow by the Old Believer scribe Lazar Onufrievich Kabanov, a native of the village of Belivaya in the Bogorodsky district of the Moscow province, who worked at the Rogozhskoye cemetery and copied many books. Already at first glance, it becomes clear that the entire text of the Service Book is exactly copied from an earlier manuscript of the RSL. f. 247.682, and therefore the State Historical Museum is at the bottom. Syn. 690 mid-17th century

Separately, it is worth mentioning the community of the same faith, which in 1910 in Moscow, with the blessing of the Holy Synod, published the Bishop Official, where the first part of the State Historical Museum manuscript was reproduced. Syn. 909, dating back to the 16th century, previously verified with another manuscript of the same period - the State Historical Museum. Syn. 680. All minor discrepancies with the State Historical Museum. Syn. 680 were marked in the margin of the print edition.

Conclusion

As a result of working with the largest Russian library and archival collections, we have identified 12 manuscripts related to the episcopal ministry, 9 of which contain the episcopal rite of the liturgy. In addition to the handwritten material, there is also printed material prepared by co-religion Old Believers in 1910.

The author's analysis of the composition of these manuscripts gave grounds to conclude that in Moscow Old Believer practice from the second decade of the XX century. two paths are outlined. On the one hand, this tradition gravitated towards a complete copying of any ancient Russian manuscripts available to the Old Believers, the texts of which were not subjected to Nikon's book reforms. Such is the overwhelming majority of Old Believer monuments. However, all these monuments represent various practices of bishop's worship in the pre-Nikonian era or do not contain any peculiarities of episcopal service in the liturgy form at all. On the other hand, attempts were made to create their own rites for the liturgy performed by the bishop by combining the "old" priestly liturgical form with the hierarchical features of the tradition that was established in Russia after the reforms of Patriarch Nikon. But one way or another, the situation described can only testify to the fact that the Old Believer hierarchs did not have a single tradition of celebrating the Divine Liturgy by the hierarchical order.

In view of the fact that for a long time the priests did not have bishops, the living tradition of the “old” bishops' ministry was interrupted for a long time, as a result of which it was lost forever. At the same time, the presence in Old Believer meetings of Servicemen with bishop features of the pre-reform tradition testifies that, perhaps, among the Old Believer bishops there were attempts to reconstruct the “old” hierarchical rank. However, if we take into account the fact that the Service Books are of different times and differ from each other, then the likelihood of a sequential reconstruction is questioned. The Old Believer episcopate was unable or did not have time to summarize and comprehend the accumulated material on the episcopal divine services, therefore in the meetings there were various hierarchical Service Books, which in no way testify to a single "old" rite.

As for the modern Old Believer (at least Moscow) practice of bishop worship, it is based only on the only monument that came to the disposal of the Rogozhsky cemetery community after the revolution. The text of this manuscript goes back to the Patriarchal Service Book of the State Historical Museum. Syn. 690, which demonstrates the pre-reform rite, at the same time, cannot be an example of the "old" bishop's service of the liturgy. For example, at the heart of the co-religion edition of the Bishop's Service Book is a much more ancient text than that of the White Krinitsa Old Believers. Now, when all the opportunities have appeared for researching materials on Old Russian worship, the most detailed analysis of the Old Believer tradition is required, taking into account all available sources.

Sources and Literature

1. [Vlasov IV] Description of the Slavic-Russian manuscripts and books of the church press, with the addition of the catalog of Greek books from the collection of the Old Believer Rogozhsky almshouse and cemetery. - M., 1890.

2. Bobkov E.A. Singing manuscripts of guslitsky writing // Tr. Dept. Old Russian. lit-ry / Inst rus. lit-ry. - L., 1977 .-- T. 32 .-- S. 388-394.

3. Yellow M. S., deac, Nikitin S. I. Accessus ad altare // Orthodox encyclopedia / Under total. ed. Patriarch of Moscow and All Russia Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2000. - Vol. 1. - S. 428-430.

4. Ezerov A., Kanaev DN Anthony // Orthodox encyclopedia / Under total. ed. Patriarch of Moscow and All Russia Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2000. - T.2. - S. 653-654.

5. Krakhmalnikov, A.P. A. V. Pankratov Belokrinitskaya hierarchy // Orthodox encyclopedia / Under total. ed. Patriarch of Moscow and All Russia Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2002. - V.4. - S. 542-556.

6. [Nikolsky A. I.] Description of the manuscripts stored in the archives of the Holy Governing Synod.- SPb., 1910. - T. II, no. 2.

Priest Maksim Yudakov. Characteristic Features of the Hierarchical Divine Liturgy in Old Ritualist Hieratica Housed in Russian Collections.

The article is devoted to the study of liturgical documents of the Old Ritualist (Old Believer) movement, which are important sources for understanding the structure of the hierarchical Divine Liturgy. Representatives of the so-called Old Rite, that is, the rite used before the reforms of Patriarch Nikon in the middle of the 17th century, traditionally state their strict adherence to the use of the pre-reformed liturgical books. However, the pre-reform hierarchical order of the Liturgy is a complicated case, since the Old Believers themselves did not have their own bishop for a long time, and, when one was obtained, he was accepted into communion from the reformed rite. In this article, based on examples from liturgical documents of the largest Russian Old Believer Center in the Rogozhsky Cemetery an attempt is made to trace the origin of the texts and their correlation with the pre-reform tradition.

Keywords: hierarchical services, Divine Liturgy, Old Rite, pre-Nikonian rite, correction of books, Archieraticon, hierarchical Divine Liturgy.

Priest Maksim Yudakov - Graduate of the Faculty of Theology of St. Tikhon "s Orthodox Humanitarian University, master of theology; clergyman of the" Unexpected Joy "Parish in Mar" ina Roshcha in Moscow; Senior Leader of the Tutoring Service of St. Tikhon "s Orthodox Theological Institute ( [email protected]).

There are no exact, canonically approved rules for conducting domestic worship. However, in our case, with a great distance from the church, every opportunity should be used to bring home worship closer to the church one. This should be done, of course, in accordance with your own strengths, knowledge and on the advice of your spiritual father.

People who have recently come to the Church, who do not have books and cannot read Slavonic, should memorize the basic prayers: Jesus prayer, « Our Father», « It is worthy to eat», « Trisagion". With the help of these prayers and bows, you can fulfill the home rule or even the entire daily service circle. The charter for performing the service with bows and prayers is in the book Prayer Book, published by the Old Believer Metropolis. In the absence of such a book, you can ask any Old Believer clergyman and clergyman about the order of reading these prayers and bows. It is better to discuss the number of prayers and bows of the home rule with a spiritual father who knows the level of your spiritual and physical fitness.

A little about the home prayer charter

A somewhat more difficult task seems to be home worship based on special liturgical books. Experience shows that it is almost impossible to recreate the full daily circle of worship at home, but performing church services on Sundays and major holidays seems to be a completely feasible task. For a full-fledged divine service (that is, Vespers, Feast, Matins, Hours and Litches), certain knowledge in the area of the Rite and a complete set of liturgical literature are required. Specialized liturgical calendars published by various Old Believer consensus can be of great help in this matter. There are simple and understandable instructions on how to conduct a service on a particular holiday.

In the absence of any service books, it is possible to replace parts of the service with kathisma or canons. For services such as the Clock and the Canon on Sunday or a public holiday, it is enough to have a Book of Hours and a collection of canons, so they can be read in full at a distance from the temple. Also, in the conditions of home prayer, it is permissible to replace singing with reading.

By and large, domestic worship can approach the monastery, performed either according to Jerusalem (using liturgical books), or according to the Skete Rule (with the replacement of parts of the service with the reading of the Psalter, Jesus prayer or bows). It also happens that in home prayer it is easier to follow the requirements of the Church Charter than in a parish church. For example, if a relatively recent tradition has been established in churches to celebrate Matins in the evening, then no one bothers at home to follow the requirements of the Rite and pray Matins as it should be - in the morning. You can also follow the instructions of the charter regarding the timing of other services, which in parishes, for the convenience of believers, are held at a different time.

Basic books for home prayer: Psalter, Book of Hours, Hours, Six Days

The bare minimum for home prayer is a book. ... Saint Basil the Great wrote about the Psalms:

No other books glorify God like that, like the Psalter ... she ... and prays for the whole world of God.

The Church Fathers, like modern scholars, agree that no other book of the Bible reveals so fully the religious spiritual experience of the Old Testament as the Psalms; so no book of the Old Testament plays such a big role in the life of the Church of Christ as the collection of psalms. Indeed, most of the parts and elements of worship consist of the Psalms and their paraphrases: Vespers, Feast Day, Midnight Office, Hours, Prokimny, etc. In recent years, modern Old Believer publishing houses have published several versions of the Psalter, and it is also easy to purchase editions of the same faith and Old Believer pre-revolutionary press. The psalter can be used to pray for all parts of the daily cycle of worship. Most editions of the Psalter also contain a charter for singing the Psalter, brief instructions on bowing, and other liturgical information. You can also find the most common canons: for the sick, for giving alms (i.e., for the benefactor), for the one who has died, for the dead.

The second most important book for home and perhaps the most important book for church worship is Book of Hours... This book contains all the immovable parts of the daily liturgical circle: Vespers, Great, Middle and Small Feasts, Daily, Saturday and Sunday Midnights, Matins, Hourly Hours, and also troparia and kontakion - elements of festive chants for different days of the year. However, having only one Book of Hours, one can fully pray only for hours, a feast night and a midnight office. In order to be able to pray for other services, additional books are needed.

A peculiar kind of the Book of Hours is a rare book nowadays - Followed psalter... It includes stationary parts of the divine service from the Book of Hours, the Psalter and interpretations of selected psalms.

Book - this, on the contrary, is the most concise version of the Book of Hours.

The texts of the divine services, printed in the Chapel, often go not "in a row", that is, continuously, but with gaps indicated by indications of other books. On the other hand, the Chapel has two rare services: the Sunday version of Matins and Vespers of the sixth voice with the Gospel, the Canon and the necessary stichera, and “service all the days to our Lord Jesus Christ”, which you can pray any day. These services, one might say, are specially adapted for home worship, they allow you to pray in the absence of other books.

The next most important book of private worship is Six days... This book is part of the larger Oktay liturgical book. In Six Days, Sunday services of all eight voices, daily readings of the Apostle and the Gospel, Sunday kontakion and ikos are collected. With the help of Six Days, full Sunday worship can be served.

Liturgical books: the Lenten and the colored Triodion, the Menaion, the Apostle, the Gospel and the Bible

Lenten Triode, Colored Triodion and Twelve Volumes of the Monthly Menaus contain changing parts of the service: canons for holidays and saints, troparia and kontakion, stichera. The complete set of these books is rarely used in home worship due to the great bulkiness of such a service library - 14 large-format books. These books are used during church services. It makes sense to purchase these books if a public prayer room is created with a room specially designated for this purpose. At home, it is better to purchase the Festive and Common Menaion. The first book contains the movable parts of the services for the twelve and other great holidays, and the second - special canons, stichera and troparia, which can be used in the divine services of any saint.

Also in everyday life, various collections of prayer canons are widely used for holidays and selected saints. Reading such canons does not require special knowledge of the church charter and therefore can be recommended for home prayer to any Christian. Books are compulsory for worship and home reading. Apostle, Gospel and Bible(Ostrog edition of Ivan Fedorov).

Altar Gospel and Ostrog Bible

What to choose, divine service according to books or bows with the reading of the Jesus Prayer?

It is believed that in modern home prayer, the daily rule and festive worship can be replaced by bows with the reading of the Jesus Prayer. Indeed, for beginners who are weak or do not have the means to purchase books, obeisances can be a good substitute for full-fledged worship. The rest, if possible, should strive to acquire service books. Today they are published by many Old Believer publishing houses and are in abundance. Prayer for them helps in understanding church worship and the dogmas of faith laid down in worship by the Fathers of the Church, internally disciplines a person, expands church knowledge, and brings great spiritual benefit.

Old Believer Prayer

MORNING AND EVENING PRAYERS

In the morning, getting up from sleep, cross yourself on the bed with a prayer: Lord Jesus Christ, Son of God, have mercy on me, a sinner.
Females should say “sinful” instead of “sinful”; likewise, in all prayers, one should do the declension according to his kind.
Getting out of bed and washing your face, and in the evening going to sleep, stand in reverence before the holy icons and, looking at them, directing your thought to the invisible God and His saints, earnestly, slowly, protecting yourself with the sign of the cross and bowing, say with the prayer of the publican with tenderness:

It is worthy to be, as truly blessed Thee, the Mother of God, ever-blessed and most blameless, and the Mother of our God, the most honest cherub, and the most glorious truly seraphim, without corruption of God, who gave birth to the Word, the Existing Mother of God, we magnify (bow always to the earth).

Lord Jesus Christ, the Son of God, prayers for the sake of Thy Most Pure Mother, by the Power of the Honest and Life-giving Cross, and the holy Angel of my guardian, and for all for the sake of the saints, have mercy and save me a sinner, as it is Good and Humanitarian. Amen (bow to the earth, without the sign of the cross).
These prayers are called "beginning," or inward and outward bows, because they are performed at the beginning and after every prayer rule.
After that, repeat the prayer of the publican with bows:
God, have mercy on me, a sinner (bow).
Create me, Lord, and have mercy on me (bow).
Without the number of those who have sinned, Lord, have mercy and forgive me, a sinner (bow).
And start your morning prayers with reverence:
For the prayers of the saints, our father, Lord Jesus Christ, the Son of God, have mercy on us. Amen (bow bow always).

Cross yourself and say three times:
Glory to Thee, our God, glory to Thee, for everyone's sake.

MORNING PRAYER ST. MACARIA GREAT
God, cleanse me of a sinner, as if I have done nothing better before You (bow), but deliver me from the evil one, and may Your will be in me (bow), may I openly open my unworthy mouth and praise Your holy name: the Father and the Son and the Holy One Spirit, now and forever and forever and ever, amen (bow).

Indented prayers are not read in the evening.

PRAYER TO THE SPIRIT
Cross yourself and read:
To the King of heaven, the Comforter, the true Soul, Whoever is everywhere and fulfilling everything, the treasure of the good and life to the Giver, come and dwell in us, and cleanse us from all defilement, and save God, our soul.

PRAYER TO THE HOLY TRINITY
Holy God, Holy Strong, Holy Immortal, have mercy on us. (bow three times). This prayer is called "Trisagion".

A BRIEF GLOSSARY TO THE HOLY TRINITY

PRAYER TO THE HOLY TRINITY
Holy Trinity, have mercy on us. Lord, cleanse our sins; Master, forgive our iniquity; Holy ones, visit and heal our infirmities; for Thy name's sake.
Lord have mercy, Lord have mercy, Lord have mercy.
Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen.

THE LORD'S PRAYER
Our Father, Who art in heaven; hallowed be thy name; Thy kingdom come; Thy will be done, as in heaven and on earth; our daily bread and give us this day; and leave us our debts, as we also leave our debtors; and do not lead us into temptation; but deliver us from the evil one.
After the Lord's Prayer, say the Jesus Prayer:
Lord Jesus Christ, Son of God, have mercy on us.
Amen.
Lord have mercy (12).

MORNING PRAYER TO THE HOLY TRINITY
Standing up from sleep, I thank Thee, the All-Holy Trinity, as many for the sake of goodness and longsuffering did not be angry with me the sinful and lazy servant of Tvoero, and you did not destroy me with my iniquity, but philanthropy; and lying in failure, raise me up to matinevate and glorify Thy invincible power. And now, O Lord, Most Holy God, enlighten the eyes of my heart and open my mouth to learn from Thy word, and understand Thy commandments, and do Thy will, and pet Thee in confession with the heart; to sing and glorify your most honorable and glorious name: the Father and the Son and the Holy Spirit, now and forever, and forever and ever, amen.

In the evening, instead of this prayer, "Glory, and now" is read.

Further, both in the morning and in the evening, read:
Come, let us worship our Tsar God (bow)
Come, let us worship Christ, the Tsar and our God (bow).
Come, let us bow down and fall down to the Lord Jesus Christ Himself, the Tsar and our God (bow).

Penitential Psalm, 50th.
Have mercy on me, God, according to your great mercy. And according to the multitude of Thy compassions, cleanse my iniquity. Wash me thoroughly from my iniquity and cleanse me from my sin. For I know my iniquity and I will take out my sin before me. To Thee alone who have sinned, I have done evil before Thee. As if you were justified in your words and conquer, always to judge. I have conceived myself in iniquity, and in sin bore me my mother. Thou hast loved this truth, Thy unknown and secret wisdom Thou hast revealed to me. Sprinkle me with hyssop and I will be cleansed. Wash me and I'll whiten more than snow. To my hearing dasi joy and gladness: the bones of the humble will rejoice. Turn away Thy face from my sins, and cleanse all my iniquity. Create a pure heart in me, God, and renew the spirit of rights in my womb. Do not open me from Thy face, and take not Thy Holy Spirit from me. Give me the joy of Thy salvation and confirm me with the spirit of the Lord. I will teach the wicked in Thy way, and the wickedness will turn to Thee. Deliver me from the blood, God, God of my salvation; my tongue will rejoice in Thy righteousness. O Lord, open my mouth, and my mouth shall declare Thy praise. As if he would have wanted the sacrifice, he would have given it; do not favor burnt offerings. A sacrifice to God - the spirit is broken: the heart is broken and humbled by God. Bless the Lord, with Thy good pleasure Zion; and let the walls of Jerosalim be built up. Then favor the sacrifice to righteousness, the offering and the burnt offering. Then they will put a calf on your altar.

SYMBOL OF FAITH
Shielding ourselves reverently with the sign of the cross, with deep attention we utter the words of the saints, the fathers of the first Ecumenical Council:
I believe in one God, the Father, Almighty, Creator of heaven and earth, visible to all and invisible.
And in one Lord Jesus Christ, the Son of God, the Only Begotten, Who was born of the Father before all ages. Light from Light, God is true from God, true, born, not created, consubstantial with the Father, who is all by Him.
For us, for the sake of man, and for our salvation, descended from heaven, and incarnated from the Holy Spirit and the Virgin Mary, incarnate.
Crucified for us under Pontius Pilate, suffering and buried.
And he rose again on the third day after the writing.
And he ascended into heaven, and is seated at the right hand of the Father.
And packs coming with glory to judge the living and the dead, His kingdom has no end.
Then the words of the saints, the father of the Second Ecumenical Council:
And in the Holy Spirit, the true and life-giving Lord, who is from the Father who proceeds, who is worshiped and glorified with the Father and the Son, who spoke the prophets.
And into one holy catholic and apostolic Church.
I confess one Baptism for the remission of sins.
Tea for the resurrection of the dead.
And the life of the next century. Amen.

Virgin Mary, rejoicing, delighted Mary, the Lord is with You, blessed are You in women and blessed is the fruit of Your womb, as if you gave birth to Christ the Savior, the Deliverer of our souls (three times, with bows).

0! All-chanting Mother, who gave birth to all the saints, the most holy Word, accept the present offering, save everyone from any misfortune and the impending torment, crying to Ti: Alleluia (three times, with earthly bows).

The invincible and divine power of the honest and life-giving Cross of the Lord, do not leave me a sinner who hopes in Ty (bow).

My Most Holy Lady Theotokos, have mercy on me and save me, and help me now, in this life, and in the outcome of my soul, and in the future vetsa (bow).
All heavenly powers, holy angels and archangels, cherubs and seraphims, have mercy on me and pray for me as a sinner to the Lord God, and help me now, in this life, and in the exodus of my soul, and in the future vece (bow).
To the Angel of Christ, my guardian of holiness, have mercy on me and pray for me as a sinner to the Lord God, and help me now, in this life, and in the exodus of my soul, and in the future vetsa (bow).
Holy Great John, prophet and Forerunner of the Lord, have mercy on me and pray for me a sinner to the Lord God, and help me now, in this life, and in the exodus of my soul, and in the future vetsa (bow).
Saints of glory, apostles, prophets and martyrs, saints, holy and righteous and all saints, have mercy on me and pray for me as a sinner to the Lord God, and help me now, in this life, and in the exodus of my soul, and in the future eve (bow) ...
After this, pray three times with bows the following prayers:
Lord Jesus Christ, Son of God, have mercy on me, a sinner.
Praise the Lord, Your Honest Cross.
Most Holy Lady Theotokos, save me, Thy sinful servant.
To the Angel of Christ, my guardian of holiness, save me, Thy sinful servant.
Holy archangels and angels, pray to God for me as a sinner.
Holy Great John, prophet and Forerunner, Baptist of the Lord, pray to God for me as a sinner.
Holy glorious prophet Elijah, pray to God for me as a sinner.
Holy forefathers, pray to God for me as a sinner.
Holy prophets, pray to God for me as a sinner.
Holy Apostles, pray to God for me as a sinner.
Saints of glory apostles and evangelists: Matthew, Marko, Luko and John the Theologian, pray to God for me as a sinner.
Holy glory of the supremacy of the Apostles Peter and Paul, pray to God for me as a sinner.
Saints of Greatness Trio Saints: Basil the Great, Gregory the Theologian and John Chrysostom, pray to God for me as a sinner.
Saint Nicholas of Christ, pray to God for me as a sinner.
Reverend and God-bearing our fathers, shepherd and teacher of the universe, pray to God for me as a sinner.
All holy, pray to God for me as a sinner.
After that, pray to the saint whose name you bear, and to the saint celebrated on this date, as well as to other saints who you want. Do not forget to pray and penance, which bows you have from your spiritual father.
Then pray for the health of parents, relatives and loved ones, saying with bows three times:
Merciful Lord, save and have mercy on Your servant (name the names, bow).
Deliver them from all sorrow, anger and need (bow), from all mental and physical illness (bow). Forgive them every sin, voluntary and involuntary (bow). And create something useful for our souls (bow).
Then pray for the peace of your parents and loved ones, for spiritual fathers and for whom you have zeal, saying with bows three times:
Peace, Lord, the soul of the departed is Thy servant (name the names, bow).
And the tree in this life is like men have sinned, but you, like a Human-loving God, forgive them and have mercy (bow). Deliver eternal torment (bow). Participants in the kingdom of heaven (bow). And create useful to our souls (bow)
Finishing your prayers, say:
Lord, either in word, or in deed, or in the thought of those who have sinned in all my life, have mercy on me and forgive me, for Thy mercy (bow to the earth).
Having placed all my hope in You, Mother of God, keep me in His blood (bow to the earth).
My hope is God, and my refuge is Christ, and my patron is the Holy Spirit (bow to the earth).
It is worthy to eat ... (all prayer and bow to the earth).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
Lord Jesus Christ, the Son of God, prayers for the sake of Thy Most Pure Mother and the reverend and God-bearing father of ours and all saints, have mercy and save me a sinner, as it is Good and Man-lover, amen.
And, bending down to the ground, without crossing yourself, read:
Weaken, forsake, forgive God, my sins, voluntary and involuntary, even in word and in deed, and even in knowledge and not in knowledge, even in mind and in thought, even in days and nights, all I am forgiven, for it is good and Humanitarian, amen.
Standing up, read this prayer with bows:
Forgive those who hate and offend us, Lord, Human-loving. Do good to those who do good, brothers and all our relatives, like those who have retired, grant them all, even for salvation, petitions and eternal life (bow).
In the diseases of the existing, visit and heal, in the dungeons of the existing freedom, in the waters that float, Wake up the Ruler and others like them on the journey, correct and hurry (bow).
Remember, Lord, and captive to our brethren, of the Orthodox faith of the same faith, and deliver them every evil of the situation (bow).
Have mercy, Lord, who gave us alms and commanded us unworthy to pray for them, forgive them and have mercy (bow).
Have mercy on the Lord, who work and serve us, who have mercy and nourish us, and grant them all, even for salvation, petitions and eternal life (bow).
Remember the Lord, before the fathers departed and our brethren and brought them in, where the light of Thy face (bow) is present.
Remember the Lord, and our weakness and poverty, and enlighten our mind with the light of the mind of Thy holy Gospel, and guide us on the path of Thy commandments, with the prayers of Thy Most Pure Mother and all Thy saints, amen (bow).
These prayers end with the usual seven-bow beginning.
At the end of the prayers, both in the morning and in the evening, make the sign of the cross, and then kiss your cross, first protecting yourself with it with a prayer:
Lord Jesus Christ, Son of God, bless and sanctify, and preserve me with the power of Thy Life-giving Cross.
In the evening, before going to bed, crossing ourselves, we read the prayer to the Cross.
May God rise, and disdain Him, and flee from the face of Him who hate Him, as if the smoke disappears, let it disappear, as the wax melts from the face of the fire, so may demons perish from the face of those who love God and sign the sign of the Cross, and let us rejoice in the river: rejoicing, the Cross of the Lord, driving out the demons by the power of our God-soaked Lord Jesus Christ on You, who descended into hell, and the devil has corrected the power, and who gave us His Honorable Cross to drive out every adversary. 0! Blessed and Life-giving Cross of the Lord, help me, with the Most Holy Lady Theotokos and with all the holy heavenly powers, always and now and forever and forever and ever, amen.

On Great Lent, except for Saturdays, Sundays and holidays, after the prayer "to the King of Heaven" in the evening and morning prayers, a great bow to the earth is due. And all bows should be earthly.
Before the dismissal, a prayer is read to the Most Honest cherub, all to the end, and a great bow to the earth. And further: Bless in the Name of the Lord, Father. For the prayers of the saints, our father, Lord Jesus Christ, the Son of God, have mercy on us. Amen.
And the prayer of Saint Ephraim the Syrian is read with reverence:
Lord and Master to my belly, the spirit of despondency, neglect, love of money and idle talk, drive me away from me (great bow to the earth).
Grant the spirit of chastity, humility, patience and love to Thy servant (great bow to the earth).
To her, Lord King, grant me to see my sins and not to condemn my brother, as you are blessed forever, amen (great bow to the earth). Another 12 bows to the ground with prayers:
1 - 2. Lord Jesus Christ, Son of God, have mercy on me, a sinner (twice with bows).
3. God, have mercy on me, a sinner (bow).
4. God, cleanse my sins and have mercy on me (bow).
5. Create me, Lord, have mercy. (bow).
6. Without the number of those who have sinned, Lord, forgive me (bow).
Repeat them. Then read the whole prayer of St. Ephraim the Syrian (and great bow to the earth; only 17 bows).

Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen. Lord have mercy, Lord have mercy, Lord bless. And let go; further, as indicated in the prayers.

0 Prayer at Easter
In the incoming and outgoing bows, instead of Worthy is read Svetisya, shining (irmos of the 9th canon of the Easter canon, bow to earth).
On Bright Week, instead of the morning and evening prayers outlined above, you can pray the Midnight Office with the Easter rite.
From the week of Thomas until the giving of Easter, instead of the King of Heaven, we read Christ is Risen (three times).
In the morning prayers (and at the Midnight Office) after the incoming bows and For the prayers of the saints, our father. Amen. Christ is risen (three times). Glory to Thee, our God, glory to Thee for everyone's sake (three times). God, cleanse me, a sinner (to the end) Then: the Trisagion, and the rest according to custom.
From the giving of Easter to the Trinity to the King of Heaven, it is not readable.

Before starting any deed, cross yourself and say: Lord, bless.
At the end of every deed, cross yourself and say: Glory to Thee, Lord.
Having arrived at the Christian's house, stop at the entrance and say a prayer to Isusov, aloud, so that those in the house would hear and answer: Amen. And when you enter the house, pray, according to Christian custom, before St. with the icons of the publican's prayer:
God, have mercy on me, a sinner (bow).
Create me, Lord, and have mercy on me (bow).
Without the number of those who have sinned, Lord, have mercy and forgive me, a sinner (bow).
And say to those in the house: Peace be to this house. And they answer: We accept with peace (in some places there is a custom to answer: You are welcome). Then greet them.
Leaving home, first pray three obeisances with the prayer of the publican (God, merciful ...), and then say goodbye to those who remain in the house, in order to always be with everyone in peace and love, sending glory to God.

PRAYERS BEFORE TEACHING

For the prayers of the saints, our father, Lord Jesus Christ, the Son of God, have mercy on us (bow).
Amen.
Wisdom, the Mentor and the meaning of the past, the unwise Punisher and the beggar Defender, strengthen and give reason to my heart, Master, You give me a word, Like the Father's only begotten Word; Behold, I will not repudiate my mouth, the hedgehog call to Thee: Merciful, have mercy on me, the fallen one.
And three bows with the prayer of the publican: "God, merciful ...".

PRAYERS AFTER TEACHING

For the prayers of Thy Most Pure Mother, and all Thy saints, Lord Jesus Christ, the Son of God, have mercy on us (bow). Amen.
It is worthy to eat, as truly blessed Thee, the Theotokos; ever blessed and most blameless, and the Mother of our God. The most honest cherub and the most glorious truly seraphim, who gave birth to the Mother of God without corruption of God the Word, we magnify Thee (bow bow).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, God have mercy, Lord bless (bow).
Weekly release (day).
And three bows with prayer: God, merciful ...

PRAYERS BEFORE DINNER
Standing before the holy icons, after preparing the meal, say:

Our Father, Who art in heaven; hallowed be thy name; Thy kingdom come; Thy will be done, as in heaven and on earth; our daily bread and give us this day; and leave us our debts, as we also leave our debtors; and do not lead us into temptation; but deliver us from the evil one (bow).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
For the prayers of Thy Most Pure Mother and all Thy saints, Lord Jesus Christ, Son of God, have mercy on us. Amen (bow).
God, have mercy on me, a sinner (bow).
Create me, Lord, and have mercy on me (bow).
Without the number of those who have sinned, Lord, have mercy and forgive me, a sinner (bow).
Sit down at the table in awe.
If several people are having dinner, then, having sat down at the table, the elder says a prayer to Isusov aloud, and those present answer: "Amen."
And then they say: "Bless me to eat." The elder answers: “God bless.” And with prayer and silence they eat food for the glory of God.
If any of the Christians come to enter the upper room during the meal, then he must say: "An angel at the meal" Those sitting at the table answer: "Invisibly to come."

PRAYERS AFTER DINNER

At the end of the meal, surround yourself with the sign of the cross and leave the table; standing before the holy icons, say:
For the prayers of the saints, our father, Lord Jesus Christ, the Son of God, have mercy on us (bow). Amen.
It is worthy to eat, as truly blessed Thee, the Mother of God, ever blessed and most blameless, and the Mother of our God. The most honest cherubim and the most glorious truly seraphim, who gave birth to the Word of God without corruption, we magnify the Mother of God (bow bow).
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).

And 12 bows with Jesus' prayer: Lord Jesus Christ, Son of God, have mercy on me, a sinner.
Next, pray for the health and salvation of those who have mercy and nourishment.
Merciful Lord, save and have mercy on His servant, who have mercy and nourish us (name of the rivers, bow).
Deliver them from all sorrow, anger and want (bow).
From any illness, mental and physical (bow).
And forgive them every sin, voluntary and involuntary (bow).
And create something useful for our souls (bow).
Then three bows with the prayer of the publican: "God, merciful."
After that, thank you for your meal and say:
"Save you Christ and save you for many years!"
In some places there is a custom: after the prayer "0 health and salvation" they sing three times "And keep them for many years", and after that they pray three bows from the prayers of the publican and thank for the meal.

PRAYERS BEFORE DINNER

For the prayers of the saints, our father, Lord Jesus Christ, the Son of God, have mercy on us (bow). Amen.
They will eat the poor and be satisfied, and praise the Lord who seek Him; their hearts will live in the age of the century.
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
For the prayers of Thy Most Pure Mother and all Thy saints, Lord Jesus Christ, the Son of God, have mercy on us, amen (bow).
Then three bows with the prayer of the publican: "God, merciful." And then everything, as indicated in the prayers before dinner.

PRAYERS AFTER DINNER

For the prayers of the saints, our father, Lord Jesus Christ, the Son of God, have mercy on us (bow). Amen.
Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen. Lord have mercy, Lord have mercy, Lord bless (no bows).
Thy womb is, a holy meal, of the property of the heavenly bread of Christ, from Him every poisonous person does not die, as well as every kind of speech, Mother of God, the Feeder.
The most honest cherub and the most glorious truly seraphim, who gave birth to God the Word without corruption, we magnify the Mother of God (bow).
Thou art the Lord rejoiced me, in Thy creation, and in Thy hand I will rejoice. The light of Thy face is signified on us, O Lord, Thou hast given joy in my heart, multiplying from the fruit of wheat, wine and my oil, I will sleep in the world together and rest, as Thou Lord, united in hope, you gave me.
Glory to the Father and the Son and the Holy Spirit (bow).
And now and forever and forever and ever, amen (bow).
Lord have mercy, Lord have mercy, Lord bless (bow).
For the prayers of Thy Most Pure Mother and all Thy saints, Lord Jesus Christ, the Son of God, have mercy on us, amen (bow).
Then 12 bows with Jesus prayer. And then everything, as indicated in the prayers after lunch.

PRAYERS BEFORE DINNER AND AFTER, BEFORE DINNER AND AFTER HOLY EASTER

On Bright Week, from Christ's Resurrection to Friday, inclusive, according to the instructions of the Great Rule, before lunch instead of "Our Father", after lunch instead of "It is worthy to eat", before dinner instead of "They eat the beggars" and after dinner instead of "Glory, and now", "Thy womb is" and "Thou art rejoiced me, Lord" we read "Christ is risen from the dead" (three times). Further: Glory, and now (with bows), and everything in order, as indicated above.
From Saturday of Bright Week to Tuesday of the 6th week (the eve of the Passover), inclusive in prayers before and after eating (lunch and dinner), after "For the prayers of our saints, our father ..." we read: "Christ is risen from the dead" ( three times), then - the same prayers as in the rest of the year, only after lunch instead of "It is worthy to eat" - "Shine, shine."
REMARK: although the giving of the Easter holiday falls on Wednesday, we start the meal after the service: when they say the dismissal, the giving is complete; therefore, on the Wednesday of the Passover, before dinner and after prayer, we do as on ordinary days. This is the meaning of the instructions of the Great Rite regarding prayer at the meal on this day. A similar interpretation applies to the Saturday of Bright Week.

IN ADDITION. Taken from an Old Believer Prayer
Prayers for driving away evil spirits and for preservation from the devil
Three Prayers Offered at the Beginning of the Day
First prayer
To you, my God and my Creator, in the Trinity of the Saints, the glorified Father, and the Son, and
To the Holy Spirit, I worship and entrust my soul and body, and I pray: You are me
bless me, have mercy on me, and from every worldly, devil and
Deliver bodily evil. And grant this day to glory in a world without sin
Yours, and for the salvation of my soul. Amen.
Second prayer
In the hand of Thy great mercy, O my God, I entrust body and soul
mine, my feelings and my words, my advice and thoughts, my deeds and everything
my body and soul are moving. My entrance and exit, my faith and residence,
the course and end of my belly, the day and hour of my breath,
my repose, the rest of my soul and body. You, about Preciousheart
God, the whole world by its sins is overpowered by Goodness and Acuity,
Lord, me, more than all sinful men, take it in your hand
protection of Thy and deliver from all evil, cleanse many many
my iniquities, grant correction to my evil and accursed life
and from the coming sins of the fierce always delight me, but in nothing
when I anger Your philanthropy, also cover my infirmity from
demons, passions and evil people. An enemy visible and invisible
forbid, guiding me through the saved path, bring to You, a haven
my and my desires. Grant me the end of the Christian, I will not be ashamed,
peacefully, from the airy spirits of malice, observe, at Your Terrible Judgment
be merciful to your servant, wake up and bring me to your right hand with your blessed
to the sheep, so with them to Thee, my Creator, I praise forever. Amen.
Prayer three
Glory to You, King, God Almighty, Your Divine and
philanthropic providence, you have vouchsafed me, sinful and unworthy,
get up from sleep and receive entrance to Thy holy house: accept, O Lord, and
the voice of my prayer, like Thy holy and clever powers, and good pleasure
a pure heart, and a humble spirit, to offer you praise from
bad lips of mine, as if I would be a companion to wise virgins, with light
I am the candlestick of my soul, and I praise Thee in the Father and Dus, the glorious God the Word.
Amen.

Prayer of St. Nectarius Optinsky
Lord Jesus Christ, Son of God, who is coming to judge the living and the dead,
have mercy on us sinners, forgive the fall of our whole life, and the image
weigh us by fate on behalf of the antichrist in the hidden wilderness
your salvation.
Prayer to the Honest Cross
At the end of the prayers, both in the morning and in the evening, shielding yourself with your pectoral cross,
say:
Lord Jesus Christ, Son of God, bless and sanctify, and
preserve me with the power of Thy Life-giving Cross. Then kiss
cross.
And read the prayer to the Cross, crossing yourself:
May God rise again, and disguise Him, and may flee from the face of Him who hate
Him, as if the smoke disappears, let it disappear. Like the wax melts from the face of the fire, let the tacos perish
demons on behalf of those who love God and who are marked with the sign of the cross, and yes
let us rejoice in the river: rejoicing, on the Cross of the Lord, driving out demons by force against
To you, the prophesied Lord Jesus Christ, descended into hell, and
the power of the devil, and who gave us His Honest Cross to drive out everyone
adversary. O! Holy and Life-giving Cross of the Lord, help me, with
The Most Holy Lady Theotokos, and with all the holy heavenly powers,
always and now and forever and forever and ever. Amen.
PSALM 90. Alive in the help of the Most High, in the roof of the Heavenly God will settle.
The Lord speaks: Thou art my defender, and my refuge, my God, and I hope Nan.
Yako Toy will save you from the hunter's net, and rebellious from the word. His splash
will overshadow thee, and hope under His krill. The weapon will pass by your truth, not
be afraid of the fear of the night, of the flying arrow in days. From the thing in the dark
transient, from the waste and the demon of the midday. Thy thousand will fall from your country, and tma
at your right hand, it will not come close to you. Look out for your eyes, and
behold the reward of the sinner. Like You, Lord, my hope, the Most High put
Thou art thy refuge. Evil will not come to you, and the wound will not approach the body
yours. Like His angel a commandment about you, keep you in all your ways.
They will pick you up in your arms, but not when you knock your feet against a stone. On the asp and
step on the basilisk, and cross the lion and the serpent. I will trust in Me, and I will deliver and,
I will cover and, as if My name is known. He will call upon Me, and I will hear and. I am with him
sorrow, and I will also praise him. I will fulfill the longitude of the days, and I will show him salvation
My.

Prayer to Jesus Christ for deliverance from corruption
Lord Jesus Christ! Son of God! Protect us with Your saints
angels and prayers of the All-Pure Lady of our Mother of God and
of the ever-virgin Mary, by the power of the Honest and Life-giving Cross, the holy
Archangel of God Michael and other ethereal heavenly powers, saint
the prophet and Forerunner of the baptist of the Lord John the Theologian,
Hieromartyr Cyprian and Martyr Justina, St. Nicholas
Archbishop Mir of Lycia the Wonderworker, Saint Nikita
Novgorod, St. Sergius and Nikon, abbots of Radonezh,
the Monk Seraphim of Sarov the wonderworker, the holy martyrs of the Faith,
Hope, Love and their mother Sophia, saints and righteous Godfather
Joachim and Anna, and all your saints, help us unworthy,
servant (s) of God (s) (name).
Deliver him (them) from all the slander of the enemy, from all evil, witchcraft,
witchcraft and crafty people, may they not be able to inflict on him
no evil.
Lord, with the light of Your radiance, save it for the morning, for the day, for the evening, for
coming sleep, and by the power of Thy grace turn away and remove all evil
wickedness acting at the instigation of the devil. Who thought and did, return
their evil back to hell, as Yours is the Kingdom and Power and Glory
Father and Son and Holy Spirit! Amen.

Prayer to the Guardian Angel from corruption, evil spirits, witchcraft
In my prayer I turn to you, bringing me good to a holy angel
Christoff. You are also the hasty servant of the Almighty Creator, which
reigns over all living things and all undead too. And therefore, by the will
Deliver me of the Almighty, weak and weak, from various misfortunes in
the image of an unclean beast and other undead. And neither the brownie, nor the goblin, nor
puschevik, let no other let them destroy my soul and not touch my body.
I pray you, holy angel, for protection from evil spirits and all
her minions. Save and preserve by the will of the Lord God. Amen.

Prayer against adversaries
O Lord our God, listening to Moses, stretching out his hand to You, and people
Fortifying the Israelites against Amalek, the army of Joshua against the battle and
commanding the sun of the article: You and now, Lord Lord, hear us
praying to you: save his army: send your angel strengthening
them: give them all the same for the salvation of petition: fight, die and peace
approve. Send, Lord, invisibly Thy right hand, Thy servants
interceding in all: and imzhe judged you to put your souls on the battle for
faith, and the fatherland, so forgive their sins, and on the righteous day
of Thy reward, render the crowns of incorruption: as Thy Power, Kingdom and
Strength from You, all help is acceptable, we trust in You, and Your glory
we send to the Father and the Son and the Holy Spirit, now and forever and forever and ever.
Amen.

Prayer to all saints and disembodied heavenly forces
Holy God and rest in the saints, with a trisacred voice in heaven from an angel
praised on earth from a man in his saints praised; given
Your Holy Spirit is commended for grace according to the bestowal of Christ, and
the one who has set up Thy Church of the holy ova apostles, ova prophets, ova
but the evangelists, shepherds and teachers, their word of preaching, to you
The most active is all in all,
of every kind and kind, with various virtues pleasing You,
and to You, we have left the image of our good deeds, in joy
past, prepare, in which the temptations were themselves, and we are attacked
help. Remembering all these saints and praising their godly life,
To you Samago, who has acted in them, I praise, and oneh good deeds
Your talent to be believing, I diligently pray to Thee, Holy of Holies, grant me
sinful follow their teaching, living, love, faith, patience, and
by their prayerful help, even more by your all-effective grace,
heavenly with them, be vouchsafed to the glory, praising Thy Holy Name, the Father
and the Son and the Holy Spirit forever. Amen.

They also pray to the Guardian Angel of the child and the Great Martyr George the Victorious.
St. Archangel of God Michael
(Archangel Michael (translated from Hebrew "who is like God") was appointed by the Lord
over all nine ranks of the angels and directs the heavenly battle with
the devil and his servants. On the icons, Archangel Michael is depicted with
a fiery sword in hand, punishing all evil. The prophet Daniel was
it is predicted that the Archangel Michael will protect the last Christians
times from the persecution of the antichrist.)
First prayer.
Lord, God the Great, the King without beginning, send your Archangel
Michael to help your servants (name). Protect, Archangel, us from
all kinds of enemies, visible and invisible. Oh Lord Great Archangel
Michael! Demon crusher, forbid all enemies fighting
by me, and make them like you, and humble their wicked hearts, and crush them,
like dust before the face of the wind. Oh, Lord Great Archangel Michael!
The six-winged first Prince and Voivode of the Heavenly Forces - Cherubim and
Seraphimov, wake us an assistant in all troubles, sorrows, sorrows, in
deserts and seas are a quiet haven. Oh Lord Great Archangel
Michael! Deliver us from all the delights of the devil, when you hear
us sinners who pray to you and call on your holy name. Speed up
help us and defeat all those who oppose us, by the power of Chestnago and
Of the Life-giving Cross of the Lord, the prayers of the Most Holy Theotokos,
prayers of the holy Apostles, St. Nicholas the Wonderworker, Andrew,
For Christ's sake, holy fool, St. the prophet Elijah and all the saints
great martyrs: St. the martyrs Nikita and Eustathius, and all the monks
of our fathers, who have pleased God from time immemorial and all the holy Heavenly Powers. O,
Lord Great Archangel Michael! Help us sinners (name) and
deliver us from cowardice, flood, fire, sword and vain death, from the great
evil, from the flattering enemy, from the blasphemous storm, deliver us from the evil one
always, now and ever, and forever and ever. Amen. Holy Archangel
Michael of God, drive me away from my spirit with your lightning sword
wicked, tempting and tormenting me. Amen.
Second prayer.
Oh, Saint Michael the Archangel, have mercy on us sinners who demand yours
intercession, save us, servants of God (names), from all visible and
invisible enemy, even more reinforce from the horror of mortal and from embarrassment
devil, and grant us shamelessly present our Creator in
the hour of His terrible and righteous Judgment. Oh, all-holy, great Michael
Archangel! Do not despise us sinners praying for your help and
your intercession in all this and the future, but grant us tamo with
by thee, glorify the Father and the Son and the Holy Spirit forever and ever. Amen.
To all the ranks of the Angel
All the holy Heavenly Flesh Forces, deign me the strength to crush
all evil and passions are under my feet.
Saints Flesh Seraphim, deign me to have a blazing
heart to God.
Saints Flesh Cherubim, deign me to have wisdom for
the glory of God.
Holy Thrones without flesh, honor me to discern truth from
untruths.
Saints Flesh Dominions, deign me to rule over
passions, so that the spirit enslaves the flesh.
Holy Powerless Powers, deign me to have the courage to perform
will of God.

tagPlaceholder Tags:

Old Believer books in Church Slavonic for download
Date: 17/09/2018
Theme: History and culture

Educational, informational and analytical resource of Russians "Harbin" presents Old Believer books in Church Slavonic for download in format PDF ... Ideal for printing on a color printer.

Liturgical books

Apostle. - Moscow: Printing House, 1643, 123 MB

"Apostle" - a liturgical book containing the "Acts" and "Epistles" of the holy apostles, with markings for conception. The annual liturgical schedule of New Testament readings is also given, indicating the prokeems.

Gospel. - Moscow: Onisim Mikhailov Radishevsky, 1606, 417 MB

"Gospel" - "Good News" proclaimed by Jesus Christ, a liturgical book with markings for conception. Published under Vasily Shuisky by the Moscow printer Onisim Mikhailovich Radishevsky.

Gospel. - Moscow: Printing House, 1644, 209 MB

"Gospel" - "Good News" proclaimed by Jesus Christ, a liturgical book with markings for conception. Later edition.

Ostrog Bible. - Ostrog: Ioann Fedorov, 1581, 429 MB

The original edition was the famous Ostroh Bible, published by the care of Prince Konstantin Ostrozhsky and the works of the Russian pioneer printer Ivan Fedorov in 1581. The basis of the Ostrog Bible was the Slavic handwritten Bible prepared at the direction of the Novgorod archbishop Gennady in the 90s of the 16th century. Shown here is a revised copy of the 2006 Ostrog Bible (Ukrainian translation removed), made in Ukraine. It seems to be the best of all, as it matches the font of the original exactly, but has spaces between the words for modern readers.

Service menaea. September. - Moscow: Printing House, 1644, 172 MB

In the menstrual menaea, for each day of the month, a service is given to one or more saints. There are also services for the holidays "in number", i.e. non-passing, not depending on the date of Easter holidays, such as the Dormition of the Most Holy Theotokos, the Nativity of Christ, the Nativity of the Theotokos, Theophany and others.

Service menaea. October. - Moscow: Printing House, 1645, 173 MB

Service menaea. November. - Moscow: Pechatny dvor, 1645, 199 MB