Book of hours of the Old Believers in the Slavic language. Old Believer books in Church Slavonic for download

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

The 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 "Epistle" of the holy apostles, marked at the beginning. Also given is the annual liturgical schedule of New Testament readings, indicating prokeimons.

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

"Gospel" - "Good news" proclaimed by Jesus Christ, a liturgical book with markings at the beginning. 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 at the beginning. Later edition.

Ostroh Bible. - Ostrog: John Fedorov, 1581, 429 MB

The original publication was the famous Ostrog Bible, published under the care of Prince Konstantin Ostrogsky and the works of the Russian first printer Ivan Fedorov in 1581. The basis of the Ostroh Bible was the Slavic handwritten Bible, prepared at the direction of the Novgorod Archbishop Gennady in the 90s of the 16th century. Here is a revised copy of the Ostrog Bible from 2006 (text translated into Ukrainian language removed) made in Ukraine. It seems to be the best of all, as it matches the font of the original exactly, but there are spaces between the words for modern readers.

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

In the Menaion for each day of the month, a service is given to one or more saints. It also contains services for the holidays “in number”, i.e. non-transitory holidays that do not depend on the date of Easter, such as the Dormition Holy Mother of God, Nativity of Christ, Nativity of the Virgin, Epiphany and others.

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

Service Menaion. November. - Moscow: Printing House, 1645, 199 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. December. - Moscow: Printing House, 1645, 191 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. January. - Moscow: Printing House, 1644, 199 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. February. - Moscow: Printing House, 1646, 136 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. March. - Moscow: Printing House, 1645, 119 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. April. - Moscow: Printing House, 1625, 91 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. May. - Moscow: Printing House, 1646, 174 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. June. - Moscow: Printing House, 1627, 128 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. July. - Moscow: Printing House, 1646, 172 MB

One of the twelve books containing the services of the annual liturgical cycle.

Service Menaion. August. - Moscow: Printing House, 1630, 176 MB

One of the twelve books containing the services of the annual liturgical cycle.

Circle of ancient church znamenny singing. ABC. - St. Petersburg: Morozov, 1884, 17 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 1: About Znamenny Chant. Alphabet and key.

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 1: Oktay.

Circle of ancient church znamenny singing. Part 2: The daily routine of the all-night vigil. - St. Petersburg: Morozov, 1884, 22 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 2: Everyday life All-night vigil, Triodey Lenten and Color.

Circle of ancient church znamenny singing. Part 3: Daily use of the Divine Liturgy. - St. Petersburg: Morozov, 1884, 14 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 3: The Liturgy of St. John Chrysostom.

Circle of ancient church znamenny singing. Part 4: Holidays. - St. Petersburg: Morozov, 1885, 33 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 4: The Twelfth Holidays.

Circle of ancient church znamenny singing. Part 5: Ringing. - St. Petersburg: Morozov, 1885, 15 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 5: Ringing.

Circle of ancient church znamenny singing. Part 6: Irmologist. - St. Petersburg: Morozov, 1885, 35 MB

Circle of ancient church znamenny singing in six parts. Dependent of the hereditary honorary citizen Arseniy Ivanovich Morozov. Part 6: Irmology.

Oktay. Voice 1-4. - Moscow: Printing House, 1638, 224 MB

"Oktay" is a liturgical book containing the texts of variable prayers of eight voices for each day of the week. Part 1. Voice 1-4. Compiled at the beginning of the 7th century; in the 8th century edited and supplemented by St. John of Damascus.

Oktay. Tone 5-8. - Moscow: Printing House, 1631, 191 MB

"Oktay" is a liturgical book containing the texts of variable prayers of eight voices for each day of the week. Part 2. Tone 5-8.

Six days. - Moscow: Printing House, 1635, 113 MB

"Shestodnev" - abbreviated Oktay - a collection of Sunday services of all voices with the addition of only one voice on the other days of the week.

Consumer. - Moscow: Printing House, 1647, 102 MB

"Requirement" is a liturgical book containing the sequence of rites and needs performed by the priest.

The consumer of the monastic. - Moscow: Printing House, 1639, 219 MB

"The Monastic Need" is a liturgical book containing the orders of the rites and needs performed by the priest.

Service book. - Moscow: Printing House, 1651, 179 MB

"Missal" - the follow-up of worship and prayers read by the priest.

Psalter with resurrection (book of hours). - Moscow: Printing House, 1636, 272 MB

The "Psalter with Resurrection" contains psalms divided into kathismas; hours of hours, which contains all the fixed parts of the daily liturgical circle: vespers, small, medium and great vespers, daily, Saturday and Sunday midnight, matins, hours with hourly hours; troparia and kontakia for the whole year; sleeping prayers; Sunday service; canons; attendance at Holy Communion, etc.

Psalter. - Moscow: Printing House, 1632, 133 MB

A Psalter with selected songs and psalms, a charter for everyone who wants to sing the Psalter, penitential troparia and a canon for the one who died.

Lenten triode. - Moscow: Printing House, 1650, 239 MB

"Lenten triod" - services of the pre-Easter period, partially or completely replace Oktay and Mena. It includes the service from the Sunday of the publican and the Pharisee until the Fortecost, that is, it ends morning service Fridays of the sixth week of Lent. Thus, the Lenten Triodion contains the services performed in Great Lent and on the days of preparation for it. Lenten Triode contains chants mainly by authors of the 8th and 9th centuries: Ven. Roman Sladkopevets, teacher Andrei Kritsky, teacher John of Damascus, Rev. Joseph the Studite and Theodore the Studite, Emperor Leo the Wise and others. In the XII century. paroemias are introduced into the prayers of Triodion, in the fourteenth century. - Synaxari.

Color triode. - Moscow: Printing House, 1635, 233 MB

The Colored Triodion begins with the service of Vespers on Friday, on the eve of Lazarus Saturday, and ends with the Week of All Saints, that is, the next Sunday after Pentecost. Its name comes from the Week of Vay (Colored Week), since its beginning is associated with the feast of the Lord's Entry into Jerusalem.

Great Charter (Eye of the Church). - Moscow: Printing House, 1641, 716 MB

The Great Charter, or “Eye of the Church”, published under Patriarch Joseph in 1641, is a set of liturgical instructions, which is based on the charter of the Jerusalem Monastery of St. Theodore Studite and compiled by Rev. Mark Mnich "Mark" chapters, which outlines the order of service when several holidays coincide on the same day. The book is one of the book monuments of national importance. The publication of the Charter (Eye of the Church) in 1641 became the main book of the Old Believer and Edinoverie Church, which even now determines the procedure for performing divine services according to the old rite.

Syrnikov N.S. Key to church charter. - Moscow: Synodal printing house, 1910, 21 MB

Liturgical book in Church Slavonic. Contains a brief liturgical Rule of the full daily cycle of worship. A manual for clergy and clergymen, as well as for everyone who wants to know practically the charter church service. ("Short Typicon"). Compiled by Nikita Semionov Syrnikov. Posad Voronok Chern. province of Starodubsky district. 1905

Statutory and other readings

Chrysostom (reprint edition). - Pochaev. Pochaev type, 1853, 114 MB

"Chrysostom" is an ancient Russian teaching collection of stable composition, one of the collections of Statutory Readings, consisting of essays dedicated to certain days of the triode cycle and Sundays of the whole year. A popular monument of ancient Russian literature of the 16th - 17th centuries. Its main content is the sermons of St. John Chrysostom. It is read at Matins according to the kathisma.

Solemnist (reprint edition). - Moscow: Type. at the Preobrazhensky almshouse, 1918, 344 MB

"Triumphant" is one of the ancient Russian calendar collections of statutory readings. The contents of the Solemnist are teachings on church holidays and days of fasting, lives of the most revered saints.

Prologue (September - November). - Moscow: Printing House, 1641, 229 MB

"Prologue" - 1st book for 3 months. Old Russian collection of hagiographies, originating from the Byzantine hymns, or synaxarion. Contains short lives saints and small teachings for each number. It has a calendar character: the lives of the saints are arranged in it in accordance with the days of their church memory; for each day of the year there are usually several lives and memorials of saints. It was translated in Kievan Rus as a necessary aid during worship, but already in pre-Mongolian times it was replenished with many stories and teachings placed in it for edifying purposes, thanks to which it turned into a kind of Orthodox encyclopedia. In Ancient Rus', the Prologue was very popular. It is read at Matins according to the 6th ode of the canon.

Prologue (March - May). - Moscow: Printing House, 1643, 176 MB

"Prologue" - 3rd book for 3 months.

Gospel teaching. - Moscow: Printing House, 1632, 241 MB

"Gospel teaching" - an interpretation of the weekly and festive gospel readings. It is read at Matins according to the kathisma.

Rev. John of the Ladder. Ladder. - Moscow.: Printing House, 1647, 143 MB

"Ladder" of St. John of Sinai, or Ladder, is a book common in Ancient Rus' since the 14th century, but also known earlier. The book depicts the path of a person's gradual ascent to moral perfection.

Parenesis Rev. Ephrem the Syrian. - Moscow: Printing House, 1647, 170 MB

"Parenesis" by Ephraim the Syrian is a collection of words, popular in Ancient Rus', mainly of an edifying nature, dating back to Greek translation works of the Syrian theologian St. Ephrem the Syrian.

St. John Chrysostom. Margaret. - Moscow: Printing House, 1641, 387 MB

"Margaret" is a translated collection of statutory readings, consisting of selected words, conversations and teachings of St. John Chrysostom and widely spread in Rus' in the XV-XVII centuries. This collection came to ancient Russian literature from Byzantium and retained the Greek name, which means “pearl” in translation. The literary basis of the ancient Russian Margaret was 30 works of St. John Chrysostom, among which are exegetical, dogmatic-polemical works, as well as words of a general moral and ascetic content, namely: six words "about the incomprehensible", six words against the Jews, six - about seraphim, five - about "the rich and Lazarus", three - about David and Saul, four conversations about Job.

Cyril's Book: Collection. - Moscow: Printing House, 1644, 234 MB

The Cyril Book is a collection titled after the title of the 1st chapter from St. Cyril, Patriarch of Jerusalem, published in 1644 at the Moscow Printing Yard. The original version of the book was compiled in the 1620s from anti-Catholic, anti-Uniate, anti-Protestant, anti-Armenian writings by Ukrainian-Belarusian, Byzantine and Russian authors. This compilation was called "Lithuanian Enlightener" or "Statement of Faith" and was used to catechize newly converted non-Orthodox. After its publication, the Cyril Book became a part of Russian spiritual life and was actively quoted in polemical writings. In the 17th century in Rus', the Cyril Book was referred to to prove the advantage of the Russian church tradition compared to Greek. Thanks to a selection of articles in defense of two-fingeredness, as well as eschatological prophecies, the Cyril Book has become one of the main authorities of the Old Believer literature.

Pilot. - Moscow: Printing House, 1650, 392 MB

"Kormchaya" (Nomocanon) - collection church rules. Contains the rules of the holy apostles, Ecumenical Councils, as well as some writings of the holy fathers.

We bring to your attention the selected works of the participants of the contest "Faith and Religion in modern Russia”, which were not included in the final collection, but were noted by the moderators and curators of the project.

The author of the work is Pavel Alexandrovich Kuzminykh, a fourth-year student of the theological faculty of the Orthodox St. Tikhon Humanitarian University. The work was written in 2013, based on the results of participation in the expedition in the summer of 2012 (together with N.V. Litvina, senior researcher of the Archives of the Russian Academy of Sciences, and O.B. Khristoforova, candidate of cultural studies, doctoral student of the IVGI RSUH). The specificity of the study lies in the fact that it is located at the junction of three scientific disciplines- religious studies, liturgical theology and ethnography.

Verkhokamye as a historical and cultural region.

The studied region is geographically located in the Western Cis-Urals, on the Upper Kama Upland. The toponym Verkhokamye "became widely known in historical and artistic monuments already in the second quarter of the 18th century". In accordance with the modern administrative-territorial division, Verkhokamye can be attributed settlements the following districts - Vereshchaginsky and Sivinsky (Perm Territory) and Kezsky (Udmurtia). The location of these lands covers an area of ​​approximately 60x60 km.

Verkhokamye was opened to the scientific community in the summer of 1973. The study from the very beginning was carried out by specialists in various fields - historians, archaeographers, musicologists, folklorists, linguists, ethnographers. Over the decades of work, more than 2,000 monuments of Cyrillic writing have been identified.

The detachment of the expedition, in which I happened to participate, consisted of three people. The composition also included N.V. Litvin (Senior Researcher at the Archives of the Russian Academy of Sciences) and O.B. Khristoforova (candidate of cultural studies, doctoral student of IVGI RGGU). The expedition members were "in the field" from June 30 to July 13, 2012. About 40 people were interviewed, mostly "cathedral" (active bearers of the tradition). Also, the expedition members were as observers twice at the baptism of the Bespopov Old Believers, at the service of the Old Believers of the Belokrinitsky consent (on Ivan's Day), at the cathedral prayer in memory of the Apostles Peter and Paul (at the Bespopovites). The materials of the expedition were recorded on audio media (services, interviews), a camera (almost 700 photographs), field diaries were recorded daily.

A Brief History of Old Belief in Verkhokamye

The first settlements in this area appeared at the end of the 17th century, in fact, shortly after the tragic events of the schism in the Russian Church. According to sources, the first residents of Verkhokamye were Moscow archers, who fled here more than a thousand miles from the Mother See. Already at that time, “about four thousand Russian Old Believer peasants lived here, who kept themselves isolated and did not enter into any contacts not only with the neighboring Orthodox Russian population, but also with the Komi-Permyaks and Udmurts” . The road from Vyg, the largest center of the Old Believers of that time, to Western Siberia passed through Verkhokamye. Thus, close ties were established with the traditions of the Pomeranian Old Believers. In 1735, Semyon Denisov, the head of the Vygovsky community, wrote to the Verkhovkamsk Old Believer brothers: “Come to us in the Pomorskie sketes to hear about your love of God ... at such a dangerous time ... in only a remote country.” In 1866, there was a discord between the two mentors, which by 1888 led to the final division of the Verkhovkamsk Pomorians into two consents - “Maximovites” and “Deminites”. At present, this local schism can be considered conditionally healed thanks to the activities of the Moscow Pomor community, whose mentors blessed local confessors for "universal" service. But not everyone accepted such a union. Some communities remain faithful to their own consent and do not want to dissolve into someone else's identity. In most cases, even with the loss of religious activity, the descendants of the Old Believers retain belonging to one of the sects as self-identification. When moving to another agreement, adherence to the paternal faith is also often identified. In with. Sepych - the main point of deployment of the expedition - such a picture is evident. Saburova Matryona Fedorovna (b. 1934), who moved from bezpriestvo to Belokrinitsky consent, assesses her choice as follows: “We have, like, Demin's faith. And then the temple was built, so I went to the temple. Legally, all the "Maximov" and "Dyomin" communities are included in the RS DPTs (Russian Council of the Old Orthodox Pomeranian Church). The researcher of Verkhokamye, a native of these places, A. Bezgodov, calculates the modern Old Belief in this way: “Currently, 12 active Pomeranian (Dyomin and Maksimov) cathedrals are known in Verkhokamye ... there are few cathedrals left, and young people are in no hurry to join. Nevertheless, the share of Pomeranian Kerzhaks in some s / s reaches 70 - 80%. In total, in Verkhokamye there are more than 10 thousand “pomortsy by baptism.”

The private prayer of the old believer-bespopovets

The community of Old Believers-bespriests (not only in Verkhokamye, but in general in all bezpopovstvo) can be represented as two circles inscribed in each other. The one inside will denote the core of the community - the so-called "cathedral", whose members are called "cathedral". And the outer circle will have blurred boundaries, which means a conditional, indefinite fixation of the bearers of the tradition and belonging to it. Those in the outer circle are laymen (less commonly used laymen). The cathedral ones are the backbone of the community, they fully participate in the cathedral prayer. It is possible to become conciliar either before marriage or by terminating marital relations. This testifies to the old Pomor tradition of a negative attitude towards marriage, which was already considered impossible (and, as a result, illegal) in the world of the “spiritual antichrist”, preserved among the Verkhokamsk bespopovtsy. The marriage order, which exists among the Pomors of Verkhokamye, is understood not as a sacrament, but only as a form of blessing. The formation of a member of the community as a “cathedral” is called differently: “join”, “lay a start”, “go to the cathedral”. Cathedral in their way of life are similar to monks, which is manifested in the actual monastic prayer practice, fasting regulation, refusal to use meat food, the rejection of secular entertainment. To this we must add the complex system of various prohibitions that exist among the cathedrals, which do not allow them to "peace", i.e. communicate with the world. “Peace” occurs through prayer or a common meal with non-conciliar people, eating forbidden foods, using common dishes with “non-believers”, using public transport, etc. - in general, through any contact with the sinful, fallen world. "Worldly" are called members of cathedral families, residents of an Old Believer village, and sometimes everyone who is not included in the cathedral.

In the field of our research lies the practice of the cathedral Old Believers. The number of cathedrals as the core of the community is very small - 5-10 people. Sometimes two cathedrals can be located in one village at the same time - Maksimovsky and Demino (Northern Kommunar village, Sepych village). In other places, either a merger took place, or representatives of only one consent live compactly there. The worldly are aware of their involvement in their community, but few strive to live “in a catholic way”. Most often, people “go to the cathedral” after retirement age, “laying a start” means fully accepting a lifestyle filled with many regulations and prohibitions.

By interviewing informants (Old Believers-cathedral) materials were obtained that can be used as sources on the liturgical praxis of the Verkhkama Pomortsy. The overall picture is presented in a schematic form in the table.

Full name, year of birth, place of residence, consent	Type of cell prayer
Gabov Lev (Leonty) Davydovich, born in 1939, p. Sepych, Maxim's mentor	In the evening for the evening - 2 ladders (106 bows to the earth, 106 waist). Also - in the morning for midnight. In winter and spring - the rule of the hour. Penance - 17 bows to the waist after each prayer (along the stairs). Before eating - 12 prostrations with the Jesus Prayer, after - 17.
Patrakov Andrey Fedotovich, village of Sokolovo, "universal" mentor	In the morning and in the evening - the beginning, forgiveness, blessing, the usual beginning. 17 prostrations each (to the holy day). Penance - 17 prostrations. Prayer for the living (for the corrected - 15 bows, for the uncorrected - 17), for the dead - 15. In winter - reading the hours.
Klimova Daria Matveevna, village of Sokolovo	In winter - Midnight / Companion. In summer - morning and evening bows (outgoing and incoming). Penance - 17 prostrations with the Jesus Prayer.
Krasnoselskikh Evdokia (Fedosya) Kirillovna, born in 1939, village of Sokolovo	In the morning - midnight kathisma. In the evening - a prayer service (to Christ, the Mother of God, Nicholas, All Saints).
Saburova Matryona Fedorovna, born in 1934, p. Sepych, former Deminskaya, now Belokrinitskaya	In the morning - midnight. In the evening - the evening party.
Lyadova Akulina Afanasievna, born in 1942, p. Sepych	For the midnight office - 2 ladders (earthly, belt). For Vespers - 1 Lestovka. For the evening - 2 (earthly, belt).
Nikulina Vassa Fadeevna, born in 1922, p. Sepych, Maksimovskaya	Midnight Office, Matins, Compline - according to the Book of Hours. Prayer on the ladder for uncorrected souls (3 bows for each person). .

As can be seen from the table above, the practice of cell prayer among Verkhokamsk residents is diverse and invariant (depending on the time of the year, which directly affects the daily economic and household way of life of a peasant farmer; according to models of performing a prayer cult, etc.). However, it can be immediately noted that the tradition of serving on the ladder occupies the leading position. A similar “ladder prayer” is found in ancient Russian monuments; it was intended for the Keliot type of worship for one or more monks. The history of such a cell rule (Jesus prayer for the ladder) "has its roots in the traditions of ancient hermits, desert dwellers."

Cathedral prayer of the Verkhokamsky Pomortsy

During the expedition, we happened to be present at the cathedral service of the Bespopovtsy once - in the village of Factory "Northern Kommunar" (Sivinsky district of the Perm Territory) on the day of memory of the apostles Peter and Paul, at the Demino Old Believers. It is possible to draw some conclusions, illustrating them with the distinctive features of the Verkhovkamsk cathedral type of services.

Firstly, a striking feature of the cathedral prayers of the Bespriests is the absence of a permanent place for prayer (chapel or prayer house). Services performed by cathedrals on great holidays or on occasion (commemoration, housewarming, etc.) are held in the homes of those Old Believers (both cathedral and lay) who invite them to prayer. More often, the motivation for the invitation is option No. 2, i.e. on any occasion.

Secondly, in the context of the teaching among the Bespriests about secularism, a clear differentiation “cathedral – secular” stands out in the liturgical praxis. The laity at prayer, just like the cathedral ones, can actively participate in the service, namely, sing, read, bow, everything except for making the sign of the cross, even with two fingers (!). Only the cathedral ones have the right to be baptized, i.e. those who are "under control".

Thirdly, by identifying the attributive characteristics of the cathedral (and cell too) worship, one can come to the conclusion about the extreme asceticism of the traditional Verkhovkamsky praxis. This manifests itself in the form of prayer (on the ladder), action actions ( prostrations, standing during many hours of worship), the clothes of the participants in worship and the rest.

Fourthly, it is necessary to note the paraliturgical elements in the conciliar service of the people of Verkhokamsk. First of all, it is worth mentioning the so-called. "Reading for reason", directly related to the human culture and Verkhovkamsk literacy. During the morning service (Mains service), after reading the kathismas, the old women of the cathedral sat in a circle. The old mentor, Evdokia Alexandrovna Chadova, began to read an instructive narrative from a manuscript collection of the 19th century. After reading, everyone together, without interrupting, began to discuss what they had heard and in turn instruct each other in the spiritual life. Moreover, the prerogative of instruction was reserved for the confessor E.A. Chadova, whose charismatic style of conducting the service and praying as a way of “inclusion” in the text and experiencing it, stood out especially brightly from the rest. Even while reading official texts (the Psalter, the Book of Hours, the Menaion), she periodically paused and made a comment, naturally, also once taken from teaching collections, of which there are many in the library of this Demino cathedral. “Reading for reason” was then repeated twice more: with a lesson from church calendar DOC and conversations about the dead (since the service to Peter and Paul that day was combined with a funeral prayer). It is interesting to note that the content of the old Russian Skete statute included a similar element - a conversation about what was read in the church.

Also from the field of paraliturgical phenomena, there is a mandatory communal meal in Verkhokamye at the end of prayer work. The gastronomic diet, of course, is subject to the rhythm of the church calendar. A distinctive feature of the "cathedral" meals is the presence of a variety of dishes (sometimes up to 10 dishes). But worshipers take food exclusively from their own, small-sized “cathedral” cups (each has an individual one), which, after a meal, are wrapped in a towel and taken away with them.

Another paraliturgical action is the singing of spiritual verses at the end of the service. The function of spiritual verse - the influence of prayer practice on the performance of spiritual verses - is confirmed by musicological research.

It is worth mentioning one liturgical phenomenon, which was called to fight in the 17th century by the "lovers of God" from the "circle of zealots of ancient piety" and which was preserved as a rudimentary form among the Verkhokamsky bespopovtsy. We are talking about polyphony - a way of performing liturgical texts, in which one part of them is sung, and the other is read “secretly” (i.e. in a whisper, to oneself). In Verkhokamye, the canon is read in a similar way.

First, irmos are sung, then one reader reads the troparia of the canon in secret, and the rest of the cathedral at the same time sing prayer songs (for example, Holy Apostles Peter and Paul, pray to God for us).

As you can see, the Old Believer bespopovskaya practice of Verkhokamye is saturated with heterogeneous elements of liturgical reality. Many of these elements can be considered archaic (polyphony, “even” culture), some have absorbed the traditional layer of liturgical texts (for example, the singing of spiritual verses), some phenomena are a product of the New Age (going home), but they also filled its niche in the design of rituals and customs of the upper reaches of the Kama.

Theology

Priest Maxim Yudakov

PECULIARITIES OF THE BISHOPAL SERVICE OF THE DIVINE LITURGY IN THE OLD BELIEVER HOLY MINISTERS LOCATED IN RUSSIAN ASSEMBLY

A study was made of the monuments of the Old Believer heritage, which are important sources for the study of the hierarchal rite of the liturgy. Representatives of the so-called. of the old rite, i.e., preceding Nikon's reforms in the middle of the 17th century, traditionally declare their strict consistency in the use of liturgical books, which the hand of the reformer-reformer did not touch. However, the pre-reform hierarchal rank of the liturgy constitutes a certain difficulty, since the Old Believers themselves did not have their own bishop for a long time, and the one who was accepted into communion came from the “New Believers”. This article attempts 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 Rogozhsky cemetery.

Key words: hierarchal service, Divine Liturgy, Old Believers, pre-Nikonian liturgy, book reform, hierarchal service, hierarchal liturgy.

Introduction

In the middle of the XVII century. as a result of the church reforms of Patriarch Nikon of Moscow, liturgical practice underwent changes that affected not only the priestly, but also the hierarchical ministry. At the same time, the reforms of Patriarch Nikon caused the Old Believer split. 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 Kashirsk, 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 currents: the non-priests, who refused to accept clerics from the "Nikonians", and the fugitives, who accept them in their existing rank through chrismation. The latter for a long time sought the opportunity to accept the bishop into communion in this way, but their attempts were crowned with success only in 1846. Then the Old Believers-priests accepted into communion the supernumerary bishop Ambrose (Pappa-Georgopoli), a Greek by birth, who was at rest in the Intercession Monastery of the village of Belaya Krinitsa . Metropolitan Ambrose laid the foundation for the Belokrinitsky hierarchy, whose representatives founded an archdiocese in Moscow with a center near the Rogozhsky cemetery.

Some Old Believer priests did not recognize the Belokrinitsky hierarchy, accepting the Renovationist Archbishop Nikolai (Pozdnev) in communion in 1923 and founding their own hierarchy, later called Novozybkovskaya.

Priest Maxim Alexandrovich Yudakov - a graduate of the theological faculty of the Orthodox St. Tikhon Humanitarian University, Master of Theology; cleric of the temple icon Mother of God"Unexpected Joy" in Maryina Roshcha, Moscow; senior mentor of the Tutor Service of the Orthodox St. Tikhon Theological Institute ( [email protected]).

When studying the Old Believer tradition of hierarchal worship, we will be primarily interested in those texts that the Old Believers themselves had at their disposal. However, the problem lies in the fact that Patriarch Joseph did not have time to complete the book reform, as a result of which the generally accepted hierarchal Missal, which the Old Believer hierarchs could use, did not appear in print. At their disposal were only handwritten monuments dated by different centuries and differing from each other. In this regard, we have to answer the question about the origin of the Old Believer hierarchal Missal. In order 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 Metropolis, which was once located in the Intercession Monastery. During World War II, the library was divided into two parts, one of which was evacuated to Bucharest at the end of 1944 before the onset of the Soviet Army. The other was kept secretly by the Old Believers in Belaya Krinitsa, until in the early 1970s. was not transferred to the Library of the Academy of Sciences (BAN) in St. Petersburg. That part of the Belokrinitsa library, which ended up in Bucharest, is currently stored 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 found that could relate to the hierarchal ministry - these are the manuscripts of the BAN. Belokr. 30 and 84.

The first one, the Bishop's Official, written in 1844, does not contain the order of the liturgy. The chapters of the manuscript deal with the rites of consecrations and ordinations to all ecclesiastical and sacred degrees, the rites of chrismation, the consecration of the world, antimensions, and the burial of bishops. As indicated in the manuscript itself, most of the chapters were copied from the printed Service Book, published under Patriarch Filaret.

Nevertheless, one of the articles of the Official contains an indication of the peculiarity of the hierarchal service of the liturgy. Here are excerpts from the writings of St. Simeon of Thessalonica about the meaning of removing the omophorion before reading twice. Holy Scripture.

The second manuscript is the greatest interest and reflects an attempt to compose a new text of the hierarchal liturgy, designed specifically for the Old Believers. In December 1848, at the behest of Metropolitan Kirill (Timofeev) of Belokrinitsa, Bishop Onufry (Sails) of Brail set about writing this work. Apparently, the work of Bishop Onufry was sharply criticized by Metropolitan Kirill, since the text of the liturgy is replete with numerous corrections made by his hand. For example, that place in the penitential prayer for filth, written out here in a lengthy edition, where a large number of sins are listed, including and so on. mortals, crossed out in pencil and written: “He has done all this lawlessness: can he serve as a priest; down with him." And in the fields l. On 6 Metropolitan Kirill left a short summary: "All this illiteracy and stupidity should be corrected and rewritten." Nevertheless, Bishop Onufry continued to use the text written by him in one way or another until at least 1873, since the last entry in the book on fol. 52: “Metropolitan Kiril died on the 3rd day of December 1873 at 11 am.”

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

One way or another, it is necessary to dwell in more detail on the features of this text. The book consists of an unfinished Menologion (September 1-12), Liturgy of St. John

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

The procession of the bishop to the temple is accompanied by the singing of the stichera of the feast. At the entrance, the bishop is met by subdeacons with a candle and a presenting cross. It is interesting that not a single hierarchical Missal, containing not only the Russian pre-Nikonian, but also the post-reform rank, says nothing about the presentation of the cross. Moreover, in the middle of the XVII century. opponents of the reforms of Patriarch Nikon considered the presentation of the cross at the hierarchal divine services as Latinism and innovation.

The remark that, apart from the feast day, the clergy do not follow the bishop into the house, but meet him at the door of the temple, is exactly copied from the Official of 1677.

On the way to the church, the bishop recited the non-Philothean prayers “when they ring,” etc.1 At the door of the bishop was met by a priest performing a proskomedia with an altar cross, with which the bishop blessed the concelebrating clergy.

In place of the rite of entrance prayers, the text of the liturgy makes a reference to the Old Believer priestly Missal. The prayer “Lord, send down Your hand” is read in the altar, at the end the bishop kisses the throne and proceeds to the salt, where the choir sings E1d yao^a etp, Zshyaota.

The verses for vestments are not written out in their place, but there is an indication “as is customary”. At the end of the vestments and before the start of the hours, it is possible to perform ordination as a reader or subdeacon. However, this place is corrected so that the ordination to the reader is performed at the third hour, and to the subdeacon - at the sixth. Let us note that the Missales analyzed by us above do not know such a practice. But, apparently, this new practice, in comparison with the pre-Nikonian practice, nevertheless entrenched itself in the Old Believer hierarchal service, since at the present time a priest-bearer is appointed at the third hour, a reader at the sixth, and a subdeacon at the ninth.

During the reading of the hours, the bishop reads the prayers before the service: the first with the incipit "Lord do not want death" and with the heading "From filth", as well as two more short prayers repentant character: “Lord Jesus Christ, our God, the Son and Word of the living God, the Shepherd and the Lamb, take away the sins of the world and the Lord, have mercy, have mercy on me” and “The Lord Jesus Christ, having asked all the good, may he give me.”

During the singing of the Trisagion, the bishop overshadows the Gospel, first with a dikirion with the words “There is only one Son by nature, and not by composition, the same is perfected by that God, and man is perfected truly preaching, confessing Christ our God”, and then by trikirion, pronouncing the troparion “The Trinity Appearance”. After that, the bishop goes out to the solea and overshadows the worshipers with trikiriya and dikiriya with the words "Lord, Lord, look down from heaven."

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

During the reading of the Apostle, following the spread to the XVII century. In practice, the bishop and concelebrants kissed the altar cross with the words: “By the strength and weave of your precious cross, Lord, have mercy on me and help me a sinner.” Immediately after the end of the Gospel, the worshipers are overshadowed by trikiriya and dikiriy (“five-light”) while singing the choir E1d yao^a et ^, Zoayaota.

When the Creed is sung, the concelebrants hold air over the head of the primate, who bows his head to the throne exactly as described in the Official of 1677.2

1 Non-Philotheev prayers in liturgical science are usually called those prayers that do not directly relate to the Charter of the Liturgy, compiled by Patriarch Philotheus (Kokkin) of Constantinople and spread in the Russian Church at the turn of the XNUMXth centuries. This Charter subsequently entered into all printed editions of the Missal.

2 In the course of Nikon's reforms, an attempt was made to compile a new tier of the hierarchal liturgy, culminating under Patriarch Joachim of Moscow in 1677 with the publication of the first complete printed official of the hierarchal ministry, which is still used in the liturgical practice of the Russian Church.

During communion, a prayer was added that is not related to the basic composition of the prayers of the liturgy - “The deifying blood ...”3.

Remarks on the order of using the omophorion and miter are often inconsistent and focused on the practice of the dominant Church, i.e. post-reform. Although during the time of the Apostle there is no indication that the omophorion was 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 is standing in the altar with the omophorion in his hands. Consequently, the omophorion was removed before the reading of the Scriptures. Despite the fact that the so-called. there was no second proskomedia at the great entrance; after washing his hands, the bishop put on the omophorion, and removed it before the transfer. During the procession with the Gifts in the holy gates, the omophorion was again placed on the shoulders of the bishop. After the dialogue, accessus ad altare, the omophorion is put aside, and put on before the establishing words, and after the epiclesis it is put off again. Before proclaiming "Holy to the Holy" the bishop takes the omophorion and does not remove the liturgy until the dismissal. In addition, in the relevant places in the text of the liturgy there are indications that before the celebration of the ordination, the omophorion is put on, and then removed.

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

As follows from the remarks of the liturgical form we are studying, the overshadowing of the trikirion and dikirion took place according to the order of the ruling Church, i.e. the trikirion bishop received right hand, and dikyrium - left. Moreover, the Old Believer hierarchs did this in the 20th century as well. For example, in a photograph taken in 1915 in the church of Prop. Zechariah and the military Evdokia of Bogorodsk, the Old Believer Metropolitan Macarius (Lobov) is depicted, to the right of which stands a deacon with a trikirium, and to the left - a deacon with a dikirium.

Thus, an analysis of the composition of the Belokrinitskaya manuscript showed that it is a compilation, which was based on the ordinary (priestly) rite of the liturgy, published under Patriarch Joseph. The elements of the hierarchal ministry either coincide with the edition of the Official of 1677, and therefore reflect the practice of the ruling Church, or represent innovations still unknown to Russian liturgical practice. This probably explained the indignation of the Belokrinitsky Metropolitan, who ordered a complete redo of the rite of the hierarchal liturgy offered to him.

Library of the Rogozhsky cemetery

Since 1771, the Rogozhskoye cemetery near Moscow was officially assigned to the Old Believer community, where, as was said at the beginning of the chapter, in the second half of the 19th century. representatives of the Belokrinitsky hierarchy founded the archdiocese. Here, through the efforts of many prominent church and state figures of the Old Believers, the largest library of liturgical and moralistic handwritten and early printed literature was collected. The originals of ancient manuscripts were purchased for the library 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. V. I. Lenin (now the Russian State Library).

Out of almost a thousand titles, we have identified and studied de visu only eight manuscripts of the 19th century related to hierarchal worship - these are the Missal 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, known today from the block of final prayers of the Follow-up to Holy Communion.

4 Dialogue between a bishop and co-servants or between a priest and a deacon after the Great Entrance after the setting 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 on the rites for the week of the Triumph of Orthodoxy and episcopal election, but they do not contain a liturgical form.

The other hierarchical liturgies 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 dating is complicated by the fact that the paper does not have stamps and filigrees. The text of the Liturgy of St. John Chrysostom of this manuscript is preceded here by the words: “written off from an official of ancient writing, in front of the liturgy lost an old-fashioned one.” From the passage it becomes clear that the beginning of the liturgy before the peace litany was lost in the original Missal. Of the monuments known to us as a manuscript from which this list could be made, only one option suggests itself - the Missal of the 16th century. BAN. Novg. 918. It was in this monument that the initial part of the hierarchal liturgy was lost, and the text begins with the words “prayer of the thrice-holy song and finish the prayer of the thrice-holy song, then the saint will sit on his chapel, and say octen, tay, deacon, in a loud voice.” Exactly the same text begins the Liturgy of St. John Chrysostom in the RSL. f. 247.605.

Comparison with another identical liturgical form from the Missal of the same time helped to establish that in the BAN. Novg. 918, followed by the RSL. f. 247.605 lacks the rite of meeting, entrance prayers, vestments and prayers before the service. A more detailed consideration of the composition of the RSL. f. 247. 605 showed that from the BAN. Novg. 918, not only the liturgy was rewritten, but also the chapters concerning ordinations and ordinations. At the same time, the liturgies of St. Basil the Great and the Pre-sanctified, the prayers of Vespers and Matins, and the following of Pentecost. From other sources, the manuscript includes the last three articles of a teaching nature, 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 episcopal service. This explains the fact that from BAN. Novg. 918 the liturgies of St. Basil the Great and the Presanctified, the prayers of Vespers and Matins, since they do not contain hierarchical features.

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

Officer of the RGB. f. 247.680 has the format of a scroll. It was exactly copied from a manuscript of the 15th century, as evidenced by the signature from the original at the end of the manuscript - “on February 22, 6932 (1424), Theodostus, hieromonk copied the scroll of article 2”.

On one side of the scroll is the basic set of prayers of the liturgy of St. John Chrysostom with titles without diataxis, regulating the actions of the clergy, and without features of the bishop's ministry. On the back of the scroll are written the ranks of the chi-rotesias of the priest-bearer, reader, subdeacon; prayers for the dead (no title); appointments of presbyters and deacons.

RSL Code. f. 247. 679 has exactly the same composition as the scroll - in the liturgy there is a basic set of prayers, two prayers for the dead are placed between the text of the ordination of the subdeacon, “and anagnost” is added to the title of the rite of initiation of the reader and singer, the priestly ordination precedes the diaconal. Probably, this Missal was copied from a scroll, but it is not known whether it was from the original or a copy.

RSL manuscript. f. 247.765 consists of two parts. The first part (fol. 1-110v.) of the Missal was written off from the printed Service Book, published in 1625 under Patriarch Filaret in Moscow. This section contains the orders for the consecration of the world and antimensions; funeral services for bishops; washing feet on Maundy Thursday; ordinations to sacred and ecclesiastical degrees; "stove action". The second part of the manuscript (fol. 111-135), consisting of the Liturgy of St.

John Chrysostom and the rites of ordination, again completely copies the composition of the roll of the RSL, f. 247.680, as mentioned on fol. 135: “The divine service of the liturgy with the hierarchal ranks was written off from an ancient written scroll written on parchment by the priest Theodoaiom in the year 6932 (1424) of the month of February 22, indiction 2.”

Thus, all three texts of the manuscripts of the RSL. f. 247. 679, 680 and 765 are copied from the Missal-scroll of 1424, which, unfortunately, was lost after the 30s. 19th century. And, therefore, the time of their writing refers to the first third of the XIX century. It should also be noted that, in addition to the Rogozh manuscripts, there are other copies from the 1424 scroll. For example, among the manuscripts of the Synod, which are in the Russian State historical archive Petersburg, another exact copy of the 19th century is kept. - RGIA. f. 834. Op. 3. No. 4026. And, as is clear from the printed description, it comes from the Spaso-Preobrazhensky Cathedral in Saratov. Since the scroll of the XV century. turned out to be known in different regions, it is possible that there were other copies that have not yet been identified.

Bishop's Missal of the RSL. f. 247. 912, written between 1863 and 1864, was in the personal use of Archbishop Anthony (Shutov), ​​as evidenced from sheet 17 of the colophon: “Archbishop Antoty of Moscow and Vladimir and Vyya Rosst prubretennsh in lpto 7362 (1854) and signed by hand." A piece of paper is glued on sheet 1, on which it is written: “After the death of Arch. So this official was found in Nevo’s office, the comist didn’t get into the inventory”, which means that the last owner of the manuscript was Archbishop John (Kartushin). The missal consists of four parts. The first set out the rites of Vespers and Matins (with an option for feast days), a requiem for the dead, three liturgies, and ordination; clergy teaching. This part, most likely, was copied from the Patriarchal Missal of the middle of the 17th century. GIM. Syn. 690, but with the restoration of the full text of the prayers and additions where necessary. In the second - rites on different cases, the great and small consecration of water are copied from the printed Order of the Joseph seal. If you believe the signature, then the third part, which contains the rite of entry of the bishop into the city of his diocese, was written off "from the manuscript of the Lviv Library." The fourth part contains the months.

Finally, the last Missal from the Rogozhsky collection of the RSL. f. 247. 682, written in the middle of the 19th century, but no later than 1854, because in this year the manuscript was acquired by Archbishop. Anthony. The Missal contains the followings of Vespers and Matins (with an option for feast days), a requiem for the dead, the Liturgy of St. John Chrysostom, as well as the rank and charter of the so-called. a good church - instructions on the construction and liquidation of a camp church with a prayer for a shaken meal. An analysis of the composition of this manuscript showed that it also goes back to the Patriarchal Missal of the State Historical Museum. Syn. 690, but as in the case of the RSL. f. 247.912, her prayers are filled with the missing text. The exception is the last chapter on the "good" church, which is written out of the Potrebnik.

It should be added that there is one more manuscript, which after 1918 was not included in the number of books taken out to the State Library. This manuscript is currently kept in the Pokrovsky Cathedral at the Rogozhsky cemetery and, most importantly, is still used for hierarchal worship. The Missal was written in 1914 in Moscow by the Old Believer scribe Lazar Onufrievich Kabanov, a native of the village of Beliva, Bogorodsk district, Moscow province, who worked at the Rogozhsky cemetery and copied many books. Already at first glance it becomes clear that the entire text of the Missal is exactly copied from an earlier manuscript of the RSL. f. 247.682, and consequently, the State Historical Museum is the basis. 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, printed the Bishop's Official, where the first part of the manuscript of the State Historical Museum was reproduced. Syn. 909, referring to the 16th century, previously verified with another manuscript of the same period - the State Historical Museum. Syn. 680. All minor discrepancies with the GIM. Syn. 680 were noted in the margins of the printed edition.

Conclusion

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

The author's analysis of the composition of these manuscripts gave reason to conclude that in the Moscow Old Believer practice from the second decade of the 20th century. two paths have emerged. On the one hand, this tradition gravitated towards the complete copying of any old Russian manuscripts available to the Old Believers, the texts of which were not subjected to Nikon's book reforms. Such is the vast majority of Old Believer monuments. However, all these monuments represent various practices of hierarchal worship in the pre-Nikon era or do not contain any features of episcopal service in the form of the liturgy. On the other hand, attempts were made to create their own order of the liturgy celebrated by the bishop by combining the "old" priestly liturgical formulary with the hierarchical features of the tradition that had become established in Rus' after the reforms of Patriarch Nikon. But one way or another, the described situation can only indicate that the Old Believer hierarchs did not have a single tradition of performing Divine Liturgy bishopric.

Due to the fact that for a long time the priests did not have bishops, the living tradition of the “old” hierarchal ministry was interrupted for a long time, as a result of which it was lost forever. At the same time, the presence in the Old Believer assemblies of the Service Books with episcopal features of the pre-reform tradition indicates that, perhaps, among the Old Believer bishops there were attempts to reconstruct the “old” hierarchal rank. However, if we take into account the fact that the Missals are of different times and differ from each other, then the likelihood of a consistent reconstruction is called into question. The Old Believer episcopate failed or did not have time to generalize and comprehend the accumulated material on hierarchical worship, so the collections included various hierarchal Missal Books, which in no way testify to a single “old” rite.

As for the modern Old Believer (at least, Moscow) practice of hierarchal worship, it is based only on the only monument that was at the disposal of the community of the Rogozhsky cemetery after the revolution. The text of this manuscript goes back to the Patriarchal Missal of the State Historical Museum. Syn. 690, demonstrating the pre-reform rite, at the same time, cannot be a model of the "old" hierarchical service of the liturgy. For example, the Edinoverie edition of the Bishop's Service Book is based on a much more ancient text than that of the Belo-Krinitsa Old Believers. Now that all the possibilities for researching materials on Old Russian worship have appeared, the most detailed analysis of the Old Believer tradition is needed, taking into account all available sources.

Sources and literature

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

2. Bobkov E.A. Singing manuscripts of the Guslitsky letter // Tr. Dep. Old Russian lit-ry / Institute of Rus. liters. - L., 1977. - T. 32. - S. 388-394.

3. Zheltoe M. S., deacon, Nikitin S. I. Accessus ad altare // Orthodox Encyclopedia / Ed. ed. Patriarch of Moscow and All Rus' Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2000. - V.1. - S. 428-430.

4. Ezerov A., Kanaev D. N. Anthony // Orthodox Encyclopedia / Ed. ed. Patriarch of Moscow and All Rus' Alexy II. - M.: Church-scientific. Center "Orthodox Encyclopedia", 2000. - V.2. - S. 653-654.

5. Krakhmalnikov, A.P. Pankratov A.V. Belokrinitskaya hierarchy // Orthodox Encyclopedia / Under the general. ed. Patriarch of Moscow and All Rus' 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. - St. Petersburg, 1910. - T. II, issue. 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]).

By the middle of the 17th century, all the main liturgical books. Here is a list of their main names with brief description content. Links to the electronic version of some of these books are presented on our website.

SERVICE BOOKS

HOURS	- unchangeable parts of worship. The general sequence of all services of the daily circle is given. It also contains troparia and kontakia of the entire annual cycle, which distinguishes it from the Chasovnik and the post-reform Book of Hours.
CLOCKMAN	- has several varieties. It also contains a sequence of services, but with some peculiarities: there are no troparia of the annual circle, there are everyday canons or variants of the Sunday and daily services. Designed more for home prayer.
PSALTER	- contains psalms divided into kathismas. At Vespers and Matins, kathismas are revered, and on feast days, selected psalms. In Great Lent, kathisma and on the clock, and in the morning, prophetic songs.
PSALTER WITH INQUIRY	- replaces the Book of Hours and the Psalter, partly - the Trebnik. It also contains many additional chapters.
OKTAI	- two books containing variable hymns of Sunday and daily services from the 1st to the 4th and from the 5th to the 8th tone, respectively.
SIX DAYS	- an abbreviated version of Oktay, but the Sunday service is contained in full. In the absence of Oktay, it is used daily.
MINEA MONTHLY	- 12 books (for each month), containing services to saints and holidays arranged according to the numbers. At the end of the book there are 4 chapters of the Mother of God. There are several services for one number.
FESTIVE MINEA	- selected the most important festive services of the whole year.
GENERAL MINEA	- used in the absence of monthly menias, as well as in the absence of Shestodnev and Oktay. Contains general options for services to saints and feasts. Has a short and full version of the edition.
TREFOLA	— 4 books of three months each, containing important services of the annual circle and separate services missing in the menaias.
APOSTLE, GOSPEL	- contain the text of the Holy Scriptures of the New Testament. In addition to the text divided into chapters, they have reading indicators. In their absence, the conceptions placed in the General Menaion, Oktay, Shestodnev, Chasovnik are honored.
TRIODE LEAN, TRIODE COLOR	- services of the pre-Easter and post-Easter period, when these books partially or completely replace Oktay and the Menaion.
CANON	- a collection of canons for reading at prayer services, mainly from the menaia, as well as the corresponding conceptions of the Gospel and stichera.
liturgical collections	- services to the Mother of God, service to Russian miracle workers, etc. They contain services that are absent in the Menaia. Many collections are not published and exist in manuscripts.
	- Describes the order of worship. Contains a full circle of troparia and kontakia for the year (as in the Book of Hours), with a description of daily services and additional statutory instructions ("Mark chapters"). He had three editions - 1610, 1633 and 1641, of which the 1641 edition is currently used in practice.
SERVANT	- the follow-up of worship and prayers read by the priest.
REQUIRED	- contains the following of the sacraments and requirements performed by the priest.

According to the charter, worship must certainly include the so-called statutory readings having an edifying character: patristic teachings, interpretations, lives of saints. These texts are found in teaching books.

EDUCATIONAL BOOKS

TEACHING GOSPEL	— interpretation of the weekly and festive gospel readings. It is read at Matins according to the 1st kathisma.
PROLOGUE	- 4 books for 3 months. Contains brief lives of the saints and small teachings for each number. It is read as Matins according to the 6th ode of the canon.
COLLECTOR BIG	- voluminous teachings for reading in the triode period.
ZLATOUST	- shorter teachings for the triod period and Sundays of the whole year. They usually honor at Matins according to kathisma.
	At daily services, the book of Ephraim the Syrian, the Intelligent Apostle, the Intelligent Apocalypse are also read. There are other collections as well.