Introduction
Fasting is essential in the spiritual life of a Christian. The first commandment given by God to the paradise created by him was the commandment to fast. “Since we didn’t fast, we were expelled from paradise! Therefore, we will fast in order to ascend to paradise again ”- says St. Basil the Great. The Lord Jesus Christ Himself blessed the lean practice of his disciples, saying: “The days will come when the Bridegroom is taken away from them, and then they fast” (Matthew 9, 15). Many holy fathers spoke about the importance of fasting in the spiritual life. “The soul is so humbled by nothing as if someone is abstinent in food,” Abba Pimen testified. And the Monk John of the Ladder dedicated to fasting a special stage of his spiritual "Ladder", where he noted that "the leader of demons is a fallen stallion, and the head of the passions is gluttony."
Of course, Orthodox fasting has never been seen as an end in itself. He, according to the thought of the holy fathers, is a means for true spiritual life, an aid in the struggle with passions and on the path to communion with God. “Abstinence is necessary so that, after the flesh is pacified by fasting, it is easier to enter into warfare with other passions,” Abba Serapion instructed. Physical fasting should always be coupled with spiritual self-restraint, first of all in passions, sinful desires, lusts. “A bodily fast is eaten when the womb is fasting from food and drink; there is a spiritual fast when the soul abstains from evil thoughts, deeds and words ... A bodily fast is useful for us, but a spiritual fast is invariably needed, so that bodily fast is nothing without it, "wrote St. Tikhon of Zadonsk.
However, the importance of bodily abstinence was recognized by all ascetics, from the saints of the ancient monastic patericons to the elders of the twentieth century.
At the same time, the Orthodox Church over the centuries has developed quite clear rules and recommendations regarding the order and quality of food necessary for the successful passage of the feat of bodily abstinence. These institutions are indicated in the Typicon and Triodi. At the same time, on the one hand, the number of meals per day is limited, on the other hand, the time of the first meal, and, finally, the quality of food. In some cases, the entire volume and composition of the meal is clearly specified.
It should be noted that the Orthodox charter is not divided into monastic and secular and is mandatory for all faithful children of the Orthodox Church. Exempt from bodily fasting are only pregnant and lactating women, children, and the seriously ill.
However, it should be borne in mind that the charter was formed nevertheless in monasteries and mainly for a monastic community. Moreover, he focused on countries with hot climates. Even St. John Chrysostom, being in exile in the far north of the Roman Empire, noted that for the northern monasteries he founded, it was necessary to adjust the fasting charter, taking into account the more severe climate and hard physical labor that the brethren had to bear.
The birthplace of the modern Church liturgical and disciplinary charter is the Palestinian monasteries, primarily the monastery of Sava the Sanctified near Jerusalem; also, as a rule, the Typikon reflects the tradition of the Holy Mount Athos. Often these two traditions are cited in parallel as equally possible and acceptable.
Perhaps, to a modern civilized person, the requirements of the Orthodox charter will seem overwhelming, but even the very knowledge of what was considered common and normal for a pious Christian in former times will allow us, if not to imitate the ancient workers, then at least soberly assess our own measure of abstinence and ascetic deeds and thus acquire humility.
General provisions of the Orthodox charter on meals
The Orthodox Charter does not imply more than 2 meals a day. The first meal usually takes place after the Divine Liturgy, i.e. around noon, and the second after Vespers, i.e. in the evening. If only one meal is served, then it is usually offered at 9 o'clock, Byzantine time.
All the time indications of the Typicon are based on the Byzantine principle of time reckoning. This principle tied the clock to the rising and setting of the sun. Currently, he continues to operate on Holy Mount Athos. According to the Byzantine clock, the time from sunrise to sunset was divided into 4 watchmen of the day, and also the time from sunset to sunrise was divided into 4 watchmen of the night. Each guard consisted of 3 hours. Accordingly, the 1st hour of the day began with sunrise, and the 12th hour of the day ended with sunset. There is a tradition of approximate translation of this system to modern hours, when the 1st hour of the day according to the Typicon corresponds to 6:00 in the morning in our understanding, and the 1st hour of the night corresponds to our 6:00 pm (18:00). We will also adhere to this generally accepted tradition, indicating the approximate time when it is supposed to take a meal according to the Typicon.
With regard to the quality of food, one can distinguish the following types of meals(listed in ascending order of the severity of the post):
Permission "for all" or "consolation is great at the meal of the brethren." No restrictions (only non-eating meat is preserved by the monastics in all cases)
Abstaining only from meat, all other products are allowed (this happens for the laity only on cheese week - that is, butter dish)
Abstaining from meat, eggs and dairy products, but fish is allowed (and, of course, hot plant foods, vegetable oil, wine)
Abstaining from meat, eggs, milk and fish. Allowed hot vegetable food - "cooking" (ie, heat-treated - boiled, baked, etc.) with vegetable oil and wine.
Abstaining also from vegetable oils and wine. Hot food is allowed without oil.
Xerophagy. Allowed "bread and water and the like" (chapter 35), that is, raw, dried or pickled vegetables, fruits (the Typicon offers, for example: raisins, olives, nuts (chapter 36), figs, ie figs) - "one every day" (chapter 36), ie each time one of these.
Complete abstinence from food and drink is what the Typicon actually calls the word "fasting".
Naturally, a less strict regulation permits everything that is possible with a stricter fast. That is, for example, if fish is prescribed by the charter, then of course you can eat vegetable oil, and if dairy products are allowed, then you can also eat fish.
Wine in the Byzantine tradition was used everywhere, mainly diluted with hot water, and was considered a natural part of an ordinary meal. This explains the rather frequent permission for the use of wine in the charter of the meal. Naturally, we are talking only about natural grape wine without added alcohol or sugar. The measure of wine is stipulated very clearly: from 1 to 3 krasovul * (i.e. bowls). The charter also notes that "praise the monk, do not drink wine" (chapter 35), i.e. that abstaining from wine, even on the days when it is permitted by the ustav, is highly commendable.
The order of the meal, especially during the Rozhdestvensky and Petrov fasts, is closely related to the category, i.e. the degree of the holidays. From the point of view of the rules of fasting, the following three categories of church holidays are important: I - vigil,
II - polyeleos and with praise,
III - small.
In the Typicon, the general order of the Meal is described in chapter 35. Additions and clarifications about the meal on holidays and during fasting are given in chapters: 32,33,34,36, as well as in the month itself (chapter 48), where instructions are given regarding the Christmas Fasting and the order of meals on specific holidays. Also, there are instructions about the meal in chapters 49 and 50 - "About the Forty Years" and "About Pentecost" and 51 "The beginning of the Lent of the glorious and all-praised Apostles (Peter and Paul)." We will try to harmonize all these guidelines into a common system.
The order of the meal outside of long fasts.
In non-fasting times and non-fasting days, i.e. besides Wednesday, the heel (and in monasteries also Monday belongs to fasting days) is supposed to be eaten twice a day without restriction in the quality of food.
On Sundays and on the Lord's Twelve Feasts, there are three course changes for lunch, and two for dinner. On other non-fasting days - two courses for lunch and one for dinner.
Dishes for lunch and dinner are supposed to be eaten the same. The Typikon does not allow cooking especially for the evening meal. However, the evening meal is supposed to be eaten warm.
Wine relies on meals only on Sundays and public holidays. On other, even non-fasting days, its use without special need or weakness is prohibited.
Wednesday and Friday(in monasteries Monday is also equated to them) - once a day "at 9 o'clock" (about 15.00). According to Canon 69 of the Holy Apostles, to which the Typicon refers, fasting on Wednesday and Friday throughout the year is equated to Great Lent. This means that it is necessary to eat dry food once a day, "apart from weakness and feast" (chapter 33).
For violation of this fast, as well as Great Lent, a layman is excommunicated from Communion for a time, while a priest is ejected from his dignity.
On Holidays fast Wednesday and Friday relaxes as follows:
If on Wednesday or Friday (in the monastery - and on Monday) the feast of the Nativity of Christ or Epiphany falls, then the fast is canceled, two meals are eaten without restricting the quality of food.
If on the same days the twelve feasts of the Theotokos fall (Nativity of the Theotokos, Dormition, Meeting) or the great Sts. App. Peter and Paul, the Nativity of John the Baptist, the Intercession, the vigil saints, then two meals a day are supplied and the eating of fish is allowed. Fasting for dairy and meat food is preserved.
If an average holiday falls on fasting days (polyeleos and with praise), then two meals are taken, and on the first one is supposed to eat dry food, and in the evening - boiled food with oil.
On small holidays, which fell on Wednesday or Friday (in the monastery - and Monday), the Typikon appoints to eat one meal at 9 o'clock (15.00), but allows, "always the trouble of the soul does not be seen", to eat boiled food without oil or even with oil (chapter 36).
During periods of prolonged fasts, indulgence in the twelve and great holidays is specially stipulated, namely:
On the Feasts of the Transfiguration, the Entry and Entry of the Lord into Jerusalem (which always fall on the time of fasting), on any day of the week, we allow fish, wine and oil to be served, supplying two meals (chapter 33). Those. the statute is the same as on the great holidays, which fell on Wednesday or Friday.
On the Feasts of the Exaltation of the Cross and the Beheading of the Head of John the Baptist (great, but fasting holidays) it is supposed to eat twice, allowing for wine and oil, but without fish.
In the Annunciation, which almost always falls on Great Lent, the meal rule depends not only on the day of the week, but also on what part of Great Lent it will take. We will talk about this holiday in the next chapter.
Meal during Lent
The Orthodox Church has established four long Lasts - one for each season. Each of them prepares a Christian for one of the most important Church Feasts, and each has a different dedication. The oldest, longest, strictest and most important Fast is Great. It is a preparation for the meeting of Holy Week and Easter of Christ. Great Lent is offered to us in the spring and, according to the testimony of Church Tradition, recorded in the Divine Service, it is itself a “spiritual spring” for the renewal of our spiritual feelings and pious thoughts. Lent lasts 49 days. In the Typicon it is called the "Holy Forty Day", and the very name emphasizes the special grace of these days. The name "Forty days" is from the Church Slavonic numeral "fourty", i.e. "Forty" is not accidental. Actually, Great Lent lasts exactly 40 days, since the Twelve Great Feasts of the Annunciation and the Entry of the Lord into Jerusalem are excluded from the total number of 49, during which fasting is weakened and in the language of the Typicon can no longer be called fasting in the strict sense, as well as 6 days of Holy Week, which form a special Liturgical and ascetic cycle - Fast of Holy Week.
The Second Lord's Fast is winter, Christmas. It is also long - lasts 40 days, and is a preparation for the second most important Gospel event after the Resurrection of Christ - Christmas.
Third Lent - autumn, Assumption. Dedicated to the Mother of God and prepares us for the main feast of the Theotokos - the feast of the Assumption. It is the shortest, lasts only 14 days, but in severity it is equated to Great Lent.
Fourth Post - summer, Petrovsky. This is an apostolic fast, which is dedicated to the labors and deeds of the holy Apostles, who brought to us and to all peoples the Light of the faith of Christ. It ends with the Feast of the Holy Apostles Peter and Paul. Historically, it was intended for those who violated or for some reason could not endure Great Lent. And later it spread to all Christians. The length of this Lent varies from year to year, because it depends on Easter. It starts on the Monday after All Saints' Week and ends on June 29 / July 12. Accordingly, its duration varies from 11 to 42 days.
In different Lent, the rules of the meal are different, therefore, we will say about each Lent separately.
Great Lent.
Great Lent begins on Cheese Week (Maslyanitsa). The charter presupposes abstinence from meat from Cheese (meat-eating) Monday, all other food is allowed. Moreover, this week is continuous. This means that dairy products and eggs can also be eaten on Wednesdays and Fridays.
Regarding the number of meals on all days, except Wednesday and the heel, two meals are laid. On Wednesday and Friday, there is one meal in the evening "at 9 o'clock" (Chapter 35), i.e. about 15.00.
On the Cheeseweed Week (Forgiven Resurrection), a conjuration takes place. Two meals are laid, and “after Vespers, the brethren are consoling at the meal” (folio 407, p. 823)
The first week of Great Lent according to the Charter, the strictest in relation to the meal.
The Charter offers two options for fasting during this week - basic (Palestinian) and Athos.
The first order assumes the following order of the meal:
Monday and Tuesday - complete abstinence from food and drink. (“It’s not a priyakhom to do the Presanctified, even until Wednesday, for the hedgehog to fast according to the tradition of the whole brotherhood.” Sheet 415, p. 839)
On Wednesday one meal after Vespers and the Liturgy of the Presanctified Gifts. "We poison dry food: drink and juice with honey" (folio 423, p. 853).
On Thursday - complete abstinence from food and drink. “On Thursday of the same week we do not supply meals, but we remain fasting even to the heel” (sheet 423ob, p. 854)
On Friday, once a day, boiled food is eaten without oil. “We poison the jam with plums without oil and armea *. Those who make it out eat dry food, as well as on Wednesday ”(sheet 424ob, p. 856). The Typikon also points to the tradition of the monastery of St. Savvas the Sanctified to taste wine and oil on this day for the sake of the memory of St. Theodore Tiron. However, this tradition is designated as rejected: “but we do not do this now for the honesty of the day” (Ibid.).
In a special chapter of the Typicon, dedicated to Great Lent (chapter 32), the first rite (the Palestinian monastery of St. Sava the Sanctified) is given, but in a little more detail regarding the first three days. Namely, for those who cannot withstand complete abstinence from food and drink during the first two days of Great Lent, as well as for the elderly, “bread and kvass” is allowed on Tuesday after Vespers (i.e. after 9 days according to Byzantine time reckoning, which approximately corresponds to from 14.00 to 15.00). On Wednesday, at the meal, “the bread is warm and from warm vegetable food, and dill * is also given (ie, a hot infusion or decoction of herbs or berries, fruits) with honey”.
The second order of Athos suggests the following:
Monday - complete abstinence from food.
On Tuesday, Wednesday and Thursday - eat once a day, in the evening, one liter * of bread, with salt, and water. “The Holy Mountain's charter on the first day does not at all command food. On Tuesday, Wednesday and Thursday, yasti should be one liter * of bread and water, and otherwise nothing, except demanding salt with bread ”(sheet 415, p. 839)
On Friday - there is no separate indication, therefore, in the same way as the Palestinian charter prescribes (see above)
Saturday of the first week the number of meals in the Typikon is not specifically specified. Directions are given for one meal only, the second is not mentioned. However, the general order of the Divine Services assigns the first meal in the afternoon, after the Liturgy, which presupposes the presence of an evening meal. The absence of special instructions means that the previously formulated general principle is valid, namely that the second meal is similar in everything to the first. This principle of "default action" is, in principle, characteristic of the Typicon.
With regard to the quality of food on the Saturday of the First Week, boiled food with vegetable oil and wine is allowed. Boiled legumes, olives and black olives are recommended for meals, and boiled beans with white and black olives, and boiling * (that is, boiled hot food) with oil. We drink wine according to Krasovul * ”(sheet 425ob, p. 858).
On the first week of Great Lent, i.e. on Sunday, the statute specifically prescribes two meals of boiled hot food, vegetable oil, and wine — two bowls each. The same rule applies to all other Sundays of Great Lent.
In other weeks The Typicon (chapter 32) prescribes on weekdays (from Monday to Friday) to abstain from food and drink until the evening, which means eating food at the 9th hour of the day, i.e. about 15.00, and eat dry food once a day. On Saturdays and Sundays, eat boiled food with vegetable oil and wine twice a day. (Although it is not directly said about the number of meals on Saturday, the whole structure of the service on Saturday, as well as on Sunday, presupposes the first meal after the Liturgy in the afternoon, which means that an evening meal is also prescribed. When the Typikon prescribes one meal per day, it is served after Vespers at the 9th hour).
Fish in Lent allowed only twice - on the Feasts of the Annunciation and the Entry of the Lord into Jerusalem (Palm Sunday).
On the Feast of the Finding of the Head of St. John the Baptist, which happened in Great Lent, there is one meal after Vespers, but it offers two courses of hot boiled food with oil and wine. If it falls on Wednesday or Friday, then two dishes of cooked food without oil; wine is allowed.
On the forefeast of the Annunciation(on the eve of the holiday), if it falls before Lazarus Saturday, boiled food with wine and oil is allowed. If on Holy Week, then fasting is not relaxed. The meal is supposed to be one.
In itself Feast of the Annunciation if it does not fall on Saturday or Sunday, one meal is also allowed, but fish is allowed. However, if the Annunciation falls on Holy Week, the fish no longer eats. On Great Monday, Tuesday, Wednesday and Thursday, if the Annunciation happens, wine and oil are allowed (one meal is supposed to be served). If the Annunciation falls on Great Friday, only wine is allowed.
On Thursday of the fifth week of Great Lent (the Station of the Venerable Mary of Egypt), one meal was laid at 9 o'clock (about 15.00) - boiled food with oil and wine “labor for the sake of bdennago” (p. 882). Some statutes only allow wine, and oil is not allowed (ibid.)
On Friday of the same week (before the feast of the Praise of the Most Holy Theotokos), the wine “Labor for the sake of the vigilant who wants to be” is allowed (p. 883). The meal is supposed to be alone at 9 o'clock.
The charter of Mount Athos permits two meals at the meal and the eating of wine and oil, not only on the feast of the Uncovering of the Head of St. John the Baptist (and regardless of the day of the week), but also in commemoration of 40 mchch. Sebastians, On Wednesday of the Cross (at the pre-celebration of Lent), on Thursday and Friday of the fifth week (at the Station of the Venerable Mary of Egypt and at the Praise of the Virgin).
On Lazarev Saturday In addition to boiled food with oil and wine, fish caviar "asche imams" is allowed, that is. if possible, three ongia * (i.e. 100 g each)
On the Feast of the Lord's Entry into Jerusalem(Palm Sunday) "consolation at the meal" - fish is supposed. As on other Sundays, two meals are allowed, of course, the permission for wine and oil is preserved.
On Holy Week Typicon in the first three days, i.e. on Monday, Tuesday and Wednesday prescribes dry eating, while indicating: "as in the 1st week of this holy Lent, this day, on Great Monday, Tuesday and Wednesday, it is proper to fast" (Chapter 49, p. 902) ...
There is an obvious contradiction here, since For the first week, complete abstinence was prescribed for the first two days, and on Wednesday, “eat warm vegetables” was allowed, ie. boiled food. It is also not entirely logical to emphasize the severity of these days, while all weekdays of Great Lent the Typicon in another chapter prescribed the same dry eating (chapter 35). Let's try to clarify this contradiction.
On the one hand, the Typicon often repeats information in different places with minor variations, so perhaps this is just such a case. But on the other hand, it can be assumed that in this case we are dealing with the fixation of different statutes, which is also characteristic of the Typicon. One of them is more strict, it prescribes dry food during the weekdays of the whole Lent. Another assumes dry eating only on Monday, Wednesday and Friday, like other Lasts, and on Tuesday and Thursday it assumes boiled food, although once a day and without oil. Those. like the Dormition Fast, which is indirectly confirmed by the phrase in the Typicon, which equates the Dormition Fast with the Great.
On Maundy Thursday food is eaten after Vespers, connected with the Liturgy of St. Basil the Great, i.e. once a day, in the evening. The Typikon appoints the beginning of Vespers at the 8th hour of the day (i.e. from 14.00), respectively, its end will be at the tenth hour, i.e. about 15.30-16.00 hours.
Regarding the quality of food on Maundy Thursday, the Typicon gives three orders:
According to the usual (Palestinian) order, one dish is allowed, but it is allowed to eat boiled food with vegetable oil.
According to the Studios' charter, "yasti is one cooking, and it is juicy, and a bean is scalded, but we also drink wine" (p. 912), i.e. one boiled dish is supposed, but supplemented with ochiv * (any porridge) and legumes; this charter is silent about anything else, i.e. apparently, it is not supposed to be.
According to the charter of Mount Athos, there are two boiled dishes with oil and wine.
On Great Heel, complete fasting is prescribed, i.e. complete abstinence from food and drink. “If anyone is weak or old,” that is, he is very old, and cannot withstand a full fast, “bread and water are given to him after the setting of the sun” (p. 920).
On Great Saturday "at the 2nd hour of the night", i.e. around 19.00, the only meal is supposed to. “He gives the brethren a single grain of bread, half a liter * of bread and 6 figs or dates each, and one measure measure of a cup of wine. And where there is no wine, the brethren drink kvass from honey or from live. " There is also a studio charter, which prescribes the same: "this is nothing else, but bread and vegetables and few wines" (p. 929)
By violating Great Lent at least by eating fish, in addition to the prescribed two Feasts, the Typikon forbids Communion on Holy Easter and prescribes two more weeks of repentance (chapter 32).
Fasting of Sts. Apostles:
The Typicon gives two ranks, close but not identical. According to the first (chapter 34):
On Monday, Wednesday and Friday, one meal is laid at 9 o'clock (15.00), dry food.
Boiled food with oil and wine is served on Tuesday and Thursday. It is not said directly about the number of meals, but according to the general logic of the text (from the opposition to Monday, Wednesday and Friday), one can conclude that two meals have been eaten. This is also confirmed by the fact that in the next chapter on the Dormition Fast, the need to fast until 9 o'clock in the afternoon (that is, until 15.00) and, accordingly, eat once a day on all days of the week is specially stipulated.
Fish allowed on Saturday and Sunday. The number of meals is not said directly, however, fasting as complete abstinence on Saturdays and Sundays is expressly prohibited by the Typicon, so it is obvious that two meals are supposed to be taken - in the afternoon and in the evening (for example, see about the Christmas Eve of the Nativity of Christ and the Epiphany: “on Saturday or the week of fasting does not exist ”(p. 351, chapter 48, December 25)).
If, at the same time, on Monday, Tuesday or Thursday there is a memory of a polyeleos saint or saint "with doxology" (an average holiday), then fish is allowed on these days. On Monday, there are also two meals a day, just like Tuesday or Thursday.
If the memory of such a saint (the middle holiday) falls on Wednesday or Friday, then only the eating of wine and oil is allowed. At the same time, one meal is delivered per day.
If on Wednesday or Friday there is a memory of a vigil saint or a patron saint, then fish is allowed. Regarding the number of meals, the Typikon is again silent, but according to the general logic, one meal was specially stipulated when allowing for fish, therefore it is logical to assume that on such holidays it is necessary to eat two meals a day.
Another order (chapters 35 and 51 in part) suggests the following:
On Tuesday and Thursday to eat once a day cooked food without oil, one dish at about 15.00 hours. Also, the meal is supplied with "other dry food", i.e. raw and pickled vegetables and fruits.
On Monday, Wednesday, and Friday, there is a dry-eating "bread and water and the like," once a day.
On Saturday and Sunday - two meals of cooked food with oil and fish. Two courses each.
Regarding the easing of fasting on holidays, the second order does not give any special instructions that differ from the above.
Thus, there are only a few differences between the two ranks. The first involves eating on Tuesday and Thursday two meals with oil and wine, and the second blesses to eat once a day and without oil, unless a holiday happens. All other provisions of the two ranks of Petrov's fast are similar.
Assumption Fast
On weekdays, except Saturday and Sunday, one meal is served at the 9th hour (15.00). On Monday, Wednesday and Friday - dry food, on Tuesday and Thursday - boiled food without vegetable oil. Saturday and Sunday - two meals with vegetable oil and wine. Fish is allowed only for the Transfiguration.
Christmas post.
According to the Typicon, its charter is in every way similar to the fasting charter of Sts. App. Peter and Paul.
When committing the so-called. "Halleluj service", i.e. services of a purely fast, similar to the Lent rite, when the celebration of the Liturgy is not supposed to be eaten at the 9th hour of dry food (chapter 48, November 14). On the first day of both Christmas and Peter's Lent, unless it falls on Saturday or Sunday, such a service is recommended. On other days of these fasts, when the memory of the lesser saints is celebrated, the choice is left to the abbot.
The Typikon appoints holidays when a polyeleos or vigil feast is celebrated and two meals, wine and oil are laid on the following dates: November 16, 25 and 30, and December 4, 5, 6, 9, 17, 20, according to Art. style. These days are also accompanied by holidays in honor of Russian saints.
With the beginning of the Prefeast of Christmas, i.e. from December 21, old style, the fish permit is canceled even for Saturday and Sunday.
On the eve of Christmas and Epiphany, fasting is laid, i.e. abstinence from food and drink until evening. The food is put boiled with oil once a day after Vespers, i.e. not earlier than 9 o'clock (15.00).
If these days fall on Saturday and Resurrection, so that there is no fasting as complete abstinence on Saturday or Sunday, it is supposed after the Liturgy of St. John Chrysostom, celebrated at the 6th hour (until 12.00), to partake little ”(chapter 48, December 25, p. 352). After Vespers “we eat perfectly, but we do not eat fish, but with wood oil (that is, with vegetable oil), and it is richly scalded or kutia with honey; we also drink wine, while in impoverished countries we drink beer (homemade drink - kvass, homemade wine, beer, etc.) "
Pentecost meal
On Bright Week, “we allow: monasticism for cheese and eggs and fish, but myrrhiness for all” (chapter 32, p. 86)
During Pentecost, i.e. from the Week of Antipascha to Trinity on Monday, Wednesday and Friday, two meals are laid: the first is dry eating, the second is "more perfect than yasti" (Chapter 32), i.e. boiled food with oil. Some also allow fish (chapter 33). Of course, the fish is put on the Feasts of the Preparatory Pentecost and the Passover.
From Trinity to All Saints' Week - permission for everything, including Wednesday and Friday.
Conclusion
Concluding the review of the charter on fasting set forth in the Typicon, I would like to emphasize that it was formed on the basis of the living experience of the centuries-old ascetic life of our ancestors and was considered feasible for every average person. The lives of the monastic fathers often describe the wondrous deeds of fasting that exceed human understanding. Some holy fathers did not eat the whole of Great Lent, others fasted until 9 o'clock every day and didn’t eat enough food once a day, and still others throughout their lives did not eat not only milk, but even fish, and they put oil on the table - only once a year, at Easter. Examples of such fasting can be found even in the biographies of the Athonite elders of the 19th and 20th centuries. Therefore, it seems very useful to realize your weakness in the fasting deed, comparing the customary practices of Orthodox fasting practice that are generally accepted today and the recommendations of the Church charter. And also, with the blessing of the spiritual fathers, to diversify the personal fasting feat, taking as a rule at least one or another separate requirement of the charter for a certain period of time - for example, for the now begun Nativity Fast.
APPLICATION
Some old food names and old measures
used in the Typicon
army- pickles and pickles, i.e. food prepared for future use.
boiling- hot food that has been cooked, i.e. boiled, baked, etc.
oil- vegetable oil (historically - olive)
krasovulya(bowl) - A measure of liquid equal to about half a pound, i.e. about 200 gr.
liter- a measure of weight equal to 340 g.
ongia- a measure of weight equal to 1 / 12th of a pound or 8 spools, i.e. 34 gr.
oozy- boiled cereals, i.e. porridge; as a rule, sweet, with the addition of nuts, dried fruits (dried apricots, raisins, etc.), honey. Traditionally made from wheat grains
xerophagy- eating uncooked food, such as: bread, nuts, dried fruits, raw vegetables and fruits, olives, etc.
Dill- decoction or infusion of herbs, fruits, berries
STATUTE OF POST ACCORDING TO TYPICON
Introduction
Fasting is essential in the spiritual life of a Christian. The first commandment given by God to the paradise created by him was the commandment to fast.
“Since we didn’t fast, we were expelled from paradise! Therefore, we will fast in order to ascend to paradise again ”- says St. Basil the Great.
The Lord Jesus Christ Himself blessed the lean practice of his disciples, saying:
“The days will come when the Bridegroom is taken away from them, and then they will fast” (Matthew 9:15).
Many holy fathers spoke about the importance of fasting in the spiritual life.
“The soul is so humbled by nothing as if someone is abstinent in food,” Abba Pimen testified.
And the Monk John of the Ladder dedicated to fasting a special stage of his spiritual "Ladder", where he noted that
"The leader of demons is the fallen day, and the head of the passions is gluttony."
Of course, Orthodox fasting has never been seen as an end in itself. He, according to the thought of the holy fathers, is a means for true spiritual life, an aid in the struggle with passions and on the path to communion with God.
“Abstinence is necessary so that, after the flesh is pacified by fasting, it is easier to enter into warfare with other passions,” Abba Serapion instructed.
Physical fasting should always be coupled with spiritual self-restraint, first of all in passions, sinful desires, lusts.
“A bodily fast is eaten when the womb is fasting from food and drink; there is a spiritual fast when the soul abstains from evil thoughts, deeds and words ... A bodily fast is useful for us, but a spiritual fast is invariably needed, so that bodily fast is nothing without it, "wrote St. Tikhon of Zadonsk.
However, the importance of bodily abstinence was recognized by all ascetics, from the saints of the ancient monastic patericons to the elders of the twentieth century.
At the same time, the Orthodox Church over the centuries has developed quite clear rules and recommendations regarding the order and quality of food necessary for the successful passage of the feat of bodily abstinence. These institutions are indicated in the Typicon and Triodi. At the same time, on the one hand, the number of meals per day is limited, on the other hand, the time of the first meal, and, finally, the quality of food. In some cases, the entire volume and composition of the meal is clearly specified.
It should be noted that the Orthodox charter is not divided into monastic and secular and is mandatory for all faithful children of the Orthodox Church. Exempt from bodily fasting are only pregnant and lactating women, children, and the seriously ill.
However, it should be borne in mind that the charter was formed nevertheless in monasteries and mainly for a monastic community. Moreover, he focused on countries with hot climates. Even St. John Chrysostom, being in exile in the far north of the Roman Empire, noted that for the northern monasteries he founded, it was necessary to adjust the fasting charter, taking into account the more severe climate and hard physical labor that the brethren had to bear.
The birthplace of the modern Church liturgical and disciplinary charter is the Palestinian monasteries, primarily the monastery of Sava the Sanctified near Jerusalem; also, as a rule, the Typikon reflects the tradition of the Holy Mount Athos. Often these two traditions are cited in parallel as equally possible and acceptable.
Perhaps, to a modern civilized person, the requirements of the Orthodox charter will seem overwhelming, but even the very knowledge of what was considered common and normal for a pious Christian in former times will allow us, if not to imitate the ancient workers, then at least soberly assess our own measure of abstinence and ascetic deeds and thus acquire humility.
General provisions of the Orthodox charter on meals
The Orthodox Charter does not imply more than 2 meals a day. The first meal usually takes place after the Divine Liturgy, i.e. around noon, and the second after Vespers, i.e. in the evening. If only one meal is served, then it is usually offered at 9 o'clock (15.00) Byzantine time.
All the time indications of the Typicon are based on the Byzantine principle of time reckoning. This principle tied the clock to the rising and setting of the sun. Currently, he continues to operate on Holy Mount Athos. According to the Byzantine clock, the time from sunrise to sunset was divided into 4 watchmen of the day, and also the time from sunset to sunrise was divided into 4 watchmen of the night. Each guard consisted of 3 hours. Accordingly, the 1st hour of the day began with sunrise, and the 12th hour of the day ended with sunset. There is a tradition of approximate translation of this system to modern hours, when the 1st hour of the day according to the Typicon corresponds to 6:00 in the morning in our understanding, and the 1st hour of the night corresponds to our 6:00 pm (18:00). We will also adhere to this generally accepted tradition, indicating the approximate time when it is supposed to take a meal according to the Typicon.
With regard to the quality of food, one can distinguish the following types of meals(listed in ascending order of the severity of the post):
- Permission "for all" or "consolation is great at the meal of the brethren." No restrictions (only non-eating meat is preserved by the monastics in all cases)
- Abstaining only from meat, all other products are allowed (this happens for the laity only on cheese week - that is, butter dish)
- Abstaining from meat, eggs and dairy products, but fish is allowed (and, of course, hot plant foods, vegetable oil, wine)
- Abstaining from meat, eggs, milk and fish. Allowed hot vegetable food - "cooking" (ie, heat-treated - boiled, baked, etc.) with vegetable oil and wine.
- Abstaining also from vegetable oils and wine. Hot food is allowed without oil.
- Xerophagy. Allowed "bread and water and the like" (chapter 35), that is, raw, dried or pickled vegetables, fruits (the Typicon offers, for example: raisins, olives, nuts (chapter 36), figs, ie figs) - "one every day" (chapter 36), ie each time one of these.
- Complete abstinence from food and drink is what the Typicon actually calls the word "fasting".
Naturally, a less strict regulation permits everything that is possible with a stricter fast. That is, for example, if fish is prescribed by the charter, then of course you can eat vegetable oil, and if dairy products are allowed, then you can also eat fish.
Wine in the Byzantine tradition was used everywhere, mainly diluted with hot water, and was considered a natural part of an ordinary meal. This explains the rather frequent permission for the use of wine in the charter of the meal. Naturally, we are talking only about natural grape wine without added alcohol or sugar. The measure of wine is stipulated very clearly: from 1 to 3 krasovul * (i.e. bowls). The charter also notes that "praise the monk, do not drink wine" (chapter 35), i.e. that abstaining from wine, even on the days when it is permitted by the ustav, is highly commendable.
The order of the meal, especially during the Rozhdestvensky and Petrov fasts, is closely related to the category, i.e. the degree of the holidays. From the point of view of the rules of fasting, the following three categories of church holidays are important:
I - vigil,
II - polyeleos and with praise,
III - small.
In the Typicon, the general order of the Meal is described in chapter 35. Additions and clarifications about the meal on holidays and during fasting are given in chapters: 32,33,34,36, as well as in the month itself (chapter 48), where instructions are given regarding the Christmas Fasting and the order of meals on specific holidays. Also, there are instructions about the meal in chapters 49 and 50 - "About the Forty Years" and "About Pentecost" and 51 "The beginning of the Lent of the glorious and all-praised Apostles (Peter and Paul)." We will try to harmonize all these guidelines into a common system.
The order of the meal outside of long fasts.
In non-fasting times and non-fasting days, i.e. besides Wednesday, the heel (and in monasteries also Monday belongs to fasting days) is supposed to be eaten twice a day without restriction in the quality of food.
On Sundays and on the Lord's Twelve Feasts, there are three course changes for lunch, and two for dinner. On other non-fasting days - two courses for lunch and one for dinner.
Dishes for lunch and dinner are supposed to be eaten the same. The Typikon does not allow cooking especially for the evening meal. However, the evening meal is supposed to be eaten warm.
Wine relies on meals only on Sundays and public holidays. On other, even non-fasting days, its use without special need or weakness is prohibited.
Wednesday and Friday(in monasteries Monday is also equated to them) - once a day "at 9 o'clock" (about 15.00). According to Canon 69 of the Holy Apostles, to which the Typicon refers, fasting on Wednesday and Friday throughout the year is equated to Great Lent. This means that it is necessary to eat dry food once a day, "apart from weakness and feast" (chapter 33).
For violation of this fast, as well as Great Lent, a layman is excommunicated from Communion for a time, while a priest is ejected from his dignity.
On Holidays fast Wednesday and Friday relaxes as follows:
If on Wednesday or Friday (in the monastery - and on Monday) the feast of the Nativity of Christ or Epiphany falls, then the fast is canceled, two meals are eaten without restricting the quality of food.
If on the same days the twelve feasts of the Theotokos fall (Nativity of the Theotokos, Dormition, Meeting) or the great Sts. App. Peter and Paul, the Nativity of John the Baptist, the Intercession, the vigil saints, then two meals a day are supplied and the eating of fish is allowed. Fasting for dairy and meat food is preserved.
If an average holiday falls on fasting days (polyeleos and with praise), then two meals are taken, and on the first one is supposed to eat dry food, and in the evening - boiled food with oil.
On small holidays, which fell on Wednesday or Friday (in the monastery - and Monday), the Typikon appoints to eat one meal at 9 o'clock (15.00), but allows, "always the trouble of the soul does not be seen", to eat boiled food without oil or even with oil (chapter 36).
During periods of prolonged fasts, indulgence in the twelve and great holidays is specially stipulated, namely:
On the Feasts of the Transfiguration, the Entry and Entry of the Lord into Jerusalem (which always fall on the time of fasting), on any day of the week, we allow fish, wine and oil to be served, supplying two meals (chapter 33). Those. the statute is the same as on the great holidays, which fell on Wednesday or Friday.
On the Feasts of the Exaltation of the Cross and the Beheading of the Head of John the Baptist (great, but fasting holidays) it is supposed to eat twice, allowing for wine and oil, but without fish.
In the Annunciation, which almost always falls on Great Lent, the meal rule depends not only on the day of the week, but also on what part of Great Lent it will take. We will talk about this holiday in the next chapter.
Meal during Lent
The Orthodox Church has established four long Lasts - one for each season. Each of them prepares a Christian for one of the most important Church Feasts, and each has a different dedication. The oldest, longest, strictest and most important Fast is Great. It is a preparation for the meeting of Holy Week and Easter of Christ. Great Lent is offered to us in the spring and, according to the testimony of Church Tradition, recorded in the Divine Service, it is itself a “spiritual spring” for the renewal of our spiritual feelings and pious thoughts. Lent lasts 49 days. In the Typicon it is called the "Holy Forty Day", and the very name emphasizes the special grace of these days. The name "Forty days" is from the Church Slavonic numeral "fourty", i.e. "Forty" is not accidental. Actually, Great Lent lasts exactly 40 days, since the Twelve Great Feasts of the Annunciation and the Entry of the Lord into Jerusalem are excluded from the total number of 49, during which fasting is weakened and in the language of the Typicon can no longer be called fasting in the strict sense, as well as 6 days of Holy Week, which form a special Liturgical and ascetic cycle - Fast of Holy Week.
The Second Lord's Fast is winter, Christmas. It is also long - lasts 40 days, and is a preparation for the second most important Gospel event after the Resurrection of Christ - Christmas.
Third Lent - autumn, Assumption. Dedicated to the Mother of God and prepares us for the main feast of the Theotokos - the feast of the Assumption. It is the shortest, lasts only 14 days, but in severity it is equated to Great Lent.
Fourth Post - summer, Petrovsky. This is an apostolic fast, which is dedicated to the labors and deeds of the holy Apostles, who brought to us and to all peoples the Light of the faith of Christ. It ends with the Feast of the Holy Apostles Peter and Paul. Historically, it was intended for those who violated or for some reason could not endure Great Lent. And later it spread to all Christians. The length of this Lent varies from year to year, because it depends on Easter. It starts on the Monday after All Saints' Week and ends on June 29 / July 12. Accordingly, its duration varies from 11 to 42 days.
In different Lent, the rules of the meal are different, therefore, we will say about each Lent separately.
Great Lent.
Great Lent begins on Cheese Week (Maslyanitsa). The charter presupposes abstinence from meat from Cheese (meat-eating) Monday, all other food is allowed. Moreover, this week is continuous. This means that dairy products and eggs can also be eaten on Wednesdays and Fridays.
Regarding the number of meals on all days, except Wednesday and the heel, two meals are laid. On Wednesday and Friday, there is one meal in the evening "at 9 o'clock" (Chapter 35), i.e. about 15.00.
On the Cheeseweed Week (Forgiven Resurrection), a conjuration takes place. Two meals are laid, and “after Vespers, the brethren are consoling at the meal” (folio 407, p. 823)
The first week of Great Lent according to the Charter, the strictest in relation to the meal.
The Charter offers two options for fasting during this week - basic (Palestinian) and Athos.
The first order assumes the following order of the meal:
- Monday and Tuesday - complete abstinence from food and drink. (“It’s not a priyakhom to do the Presanctified, even until Wednesday, for the hedgehog to fast according to the tradition of the whole brotherhood.” Sheet 415, p. 839)
- On Wednesday one meal after Vespers and the Liturgy of the Presanctified Gifts. "We poison dry food: drink and juice with honey" (folio 423, p. 853).
- On Thursday - complete abstinence from food and drink. “On Thursday of the same week we do not supply meals, but we remain fasting even to the heel” (sheet 423ob, p. 854)
- On Friday, once a day, boiled food is eaten without oil. “We poison the jam with plums without oil and armea *. Those who make it out eat dry food, as well as on Wednesday ”(sheet 424ob, p. 856). The Typikon also points to the tradition of the monastery of St. Savvas the Sanctified to taste wine and oil on this day for the sake of the memory of St. Theodore Tiron. However, this tradition is designated as rejected: “but we do not do this now for the honesty of the day” (Ibid.).
In a special chapter of the Typicon, dedicated to Great Lent (chapter 32), the first rite (the Palestinian monastery of St. Sava the Sanctified) is given, but in a little more detail regarding the first three days. Namely, for those who cannot withstand complete abstinence from food and drink during the first two days of Great Lent, as well as for the elderly, “bread and kvass” is allowed on Tuesday after Vespers (i.e. after 9 days according to Byzantine time reckoning, which approximately corresponds to from 14.00 to 15.00). On Wednesday, at the meal, “the bread is warm and from warm vegetable food, and dill * is also given (ie, a hot infusion or decoction of herbs or berries, fruits) with honey”.
The second order of Athos suggests the following:
- Monday - complete abstinence from food.
- On Tuesday, Wednesday and Thursday - eat once a day, in the evening, one liter * of bread, with salt, and water. “The Holy Mountain's charter on the first day does not at all command food. On Tuesday, Wednesday and Thursday, yasti should be one liter * of bread and water, and otherwise nothing, except demanding salt with bread ”(sheet 415, p. 839)
- On Friday - there is no separate indication, therefore, in the same way as the Palestinian charter prescribes (see above)
Saturday of the first week the number of meals in the Typikon is not specifically specified. Directions are given for one meal only, the second is not mentioned. However, the general order of the Divine Services assigns the first meal in the afternoon, after the Liturgy, which presupposes the presence of an evening meal. The absence of special instructions means that the previously formulated general principle is valid, namely that the second meal is similar in everything to the first. This principle of "default action" is, in principle, characteristic of the Typicon.
With regard to the quality of food on the Saturday of the First Week, boiled food with vegetable oil and wine is allowed. Boiled legumes, olives and black olives are recommended for meals, and boiled beans with white and black olives, and boiling * (that is, boiled hot food) with oil. We drink wine according to Krasovul * ”(sheet 425ob, p. 858).
On the first week of Great Lent, i.e. on Sunday, the statute specifically prescribes two meals of boiled hot food, vegetable oil, and wine — two bowls each. The same rule applies to all other Sundays of Great Lent.
In other weeks The Typicon (chapter 32) prescribes on weekdays (from Monday to Friday) to abstain from food and drink until the evening, which means eating food at the 9th hour of the day, i.e. about 15.00, and eat dry food once a day. On Saturdays and Sundays, eat boiled food with vegetable oil and wine twice a day. (Although it is not directly said about the number of meals on Saturday, the whole structure of the service on Saturday, as well as on Sunday, presupposes the first meal after the Liturgy in the afternoon, which means that an evening meal is also prescribed. When the Typikon prescribes one meal per day, it is served after Vespers at the 9th hour).
Fish in Lent allowed only twice - on the Feasts of the Annunciation and the Entry of the Lord into Jerusalem (Palm Sunday).
On the Feast of the Finding of the Head of St. John the Baptist, which happened in Great Lent, there is one meal after Vespers, but it offers two courses of hot boiled food with oil and wine. If it falls on Wednesday or Friday, then two dishes of cooked food without oil; wine is allowed.
On the forefeast of the Annunciation(on the eve of the holiday), if it falls before Lazarus Saturday, boiled food with wine and oil is allowed. If on Holy Week, then fasting is not relaxed. The meal is supposed to be one.
In itself Feast of the Annunciation if it does not fall on Saturday or Sunday, one meal is also allowed, but fish is allowed. However, if the Annunciation falls on Holy Week, the fish no longer eats. On Great Monday, Tuesday, Wednesday and Thursday, if the Annunciation happens, wine and oil are allowed (one meal is supposed to be served). If the Annunciation falls on Great Friday, only wine is allowed.
On Thursday of the fifth week of Great Lent (the Station of the Venerable Mary of Egypt), one meal was laid at 9 o'clock (about 15.00) - boiled food with oil and wine “labor for the sake of bdennago” (p. 882). Some statutes only allow wine, and oil is not allowed (ibid.)
On Friday of the same week (before the feast of the Praise of the Most Holy Theotokos), the wine “Labor for the sake of the vigilant who wants to be” is allowed (p. 883). The meal is supposed to be alone at 9 o'clock.
The charter of Mount Athos permits two meals at the meal and the eating of wine and oil, not only on the feast of the Uncovering of the Head of St. John the Baptist (and regardless of the day of the week), but also in commemoration of 40 mchch. Sebastians, On Wednesday of the Cross (at the pre-celebration of Lent), on Thursday and Friday of the fifth week (at the Station of the Venerable Mary of Egypt and at the Praise of the Virgin).
On Lazarev Saturday In addition to boiled food with oil and wine, fish caviar "asche imams" is allowed, that is. if possible, three ongia * (i.e. 100 g each)
On the Feast of the Lord's Entry into Jerusalem(Palm Sunday) "consolation at the meal" - fish is supposed. As on other Sundays, two meals are allowed, of course, the permission for wine and oil is preserved.
On Holy Week Typicon in the first three days, i.e. on Monday, Tuesday and Wednesday prescribes dry eating, while indicating: "as in the 1st week of this holy Lent, this day, on Great Monday, Tuesday and Wednesday, it is proper to fast" (Chapter 49, p. 902) ...
There is an obvious contradiction here, since For the first week, complete abstinence was prescribed for the first two days, and on Wednesday, “eat warm vegetables” was allowed, ie. boiled food. It is also not entirely logical to emphasize the severity of these days, while all weekdays of Great Lent the Typicon in another chapter prescribed the same dry eating (chapter 35). Let's try to clarify this contradiction.
On the one hand, the Typicon often repeats information in different places with minor variations, so perhaps this is just such a case. But on the other hand, it can be assumed that in this case we are dealing with the fixation of different statutes, which is also characteristic of the Typicon. One of them is more strict, it prescribes dry food during the weekdays of the whole Lent. Another assumes dry eating only on Monday, Wednesday and Friday, like other Lasts, and on Tuesday and Thursday it assumes boiled food, although once a day and without oil. Those. like the Dormition Fast, which is indirectly confirmed by the phrase in the Typicon, which equates the Dormition Fast with the Great.
On Maundy Thursday food is eaten after Vespers, connected with the Liturgy of St. Basil the Great, i.e. once a day, in the evening. The Typikon appoints the beginning of Vespers at the 8th hour of the day (i.e. from 14.00), respectively, its end will be at the tenth hour, i.e. about 15.30-16.00 hours.
Regarding the quality of food on Maundy Thursday, the Typicon gives three orders:
According to the usual (Palestinian) order, one dish is allowed, but it is allowed to eat boiled food with vegetable oil.
According to the Studios' charter, "yasti is one cooking, and it is juicy, and a bean is scalded, but we also drink wine" (p. 912), i.e. one boiled dish is supposed, but supplemented with ochiv * (any porridge) and legumes; this charter is silent about anything else, i.e. apparently, it is not supposed to be.
According to the charter of Mount Athos, there are two boiled dishes with oil and wine.
On Great Heel, complete fasting is prescribed, i.e. complete abstinence from food and drink. “If anyone is weak or old,” that is, he is very old, and cannot withstand a full fast, “bread and water are given to him after the setting of the sun” (p. 920).
On Great Saturday "at the 2nd hour of the night", i.e. around 19.00, the only meal is supposed to. “He gives the brethren a single grain of bread, half a liter * of bread and 6 figs or dates each, and one measure measure of a cup of wine. And where there is no wine, the brethren drink kvass from honey or from live. " There is also a studio charter, which prescribes the same: "this is nothing else, but bread and vegetables and few wines" (p. 929)
By violating Great Lent at least by eating fish, in addition to the prescribed two Feasts, the Typikon forbids Communion on Holy Easter and prescribes two more weeks of repentance (chapter 32).
Fasting of Sts. Apostles:
The Typicon gives two ranks, close but not identical. According to the first (chapter 34):
On Monday, Wednesday and Friday, one meal is laid at 9 o'clock (15.00), dry food.
Boiled food with oil and wine is served on Tuesday and Thursday. It is not said directly about the number of meals, but according to the general logic of the text (from the opposition to Monday, Wednesday and Friday), one can conclude that two meals have been eaten. This is also confirmed by the fact that in the next chapter on the Dormition Fast, the need to fast until 9 o'clock in the afternoon (that is, until 15.00) and, accordingly, eat once a day on all days of the week is specially stipulated.
Fish allowed on Saturday and Sunday. The number of meals is not said directly, however, fasting as complete abstinence on Saturdays and Sundays is expressly prohibited by the Typicon, so it is obvious that two meals are supposed to be taken - in the afternoon and in the evening (for example, see about the Christmas Eve of the Nativity of Christ and the Epiphany: “on Saturday or the week of fasting does not exist ”(p. 351, chapter 48, December 25)).
If, at the same time, on Monday, Tuesday or Thursday there is a memory of a polyeleos saint or saint "with doxology" (an average holiday), then fish is allowed on these days. On Monday, there are also two meals a day, just like Tuesday or Thursday.
If the memory of such a saint (the middle holiday) falls on Wednesday or Friday, then only the eating of wine and oil is allowed. At the same time, one meal is delivered per day.
If on Wednesday or Friday there is a memory of a vigil saint or a patron saint, then fish is allowed. Regarding the number of meals, the Typikon is again silent, but according to the general logic, one meal was specially stipulated when allowing for fish, therefore it is logical to assume that on such holidays it is necessary to eat two meals a day.
Another order (chapters 35 and 51 in part) suggests the following:
On Tuesday and Thursday to eat once a day cooked food without oil, one dish at about 15.00 hours. Also, the meal is supplied with "other dry food", i.e. raw and pickled vegetables and fruits.
On Monday, Wednesday, and Friday, there is a dry-eating "bread and water and the like," once a day.
On Saturday and Sunday - two meals of cooked food with oil and fish. Two courses each.
Regarding the easing of fasting on holidays, the second order does not give any special instructions that differ from the above.
Thus, there are only a few differences between the two ranks. The first involves eating on Tuesday and Thursday two meals with oil and wine, and the second blesses to eat once a day and without oil, unless a holiday happens. All other provisions of the two ranks of Petrov's fast are similar.
Assumption Fast
On weekdays, except Saturday and Sunday, one meal is served at the 9th hour (15.00). On Monday, Wednesday and Friday - dry food, on Tuesday and Thursday - boiled food without vegetable oil. Saturday and Sunday - two meals with vegetable oil and wine. Fish is allowed only for the Transfiguration.
Christmas post.
According to the Typicon, its charter is in every way similar to the fasting charter of Sts. App. Peter and Paul.
When committing the so-called. "Halleluj service", i.e. services of a purely fast, similar to the Lent rite, when the celebration of the Liturgy is not supposed to be eaten at the 9th hour of dry food (chapter 48, November 14). On the first day of both Christmas and Peter's Lent, unless it falls on Saturday or Sunday, such a service is recommended. On other days of these fasts, when the memory of the lesser saints is celebrated, the choice is left to the abbot.
The Typikon appoints holidays when a polyeleos or vigil feast is celebrated and two meals, wine and oil are laid on the following dates: November 16, 25 and 30, and December 4, 5, 6, 9, 17, 20, according to Art. style. These days are also accompanied by holidays in honor of Russian saints.
With the beginning of the Prefeast of Christmas, i.e. from December 21, old style, the fish permit is canceled even for Saturday and Sunday.
On the eve of Christmas and Epiphany, fasting is laid, i.e. abstinence from food and drink until evening. The food is put boiled with oil once a day after Vespers, i.e. not earlier than 9 o'clock (15.00).
If these days fall on Saturday and Resurrection, so that there is no fasting as complete abstinence on Saturday or Sunday, it is supposed after the Liturgy of St. John Chrysostom, celebrated at the 6th hour (until 12.00), to partake little ”(chapter 48, December 25, p. 352). After Vespers “we eat perfectly, but we do not eat fish, but with wood oil (that is, with vegetable oil), and it is richly scalded or kutia with honey; we also drink wine, while in impoverished countries we drink beer (homemade drink - kvass, homemade wine, beer, etc.) "
Pentecost meal
On Bright Week, “we allow: monasticism for cheese and eggs and fish, but myrrhiness for all” (chapter 32, p. 86)
During Pentecost, i.e. from the Week of Antipascha to Trinity on Monday, Wednesday and Friday, two meals are laid: the first is dry eating, the second is "more perfect than yasti" (Chapter 32), i.e. boiled food with oil. Some also allow fish (chapter 33). Of course, the fish is put on the Feasts of the Preparatory Pentecost and the Passover.
From Trinity to All Saints' Week - permission for everything, including Wednesday and Friday.
Conclusion
Concluding the review of the charter on fasting set forth in the Typicon, I would like to emphasize that it was formed on the basis of the living experience of the centuries-old ascetic life of our ancestors and was considered feasible for every average person. The lives of the monastic fathers often describe the wondrous deeds of fasting that exceed human understanding. Some holy fathers did not eat the whole of Great Lent, others fasted until 9 o'clock every day and didn’t eat enough food once a day, and still others throughout their lives did not eat not only milk, but even fish, and they put oil on the table - only once a year, at Easter. Examples of such fasting can be found even in the biographies of the Athonite elders of the 19th and 20th centuries. Therefore, it seems very useful to realize your weakness in the fasting deed, comparing the customary practices of Orthodox fasting practice that are generally accepted today and the recommendations of the Church charter. And also, with the blessing of the spiritual fathers, to diversify the personal fasting feat, taking as a rule at least one or another separate requirement of the charter for a certain period of time - for example, for the now begun Nativity Fast.
APPLICATION
Some old food names and old measuresused in the Typicon
army- pickles and pickles, i.e. food prepared for future use.
boiling- hot food that has been cooked, i.e. boiled, baked, etc.
oil- vegetable oil (historically - olive)
krasovulya(bowl) - A measure of liquid equal to about half a pound, i.e. about 200 gr.
liter- a measure of weight equal to 340 g.
ongia- a measure of weight equal to 1 / 12th of a pound or 8 spools, i.e. 34 gr.
oozy- boiled cereals, i.e. porridge; as a rule, sweet, with the addition of nuts, dried fruits (dried apricots, raisins, etc.), honey. Traditionally made from wheat grains
xerophagy- eating uncooked food, such as: bread, nuts, dried fruits, raw vegetables and fruits, olives, etc.
Dill- decoction or infusion of herbs, fruits, berries
1. Believers should attend church services regularly.
“If anyone, a bishop, or a presbyter, or a deacon, or someone from those numbered among the clergy, or a layman, having no urgent need or obstacle, which would have been removed from his church for a long time, but staying in the city, on three Sundays in the course of three weeks, he will not come to the church meeting: then the cleric will be expelled from the clergy, and the layman will be removed from communion "(80th Ave. of the 6th Omn. Council)
Here is how Balsamon explains the reason for this punishment:
“... for this reveals one of two things - either that such does not apply any concern for the fulfillment of the divine commands to pray to God and chant, or he is not faithful. For why did he not want to be in church with Christians and have fellowship with the faithful people of God for twenty days? " (interpretation of Balsamon on 80th Ave. 6th Omn. Council)
"In weeks and on holidays, bequeath it not to do, yao come to church, as befits a Christian: if anyone does on a week and on a holiday, let him be absent." (Article 162 of the Nomokanon at the Great Trebnik).
2. Believers present at the service must remain in the temple until the final dismissal of the service is pronounced.
"All the faithful who enter the church and listen to the writings, but who do not abide in prayer and holy communion to the end, as those who produce innocence in the Church, should be excommunicated from the communion of the Church." (9th Apost. Ave.)
3. Laymen are forbidden to publicly teach in churches. They can only answer in a private way.
“It is not proper for a layman to utter a word in front of the people, or teach, and so take upon himself the dignity of teaching, but obey the order of the Lord, open the ear to those who have received the grace of the teacher's word, and learn from them the Divine. For in the one Church God created different members, according to the word of the Apostle (1 Cor. 12: 27), which, in explaining Gregory the Theologian, clearly shows the rank in them, saying: this, brethren, we will honor the rank, let us preserve this: let this be an ear, and the one with the tongue: with this hand, and the other with something else: let this one teach, the other one, let him learn. And after a few words, he further says: let the student be in obedience, let the giver distribute with joy, let the servant serve with zeal. May we not all be a tongue, and most of all this is closest, not all apostles, not all prophets, not all interpreters. And after some words he still says: why do you as a shepherd, being a sheep; how you work as your head, while you are your foot; almost attempting to rule as a military leader, having been placed in the ranks of the soldiers. And elsewhere wisdom commands: do not be swift in words (Eccl. 5: 1), do not prostrate the poor with the rich (Proverbs 23: 4), do not seek the wisest to be. If anyone is found to be violating the present rule: for fourty days, let him be excommunicated from the communion of the Church ”(64th Ave. Antioch. Sob.).
"It is added here:" before the people ", because if any reasonable layman is asked in a private way about some dogmatic subject, or about another psychoactive matter, he will not be punished if he gives an answer at his discretion" (interpretation of Balsamon on 64th avenue of Antioch. Cathedral).
4. Laymen who are not in the positions of church headman or church watchmen, and even more so who are not clerics, are prohibited from entering the altar.
"None of all who belong to the category of laity, may not be allowed to enter the interior of the sacred altar." (69th Ave of the 6th Osell. Council).
“Pay attention to the present rule and do not in any way allow the laity to enter the holy altar on the basis of it. However, I did my best to prevent the laity from entering the holy altar of the temple of my Most Holy Lady and Mother of God Hodegetria; but could not achieve success: they say that this is an ancient custom and should not be forbidden ”(from the interpretation of Balsamon on 69th Ave. 6th Omn. Council).
“According to the 69th canon, let no men and women enter the holy altar, the hedgehog in Trulla. The nun, however, enters and marks it, according to the fiftieth canon of St. Nicephorus of Constantinople "(Art. 66 of the Nomokanon at the Great Trebnik).
Canonical Rules Regarding the Participation of Women in Worship
1. Women should be silent in church.
“It is not permissible for wives to speak verb during the Divine Liturgy, but, according to the word of the Apostle Paul, let them be silent. I was not ordered to speak to them, but to obey, as the law speaks. If they want to learn how to do things, let them ask questions in the house of their husbands (1 Cor. 14. 34, 35) "(70th Ave. of the 6th Omn. Council)
“In the Epistle to the Corinthians (1 Cor. 14:34), the great Paul commands women to be silent and obey their husbands, according to the law of Moses, which says:“ to your husband, ”wife,“ your conversion will also possess you ”(Gen. 3, 16). So, in accordance with this rule determines that women do not talk during the Divine Liturgy, but at home learn from their husbands what they want. In view of this definition, do not say that they are forbidden to speak during the liturgy, but that during other church meetings they can speak freely; for even then they must be silent. It seems that at that time some women, explaining the reading of the Divine Scriptures, undertook to speak a lot in the church and give answers to questions, which, according to the fathers, is not characteristic of women, and therefore is prohibited. But it is not new to ask the wisest women in private about any psychic subjects ”(from the interpretation of Balsamon on the 70th Ave. of the 6th Omn. Council).
"It should not supply in the Church the so-called presbyterids (elders), or the chairwoman" (11th ave. Laodicus cathedral).
“In ancient times, some women, occupying presbyterian positions in cathedral churches, probably instructed other women in the deanery. So since some suffered harm from the community with those who did not use good things out of arrogance, or out of self-interest, the fathers completely forbade such women, called presbyterids, or presidents, to be in churches. But do not tell me: how does this happen in women's monasteries, and one woman, that is, the abbess, has authority over all? For you will hear that renunciation for the sake of God and tonsure do what many are considered one body, and everything that concerns them is directed only towards spiritual salvation. And teaching a woman in a cathedral church, where many husbands and wives of different opinions gather, is the most indecent and pernicious thing ”(interpretation of Balsamon on 11th ave. Laodicus cathedral).
2. Only when absolutely necessary can a woman be admitted to the obedience of the psalmist.
“Recognizing it useful to involve women in active participation in all areas of church ministry appropriate to their vocation, the Holy Council of the Orthodox Russian Church determines:
1) In addition to the right granted by the Holy Council to women to participate in parish meetings and parish councils and to hold the positions of church elders, they should also be granted:
a) the right to participate in deanery and diocesan meetings;
b) the right to hold offices in all diocesan educational, charitable, missionary and ecclesiastical institutions, with the exception of the deanery and diocesan councils and judicial and administrative institutions, and
2) in exceptional cases, admit women to the office of a psalmist, with all the rights and duties of a psalmist, but without being included in the clergy "(Determination of the Holy Council of the Orthodox Russian Church of September 7 (20), 1918).
3. Women are strictly forbidden to enter the altar.
"It is not befitting for a wife to enter the altar" (44th avenue of Laodicus Cathedral)
“If lay men are forbidden to enter inside the altar, according to the 69th rule of the Sixth Council, then even more it may be forbidden to women who involuntarily have monthly blood flow” (Interpretation of Zonar on 44 ave. Laodikos. Cathedral).
“Let not myrstas enter the holy altar, neither man nor wife. The nun, however, enters and marks it ”(Article 66 of the Nomokanon at the Great Trebnik).
“It befits nuns to enter the holy altar in their monasteries, and to vzhizat a candle and kandila, and decorate, and mark” (15th St. Nicephorus the Confessor).
4. A woman who is in purification should not receive communion or even enter the church.
“Concerning wives who are in purification, is it permissible for them to enter the house of God in such a state? I regard it superfluous and inquire. For I don’t think that she, even though the essence of the faithful and pious, being in such a state, would dare to either approach the holy meal, or touch the Body and Blood of Christ, for the wife, who had been bleeding for twelve years, for the sake of healing, touched not Him, but only exclaimed ... It is not forbidden to pray, in whatever condition and no matter how disposed, to remember the Lord and ask for help. But to get down to it, the hedgehog is the Holy of Holies, may it be forbidden to a not entirely pure soul and body "(2nd Ave. of St. Dionysius of Alexandria).
“Jewish women, during the flow of menstruation, remain silent, sitting in a secluded place, until seven days have passed and the menstrual flow has ceased. So the holy father, being asked about faithful women if they could enter the church in a state of monthly purification, answered that this should not be, and cited as an example the bleeding one in the Gospel, who did not dare to touch the Lord, but only to the edge of His robe. ; praying and calling should not be forbidden to them even at such a time; but they should not enter the temple of God or partake of the Mysteries. Despite such a definition of the great bishop, we see now that in the women's departments of churches, and especially in monasteries, such wives fearlessly stand in the foothills, adorned with various holy images and appointed for the glorification of God; and when we ask: how does this happen? - we are told that they are not taking a place in the church meeting. It seems to me that this is not so; for the pre-temple is not an ordinary place, such as the passages before churches, but a part of them, assigned for those wives who are not forbidden to be present in the church meeting: which pre-temple is the second place of repentance, for the so-called "hearers"; men are not allowed to stand in it, if they are assigned a penance - not to participate in church meetings, but to cry outside of it. So it is necessary that such pre-temples, in which unclean women should stand, should not constitute such a part of the churches, where priests would pass with Divine Gifts, burn incense, perhaps, to the tombs and saints located there, and perform any prayers; or let such places be appointed by episcopal permission where the uncleaned women would stand without prejudgment. And I saw that such a woman, standing in the pre-temple, even accepted the betrothal prayer from the bishop, and I was amazed at that. However, in the old days, women, apparently, entered the altar and received communion from the holy meal, which is why the rule mentions the altar. Read also 44th Laodik Ave. cathedral and 69th of the 6th cathedral; also - the 17th novella of the emperor Mr. Leo the Philosopher, which, among other things, says the following: "Regarding those who have given birth to wives and all those who are in a state of natural purification, we determine that those of them who are not subject to any suffering that threatens them life, the unbaptized remained without participation - in enlightenment, but enlightened in the communion of the Most Pure Mysteries, until the completion of forty days; and when some illness overtakes them, threatening the suppression of life, then in any case they must partake of the Mysteries. " And a little later, again, the same novella prescribes regarding newborns that they, if not threatened by illness, be baptized on the eighth day; and when death is coming, then they should be baptized until eighth days. And since I heard someone say that the excommunicated laity should neither listen to divine psalmics, standing outside the temple, nor even sing, then I answer him on my own: a person written in this rule blocks your mouth if you say something like that; for as wives, who are not allowed to be present in the church meeting, are not forbidden to pray, so the excommunicated should not be forbidden to pray on their own and, standing outside the church vestibule, listen to divine psalmics; for this serves to their greater destruction "(interpretation of Balsamon on the 2nd Ave. of St. Dionysius of Alexandria).
“The wife, in the course of her existence, that is, usually her own, does not take communion on Easter, until she is cleansed, she enters the church below” (64 st. Nomokanon at the Great Trebnik) 1.
Liturgical Charter for Laymen
Every time an Orthodox Christian should go to church, enter it as into the house of God, with fear and reverence, leaving behind the doors of the church everything of life, trying as much as possible to silence the violent thoughts of his heart. Church tradition prescribes reading the verses of the 5th psalm at the entrance to the church: “I will enter Your house, I will worship Your holy temple, in Your passion ...” Before entering the church, you should put 3 bows with prayer: “God, cleanse me, sinner, and have mercy on me. "
Upon entering the temple, one should make 3 bows with the same prayer, and then bow to the right and left to the people who entered before, with the words: "Forgive and bless, fathers and brethren."
Having become in your place, you should start your prayer as follows: bow three times with the words: “God, cleanse me, a sinner, and have mercy on me (bow). Created me. Lord, have mercy on me (bow). Without the number of those who have sinned. Lord, forgive me (bow). " Then pray to the Lord's Cross: “We bow to Your Cross, O Lord, and we glorify Your Holy Resurrection” and create worship. Then one should pray to the Most Holy Theotokos: "It is worthy to eat ..." and worship her: "Glory, and now. Lord have mercy (three times). Bless ”,“ Through the prayers of our saints, our fathers. Lord Jesus Christ our God, have mercy on us. Amen ”and bow again.
Standing in your place, you should not turn around, look around, make noise, cough, talk with neighbors, and in general, distract the attention of the Orthodox from the service neither by word, deed or movement, but you should remain with the fear of God in silence and silence, with all attention to service of God, reading and singing church.
According to the ancient rule, men should stand on the right side of the temple, and women on the left.
All worship during the divine service must be done in accordance with the Church Statutes, without deviating from it and without adding anything from oneself to it.
This is how the Typikon speaks about it: “Not just the tune, not as if you were about to worship and pray for the intention of the holy, the Fathers, and the Church betrayed the statute: but the mind of property in sacred worship and prayer, with the right thought we will have fruit. Even so, even though some of you are the holy fathers of tradition to keep and in the holy church to administer prayer and obeisances in a proper manner: if the primate, let him not care a little about these; If a clerk, or a man, let him heed: even a great bow is written, but he does a great one slowly, after uttering the holy prayer, with the fear of God. And where just a bow is written, then let him just bow, and not in conjunction with prayer, but first a prayer, and bows after prayer. And it is not as if the non-saints, who do not obey the saints, the fathers of tradition, below are the very tempting of holy bows, below they mean to pray for goodness, but bowing down in one stooped down, bowing a little while making the sign of the baptism, nods with his head, and with that innocence like the rank he fills the devotees from the father with bows: below He prays to God with a clever and soulful prayer, but only for a while, hunched over, he makes his own vain bows, so is the moditu of Saint Ephraim, like the astonished one hurries to speak. Likewise, all prayers hasten to bow to govern, and from those alleged dishonest bows and mad prayers it will rise, like a fool, below the message of what he was doing, below they see the primate of the church, but in another way he anticipates, like a reed shaking with the wind , in spite of the best, they want to learn below: but only whoever made up their own temper, such is what is affirmed to be. It is scary, both the river, but not ignorant of the paternal affirmation they have under the prohibition of falling, is also honored in the Orthodox Week of Holy Lent, the conciliar of the Holy Sedmago of the Ecumenical Cathedral to see: everything except church tradition, teachings, and images of the saints and the ever-memorable father, renewed or sowed the deed , anathema.
Speech about the prayer that is holy to all, even in the sacrament of the Church lies, the priest utters the doxology numbly, he says: "In peace, let us pray to the Lord." In peace, let us pray to the Lord, and we ask you to make a prayer, as it befits, we do not know, and let us not talk too much, teaches us these, it is befitting about prayer, and the first thing we like is that it is fitting to pray in the world. What do we ask for according to the praises of Abiye? Below is the one who confesses before, below is giving thanks to God: but what is asked? - yes there will be pardons. This petition is people condemned and sinned, like not a single answer to property, or righteous guilt of judges, emit this voice, and cry: "Lord have mercy," not from our righteousness, but from Thy philanthropy: and so on. The presbyter also says: "Let us pray to the Lord for the world above and for the salvation of our souls." The priest will pray together with people, and say: O people, let us pray to the Lord, may He give us His peace and save our souls. And people answer: "Lord have mercy." Therefore, there are other understandings as well. Whenever the deacon says: "Rtz all ...", this same verb does not otherwise bring understanding, but to the very same thing, to pray to all together, not to the clergy alone, but to everyone who is found in the church. The deacon also says: "And from all my soul, and from all our thoughts in our minds." But what a mess? - nothing else, except for the same common prayer: "Lord have mercy." About this holy prayer, the holy Chrysostom writes to Corinthians, in the 18th moral teaching: "For those who act about those who are like in repentance, the community both from the priest and from people are prayers: and all one verses prayer, I have fulfilled mercy, hedgehog is" Lord have mercy. " ".
For this reason, in the Service Books it is written: people say this, or it is written on them in the same place. In the holy Eastern Church, however, it is not something else that happens, but that is how it is written. If it is written, "people verb", then all together, the trees are found in the church, verb: either "Lord, have mercy", or "Lord give," or "And with your spirit", or "Our Father". Even if this does not happen with us, it is also befitting to do it. For, as it is said above, when the deacon says: "In peace, let us pray to the Lord," or "All of them," then it is fitting for everyone to answer: "Lord, have mercy." If they had spoken to a single clergy, they would not have written: people verb. Likewise, the holy sacred Chrysostom in the same morality says packs: "During the most terrible secrets, he greets the priest to the people:" Peace be with you ", the people of the priest also greet, saying:" And give thy perfume. " Nothing else is, perhaps this: even thanksgiving packs are common, below he himself thanks, but all the people are. First of all, their reception is a voice: to those who have agreed that this happens with dignity and righteousness, then thanksgiving begins. And why are they freaky, if there is nowhere with the priest people are broadcasting, coming from the Cherubims themselves, and with the higher powers they send the common sacred songs? " This is all this was said, and even from the beginners, he is sober in this teaching: yes, uvems, as the body of Esma is all one, there is only a difference in property to each other, very much an oud of it. And we do not all proclaim to the priests, but we ourselves, as for the common body, for the whole Church, we grieve. This is a greater affirmation, both to us and to you, teaches many to build virtues: even those who pass by, we will receive God's mercy here, and in the future ever the Kingdom of Heaven, in Christ Jesus our Lord. For to Him glory befits, with the Father, and with the Holy Spirit, forever, amen "(Typikon, 49th chapter).
At any service:
the following signs of the cross without bows, the signs of the cross with bows in the waist and the signs of the cross with bows of the earth should be done2:
- at the initial exclamation of each service - 3 bows in the bow;
- on every Trisvyat; "Come, let us bow ..."; "Alleluia, alleluia, alleluia, glory to Thee, God" - 3 bows;
exceptions: a) in the first part of Matins, before the Six Psalms, only the signs of the cross are relied upon without bowing;
b) on Alleluia (three times), during the kathisma on Sunday and holidays, bows are left;
- on "Our Father ..." (at the beginning) - bow;
- at the end of "It is worthy to eat ..." (or Zadostinik) - bow;
- when singing, reading troparion, kontakion, stichera, when words express worship, bow must be done;
- at each petition for all litanies - bow;
- at each priest's exclamation - bow.
During the all-night vigil:
- at the beginning of the six psalms, with the threefold "Glory to God in the highest" - 3 signs of the cross (no bows!);
- in the middle of the six psalms, with the triple "Alleluia" - 3 signs of the cross (no bows!);
- during polyeleos, at the first and last magnificence (which are sung by the clergy in the middle of the church) - bowing to the earth;
- on "Glory to Thee, Lord ..." before reading the Gospel and after reading - bowing;
- before kissing the Holy Gospel or St. icons - 2 bows;
- after kissing - 1 bow;
- on the canon, with all the refrains of all nine songs - bow;
- on "My soul magnifies the Lord", at the end of each "Honest" - bow;
- on "Glory to Thee, who showed us the light" before the great doxology - bow;
- After the great doxology on Trisvyat - 3 bows.
During the liturgy:
- for all litanies at all petitions - bowing;
exception: on petitions intended for the prayer of the catechumens, such as: "Pray, to the catechumens, bow to the Lord" and "to the announcements, bow your heads to the Lord," you should not bow down;
- on all priestly exclamations - bowing;
- after the small entrance, while singing "Come, let us bow" - bow;
- on the exclamation "Like Thou art holy, our God" - the sign of the cross without bowing;
- to "Lord, save the godly" - bow;
- to the exclamation of the deacon "And forever and ever" - bow without the sign of the cross;
- on Trisvyat - 3 bows;
- on "Glory to Thee, Lord ..." before and after the reading of the Gospel - bowing;
- at the Great Entrance, when the priest proclaims "You and all Orthodox Christians" - bow without the sign of the cross;
- at the end of the Cherubic song, while singing "Alleluia" - 3 bows;
- at the beginning of the Symbol of Faith - the sign of the cross without bowing;
- at the end of the Symbol of Faith, on "... the tea of the resurrection of the dead ..." - bow;
- at the "Grace of the world", at each exclamation of a deacon or priest - a bow in the waist;
- on the exclamation "We thank the Lord", while singing "It is worthy and righteous to worship ..." - an earthly bow;
- with the Lord's words: "Take, eat ..." and "Drink everything from her ..." - by deep bow in the waist;
- after the consecration of the Holy Gifts (that is, before the singing "It is worthy to eat" or Zadostinik) - bow to the earth;
- after "It is worthy to eat" or Zadoinik - bow;
- on "Our Father", at the beginning - an earthly bow;
- on "Our Father" at the end (with the words "... deliver us from the evil one") - bow;
- on the exclamation "Holy to the saints" - 3 bows or bow to the ground;
- at the first appearance of the Holy Gifts, on the exclamation "With the fear of God ..." - bow to the earth;
- after reading the prayer for the Sacrament "I believe the Lord and I confess ...", all the partakers, before approaching the Holy Chalice, bow down to the ground, and those who do not partake - with a bow;
- at the second appearance of the Holy Gifts, on the exclamation "Always, now and ever ..." all those who did not partake - bow to the earth, and those who received communion - with a bow;
- while reading the prayer outside the ambo, stand with your head bowed.
In addition to these bows, there are also the following:
- with the exclamations "Peace to all" or "The grace of our Lord Jesus Christ ...", when the priest blesses the people, - bow your head, without the sign of the cross;
- upon release without the Cross - bow your head, without the sign of the cross;
- while reading the Gospel - stand with bowed head;
- when censing - to answer the clerk with a bow, without the sign of the cross;
- with the exclamation "Bow your head to the Lord"
- bow your head;
- upon dismissal with the Cross - bow with the sign of the cross;
- during the overshadowing of those praying with the Cross, the Gospel, an icon or the Chalice - bow with the sign of the Cross;
- when praying with candles or with a hand - bow without the sign of the cross.
When leaving the temple, the same prayers are read as when entering, and 3 bows are also made with the usual prayer.
When an Orthodox Christian wishes to receive the blessing of a priest (or bishop), he approaches the priest (bishop), bows his head, folds his hands, palms up, right to left, and says: "Bless, holy father (Vladyka)." And then, having received the blessing, he kisses the right hand of the one who blessed him. You should not be baptized while receiving a blessing.
You cannot ask a blessing from a priest who burns incense, because at this time he performs a sacred rite, and it is impossible to interrupt the rite without a special important reason.
During the divine service, one must not apply to the icons; this must be done either before the service, or after it.
During the divine service, it is prohibited to occupy the places intended for the sacred service - the solea, the pulpit, the space between the pulpit and the analogion with the festive icon and, during the litia and the polyeleos, the space from the analogion with the festive icon to the church vestibule, because you can interfere with the performance of the statutory divine service.
Tipikon- (from the Greek. Τυπικόν (from τύπος - sample, type, norm)):
1) Liturgical Charter Orthodox Church.
At present, the Jerusalem Rite adopted in the 1695 edition (under Patriarch Adrian) is in force in the Russian Orthodox Church.
The Jerusalem Charter is named after the location of the Lavra of St. Sava the Sanctified (439-539) near Jerusalem. St. Sawa called him three words at once: Τύπος καί παράδοσις και νόμος ("Model, tradition and law"). From the 13th century. in the titles of manuscripts, one word already appears, tυπικόν, without explanations. The Jerusalem Charter of the Lavra of St. Savva the Sanctified came to replace the Studios in Russia.
2) Liturgical book, containing the liturgical charter, months with Markov chapters connecting mobile and motionless annual liturgical circles, rules on fasting, rules of a monastery hostel and instructions on celebrating temple holidays, meals and other aspects of church and monastery life.
The laity should remember that the full fulfillment of the instructions of the Typicon is the lot of monastics (and even then not all), while the laity can correspond to this ideal, depending on age (physical and spiritual), marital status, etc.
A connoisseur of the Rite wrote about the Typicon: “A book with such a title wants not so much to legitimize its smallest particulars, eliminating any freedom of senders in it, but to draw a lofty ideal of worship, which, with its beauty, would evoke the ever-present involuntary desire for its implementation. and it is not always possible, like the realization of every ideal, adherence to every lofty model. Essentially, this is the whole law of Christ, completely unrealizable in all its heavenly height, but with its divine majesty arousing an irresistible attraction in humanity to its implementation and through that life-giving world. "
Where did the Church get the Divine Service Rule?
The concept of "Liturgical Charter" does not refer to any single, general set of norms, rules and requirements recognized as the fullness of the Ecumenical Orthodox Church, but to various liturgical codes, differing from each other in circumstances of origin and content.
Just as the Rite that is used today in the Russian Orthodox Church, so all the other Divine Rite were not formed all of a sudden. Their formation and development was carried out slowly, gradually. With the passage of time, now in one, now in another, new prayers were accepted, new hymns were composed, church holidays, days of commemoration of saints were established. All this was reflected in the change in the course of church services.
In the early monastic Rites, the liturgical and disciplinary parts were usually combined into a single composition. Over the years, liturgical instructions began to be grouped separately, acquiring the form of independent liturgical documents.
As the number of the Earthly Church increased, so did the number of liturgical customs. Their codification gradually began to be carried out. There was an opportunity to compare different practices, to borrow the most valuable.
In this regard, the compilers of the new liturgical ordinances had an extensive legacy of liturgical experience.
At one time, the Studian Rite enjoyed great respect in Byzantium. This Rite, although not in its original version, was transferred to Kiev by the saint (XI century). Until the 13th century, it was the Studian Rite that prevailed in Russia.
Then the Jerusalem Rite began to gain more and more popularity. In the original edition, the Jerusalem Typikon was used in the Lavra of Saint Sava (VI century). Over time, it has undergone a number of changes. In Russia, for example, they knew several of its forms.
In the 15th century, the Jerusalem Rite took a dominant position in Russia, almost completely displacing the Studite.
From the book: Arranz M., S. J. "The Eye of the Church"
(History of the Typicon). 1998.
WHAT IS TIPIKON?
(Etymology, general concept)
The word "Typikon" can mean different concepts:
A) Typicon as a book containing liturgical instructions. There are different "Typicons" or editions of the Typicon in the Churches of the Byzantine tradition. In ancient times, the Byzantines and Slavs used the cathedral-parish "Typicon of St. Sophia of Constantinople", the monastery typicons - "Studiyskiy", "Studiysko-Aleksievskiy", etc.
At present, all Slavic Churches of the Byzantine tradition (including the Russian Orthodox) use the so-called "Jerusalem Typicon" or "Typicon of Saint Sava" (otherwise - "Savvaite Typicon") in parishes and monasteries, originating from the famous Lavra near Jerusalem ... On the contrary, the Greek Churches, keeping the Savvaite typicon, from the nineteenth century. serve according to the so-called "Typicon of the Great Church of Christ" by George Violakis.
B) Typicon as a historical tradition or living practice of worship in a given Church. This tradition can develop and change for various pastoral and theological reasons and due to historical events.
c) Typicon as a "rite", that is, as a rule or method of worship as a whole in a given Church and at a given time. The concept of "rite" (ritus) is Western. It expresses everything that distinguishes one from the other in the liturgical plan; there is, for example, the Byzantine rite, the Alexandrian rite, the Roman rite, the Spanish-Mozarabian rite, etc.
- Will the Typicon really be canceled?
- Unfortunately, secret decision-making related to the life of the fullness of the Russian Church has become a system in recent years.
TYPIKON IS THE LOWER BOUNDARY OF THE PERMITTED: EXPLANATION OF THE ORTHODOX PRIEST ABOUT FAST
We fast with a pleasant fast ...
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Today there is a lot of controversy about who and how should observe Great Lent. What is the measure for the beginners, what for the workers, which priest blesses to eat what kind of food, what do they write about this on the Internet, etc. However, the disputants will probably be very surprised if they learn that the measure is the same for all - this is the Typicon, or the Rite of the Church. More on this in the answers of Hieromonk Elijah.
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Question: Father, some say that the Typicon was compiled by monks for monks, and that monks must fast strictly, but laymen can fast according to their strength. Is it so?
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Of course, everything needs a measure. And this measure was established by our Holy Fathers, who took into account every little thing. And if you really believe, then you trust the Mother Church, which has determined the statutes (Typicon) to be fulfilled for everyone. Another thing is that if you do not fulfill these statutes, then you need to repent of this. But do not look for an excuse for your greed.
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The fact that the Typicon was composed by monks is not surprising. In the Church, all decrees have always been adopted by councils of bishops, who, of course, were monks. And remember the words of the Monk John Climacus that the light to the monks is Angels, and the light to the laity is the monks.
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Monks have always fasted and are fasting much stricter than the Typicon requires. They strive especially. These are their exploits in Christ. There are also pious lay people who observe the fast more strictly than it is written in the Typicon. But the Typicon is the lower limit of what is permissible. This is what we all have to do.
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Question: Father, some, even priests, say that it is easy for monks to observe fasting, because they practically do not move, they save their strength. He walked from the cell two meters to the temple and back. And the laity have to go by public transport to get to the temple. We have to work to feed ourselves. And this requires considerable forces ...
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Hieromonk Elijah: I think it is somehow indecent to maintain a dispute between monks and laity. If you think that it is easier for the monks, then go to the monastery. There is an ancient folk proverb: "A fish seeks where it is deeper, and a man - where it is better." If you think it's easier in the monastery, then with God. What's in the way?
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Monks also have obediences (Work), and the holy monks have many spiritual children. Believe me, physical strength is required no less than a builder at a construction site. When the Typicon was drawn up, then the monks in general then lived in the Egyptian desert and gathered in the temple from their cells, which were not a stone's throw from the monastery. It was necessary to walk several kilometers to the temple along the mountainous bumpy terrain, and not go, sitting on an easy chair of a trolleybus or subway.
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In general, you can talk a lot about this. But the essence of the severity of Great Lent is simple. If you are a true Christian, and not just put on the mask of a believer, then you should always be ready to die for Christ. Is not it? Well, and then what to do with Lent on trifles? If you are unable to compel yourself to observe the Fast, then how can you induce yourself to die for Christ's sake?
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Fasting is essentially a test for the novice. And for a churched person, this is a great joy. "Let us fast with a pleasant fast," is sung in liturgical hymns.
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Question: Father, what about the fact that different priests speak differently about Lent? Some say that you need to determine a measure for yourself, for example, not to eat chocolate or cakes in Fasting, and that is already enough.
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Hieromonk Elijah: You can say anything you want. But we Orthodox Christians should not choose what is closer and more accessible to us, but take the Typicon as a basis. Then we can hope for salvation.
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The Apostle Paul spoke of our times as follows: For there will be a time when they will not accept sound doctrine, but according to their own whims they will choose for themselves teachers who would flatter the ear; and turn their ears away from the truth and turn to fables ( 2 Tim. 4: 3-4).
Publication on the site "Holy Fire"
The editorial board of the site "Holy Fire" learned from several sources about the recently developed new document "Streamlining the practice of conducting parish worship." The content of the document is reduced to the actual the abolition of the current Typicon and replacing it with liturgical rules, which each bishop will have to approve in his diocese - taking into account local peculiarities and traditions, as well as the "wishes" of individual parishes.
We are also aware of the disagreement with this document of many bishops. However, the specifics of the discussion of the new “parish” liturgical charter is that the document is distributed “STRICTLY CONFIDENTIAL” and will become known to the Orthodox community only after its approval at the Council of Bishops or the Holy Synod (if, God forbid, this happens).
Such secret decision-making related to the life of the fullness of the Russian Church has become not uncommon in recent years. Thus, at the last Bishops' Council in February 2016, His Holiness Patriarch Kirill announced preparations for the publication of a new Catechism, and even set a date for the completion of its public discussion - September 2016. At the same time, His Holiness imposed a strict ban on discussing its content in public space. As a result, not a single bishop and not a single theological school was able to take part in the discussion of the new Catechism until the specified time, without receiving personal permission from Metropolitan Hilarion (Alfeev), who received the right to issue the "secret" text only after an official request in an appeal addressed to him as Chairman of the Theological Commission.
Probably, soon the new Catechism, drawn up and discussed only on the sidelines of the DECR, will be approved instead of the "outdated" Catechism of St. Philaret of Moscow ...
The same decision, concealed from the clergy and laity of our Church, was made earlier in relation to the practice of preparing for Holy Communion. "Discussion" of this resolution was held in all parishes, deaneries and dioceses, but ... after adoption of the document at the Bishops' Council! Is it any wonder that not a single clergyman raised his voice against the equalization of the modernist and traditional practices of preparing for Communion, "legalized" by this decree? Who would dare to openly criticize the “unanimous” decision of the hierarchy?
According to the editors of the "Holy Fire", discussion of documents of general church significance, such as the Catechism, the rule of preparation for Holy Communion or the Typicon, should be open... These topics do not constitute a "military secret", for the Russian Church is not a closed Masonic lodge. Representatives of the entire conciliar fullness of the Church should be involved in the discussion at the level of the Synodal Commissions and the Inter-Council Presence. One can only express regret that many of these issues are resolved in our country "secretly".
So, no official discussion of the forthcoming liturgical reform in the Russian Orthodox Church has yet been announced. And after the adoption of the relevant decisions by the Council of Bishops or the Holy Synod, no discussion will obviously become impossible. To prevent possible troubles and schisms in the Church, we consider it necessary to discuss this renewal document at the diocesan meeting of each diocese of our Russian Orthodox Church.
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Analysis of the content of the document "Streamlining the practice of conducting parish worship"
This document was written on behalf of the Council of Bishops (for example, the 3rd paragraph: "The Council of Bishops notes that ..."). Apparently, this document is a draft resolution (hereinafter referred to as the "Draft"), which has been prepared for consideration at the next Bishops' Council.
Forced foreword. On the meaning of the Typicon
After reading the Draft, one can come to an astonishing conclusion: the document never mentions the need to regulate worship according to a book called “ Typicon, there is a Charter". As if such a book does not exist or its execution is not obligatory for all clergy of the Russian Orthodox Church, from the Patriarch to the parish deacon. A strange picture is drawn, according to which there were supposedly "parish and monastic statutes," but today there is only chaos that requires "ordering." To overcome this "chaos", supposedly, the proposed document was drawn up.
However, this view is fundamentally incorrect. We have a Typicon. Its main purpose is to specifically regulate daily prayer rites according to the liturgical books: Octoihu, Minea, Triodyam, Book of Hours, Followed Psalter, Irmology, Service Book and some others.
Typicon should be perceived by Christians as a rule of faith and a tuning fork of Orthodox prayer; as a symbolic book depicting the liturgical experience of the Ecumenical Church; as the most important and most valuable expression of Church Tradition; like a diamond that was kept by the Holy Fathers for centuries and reached the perfection of its form; as a great and sacred gift of God to the Church.
Therefore, before declaring the need to "take comprehensive measures to streamline the practice of performing statutory divine services", it should be stated in the document directly: "Worship in the Russian Church is regulated by the current type." But this idea is not in the document under consideration. It is absent not because it was "forgotten" to be included in the text, but for the reason that it sharply contradicts the entire content of the document.
Of course, in reality, not only in parishes and cathedrals, but also in many monasteries, divine services deviate far from the statutory norm. The author of the Project notes that “this is due to both the positive history of the development of the Russian liturgical tradition” and “negative factors” “that need to be eliminated”.
This assessment is very superficial, and, moreover, it represents a completely erroneous spiritual view. The point is that it is impossible to “eliminate” imperfections in the implementation of the Charter.
Let's draw an analogy. It is known from the physics course that even if all the "negative factors" are eliminated, the efficiency (efficiency) of the "ideal heat engine" cannot exceed 40% - from this, however, it does not follow that it is necessary to abandon the use of motors. The Charter, like the Old Testament Law, is not carried out by anyone! Let us remember why the Savior denounced the scribes and Pharisees: Didn't Moses give you the Law? And none of you walk by the Law(Jn. 7:19). Keeping the commandments of the Torah turned out to be an overwhelming task for the Jews. Likewise, our Orthodox worship service is not just "long" or "tiresome." It is, in principle, impracticable in its statutory rigor and completeness. (Suffice it to recall the “ideal all-night vigil” in the Kiev Theological Academy, described by M.N. Skaballanovich, for which they had been preparing for two years, and the choir singing lasted for a month and a half.)
But does this mean that our Typicon is bad? Or as if it's outdated? Or as if it should be "corrected"? Or as if you shouldn't even try to perform it?
No! The Typicon for the Church is more than a historical monument and more than a guide to compiling prayer orders. If, according to the apostolic word, the Old Testament The law is holy(Rome. 7:12), how much more holy is the Rite, which prescribes the performance not of bloody sacrifices, but of the bloodless liturgical Christ's Sacrifice! Fulfillment of the liturgical instructions of the Typicon can be compared with reverent adherence to the iconographic or singing canon, and a conscious rejection of the canonical tradition in all such cases should be read sin against the Church.
Continuing the analogy with the Old Testament Law, it is appropriate to recall the apostolic saying: The Power of Sin is the Law(1 Cor. 15:56). So, the Law (although not executable!) Determines us force(measure of) sin. Likewise, violation of the requirements of the Typicon is a sin and a reason for repentance. The topic for confession should be not only neglect of the personal prayer rule (this applies to all Christians), but also non-observance of the instructions of the liturgical statutory order (this applies mainly to clergy).
Let us emphasize that not only the requirements of the Orthodox Charter are impracticable for a person, but all New Testament teaching... So, in the Sermon on the Mount, the Lord pleases poor in spirit, pure in heart, meek... However, no one can rightfully apply these words to himself, since we are all far from these "unattainable" virtues. What now, because of their own sinfulness, to rewrite the Gospel? To reduce the words of the Savior to the level of Tolstoy's code of moral rules? Obviously, this cannot be done. This would be a blasphemy and violation of the commandments of Christ. But it is precisely this - the development of a new “doable by all” norms of church worship - that is proposed by the document “Streamlining the Practice of Conducting Parish Worship”.
Instead of pointing to the Typicon as a model to strive for and on which to build Orthodox worship, the author of the Draft abolishes the Charter and replaces it with his own highly dubious “recommendations”.
The project consists of three parts:
I extensive introduction;
Separate thoughts of the Project, accompanied by our comments to them, will be highlighted with continuous numbering in Arabic numerals, following the text of the document.
I. Introduction
1. The author of the Project writes: “The history of the liturgical rule knew the rules of parishes and monks. An example of a parish charter is the so-called. the charter of Song Successions - the charter of the Church of St. Sophia of Constantinople. "
An ignorant person may make a false conclusion that in ancient times there really were "parish" and "monastic" regulations, and they were equally widespread. But this is absolutely not the case. Monastic statutes have always been venerated in the Church - St. Sava the Sanctified, Venerable Theodora Studita and others related to them. Moreover, no "parish" charters simply existed. This is an invention of the author.
The mentioned Statute of the Sophia Cathedral was not "parish", but rather "cathedral" and represented a rare, if not the only exception, made for the sake of the Emperor and his ceremonial participation in divine services. Professor M.N. Skaballanovich notes that the Typicon of the Great Church appeared only in the 9th century and, with reference to blessed. Simeon of Thessalonica, adds that "since the capture of Constantinople by the Latins (since 1204) this rite has not been observed even in the" royal city ", especially in other churches." So this unique liturgical charter existed for a relatively short time, and disappeared more than 800 years ago. Therefore, it can in no way justly be put on a par with the generally accepted acting Typicon. The history of the Church does not know any other "parish" Statutes.
Note that the presence of the Emperor at the service does not necessarily require a change in the liturgical Statutes (with the exception of certain nuances such as singing of many years). Russian Sovereigns - from Jn. 4 before Nicholas II - they never demanded for themselves the composition of a special Statute, but were content with Orthodox divine services according to the "monastery" Typicon generally accepted in the Church.
Likewise, the bishop's (in cathedrals) and non-bishop's (in ordinary parishes) divine services are held according to a single The charter! The distinction between the Official and the Official is not essential for the Typicon. At the same time, the hierarchical features equally naturally fit into both monastic and parish divine services.
There was and could not be any "displacement" of the parish Statutes for the simple reason that during its 1000-year history the Russian Church has never known them.
The unanimous acceptance of the Jerusalem Rite, dating back to the Monk Sava the Sanctified, was finally established in Russia thanks to the efforts of the Monk Sergius of Radonezh - that is, it is the work of the life of the Holy Men. As noted in the Four Menaion of St. Demetrius of Rostov, the Statute of the service of the monastery of St. Sava, "known under the name of Jerusalem, is now spread throughout the Orthodox East, as well as in Russia." It is more appropriate to explain the widespread recognition of this Rite in the Church not by the savagery and lack of spirituality of the dark "Middle Ages", but by the action of the Providence of God.
The ideal worship is the ceaseless praise of the Heavenly Angels around the Almighty Throne. Its reflection on earth is the monastery worship. As the Monk John Climacus put it, "the light of the monks is the Angels, and the light for all people is the monastic life." The high divine service, received by the earthly Church from the Angels and preserved through the Reverend, is auspicious and salutary. It is impossible to assert this about the modernist "worship" clouded by human passion.
3. How not to recognize the tendentious phrase of the author of the Draft about the "monastic charter": "Attempts to at least formally observe this charter in parishes have led to such a phenomenon as polygamy - unambiguously condemned by several councils of the 17th century"?
Well, there is nothing more to recall directly, how about the notorious "polyphony" ... This topic has not been relevant in the Church for more than 300 years.
We will not find a single kind word about the Typicon in the Draft: "Divine services in accordance with all the requirements of the Jerusalem Typicon have never been performed in Russia (this is especially true for parish services)."
As we noted above, the divine service “according to all the requirements” of the Typicon could not be performed anywhere (the efficiency factor of even an “ideal” heat engine cannot be 100%). But the Typikon does not get any worse from this. And it never ceases to be an example.
And our sinful life, we add, does not correspond to the Gospel. So if you take up the renewal of the "old" Typicon, isn't it worth making some corrections to the Word of God at the same time? While aiming at the modernization of Holy Tradition, the reformers cannot leave the Holy Scriptures untouched.
It's no secret that this work is in full swing today. Thus, one of the Bible translators, Andrei Desnitsky, amazed the whole world with his new interpretation of the Book of Job, in which, as it turned out, the devil was not mentioned at all! This example clearly shows that when church reforms are carried out, not only “stylistic editing” takes place, but a distortion of meaning and spirit.
5. The Draft notes that the "Greek-speaking Local Churches" have been living according to the reformed parish Charter since the 19th century. The author blurts out that this renovationist Rule is not in the proper sense "parish", but was created "on the basis of the rules of the monastic group." It is said very intricately, although we are talking about the fact that the modernized Greek Rite is a greatly reduced and perverted version of the Typicon. It is not possible in a brief review to describe in detail the numerous distortions of the prayer rite that entered Greek use after the reform of Protopsalt Constantine (1838) and subsequent innovations.
It is much more important to remember that an attempt, similar to the one proposed by the author of the Draft, to implement the liturgical reform in the Russian Church was already undertaken about a hundred years ago. At the May meeting of the Pre-Council Presence in 1906 Archbishop Sergius of Finland and Vyborg (Stragorodsky, future Patriarch) came up with a shocking proposal: to introduce in the Russian Church a new modernized Greek Rite - the so-called Typicon of the Great Church of Constantinople, published in Athens in 1864. The purpose of the new Typicon, according to its adherents, was to reduce and simplify worship (in particular, to cancel the all-night vigils). This Rule was proposed "in contrast to the current, although nowhere implemented in our monastery, Rite, which is too detailed for parish churches." The Lord then saved our Church from this destructive renewal initiative: the Pre-Council Presence unanimously rejected reformer's proposal.
It would not be superfluous to note that at the Local Council of 1917, no decisions were made on the drawing up of a new Statute for parishes. Such questions have not been raised in our "Tikhonov" Church up to the present time. The well-known leapfrog of liturgical innovations, for which the renovationists of the 1920s became famous, can serve as a contrast to this fact.
A significant remark should be made to the assertion of the author of the Draft: "Attempts to regulate modern Russian parish practice were made by the 1917 Council."
The main and, undoubtedly, correct pathos of the speeches of the participants in the Local Council of 1917-18. there was no renovationist call to change the statutory liturgical norms. On the contrary, many participants insisted on the need to uncover the treasury of prayer riches kept by the Typicon. This can be illustrated by the example of one topic - the call to ministry in small fasts according to the order “ If Hallelujah will come and the abbot will please».
1) In the report professor-priest V.D. Prilutsky“On disorder in modern liturgical practice,” it was noted: “To enhance the importance of fasting in the life of a Christian, our liturgical system for fasting days appoints services that are distinguished by their characteristics. The most notable of these are the singing of "Hallelujah" and the obeisances with the prayer of Ephraim the Syrian. In practice, these features are observed only in relation to the Lenten service. The services of other fasts in our country no longer differ from the usual ones, although according to the Charter, these services also have differences that bring them closer to the Lenten service. "
2) Professor I.A. Karabinov pointed out in his report the same requirements of the Typicon: “The same rules on bows as in Great Lent are laid down for the fast of the Nativity and the Holy Apostles, or the so-called Petrov Fast: divine service of the Forty-day ”.
3) Professor B.A. Turaev presented a report: "On the restoration of the instructions of the Church Charter, set out in Chapter 9 and before the 15th of November, regarding the celebration of the divine service with the singing of" Hallelujah "on certain days of Christmas, Dormition and Peter's Lent." It says, in particular, about the Nativity Fast: “It would be advisable to remind the monasteries, as well as those from cathedral and parish churches where divine services are performed daily, so that the forgotten requirement of the Charter about worship with the singing of "Hallelujah" was restored both in the approaching fasting of the Nativity of Christ, and in the next Peter and Dormition fasts ”. On November 10, 1917, this report was considered by the Council Council, which suggested that the Council "submit the report to the Holy Synod for the proper orders to carry out the orders of the Department." The next day, the 38th session of the Council approved the decision of the Council Council.
4) Finally, here is the authoritative opinion Hierarch Afanasy (Sakharov), Bishop of Kovrov : "With almost forgotten in us the Typikon prescription about the service" with hallelujah"It must be considered, especially since for the Russian Local Church it was confirmed by the Holy Council of 1917-1918."
As we can see, “attempts to regulate modern Russian parish practice” at the Local Council of 1917 were carried out in the spirit of observing the requirements of the Typicon, and not at all in calls for replacing the Statute with “instructions” of dubious content. Unfortunately, the author of the draft in question cannot be called the successor of the outstanding theologians and liturgists of the 20th century, since he expresses an anti-statutory, reformist position.
It is obvious to us that the regulation of worship is permissible under three conditions.
First, it is necessary to point to the current Typicon as the standard norm of worship.
Secondly, the regulation should be aimed at limiting the unbridled vivisection of liturgical texts in order to prevent the transformation blessed tree into the telegraph pole.
Thirdly, it is necessary to protect the divine service from the introduction and implementation of modernist rites, alien to the Rule, such as non-statutory liturgies ("baptismal", "missionary", "liturgy of the Apostle James"), countless akathists, etc.
The above can be considered as an official proposal for consideration and approval by the Bishops' Council (Inter-Council Presence).
Only such "regulation" can be recognized as beneficial for the Church. It should be carried out under personal responsibility by the rectors of churches, deanery fathers and each bishop. It is this loyalty to the Charter that is stated in the appointing oath mentioned in the first paragraph of the Draft. The Council of Bishops headed by the Patriarch must be the guarantor of the preservation of the Typicon in the Church as a book, governing the statutory norm of worship. Any other "regulation" implying a departure from the current Typicon must be recognized harming the Church.
7. The following idea of the Project needs to be clarified: "Since it is hardly possible to demand from all clergy liturgical perfection and pastoral unanimity, the ordering of parish services should be recognized as the task of the hierarchy."
Everything would be true if by "ordering the service" was meant bringing it to the statutory norm, and the Typicon was indicated as a criterion for the correctness of such "ordering". Undoubtedly, the main responsibility for the correct performance of the divine services lies with the bishop. At the same time, the bishop himself is obliged to observe the liturgical charter! The actions of the Most Reverend Vladyka should be recognized illegal if, using his authority, he forces the clergy to violate the requirements of the Typicon for the sake of a dubious "ordering of worship", or if he allows renovation experiments to be carried out in parishes. The draft does not indicate what to do if the bishop is the initiator of modernist innovations. Therefore, the authority of the Typicon must be recognized above than the authority of any bishop and even the Patriarch.
A serious objection is raised by the phrase: "It is hardly possible to work out a common and unified document regulating in detail the divine services on the territory of the entire Russian Church, because local liturgical traditions are different and it would be unreasonable to expose the natural liturgical diversity to external unification."
There is such a document. It is called Typicon... It is "common and one" throughout the entire territory of the Russian Church - whether opponents of "external unification" like it or not. Nothing but harm to the Church will have to be expected if the diocesan bishops begin, relying on the "circulars"-samples, at their own discretion "to compose the appropriate diocesan documents, taking into account local liturgical traditions." It is not a bishop's business to compose unnecessary bureaucratic recommendations for the clergy of his diocese.
It is even difficult to imagine the confusion that different "Statutes" can lead to in neighboring dioceses ...
8. The next thought in the Project seems to be logically contradictory. Its first half (up to the words “but called”, in our opinion, which is a loophole for practicing modernists-renovationists) is incompatible with the second (in our opinion, impeccable, if not in style, then in content): “Documents regulating local liturgical practice must not infringe on the principles of Christian pastoral freedom and freedom of parishes and communities, butare called to protect the clergy from unreasonable experimentation or lazy neglect in the field of liturgy and from distorting part of the Holy Tradition of the Church - the liturgical rule. "
In any case, the possible ambiguity in the interpretation of this phrase is obvious. Modernists usually justify their unacceptable liturgical experiments (unauthorized transition to Russian; improvisation when reading prayers; taking the throne to the middle of the church; anti-statutory service with the royal doors open; deafening reading aloud of secret prayers, overlapping the singing of the choir, etc.) precisely by indicating on their personal "freedom in Christ" and on the "free choice of the community."
9. The following phrase of the Project causes categorical disagreement: retreat from the general diocesan rules for the regulation of worship ”.
First, as we noted above, there should not be any diocesan or "general diocesan" rules for conducting divine services, but only statutory ones, consistent with the Typicon. Secondly, if the “unanimous consent of the community” provokes a “deviation” from the normative worship, the bishop is obliged to use power, and not follow the lead of the outrageous. And, in any case, no one "has the right" to bless apostates for committing lawlessness. Otherwise, the bishop himself must be subjected to church punishment.
Unfortunately, this kind of spiritual speculation in our Church has recently become too much. In one community there is "unanimous consent" to serve without an iconostasis, in another community - on several Eucharistic bowls, in a third - to communion without confession, in a fourth - to use musical instruments, in a fifth - to serve liturgical rites not provided for in the Charter, the sixth - for other bold renovation experiments. We are deeply convinced that such anarchist practice should not be legalized, but strictly punished all who violate the Charter or arrogate to themselves the "right to permit" such blasphemy and atrocities.
10. There is every reason to believe that the idea of some kind of special "missionary worship" is a manifestation of spiritual illness. Such unhealthy manifestations must be healed, not legalized. It is a pity that in the draft under consideration, it is proposed to the "missionary communities" to make the service "extremely understandable to converts." The mundane Protestant "intelligibility" is always accompanied by the Renovationists by the loss of the liturgical symbolism of worship. The spiritual damage is obvious.
11. The Draft says: “The practice of transferring Matins to the evening is quite firmly established in the Russian tradition. This is due to the adjustment to the daily routine of the modern parishioner, and this practice is universally impossible to change. "
In our opinion, this established tradition does not need to be changed. The very desire to make such a change in the centuries-old church practice is not commendable. It should be understood that it did not arise by chance, but, on the contrary, is quite justified and natural.
It is permissible to recommend Matins in the morning only in those monasteries and monasteries where there is not a large number of laity parishioners. For monastic brethren, the early morning midnight office is mandatory (or at least highly desirable). Blessed Simeon of Thessalonica writes that it is established for them “to read in the glory and honor of the Trinity three successions between midnight and morning. This is the midnight office, matins and the first hour, constituting a special succession, but combined with matins. "
But in parishes where family people live in their own house and run their own household, participation in night services is practically impossible for most believers or is extremely rare: on Easter, at Christmas, and, perhaps, several more times a year. Therefore, the following proposal of the author of the Project seems to be quite ridiculous: “In parish churches, if it is deemed possible and expedient ... to recommend that the Matins service be performed in the morning”.
This “recommendation” looks just silly. First, in such a ministry, there is an inevitable tendency towards an extreme reduction in Matins. Secondly, at the same time, the duration of the service in the bundle "Matins plus Liturgy" turns out, nevertheless, to be tiresome for many. And, as practice shows, most of the parishioners are forced to come to the liturgy, skipping matins. Let us confirm our thought with a striking example.
Many Muscovites had to watch how one notorious Renovationist priest served in exactly this way: on Saturday evening - Great Vespers, and on Sunday morning - Polyeleos Matins and Liturgy. It is not difficult to imagine what a scanty "matins" it was: the Six Psalm of four psalms (in Russian translation by S. S. Averintsev), on " God lord"One troparion without the Theotokos (" this is so according to the Charter! "), Kathismas (of course!) Were absent (" we are not monks! .. ") the ancient Church!) ... Despite such a monstrously abbreviated rite of Matins, she was always served in a completely empty church, since the church was filled with people only at the beginning of the liturgy. As a result, the members of the “brotherhood” were deprived of the opportunity to hear the Sunday Gospel, to sing “ Having seen the Resurrection of Christ ...”, Did not know what a festive anointing of oil was and, in short, when preparing for the sacrament, they missed one of the main parts of the statutory divine service - matins. All this is an inevitable price to pay for the implementation of the thoughtless principle of "Matins - in the morning".
12. The following “recommendation” should also be recognized as unfounded: “If Matins is served in the evening, recommend that the clergy skip the word“ morning ”in the supplicatory litany (instead of“ we will fulfill the morning prayer ”-“ we will fulfill the prayer ”)."
It is not clear why on earth it is proposed to delete words from the Service Book. In the daily circle, this service is still "matins", regardless of whether it is in the evening, at night or at dawn.
13. Strange (to put it mildly) and the super-original "recommendation" to read the lamp prayers separately from Matins "in the epitrachelion before the entrance prayers of the liturgy." Crossing out the centuries-old liturgical tradition, the author of the Project presents some vague argumentation: allegedly, “these prayers were mechanically imposed by the police officers on Vespers and Matins of the Jerusalem Rite”.
In these words about the "spokespersons" - confusers, we see not just confusion, but a deliberate violation of the tradition of Orthodox worship that has been sanctified by the centuries. Let's quote the Service Book. At Vespers during Psalm 103: “ The priest, before the holy doors, having become a frank head, utters the prayers of the lamp". In the morning during the Six Psalms: " According to the three psalms, the priest utters the morning prayers, stand uncovered before the holy doors».
Like all Orthodox divine services, these rituals are interpreted symbolically. For example, at Vespers, the reading of prayers by the priest in front of the closed royal gates denotes the lamentation of the sinned forefather Adam before the closed gates of the Garden of Eden. I wonder what “symbolic meaning” would the reformers dare to suggest for the interpretation of the reading of the lamp prayers “in the epitrachelium” before the liturgical entrance prayers? Should, in the opinion of the author of the Draft, introduce this reading of the luminary prayers at the bishop's service - between the meeting of the Vladyka and his vestments?
Here is one notable example. In the Pskov-Caves Monastery, at the beginning of the Six Psalms, a monk silently approached each of the visiting priests praying in the altar and, bowing, held out a cardboard book covered in wax with a large text of lamp prayers. At the end of the Six Psalms, the monk also silently took the books. Such a lesson in Orthodox prayer can be perceived only in a monastery in which the elders have preserved the tradition of ancient piety.
14. About the lamp prayers in the Project it is written boldly: "reading them in the evening is meaningless."
We are ready to challenge this peremptory statement.
Of course, it would be wonderful to always accompany the appearance of the first ray of the sun with a proclamation preceding the Great Doxology: “ Glory to Thee, Who showed us the light!»However, in reality, almost no one will ever (with rare exceptions) does not greet the sunrise with this befitting exclamation. Does this circumstance make the singing of the ancient church hymn, in the words of the author, “meaningless”? ..
15. The author of the Project strikes a crushing blow on the traditional name of one of the services "all-night vigil". He seriously suggests: “Avoid calling this service“ all-night vigil ”, exclude this name from books and other printed materials, calling it“ evening festive service ”, or“ festive evening and matins ”.
The author of this congenial sentence should familiarize himself with the content of the 47th chapter of the Typicon “ About signs". The name of the service "vigil" is a statutory term. So, the great feasts that have the sign “ the cross is surrounded", Have a statutory definition:" also vigil". The middle holidays are divided into two categories: having the sign " semicircle cross» – « also the vigil is taking place", And having the sign" the cross is exactly the same» – « also the vigil is not performed". The inability to distinguish between services “with vigil” from other services (“with polyeleos,” “with praise,” etc.) is a sign of liturgical illiteracy.
The Typicon contains chapter 2, which regulates the order of the Sunday all-night vigil. In addition, the Typicon contains Chapter 7 with a remarkable title: “ Great Vespers, Midnight Office and Sunday Matins, Where Vigil Does Not Happen". Comparison of these two chapters leads to the conclusion that the concept of "all-night vigil" implies not so much the duration of the liturgical rite, as its structure... Indeed, the "vigil" consists of Great Vespers and Matins. The service "without vigil", in addition to Vespers and Matins, also includes Compline and Midnight Office. As it may seem strange, but in the usual everyday performance, the service according to the 7th chapter "without vigil" turns out to be longer than the service according to the 2nd chapter "with the vigil".
In our opinion, in order to "streamline the practice of performing parish services," the first step is to teach all Orthodox Christians to conduct divine services in strict accordance with the signs of the 47th chapter of the Typicon. The signs of the decline of modern liturgical culture are the inability to discern and the unwillingness to observe these signs in liturgical practice. (For example, not everyone knows that polyeleos matins, unlike matins at an all-night vigil, should begin with two psalms.) Therefore, the concept of “vigilance” “from books and other printed materials,” should not be excluded, but it is necessary to distinguish vigil services from other signs contained in the Typicon.
We dare to believe that a person who calls for the prohibition of the statutory term “all-night vigil” is not capable of submitting anything reasonable and useful in terms of “streamlining” the divine services for approval by the Council of Bishops.
16. There is no objection to the recommendation to monasteries "to celebrate the statutory all-night vigil at night on holidays." The spiritual benefits of night services are considerable for both monastics and lay pilgrims.
It should only be noted that not every night service is an “all-night vigil”. For example, the Easter service before the procession is a midnight office, and after the procession - matins, which turns into hours and Divine Liturgy. A fast service can also be held at night, but this will not make it tantamount to a great holiday. I dare to believe that it would be useful for the inhabitants of many monasteries to know what a non-day Sunday service according to the 7th chapter of the Typicon is - when according to “ Now let go"At Great Vespers the troparion is sung. Resurrected with the Mother of God in voice Glory(but not " Mother of God, Virgin"Three times), and at the midnight office - the canon of the Life-Giving Trinity from Octoichus and the troparion of St. Gregory of Sinait. it statutory not vigilant the service could (if desired) also be conducted at night.
17. It is difficult to evaluate the following proposal of the author of the Project: “In parishes where parishioners live in the immediate vicinity of the temple and have the opportunity to gather for morning and evening prayers in the temple, it is a liturgically complete alternative (or supplement) to traditional morning and evening prayers. "
This utopian recommendation will never be implemented on a noticeable scale anywhere. Old Believers-bespopovtsy read Compline and Midnight Office every day - but not in the church, but as a household cell rule. Certain monastics in the world and other devotees of piety do the same. But it is hard to believe that the daily reading of the midnight office in the parish church will attract many parishioners for a long time and consistently. Not everyone is capable of carrying such a cross. In any case, there is no expediency in submitting the consideration of this question to the Council of Bishops.
The foregoing is fully related to the call to "recommend to the parishioners to perform these procedures at home at the appropriate time."
18. The attitude of the author of the Project to the clock service cannot be recognized as spiritually correct: "The modern practice of transferring clocks and combining them with other services of the daily cycle makes this service meaningless and desymbolized."
This opinion is erroneous, since the consecration of time is only one, but far from the most important task of the daily circle. Any service has both meaningful and symbolic meaning. At the same time, no service - Vespers, Matins, Liturgy, as well as any of the hours - can suffer if it is performed a little earlier or a little later according to astronomical time. This is so, if only because we do not know the exact hour of either Christmas, or the Resurrection of the Lord Jesus Christ, or the time of the Last Supper. Liturgical symbolism is not at all diminished by this, so it is simply incorrect to say that moving the clock “makes the service meaningless and de-symbolic”.
Denounces the author of the Typicon Project. So, in the chapter “ The Hour Succession of the Holy Great Heel"It is indicated that" at the hour of the 2nd day»: « We sing the clock together hour 1, 3, 6 and 9". We see that in a single liturgical bundle (“ together») Are held, according to the Charter, the main hours of the year, the service of which is directly devoted to the disclosure of the gospel meaning of the Suffering on the Cross and the Death of the Savior of the world. After that, the author's proposal to serve a watch at a fixed time, without fail, looks like a delusional fix idea, completely contrary to the Typicon.
This practice could be justified only for the fathers of hermits and hermits, who entered upon a special feat of spiritual warfare and, indeed, with unceasing prayer consecrated every hour of the day. But this is not a topic for discussion at the Bishops' Council.
The disdainful attitude towards watches of many renovationists is known. One of them stated that "the clock never serves." He was true to his word and, in principle, did not serve the clock even on Epiphany and Christmas Eve. The unfortunate modernists, it seems, have no idea how impoverished themselves and their parishioners are by their strange obsession with linking worship to the time of day. Indeed, in addition to the "usual" three-psalm hours, the Typikon prescribed Easter hours on certain days, the Royal hours (with paremias, the Apostle, the Gospel, stichera), Lenten hours (with kathismas, paremias and the reading of the "Ladder" of St. John of the Ladder), hours in the first three days Holy Week (when according to the Charter it is necessary to read the entire Tetra Gospel), hours during small fasts (“ with their inter-hours"And accompanied by the prayer of the Monk Ephraim the Syrian" Lord and Master of my belly"), Hours on Wednesday and Friday of Cheese Week (without inter-hours and kathismas, but with paremias and bows) ... This is the topic for" streamlining the practice of performing parish services "!
19. Unfortunately, the author of the Project does not write about this, but suggests that no one needs a completely utopian innovation: by sample Jerusalem Church (Church of the Holy Sepulcher) ".
As they say, comments are superfluous. At 7 o'clock in the morning the 1st hour will begin, at 9 o'clock in the morning - the 3rd hour ... When to hold the Divine Liturgy? But what if two Liturgies are served in the parish (early and late)? Will the Holy Eucharist not “interfere” with the “orderly practice” of serving the hours?
And matins should end before 7 o'clock in the morning. How many of the parishioners are able to attend such a service?
Incidentally, it is not the smartest idea to force all parishes of our northern Russian country to copy the liturgical regime of Palestine and the situation "modeled on" the Church of the Holy Sepulcher (anyway, the Holy Fire descends only in Jerusalem!).
20. Continuing this theme, the author of the Project claims that “on some days of the year, according to the Charter, the celebration of the Liturgy is supposed to be in the evening”. On this basis, he calls for the introduction of the practice of the evening sacrament.
It should be clarified that "according to the Rule," the service of the Liturgy on certain days is supposed not "in the evening", but "in conjunction with the Vespers." At the same time, the service of Vespers during the day is no worse than the generally accepted service of Matins in the evening or at night. This is a matter of tradition, and in the Russian Church, as the modernists themselves admit, evening Liturgies It was never because late communion is difficult for most believers. Still, it is said: Saturday for a person, not a person for Saturday(Mk. 2:27).
21. An unreasonable reformist undertaking is the proposal of the author of the Project to serve the Liturgy in the evening: "It is recommended to introduce the practice of evening Liturgies on the days determined by the Charter - in those parishes where it will be expedient and convenient for parishioners."
We can only agree here that “according to the established practice in the Russian Church, this is not done” and has not been done. never... But why and on what grounds, in this case, break the thousand-year liturgical tradition? What "expediency" can there be in this? Who is interested in this?
Destruction of the centuries-old church tradition - the work of antichrist.
The author of the Draft says that the Liturgy "on the days determined by the Charter" should be served in the evening. But according to the Charter, on all such days in the daily circle, after the Liturgy, Great Compline is provided. Is the author ready to serve in the evening after the Liturgy of the Presanctified Gifts (for example, on the Wednesday of the first week of Lent) also Compline with the great penitential canon of St. Andrew of Crete? Will he bow down to earth immediately after the sacrament?
The initiators of the evening liturgies silently abolish the Great Compline from the daily cycle. For them, "according to the Rule" means to serve "Vespers - in the evening", and Matins with hours and Great Compline - "can be canceled." They generally neglect the concept of the daily cycle of worship, and this is their Achilles heel.
22. Let us note the inextricable and natural connection between liturgical worship and fasting fasting. This point is often overlooked by reformers. As a result, people who have not properly fasted and prayed at the statutory divine service begin to the evening communion.
It is well known that before communion, a Christian is supposed to be present at all services of the daily circle preceding the Liturgy. If we are not talking about fasting day, it is, as a rule, Vespers and Matins plus hours (with the Holy "without vigil", it would be necessary to add Compline after Vespers and Midnight before Matins). No less demanding, obviously, should be presented to those wishing to take Communion at the Liturgy of the Presanctified Gifts, which, according to the Typicon, is preceded by Matins, hours 1, 3, 6, 9 and are illustrative. The sacrament on weekdays should never be more “readily available” than on Sunday. Those who wish to receive communion on the fasting day should not devote themselves to worldly affairs - work, study, breakfast, lunch and coffee breaks - but devote this day to fervent church prayer, bows and strict fasting.
On the necessity of compulsory fasting since midnight it says in Canon 58 of the Carthage Council: “ Regarding the sacred rite that happens after dinner, truly is, but it is worthily performed if not eaten, and then this is affirmed.". This establishment is confirmed in a more rigid formulation also by the 29th Canonical Rule of the VI Ecumenical Council. Therefore, all the recommendations of the Project about "six hours" or "seven hours" fasting before the evening communion simply contradict the Rules of the Apostolic Church. Those who are unable to fulfill the canonical requirements for preparing for the sacrament on weekdays can “ not to court or condemnation»Take the Holy Communion on the next Saturday or Sunday.
The experience of many parishes and monasteries shows that if the rites of Lent Matins and Hours are not too short, then the Liturgy of the Presanctified Gifts in a parish should not begin earlier than noon. Therefore, the desire for evening communion is commendable - but on condition that we spend Lent Wednesday or Friday in aloof from worldly vain affairs, indulging in a long statutory prayer of a full daily circle and with the permission of strict fasting only after communion. In contrast, the evening service of the Liturgy can be condemned by those who dare to approach the Shrine, ignoring the divine service and fasting prescribed by the Rule.
This obvious thought is missing from the Draft.
It should be said that this issue, submitted to the Holy Synod, did not express either the needs of the Russian Orthodox flock or the desire of our diocesan hierarchy. It is noteworthy that none of the bishops serving in the Fatherland made a corresponding proposal, but only those two whose ministry took place abroad: Metropolitan Anthony of Sourozh, Patriarchal Exarch in Western Europe and Archbishop Jonathan of New York and Aleutian, Patriarchal Exarch of the Americas.
The reason for their concern is obvious: the influence of the heterodox, primarily Catholic, environment, where it has become customary to celebrate Mass at any time of the day. This, undoubtedly, is a temptation for the Orthodox ("Why should it be worse here than our neighbors?"). It is extremely important to note that none of our bishops, except for the named Exarchs of the Far Abroad, perceived this practice, alien to Orthodoxy, as useful or acceptable for their diocese. The only one who supported the proposal of the Western exarchs was also serving in the West. Archbishop of Brussels and Belgium Basil , who expressed himself very frankly: “The Evening Presanctified Liturgies should be administered with caution, depending on local conditions and the composition of the believers. They can be introduced more easily among Orthodox of Western origin than among Russians, easier among young people than among old ones. "
Pay attention to fundamental difference in the following two formulations.
Resolution of the Holy Synod of 1968: permission to serve the liturgy in the evening "where the ruling bishop considers it useful."
In the first case, we are talking about the personal responsibility of the bishop when he realizes that he has no predecessors and there is no foundation in the thousand-year tradition.
In the second case, each bishop is forced to fulfill the “recommendations” of the Council of Bishops without the obligatory understanding of why and why he is doing this.
The 1968 Ordinance was initiated Metropolitan Nikodim (Rotov) with the support of only three named bishops - Eminence Anthony, Jonathan and Basil. If the draft under consideration is adopted, the service of evening liturgies will become an obligatory innovation in all dioceses of the Russian Orthodox Church.
It should be noted that the Resolution of the Holy Synod of 1968 is not related to all these days, but only to the Great Lent Liturgy of the Presanctified Gifts. Neither Great Foursome, nor Great Saturday, nor Christmas and Epiphany Eve in Journal No. 41 of November 28, 1968. not mentioned... No other resolutions on the service of the evening Liturgy on the indicated days were adopted in the Russian Church.
25. This final and smallest section of the Project does not raise any special objections. Without a doubt, in all Orthodox churches "it is necessary to hold services on the following days: all Sundays of the year, all twelve and great holidays, as well as on Holy Fours, Fridays and Saturday."
It is not entirely clear why "services on other days of the church year should be performed in accordance with the norms approved by the diocesan bishops." It would be more correct to say that, on “other days of the church year”, equally as on all festive and fasting days, divine services should be performed in accordance with the norms of the Typicon. The ruling bishops only need to monitor their implementation. And this in no way diminishes the honor of the Most Reverend Masters.
Conclusion
The Project considered is not just “bad” or “unsuccessful”. It carries within itself destructive antichrist spirit... It is impossible to imagine more harm to the Church than the rejection of a single Typicon, while replacing it with regulatory documents of a diocesan scale of significance.
The approval by the Council of Bishops of this Draft would be tantamount to the official renunciation of the Russian Orthodox Church from the liturgical Tradition of the Holy Fathers. Behind the flattering words about “streamlining the practice of the parish worship” there is a devilish intention to destroy the spiritual succession of the Church, that is, to plunge it into the arbitrariness of human will and anarchy.
The main contradiction in the document is as follows. On the one hand, it quotes the text of the priestly Oath, which obliges "to perform divine services and the Sacraments with zeal and reverence according to the ordinance of the church, without changing anything arbitrarily." On the other hand, the unheard-of is being asserted: that "detailed regulation of worship is the task of diocesan bishops", while the bishop is given the freedom, at his own discretion, "to allow, in case of unanimous consent of the community, a deviation from the general diocesan rules for the regulation of worship."
Comparison of these two mutually exclusive provisions forces us to conclude: there is not a "streamlining" of worship, but a conscious attempt to produce spiritual sabotage against the Russian Orthodox Church.
Http://www.blagogon.ru/digest/291/
Service book. International Publishing Center for Orthodox Literature. Moscow, 1997.
In the same place
Typicon
In the same place
In the same place
The Book of the Rules of the Holy Apostles, Holy Councils of the Ecumenical and Local and Holy Fathers. Moscow: Synodal Printing House. 1893
In the same place
Resolution of the Holy Synod of the Russian Orthodox Church of November 28, 1968 (journal No. 41) (http://www.troica.org/news/spec_742.html)