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32
Deacon Antony V. Schepetkin
the service of the preparatory weeks to great lent according to the typikon of patriarch
alexios studites
Abstract
This article is an attempt to introduce into wider academic circulation the text of the Typikon of Patriarch Alexios Studites (hereafter TAS) — a key document in the history of Byzantine worship. This document has been preserved only in the Old Church Slavonic translation, and for this reason it is not used enough in the works of Western scholars. The present article opens a series of publications aimed at the introduction of a full English translation of the document into academic circulation.
Keywords: Typikon, Studite Synaxarion, Alexios Studites, Typikon of Patriarch Alexios Studites, St. Theodosius of the Caves, worship in ancient Russia.
Typikon of Patriarch Alexios Studites: the author and time of creation
The author of the original text of the Typikon was Alexios Studites (AAi^io; o ZtouSitnc), Patriarch of Constantinople (1025-1043)1. Before the assumption of the Patriarchal throne (with the help of Emperor Basil II "the Bulgar-Slayer"), Alexios was the ecclesiarch and, later, — hegumen of the Studios monastery in Constantinople. During his patriarchate, Alexios Studites issued a number of documents: the conciliar definition (To^o; guvoSikoc) "Against the enemies of Orthodoxy and the Basileus" (July, 1026)2, various Synodal definitions associated with the practice of charistikia (the conditional and tem-
1 Prosopographie der mittelbyzantinischen Zeit. Zweite Abteilung (867-1025). Berlin, 2013. S. 157-160. № 20247. See about him: Кузенков П. В. Алексий Студит // Православная энциклопедия. М., 2000. Т. 1. С. 722.
2 Grumel V. Les regestes des actes du Patriarcat de Constantinople. Vol. I: Les Actes des Patriarches. Fol. II. Paris, 1936. P. 338, n. 830.
© Deacon Antony V. Schepetkin, 2017
1
porary transfer of monasteries to private individuals) (November 1027)3, with the secular court (January 1028)4 and marriage law5.
At the beginning of his ministry, Alexios Studites laid the foundation of the coenobitic monastery of the Dormition, known under the name "Kir Alexios" (тоС кироС ААДюи). This rather famous monastery was mentioned more than once in various Byzantine sources, for example, in Balsamon's interpretation of the 7th rule of the Double Constantinople Synod (861)6. The monastery's katholikon in honor of the Dormition was consecrated by Alexios Studites on 14 August 1034. The exact location of the monastery is unknown. It is assumed that it was situated in the upper reaches of the Bosphorus, but one cannot say on which shore — the European or the Asian7. During the service of Michael Cerularius (the successor of Patriarch Alexios), probably, hard times came and the monastery began gradually to decline8.
Alexios Studites created a particular charter especially for this monastery. It contained liturgical and ktetorikon sections (i. e., a Synaxarion and the Typikon). The main source of the liturgical section of the Charter was the Studite Synax-arion version of the second half of the 10th century. As is known, the original text of the Studite Synaxarion has not reached us: only later versions of Synaxarions belonging to the Studite tradition are preserved. Among them, TAS has a minimal number of local features and (as was shown by A. M. Pentkovsky9) reflects the text of the original Studite Synaxarion most accurately. In many respects, it is due to the special attitude of the monastery's creator (who was tonsured there and later became the ecclesiarch and hegumen of the Studios) towards this tradition.
However, the Greek text of this Typikon (as well as the text of the Studite Synaxarion) is not preserved. Therefore, the only source to study it is the Old Church Slavonic translation, which was created at the Kievan Caves monas-
3 Ibid. P. 340, n. 833.
4 Ibid. P. 342-343, n. 835.
5 Ibid. P. 341, 347-349, 350-353, n. 834, 844-845, 847-849.
6 Balsamon Theodor. Opera canonica, juridica, dogmatic // PG 137. Col. 1041-1045.
7 Janin R. La géographie ecclésiastique de l'Empire Byzantin. I-ère partie. Le siège de Constantinople et patriarcat oecuménique. T. III: Les églises et les monasteries. Paris, 21969. P. 19.
8 Пентковский А. М. Типикон патриарха Алексия Студита в Византии и на Руси. М., 2001. С. 48.
9 Пентковский А. М. Студийский устав и уставы студийской традиции // ЖМП. 2001. № 5. С. 70.
tery (or at Constantinople) in the late 1060's — early 1070's. In Russian liturgical and church-historical scholarship it is known as the Old Church Slavonic translation of TAS (hereafter TAS-OCS).
Typikon of Patriarch Alexios Studites in Russia
TAS-OCS came out of St. Theodosius of the Caves' activity undertaken to organize the monastic life at the Kievan Caves monastery. St. Theodosius became hegumen of the Kievan Caves monastery in 1062 and introduced into the monastery the first (in ancient Russia) Typikon, which was borrowed from the monastery of Patriarch Alexios. Probably, appropriate Greek liturgical books were brought along with the Typikon as well10. A set of books was delivered probably before 1067 to the Kievan Caves monastery, where they were translated while St. Theodosius was still alive (t 1074)11.
This event marked the beginning of the liturgical tradition of the Russian Church, the distinguishing feature of which was a regulated worship according to monastic type. The new Typikon introduced immediately into the Kievan Caves monastery became a controller of both liturgical and monastic life, as is confirmed by the evidence of the Life of St. Theodosius of the Caves and the Russian Primary Chronicle. From the Kievan Caves monastery, TAS-OCS was adopted by other Russian monasteries. The main disseminators of the new Typikon were the bishops and hegumens from this monastery12.
This Typikon, in its various editions, determined the liturgical tradition of the Russian Church and the organization of monasteries in the 11th-14th centuries. In the second half of the 14th century in Russia, the long process of replacing of TAS-OCS with the Jerusalem Typikon began: the latter had become widespread by this time in Byzantium, on Mount Athos and among the southern Slavs. However, the commandments of TAS-OCS sanctified by centuries-old tradition were not completely forgotten because the disciplinary part of the new Typikon included some clauses from TAS-OCS. Even in the 16th-17th centuries Russian Typikon experts added clauses from TAS-OCS to their Typika. Some articles of TAS-OCS were transferred from different
10 Пентковский А. М. [Церковные уставы Древней Руси] / Круглый стол: 1000-летие христианизации Руси // Советское славяноведение. М., 1988. № 6. С. 40.
11 Пентковский А. М. Литургические реформы в истории Русской Церкви и их характерные особенности // ЖМП. 2001. № 2. С. 75.
12 Ibid.
manuscripts to the printed edition of the Jerusalem Typikon, and they are still reprinted13. TAS-OCS has reached us in 11 manuscripts and fragments14.
The value of Typikon of Patriarch Alexios Studites for the historian of worship
There is no extant original text of the Studite Synaxarion, although it undoubtedly existed judging by numerous citations of it within the other medieval Typika. Alexey A. Dmitrievsky, the great Russian specialist in liturgics, spent about ten years of his life in search of the Studite Synaxarion, and came to the conclusion that it was impossible to find it in the Eastern or Western monastic libraries, or among the Slavonic translations (A. A. Dmitrievsky was convinced that all Slavonic manuscript Typika had to be categorized as ktetorika)15. Thus, we have only brief descriptions (Hypotyposis and Diatypo-sis) and the late Typika belonging to the Studite tradition (TAS, Evergetis Typikon, etc.). Among these Typika, as has been noted, TAS reflects the text of the Studite Synaxarion most accurately. Therefore, TAS is a unique source for studying the Studite worship and the Studite tradition in general.
From the above information concerning the Dormition monastery, which was founded by Patriarch Alexios, it becomes clear that this small abode could not have had a great influence on the Greek liturgical tradition of the 11th century. But for the Russian Church, the TAS-OCS mattered a lot for more than three centuries. In the Kievan Caves monastery, it began to regulate both worship and monastic life; from there it was borrowed by other Russian monasteries. It resulted in the fact that TAS-OCS, in its various editions, determined the Russian Church liturgical tradition in the 11th-14th centuries. In this regard, TAS-OCS is the most important source in the study of worship and monasticism in the early period of the history of Russian Church.
Until recently, however, researchers did not have an access to the published text of the document, except for some fragments16. Finally, in 2001,
13 Пентковский А. М. Типикон патриарха Алексия Студита в Византии и на Руси. С. 227-228.
14 See: Ibid. С. 177-181.
15 Дмитриевский А. А. Описание литургических рукописей, хранящихся в библиотеках православного Востока. Т. 1: Титка. Ч. 1: Памятники патриарших уставов и кти-торские монастырские Типиконы. Киев, 1895. С. 106-143.
16 For example: Голубинский Е. Е. История Русской Церкви. Т. 1. Кн. 2. М., 1904. С. 776-785; Мансветов И. Д. О песненном последовании (аацатчк^ акоАои91а): Анализ отдельных
TAS-OCS was published by A. M. Pentkovsky on the basis of the manuscripts Sin. 330, whereas the missing fragments in the Sinai manuscript were replaced with the help of Sin. 905: Typ. 144, Soph. 1136 et al. were also considered17. K-5349 also was published in 200618. The introduction of TAS-OCS into academic circulation creates a powerful background for further study of both Byzantine and Russian church services.
Slavonic texts, however, represent a serious difficulty for Western scholars; therefore almost nothing has been written in the West about TAS and ancient Russian worship19. A list of Western works about the Byzantine Typika is somewhat richer. For example, R. Jordan wrote a dissertation20 about the relationship between the texts of the Evergetis Typikon and the other Typika ktetorika; he also prepared a new edition of the Evergetis Typikon21, with the text divided into two columns — the Greek text and an English translation. J. Klentos in his dissertation22 has analyzed the liturgical tradition regulated by the Evergetis Typikon. The large Internet project "Study of the Byzantine Monastic Foundation Documents" has published a wide spectrum of Byzantine Typika. However, one cannot find TAS among them.
This publication is undertaken with the aim of filling this gap.
служб песненного строя // Прибавление к изданию творений святых отцов в русском переводе. М., 1880. С. 795-797, 993-994, 1017; Idem. Митрополит Киприан в его литургической деятельности. М., 1882. С. XIV-XX, XXV-XXXIII; Idem. Церковный устав (типик): его образование и судьба в греческой и русской Церкви. М., 1885. С. 378397; Petras D. The Typicon of the Patriarch Alexis the Studite: Novgorod, St. Sofia 1136 / Unpublished doctoral dissertation. Roma, 1982.
17 Пентковский А. М. Типикон патриарха Алексия Студита в Византии и на Руси. С. 233-420.
18 Типографский устав: устав с кондакарем конца XI — начала XII века / под ред. Б. А. Успенского. Т. 1-3. М., 2006.
19 Although, there is an article: Krausmuller D., Grinchenko O. The Tenth-Century Stoudios-Typikon and its Impact on Eleventh- and Twelfth-Century Byzantine Monasticism // Jahrbuch der Österreichischen Byzantinistik. 2013. Bd. 63. P. 153-175.
20 Jordan R. H. The Hypotyposis of the Theotokos Evergetis and the Making of a Monastic Typikon. Doctoral Thesis (PhD). Queen's University Belfast, 1997.
21 Jordan R. H. The Synaxarion of the Monastery of the Theotokos Evergetis. September — February. Belfast, 2000.
22 Klentos J. Byzantine Liturgy in Twelfth-Century Constantinople: an Analysis of the Synaxarion of the Monastery of the Theotokos Evergetis (Codex Athens Ethnike Bibliotheke 788). Doctoral Thesis (PhD). University of Notre Dame, Indiana, 1995.
The principles of the present translation
As was noted before, TAS-OCS is divided into two unequal sections:
- the liturgical section (or Synaxarion), which regulates services of the Lenten-Paschal and fixed circles;
- the ktetorikon section (or Typikon — in a narrow sense), which determines the organization of monastic life.
Readers are encouraged to see the translation of the initial part of the liturgical section of TAS-OCS covering the preparatory week for Great Lent (the publication is hopefully to be continued).
We chose Robert Jordan's translation of the Evergetis Typikon (see above) as the methodological sample of the translation and publication, since the Evergetis Synaxarion (as was shown by A. M. Pentkovsky) is in direct proportion to the Studite Synaxarion23, and in this regard one can identify a lot of similarities to the descriptions and expressions in both statutes.
TAS-OCS is published in the English translation; incipits of stichera, troparia, hirmoi, patristic readings, etc. are given in Greek, for which work on
the identification of analogies in the Greek liturgical books was conducted.
***
The Synaxarion, that is, the Statute contains all-year regulations relevant to the divine service, chanting the psalms, kanons and the holidays free of common work, as well as celebrating memories of the saints. It also contains some other rules about the divine service attributed to our father and confessor Theodore and preserved not in written form, but in the form of oral tradition, and now are diligently collected and recorded by us, so for a long time not a single one of them will lose prominence and so they will be not covered with deep darkness of oblivion because of neglect in the study of these rules.
SUNDAY OF THE TAX COLLECTOR AND THE PHARISEE
On Saturday at Vespers, after the recitation of continuous psalmody: Мака-pioq av^p,
at Kvpie гкгкра^а we intercalate nine times and chant: [1.] 3 resurrection stichera of the mode, once
23 Пентковский А. М. Студийский устав и уставы студийской традиции. С. 73.
[2.] and other: idiomela about the Tax Collector and the Pharisee in mode 8:
Tqv vfyXdppova yvti^iv24, Arevioai to o^a25, MeyaXoppq^wv Oapioaioc26,
[3.] other 3: stichera of the saint of the day.
[4.] Glory... both now..., the first theotokion dogmatikon of the mode. Then entrance and prokeimenon follow. Next stichera at the stichos chant
[1.] [the resurrection stichera] twice
[2.] and about the Tax Collector and the Pharisee in mode 6 Apiorqv dSdv27. [3.] Glory... both now..., theotokion, Apolytikia Banriora rod Xpiorov according to custom.
If it happens to be a feast of the Lord or of a great saint, there is neither recession at Vespers and at Orthros nor is the katechesis read; at Orthros after the psalmody and the rest of the Sunday service, two kanons are chanted: resurrection [kanon] and that of the saint, while the other one about the Tax Collector and the Pharisee is not chanted.
Exaposteilarion: Ayioc Kupioc ©edq. At Aiveire rov Kupiov
[1.] the resurrection stichera twice [2.] and the theotokion in the same mode. Stichera at the stichos
[1.] [the resurrection] twice
[2.] and the one about the Tax Collector and the Pharisee idiomelon of mode 1 Mq npooev&^eQa papioaiktic 28.
[3.] Glory... both now..., theotokion. The resurrection apolytikion.
24 Now: idiomelon at the ainoi on Sunday of the Third Week, mode 8.
25 Now: idiomelon at the stichos at Vespers on Sunday of the Third Week, mode 8.
26 Now: idiomelon at the stichos at Vespers on Monday of the Forth Week, mode 8.
27 Now: idiomelon at the stichos at Orthros on Monday of the Forth Week, mode 6.
28 Now: the first sticheron at Kvpie èKÉKpaÇa in the same service, mode 1.
At the Liturgy:
prokeimenon révoiro, Kvpie29, stichos AyaXXiàode30.
Apostle to Timothy TéKvov Ti^ôdee, moràç ô Xôyoç. The end: à^v31.
Alleluia in mode 8. Aevre àyaXXiaoépeda32.
Gospel according to Luke Einsv ô Kvpioç rqv napafioXqv ravryv^ Avdpœnoi ôvo àvéfi^oav33.
SUNDAY OF THE PRODIGAL
On Saturday at Vespers, after the recitation of continuous psalmody [MaK&-pioç àvqp],
at Kvpie ÈKéKpaÇa we intercalate nine times and chant [1.] resurrection [1r] stichera twice
[2.] and about the Prodigal other stichera idiomela in mode 2 once: nârep àyadé34,
narépa oe ràv ktiot^v, èmypâyeodai35, 'Ev Ti^y œv viôTyToç36, [3.] Glory... both now..., the first theotokion of the mode. Then entrance and prokeimenon follow. Stichera at the stichos chant
[1.] the resurrection sticheron twice [2.] and that of the Prodigal, mode 6 Tqç viodeolaç37, [3.] Glory... both now..., theotokion. BanTiOTà Tov XpiOTov and the rest according to custom.
If on this Sunday some feast (with the exemption from work) happens, on Saturday at Vespers its troparion is chanted, but neither BanTiOTà tov XpiOTov
29 Ps 32. 22.
30 Ps 32. 1.
31 1 Tim 1. 15-17 (fragm. 280 from the middle). Now this fragment serves as a reading for the Sunday 31 after the Pentecost, and on this place another passage is read — 2 Tim 3. 10-15 (fragm. 296).
32 Ps 94. 1.
33 Lk 18. 10-14 (fragm. 89).
34 Now: idiomelon at the stichos at Vespers on Monday of the Third Week, mode 2.
35 Now: idiomelon at the stichos at Vespers on Tuesday of the Third Week, mode 2.
36 Now: idiomelon at the stichos at Orthros on Wednesday of the Third Week, mode 2.
37 Now: idiomelon at the stichos at Orthros on Thursday of the Third Week, mode 6.
is chanted nor is recession made from the church; on Sunday at Orthros the recession is not made either, but the katechesis is read after the Orthros.
On Sunday of the Prodigal at Orthros after the [Exa]psalmos, the continuous psalmody and the other Sunday service we chant three kanons: [1.] the one of the resurrection,
[2.] and another one about the Prodigal in mode 2 Tqv Mwokwc (bSqv38, [3.] and that of the saint, and the homily of [St. John] Chrysostom is read: Asi fev, aSsXpoi, rqv rov ©sov piXavQpwmav39. [Before the kanon,] after the psalmody [1v] the usual hypakoes are chanted, and after the third ode — a poetic kathisma of the saint, and after the sixth ode — the kontakion about the Prodigal: AyKaXac narpixaq40. At the Aivsirs rov Kupiov
[1.] the resurrection stichera once [2.] and that of the saint,
[3.] Glory... both now..., theotokion of the mode, Stichera at the stichos
[1.] that of the resurrection twice
[2.] and that about the Prodigal mode 6, Tqc narpix^c Swpsac41, [3.] Glory... both now..., theotokion, the resurrection apolytikion.
Walk out to the porch and chant the troparion for the ktetor. The katechesis is read as well, unless it is the great feast.
And at the Divine Liturgy:
prokeimenon Ztioov, Kupis42, stichos npdc ok, Kupis43,
38 As currently.
39 = CPG. № 4577 (inc.: Ael ^sv, aSeX^ol, t^v tou ©sou fiAavGpwmav-; publ.: PG 59. Col. 515-522 [spuria]).
40 Now: the poetic kathisma after the third ode of the kanon, mode 1.
41 Now: the sticheron at Glory at the stichos at Vespers in the same service, mode 6.
The idiomelon at the stichos at Orthros on Friday of the Third Week, mode 6, has the same incipit.
42 Ps 27. 9.
43 Ps 27. 1.
Apostle ASsXyol, navra i101 e^sonv44, Alleluia 'EXeyodv ¡s, o Qsoq45,
Gospel according to Luke Einsv o Kvpioq rqv napafioXqv ravryv^ 'AvQpumoq Tiq46. ON THE FRIDAY OF APOKREOS
at Vespers at Kvpis SKEKpa^a we intercalate six times and chant [1.] first of all, 3 martyr stichera of the current mode, [2.] and the other 3 stichera on those who have fallen asleep, which are written in the Triodion to O evESei napaSsiooq:
Ttiv an' alwvoq o^^spov47 and the other ones, once,
[3.] Glory... both now..., the first theotokion dogmatikon of the mode. The prokeimenon [2r] is Alleluia. At the stichos, stichera:
[1.] martyrikon one
[2.] and two stichera of the dead
[3.] Glory... both now..., theotokion,
The apolytikon is not chanted, but after the customary ektene, when deacon recites: Zoyla, there is apolysis.
It is necessary to realize that on the Saturday of Apokreos a sticheron or a kanon to a saint is chanted neither during the Vespers nor the Orthros, unless it is the feast of the Lord or that of a great saint.
At Orthros of this Saturday after the [Exa]psalmos we chant: Alleluia in mode 8, troparion O fiaQsi ooyiaq48 and the theotokion, which is followed by one kathisma of psalmody, MaKapioi oi a^ioi49 for the dead and the poetic martyr kathisma and poetic kathisma for the dead from the Oktoechos of the current mode and the theotokion. The Homily of St. Andrew [archbishop of Crete] concerning the dead is read: its beginning is OvSev toq aXydtiq50.
44 1 Co 6. 12-20 (fragm. 135).
45 Ps 50. 3, or 55. 2, or 56. 2.
46 Lk 15. 11-32 (fragm. 79).
47 As currently.
48 As currently.
49 Ps 118.
50 = CPG. № 8192 (inc.: OuSsv wc; aAr|9wc; twv ¿v &v9pwnoic; sxoi-; publ.: PG 97.
Then 'EXeyodv fs, o ©so,, after this we chant:
[1.] one kanon in the Oktoechos, mode 6: Qc £v ^nsipv nsZsvoac, 'Ev ovpavioic daXafoic51,
[2.] another one in the Triodion, composed by Kyr Theodore [the Stu-dite], mode 8 Aio^a avaneffwfsv52 [2v]
After the third ode — the poetic kathisma for the dead AXqdtic iiaraiornc ra ovfnavra53 follows, whereas the sixth ode is followed by the kontakion Msra rtiv Ayiwv avanavoov54. After the end of the ninth ode, we begin to chant the exaposteilarion 'H fiv^m rtiv KSKoiimivw, Kvpis55, go out through the main doors56 and down to the tombs of our brothers and fathers, and staying there chant Aivsirs rov Kvpiov, intercalate six times and chant [1.] the martyr stichera 3 of the current mode once [2.] and the other three of the mode 8, aforementioned, to 'O £v 'ESsf napaSsiooc:
Ttiv an' aitivoc oqfspov57 and the two similar ones.
[3.] And we chant other stichera in the Oktoechos: Aferpyroc vnapxsi58 and similar ones, adding a stichos from the Psalter: £v sipqvy £ni to avro koi-iqdqooiai, up to KartiKioac fs59.
[4.] Glory... we recite the eighth sticheron, [5.] both now..., theotokion. And after Aivsirs rov Kvpiov, at the stichos:
Col. 1268-1301).
51 Now this kanon isn't chanted here. It is located after the Vespers on Friday of the 7th week after the Easter.
52 Maintains its position to this day.
53 Now: the poetic kathisma after the third ode of the kanon for the dead after the Vespers on Friday of the 7th week after the Easter.
54 As currently.
55 TpiwSiov KatavuKTiKov.'Ev 1879. S. 779.
56 Literally: "royal doors".
57 See at Kvpis £K£Kpa^a.
58 Now: 4th sticheron (for the dead) in the Oktoechos at the ainoi on Saturday at Orthros, mode 8. See: Rothe H. Incipitarium liturgischer Hymnen in ostslavischen Handschriften des 11. bis 13. Jahrhunderts. Paderborn, 2008. 481.
59 Ps 4. 9.
[1.] one martyr sticheron once
[2.] and the one [sticheron] in the Triodion of mode 8, to: AevTe, anavTeç moToï60.
[2.] And then stichera in the Oktoechos for the dead, mode 6 Ap%q ¡¡oi Kaï vnôoTaoiç61 and similar ones. Other stichoi are added as well: [3r]
• stichos 1 — Tov Kvpiov q yq Kaï Tà nX^pœ^a avTqç62,
• stichos 2 — Ai fv%aï avTœv èv àyadoîç,
• stichos 3 — MaK&pioi ovç è&XéÇœ ... up to: èv Taïç avXaîç oov Kvpie63. Apolytikion MeTà Tœv Ayiœv àv&navoov, or AXydœç ¡aTaiÔTyç, or MvqodyTi Kvpie, ttç àyadàç64,
After this the deacon recites the ektene: 'EXé^oov q^âç, and we chant Kvpie èXé-yoov thrice, then the diacon recites: "Eti ôeôpeda vnèp Tœv npoKeKomiévœv naxépœv Kaï àôeXyœv q^œv (anavTaç KaT àvô^aTa), vnèp àvanavoeœç, qovxi-aç, ¡aKapiaç ¡ivqmç avTœv Kaï vnèp tov ovyxœpydqvai avToïç nâv nXyuéXy-¡a ÊKovoiôv Te Kaï àKovoiov, eïnœ^ev navTeç èKTevœç, and the brothers voice intensively: Kvpie èXé^oov 40 [times], and then Zoyia, and apolysis.
At the Divine Liturgy
we chant the typika psalms: EvXôyei, q fvxtf ¡¡.ov, Tàv Kvpiov, and at the ma-karismoi [the troparia] from the kanon by Kyr Theodore [the Studite], [from] the 4th ode,
prokeimenon Ai fvxaï avTœv65, stichos npàç oè Kvpie66, Apostle AôeXyoi, nâvTa ¡oi ëÇeoTiv67, Alleluia in mode 6 MaK&pioi ovç è^eXé^œ68,
Gospel according to Luke Einev ô Kvpioç• [3v] BXéneTe ¡y nXavydqTe69,
60 Rothe H. Incipitarium... 15133.
61 Now: the sticheron at stichos at Glory... at Vespers in the same service, mode 6.
62 Ps 23. 1.
63 Now: Mampioi, oûç è^sÀé^w, Kal npoasÀà^ou Kupis.
64 Now: the third poetic kathisma in the Oktoechos on Saturday at Orthros, mode 2.
65 Ps 24. 13.
66 Ps 24. 1.
67 1 Cor 10. 23-28 (fragm. 146).
68 Ps 64. 5.
69 Lk 21. 8-9, 25-27, 33-36 (fragm. 105).
koinonikon MaKapioi ovc £&Xk&70, and another one — Mvfayv rtiv AiKaiwv71. Complete rest for everybody.
The same pattern is observed invariably on Saturday before Pentecost as well, except the reading at Orthros, because at that time the homily of Chrysostom concerning the dead from the Commentary to the Epistle to the Thessalo-nians is read: the part is: Tovro yap vfiv Xkyofsv £v Xoyq> Kvpiov, ori fasic oi Ztivrsc oi nspiXsindfsvoi, sic rqv napovo'iav rod Kvpiov, ov fiq (pdaowfsv rovc KoimQivrac72.
Sunday of apokreos
On Saturday at Vespers after the recitation of continuous psalmody MaKapi-oc avqp,
at Kvpis £K£Kpa& we intercalate nine times and chant
[1.] three resurrection stichera of the current mode once [2.] and the other three idiomela stichera of Apokreos, mode 6, twice: 'Evvoti rqv fakpav £Ksivyv73, Q noia &pa rors74, "Orav ZXdyc £v Sdfy75, [3.] Glory... both now..., the first theotokion of the current mode. Entrance and prokeimenon follow. At the stichos, stichera:
[1.] the resurrection [sticheron] twice [4r] [2.] and that of Apokreos, mode 8: "Orav ridwvrai Qpovoi76, [3.] Glory... both now..., the theotokion. The apolytikion is not recited, but after the customary ektene, when deacon recites: Zopia, there is apolysis.
70 Ps 64. 5.
71 There isn't accordance in the contemporary liturgical books.
72 The 8th Homily from the Commentary of the Epistle to the Thessalonians. PG 62. Col. 439-446.
73 Now: the first sticheron at the ainoi at Orthros, mode 6.
74 Now: the second sticheron at the ainoi at Orthros, mode 6.
75 Now, probably: the second idiomelon at the stichos at Orthros on Great Tuesday, mode 6.
76 Now: the sticheron at Glory... at Kvpie èKÉKpaÇa, mode 8.
On Sunday of Apokreos at orthros at ©sàç Kvpioç — the resurrection tropar-ion of the current mode with the theotokion, and then we chant the second kathisma of psalmody, and after chanting of one kathisma we chant the resurrection hypakoe of the current mode. And we read the homily of St. Ephrem about the Second Advent77.
And after next kathisma we chant the hypakoe of Apokreos in mode 6: "Orav 6povoi eiç Kpiaiv78, and continue to read the aforementioned homily. Then the anabathmoi and the Gospel follow. Two kanons are chanted:
[1.] resurrection [kanon]
[2.] and the one about the Second Advent, mode 6: Bo^dàç79, by Kyr Theodore.
After the third ode — the poetic kathisma in the Oktoechos, mode 6: 'Evvoœ rqv faépav rqv yoftepav80. And after the sixth ode — kontakion, mode 1: "Orav ëX6yç ô 06ÔÇ81. Exaposteilarion: Ayioç Kvpioç. At A'ivehe ràv Kvpiov we intercalate six times and chant [1.] the resurrection 3 stichera once [4v]
[2.] and 3 stichera about the Second Advent, mode 6 to Tqv nàoav èXniôa,
[3.] Glory... both now..., theotokion of the current mode. And at the stichos we chant
[1.] the resurrection [sticheron] twice
[2.] and that in the Triodion idiomelon, mode 1: npoKa6âpœ^ev èav-rovç, âôeXyoi82,
[3.] Glory... both now..., theotokion. There is no recession to the narthex either on this Sunday, or on Sunday of Tyrophagos, but after the chanting of the resurrection apolytikion there is the apolysis and the katechesis is read.
77 = CPG. № 3944 (АбеХфо! цои фЛбхрютхи, акоиаате пер! t^ç беитера; ка! фо^ера^ па-pouaiaç, starting with the words: ^ апотау! t^v ел! той àyiou вапт1ацато;; publ.: Assemani. Sancti Patris nostri Ephraem Syri Opera omnia quae exstant graece, syriake, latine, in sex tomos distribute. Romae, 1732-1746. Tomus graecus II, 1743. P. 192-209).
78 There isn't accordance in the contemporary liturgical books.
79 As currently.
80 As currently.
81 As currently.
82 Now: the sticheron at Glory... at the ainoi at Orthros, mode 1.
At the Divine Liturgy
With the resurrection makarismoi we chant [troparia] from the kanon about the Second Advent, from the third ode.
Prokeimenon in mode 3: Méyaç ô Kvpioç q^œv83, stichos A'ivehe Tàv Kvpiov84, Apostle: AôeXyol, fati^a q^âç ov naploTqoi85,
Alleluia in mode 8 Ayadàv Tà è&ioXoyeïodai86, another one: AevTe àyaXXia-oœ^eda87.
Gospel according to Matthew Einev ô Kvpioç "OTav ëXdy ô viàç tov àvdpœnov88. Then the rest of the service follows.
[It is necessary to] realize, that on this Sunday as well as on Sunday of Ty-rophagos we chant neither the kanon, nor the stichera of the saint, unless it is the feast of the Lord or of a great saint.
[THE WEEK OF TYROPHAGOS]
On Sunday of Apokreos at Vespers at Kvpie èKéKpaÇa we chant the stichera of both saints:
[1.] both of that whose service was omitted [5r] on Sunday, [2.] and stichera of that from Monday. At the stichos we chant
[1.] idiomelon in mode 8: Aixvevo&ievoi, Tyv npœTqv vnéoTmev89, [2.] and the martyrikon of the same mode.
[It is necessary to] realize, that from this day to Easter the stichera from the Oktoechos are omitted, except the resurrection ones and penitential ones, which are at Vespers; they are chanted on Saturdays and Sundays.
During the whole week of Tyrophagos at Orthros at the stichos and at Vespers (after the prokeimenon) idiomelon stichera are chanted twice with the martyrikon of the same mode and with the theotokion.
83 Ps 146. 5.
84 Ps 146. 1.
85 1 Cor 8. 8 — 9. 2 (fragm. 140).
86 Ps 91. 2.
87 Ps 94. 1.
88 Mt 25. 31-41 (fragm. 106).
89 As currently.
Every Sunday from the Sunday of Tyrophagos to the fifth Week of the Fast we intercalate six times at Kupis SK£Kpa& and chant
[1.] the penitential stichera in the Octoechos, regardless of their number, without the martyrikon (because the martyrikon, as was aforementioned, is chanted with the idiomelon),
[2.] Glory... both now., theotokion. Then entrance and prokeimenon follow. The entrance is performed until the Palm Sunday.
Until Palm Sunday we chant at the stichos:
[1.] in the Triodion the sticheron by Kyr [Theodore the Studite], once, [2.] then idiomelon [5v] twice, [3.] Glory. martyrikon, [4.] both now... theotokion.
And the stichera at the stichos at Orthros in the same way until the Friday of the Sixth Week is chanted.
On Monday of Tyrophagos at Orthros we read the homily of [St. Gregory] the Theologian concerning charity90, and the rest of it is read on Tuesday.
On Monday, Tuesday and Thursday of the Week of Tyrophagos we chant the Hours with 3 psalms without the cathisma, and at Vespers on Tuesday and Thursday the Psalter is not chanted, at Orthros the Psalter is also not chanted on Monday, Wednesday and Thursday.
On Wednesday of Tyrophagos after the recitation of the first kathisma we chant the poetic kathisma from the Oktoechos and read the homily of [St. Gregory] the Theologian about the decay from the hail91. After the next kathisma we recite the troparion of the prophecy, mode 3: BaoiXsv ayis navroSvvais92. Then the rest of the aforementioned homily is read. And Psalm 50 follows. Then we chant: [1-2.] two kanons in the Oktoechos, [3.] and the third — of the daily saint.
90 Homily 14th = PG 35. Col. 857-910, inc.: nsp! fiXontw^iac 'AvSps; aSsA^o! Ka! au^nsvr|-Tsc/. Now it is read on Sunday of Apokreos.
91 Homily 16th = PG 35. Col. 933-964, inc.: El; tov naTspa aiwnwvTa Sia T^v nX^Y^v T^c XaXaZnc^ T! Xusts Ta^iv ¿naivou^svr|v.
92 As currently.
After the third ode we chant the poetic kathisma in the Oktoechos, and after the sixth ode the poetic kathisma of the daily saint.
The First Hour is chanted after the end of the Orthros without the recitation of continuous psalmody [6r], but the Psalter is chanted at the remaining hours. At the beginning of the Third Hour the signal is given for the Third Hour, and at the beginning of the Forth Hour — for the Sixth Hour. At the Sixth Hour we read the prophecy of Joel with its prokeimena. And after the end of the Fifth Hour [the signal is given] for the Ninth Hour.
After the end of makarismoi the signal is given for the Vespers immediately, but there is no recitation of continuous psalmody, and at Kvpis ¿KkKpa^a we intercalate six times and chant
[1.] the idiomelon sticheron twice, mode 3 AvirsiXs to eap93, [2.] and [three] stichera of the daily saint.
[3.] And at the excess stichos — the martyrikon in Oktoechos in the mode of the aforementioned stichera.
[4.] Glory... both now., theotokion. Then entrance, daily prokeimenon and the reading of the prophecy of Joel, and in place of Karsvdvvdfrw q npoosvxf fiov we continue— £Xmoara> 'Io-paqX £ni rov Kvpiov, stichos 1: Kvpis, ovx vftidy q Kapdia fiov up to: ... vnep £f£, and the rest follows. The Divine Liturgy is lenten.
The same pattern is used on Friday of this week. However, at Orthros on that day, after the second kathisma we chant the troparion [6v] in mode 5: Aoc qfiv fiojdsiav94, and read the homily of St. Chrysostom concerning Lent: Oaidpa ojfspov95.
On Friday of Tyrophagos at Vespers there is no recitation of continuous psalmody; at Kvpis ¿KkKpa^a we intercalate six times and chant: [1.] the idiomelon sticheron twice
[2.] and three stichera of the saintly Fathers in the Triodion, mode 8: Asvrs anavrsc nioroi96, once,
93 Now: the sticheron at stichos on Wednesday on Vespers, mode 3.
94 As currently.
95 = CPG. № 4333. The Fifth Homily about repentance (inc.: OaiSpa a^spov ^ivs publ.: PG 49. Col. 303-314).
96 Now: the first sticheron at Kvpis £K£Kpa^a, mode 8.
[3.] And at the excess stichos we chant the sticheron of the dead of the same mode: ©pqvti Kai dSvpopai97,
[4.] Glory... both now., theotokion,
And the rest of service as is aforementioned for Wednesday.
It is necessary to realize that during Lent (except Friday and Saturday) we do not chant kanons either from the Oktoechos or from the Menaion of the saint. However, kanons of the saints are not omitted completely — they must be chanted before, after the celebration of Lights [and before Lent].
On Saturday of Tyrophagos at Orthros we chant ©edq Kvpioq mode 4, tropar-ion O ©edq rtiv narepwv qptiv98, which at the [7r] end of the Orthros is repeated, and after the recitation of 16th kathisma Einev o Kvpioq rti Kvpiw pov we chant the poetic martyrikon kathisma and read the homily of [St. John of] Damascus concerning the dead, the beginning of which is Ta Ttiv fipupaTuv qSea...99 Then we chant MaKapioi oi apwpoi for the dead, because on that day it is the remembrance of dead, and after the end of MaKapioi oi apwpoi we chant the poetic martyrikon kathisma and [poetic kathisma] of the current mode for the dead. And we chant two kanons:
[1.] of the holy fathers, mode 8, in the Triodion, by Kyr [Theodore] Aopa avanepfupev100,
[2.] and that for the dead in the Oktoechos in the same mode: ©avaxu> tov Qavarov tov Xpiorov101.
After the third ode — the poetic kathisma for the dead, mode 5: Avanavoov Zwrqp102, and after the sixth ode — kontakion Mera Ttiv Ayiuv avanavoov103. Exaposteilarion: O ovpavov roiq aorpoiq. At Aivehs tov Kvpiov we intercalate three times and chant [1.] the martyrikon stichera once, [2.] Glory... both now., the first theotokion.
97 Now: the second sticheron at the stichos from the Oktoechos mode 8 on Friday at Vespers, for the dead.
98 As currently.
99 = CPG. № 8112 (inc.: Ta twv ^pw^aTwv ^Ssa Ka! Ti^ia npoTi9s^sva noAAaKic;-; publ.: PG 95. Col. 248-277).
100 Maintains its position to this day.
101 The kanon for the dead from the Oktoechos, mode 8.
102 Now: the poetic kathisma, which is chanted before the kanon on Friday of Apokreos.
103 Now it is chanted on Friday of Apokreos.
At the stichos
[1.] the martyrikon [2.] and two [stichera] for the dead [3.] and the second theotokion of the current mode. On this day, the brothers have the complete rest.
At the Divine Liturgy:
prokeimenon Evfp&vdqTe ènl Kvpiov104, stichos MaK&pioi œv âyéQnoav105. apostle: AôsXyol, [7v] Ta Tqç sîpqvyç ôiœKœ^ev106, Alleluia MaK&pioi ovç èÇeXéÇœ107,
Gospel according to Matthew Einev ô Kvpioç• npooéxeTS rfv èXen^oaiv^v108. SUNDAY OF TYROPHAGOS
On Saturday at Vespers: MaK&pioç âvtfp. On Kvpie èKÉKpaÇa we intercalate nine times and chant
[1.] three resurrection stichera of the current mode once [2.] and three other stichera of the Sunday of Tyrophagos, mode 6, idi-omelon, twice.
Ada^ tov napaôsloov ôiœKSTai109, "HXioç âKTïvaç EKpvfsv110, 'EfepXrjOq Aôàp111,
[3.] Glory... both now..., the first theotokion of the current mode. At the stichos
[1.] the resurrection sticheron twice
[2.] and of the Sunday of Tyrophagos, idiomelon, mode 5 Ofyoi! ô
Aô&p112,
[3.] Glory... both now..., the first theotokion.
104 Ps 31. 11.
105 Ps 31. 1.
106 Rom 14. 19-26 (fragm. 115).
107 Ps 64. 5.
108 Mt 6. 1-13 (fragm. 16).
109 Now: the third sticheron at the ainoi, mode 6.
110 Now: the sticheron on Glory. on the litany, mode 6.
111 Now: the sticheron on Glory... at the stichos at Vespers, mode 6.
112 Now: the first sticheron at the ainoi, mode 5.
The apolytikion is not chanted, but when the deacon recites: Zofia, there is an apolysis.
On Sunday of Tyrophagos at Orthros we chant ©sdq Kvpioq, the resurrection troparion of the current mode with the theotokion. After the recitation of the first kathisma we chant the resurrection hypakoe of the current mode and read the homily of St. Basil concerning the Lent, the beginning of which is ZaXnioaxs113.
After the next kathisma there is the hypakoe of Tyrophagos, mode 6114. [8r] And on this day we read both homilies of St. Basil concerning fasting: [the first,] ZaXnioaxs, and the next one, which is read after the next kathisma, the beginning of which is napaKaXsirs115.
After the anabathmoi, the Gospel and the rest, we chant two kanona: [1.] the resurrection [kanon]
[2.] and the one on the Week ofthe Tyrophagos, which sticha are sung twice. After the third ode — the penitential poetic kathisma from the Oktoechos: Eiq rqv KoiXaSa tov KXavdptivoq116, and after the sixth one — kontakion, mode 6 Tqq ooyiaq dSqye117. Exaposteilarion: 'Ayioq Kvpioq ©sdq. At Aivsirs tov Kvpiov we chant
[1.] three resurrection stichera of the current mode twice, [2.] Glory... both now..., the second theotokion. At the stichos
[1.] the resurrection [sticheron] once [2.] and in the Triodion idiomelon twice, [3.] Glory... both now., theotokion. The resurrection apolytikion follows.
As is customary, the katechesis is read and the brothers do not go out on-to the porch.
113 (Ps 80. 4) = CPG. № 2845. The First Homily about the Lent (inc.: ZaAmaaTs, ^r^v, ¿v v£o^r|via-; publ.: PG 31. Col. 164-184). Now it is read on Friday of Tyrophagos.
114 The incipit is: "The soul which are brought." There isn't accordance in the contemporary liturgical books.
115 (Is 40. 1) = CPG. № 2846. The Second Homily about the Lent (inc.: napaKaAdTs, fnaiv, [spdc;-; publ.: PG 31. Col. 185-197). Now it is read on Wednesday of Tyrophagos.
116 Now: the second poetic kathisma after the third ode on Sunday of Apokreos.
117 As currently.
At the Divine Liturgy
with the resurrection makarismoi we chant [troparia] from the kanon from the Triodion, the third ode.
Prokeimenon in mode 8: Ev^aade118, stichos: rvwardq ev ту 'IovSala о ©edq119. Apostle: 'ASeXyoi, vvv syyvTepov fativ ц отцр1а™.
Alleluia: Ayaddv то e&poXoyeiadai121 [8v], stichos: Tov avayyeXXeiv тф лрш122. Gospel according to Matthew Einev о Kvpioq^ Eav ащте Toiq avdpwnoiq123. koinonikon: AyaXXiaade124.
The features of TAS-OCS Now one can identify the following features of TAS-OCS as compared with the current Jerusalem Typikon:
The common features of TAS-OCS are following:
1. TAS-OCS does not know the all-night vigil. Vespers, compline, midnight service and Matins were served at the time. Accordingly, there is no litany at Vespers.
2. The end of Matins, even on Sundays, is following: after stichera of the lauds and the reading of the great doxology the stichera at the stichos are chanted, and the service ends in the everyday way (except the Matins of the Great Saturday and Easter, as will be shown in the following publications).
3. The number of stichera on "Lord I have cried" is less that it is now (six, and on Sunday — nine). The number of stichera of the lauds is no more than six.
4. Kanons are used primarily of Studite authorship125.
5. The number of kanons during the Matins is less that it is now (two or three). In weeks, as a rule, the kanons of the Sunday and the Triodion are chanted, although one kanon of the saint may also be preserved (in the week of the Prodigal).
118 Ps 75. 12.
119 Ps 75. 2.
120 Ro 13. 11-14. 4 (fragm. 112).
121 Ps 91. 2.
122 Ps 91. 3.
123 Mt 6. 14-21.
124 Mt 32. 1.
125 Одинцов Н. Ф. Порядок общественного и частного богослужения в Древней России до XVI века. СПб., 1881. С. 36-37.
6. "Baptist of Christ" may be chanted at the end of Vespers (except for major holidays): for example, in the week of the Publican and the Pharisee or that of the Prodigal. It is interesting that in this case, the end of the service seems similar to the ending of the modern everyday service with "Alleluia".
However, no troparion may be chanted at the end of Vespers, and the dismissal follows directly after the "Wisdom", for example, on Saturday of Apokreos, on Sunday of Apokreos, on Sunday of Tyrophagos.
7. The litany is performed after the Matins with the chanting of the troparion to the creator of the temple, and St. Theodore's announcement is read (except for major holidays). On Sunday of Apokreos and on Sunday of Tyrophagos, and in case of a holiday, the recession does not take place, but the announcement is nonetheless read after the dismissal.
One can also note the following particular features:
1. It is interesting that the stichera of the Publican and the Pharisee, which TAS-OCS prescribes at Vespers on this day, do not comply with the current ones (prescribed by the Jerusalem Typikon): they are now in different places during the 4th week of Lent (the theme of which is just the memory of the Publican and the Pharisee).
2. Similarly, the stichera of the Prodigal prescribed on this day also do not correspond to the present: they are now in different places during the 3rd week of Lent (which commemorates the story of the Prodigal, and at Matins of the 2nd Sunday corresponding kanon is prescribed)126.
3. The Apostolic fragment used nowadays as an ordinary reading of the 31st week after Pentecost (fragm. 280 from the middle, 1 Tim. 1:15-17), is read according to TAS-OCS at the Liturgy for the week of the Publican and the Pharisee.
4. There is the following custom on Saturday of Apokreos: at the Matins after the ninth ode, the brethren begin to chant exaposteilarion going down to the tombs, and stay there chanting "Praise the Lord" and the memorial stichera of the lauds and at the stichos. Then memorial ektene follows, which commemorates the names of the deceased brethren; dismissal follows.
5. On Monday, Tuesday and Thursday of the week of Tyrophagos there are hours "without the chanting of psalms", and on Wednesday and Friday of this week — the Liturgy of the Presanctified Gifts.
126 See also: Bertoniére G. The Sundays of Lent in the Triodion: The Sundays Without a Commemoration. Pontificio Instituto Orientale, 1997. P. 65-78.
6. Regarding the patristic reading, it can be noted that the reading of the announcements of the St. Theodore the Studite was the most common (it is interesting that their weekly reading also begins, according to the modern Typikon, in the week of the Publican and Pharisee). In addition, certain days are assigned for the reading of the sermons of the following authors: St. Andrew of Crete, St. Ephraim the Syrian, St. Gregory the Theologian, St. John of Damascus, St. Basil the Great (henceforth publishing the list of holy Fathers is to be continued). The modern Typikon offers another set of readings. However, it is interesting that St. Gregory's sermon about the decay from the hail, proposed by TAS-OCS on Wednesday of Tyrophagos, now is read on Sunday of Tyrophagos; but St. Basil's sermons about fasting, proposed by TAS-OCS on Sunday of Tyrophagos, on the contrary, are read respectively on Friday and Wednesday of Tyrophagos127.
As a general conclusion we can say that the service according to TAS-OCS was shorter than that according to the Jerusalem Typikon. It was less solemn, with the predominance of reading (not singing), and therefore it was similar to modern everyday services.
References
1. Balsamon Theodor. Opera canonica, juridica, dogmatic. PG 137, col. 1041-1045.
2. Bertonière G. The Sundays of Lent in the Triodion: The Sundays Without a Commemoration. Pontificio Instituto Orientale, 1997.
3. Grumel V. Les regestes des actes du Patriarcat de Constantinople. Vol. I: Les Actes des Patriarches. Fol. II. Paris, 1936.
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127 See also: Виноградов В. П. Уставные чтения (проповедь книги): историко-гомиле-тическое исследование. Вып. 1: Уставная регламентация чтений в Греческой Церкви. Сергиев Посад, 1914. C. 37-79.
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15. Mansvetov I. D. Mitropolit Kiprian v ego liturgicheskoi deiatel'nosti [Metropolitan Cyprian in his liturgical activity]. Moscow, 1882.
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17. Mansvetov I. D. Tserkovnyi ustav (tipik): ego obrazovanie i sud'ba v grecheskoi i russkoi Tserkvi [The Church Statute (typicon): its formation and destiny in the Greek and Russian Church]. Moscow, 1885.
18. Odintsov N. F. Poriadok obshchestvennogo i chastnogo bogosluzheniia v drevnei Rossii do XVI veka [The order of public and private worship in the ancient Russia up to the 16th century]. Saint Petersburg, 1881.
19. Pentkovsky A. M. Tserkovnye ustavy Drevnei Rusi / Kruglyi stol: 1000-letie khristian-izatsii Rusi [Church statutes of the Ancient Russia Round Table: the 1000th Anniversary of the Christianization of Russia]. Sovetskoe slavianovedenie — Soviet Slavic Studies. Moscow, 1988, no. 6, pp. 39-43.
20. Pentkovsky A. M. Liturgicheskie reformy v istorii Russkoi Tserkvi i ikh kharakternye osobennosti [Liturgical reforms in the history of the Russian Church and their characteristics]. Zhurnal Moskovskoi Patriarkhii — The Journal of the Moscow Patriarchate. 2001, no. 2, pp. 72-80.
21. Pentkovsky A. M. Studiiskii ustav i ustavy studiiskoi traditsii [The Studite Typicon and Typicons of the Studios tradition]. Zhurnal Moskovskoi Patriarkhii — The Journal of the Moscow Patriarchate. 2001, no. 5, pp. 69-80.
22. Pentkovsky A. M. Tipikon patriarkha Aleksiia Studita v Vizantii i na Rusi [The Typicon of Patriarch Alexios Studites in Byzantium and in Russia]. Moscow, 2001.
23. Uspenskii B. A. (ed.). Tipografskii ustav: ustav s kondakarem kontsa XI — nachala XII veka [Typographical Typicon: Typicon with kontakarion of late 11th — early 12th century]. Moscow, 2006, vol. 1-3.
диак. Антоний Щепеткин
богослужение подготовительных недель к великому посту по студийско-алексиевскому
уставу
Настоящая статья представляет собой попытку ввести в более широкий научный оборот текст Студийско-Алексиевского устава — одного из ключевых памятников по истории византийского богослужения. Этот памятник сохранился только в древнерусском переводе, и по этой причине его текст известен ученым, особенно зарубежным, в гораздо меньшей степени, чем он того заслуживает. В данной публикации мы предлагаем ознакомиться с фрагментом русского перевода памятника.
ключевые слова: Типикон, Студийский синаксарь, патриарх Алексий Студит, Сту-дийско-Алексиевский устав, прп. Феодосий Печерский, древнерусское богослужение.
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