What does the Eucharistic canon consist of?

Orthodox Life

Priest Andrei Chizhenko answers.

It should be noted that in Orthodox worship in general, and in the rites of the Liturgy in particular, there are no random words or actions. Everything here, through our Lord Jesus Christ, the apostles or fathers of the Church, moved by the Holy Spirit, is linked into a harmonious, harmonious whole, which, however, has its own structure, connected like a living organism, and leads to the main goal - the salvation and deification of man.

The Eucharistic canon has such a structure, or, as we already wrote in the previous article , anaphora (from the Greek ascension). Let's consider it.

Anaphora consists of several elements.

1. The opening dialogue Sursum corda , which is translated from Latin as “Let us lift up our hearts,” is in turn a tracing (copy) of the Greek expression. This part of the Eucharistic canon is also called Dialogus, since in it there is a dialogue between the priest and the people. This part of the anaphora begins with the exclamation of the priestly “Let us become good...” and ends with the singing of the choir “It is worthy and righteous.”

2. Next comes Praefatio (Prefatio, from Latin introduction) . This is the secret priestly prayer “It is worthy and righteous to sing thee...” and the priest’s proclamation “The song of victory...”.

3. Then follows Sanctus (Sanctus, from Latin saint) . Here the choir sings the angelic doxology “Holy, Holy, Holy is the Lord of hosts” and reads the priestly prayer “With these blessed powers we too...”.

4. The next part is called Anamnesis (Anamnesis, from Latin memory) . In this part we directly remember the Last Supper. Here the priest pronounces the gospel words that were spoken at the Last Supper by the Savior Himself. This part begins with the exclamation “Take, eat...” and ends with the exclamation “Thine from Thine...”.

5. Epiclesis (Epiclesis, from Latin and Greek invocation) . The part is so named because the priest invokes the Holy Spirit on the substance of the Sacrament of the Eucharist (bread, wine and water) so that the merciful and loving Lord would transform them into the Body and Blood of Christ. It begins with the choir singing “We sing to You, we bless You...” and ends with the secret priestly prayer “It’s like being a communicant...”.

6. The final part of the Eucharistic canon is Intercessio (Intercessio, from Latin intercession) . Here the priest intercedes with God, standing near His shrine of the Body and Blood of Christ, for the people through the intercession of the Most Holy Theotokos and all the saints. This part begins with the priestly exclamation “Most Holy, Most Pure, Most Blessed, Most Glorious Our Lady Theotokos and Ever-Virgin Mary,” and ends with the exclamation “And may the mercies of the Great God and our Savior Jesus Christ be with you all!”, teaching the priestly blessing. To the exclamation, the choir responds: “And with your spirit.”

Parts of the Eucharistic canon, like the steps of a ladder, lead a person to Heaven - into the arms of a loving God, our Heavenly Father.

Priest Andrey Chizhenko

Previous prayers of the liturgy
It is worthy and righteous to sing to You, to bless You, to praise You, to thank You, to worship You in every place of Your dominion. For You are God, ineffable, unknown, invisible, incomprehensible, everlasting, and likewise, You and Your only begotten Son, and Your Holy Spirit. Thou hast brought us from non-existence into being, and Thou hast restored us to those who had fallen, and Thou hast not retreated, creating everything, until Thou hast raised us to heaven, and Thou hast granted Thy kingdom to the future. For all of these we thank Thee, and Thy only begotten Son, and Thy Holy Spirit, for all, their known and their unknown, manifest and unmanifested blessings that have been upon us. We thank Thee also for this service, which Thou hast deigned to receive at our hands, even though thousands of archangels and darkness of angels, cherubim and seraphim, hexacrylates, many eyes, towering pernatia, stand before Thee a victorious song, singing, crying out, calling out and saying:

People:

Holy, Holy, Holy is the Lord of hosts, fill heaven and earth with Your glory; Hosanna in the highest, blessed is He who comes in the name of the Lord, Hosanna in the highest.

With these blessed powers, O Lord, Lover of Mankind, we cry out and say: holy and holy are You, and Your only begotten Son and Your Holy Spirit. Thou art holy and most holy, and magnificent is Thy glory, whom Thou hast so loved Thy world, as to give Thy only begotten Son, that whosoever believeth in Him shall not perish, but have everlasting life. He who came, and having fulfilled all his care for us, gave himself up in the night, and even more so gave himself up for his worldly life, receiving the bread into His holy and most pure and immaculate hands, thanking and blessing

(blesses)
, having sanctified, broken, given to His holy disciples and apostles, the rivers:
Take, eat, This is My Body, broken for you, for the remission of sins.

People: Amen.

Likewise the Cup at supper, saying:

Drink from it, all of you, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.

People: Amen.

Remembering this saving commandment and everything that was about us: the cross, the tomb, the three-day resurrection, the ascension to heaven, sitting on the right hand, the second and glorious coming again

(Raising the paten and the Chalice): Yours from Yours is offered to You for everyone and for everything.

People: We sing to You, we bless You, we thank You, O Lord, and we pray to You, our God.

Lord, who sent down Your Most Holy Spirit at the third hour by Your Apostle, do not take Him away from us, O Good One, but renew us who pray to You.

Create in me a pure heart, O God, and renew a right spirit in my womb.

Lord, who sent down Your Most Holy Spirit at the third hour by Your Apostle, do not take Him away from us, O Good One, but renew us who pray to You.

Do not turn me away from Your Face and do not take Your Holy Spirit away from me.

Lord, who sent down Your Most Holy Spirit at the third hour by Your Apostle, do not take Him away from us, O Good One, but renew us who pray to You.

We also offer You this verbal and bloodless service, and we ask, and we pray, and we pray: send down Your Holy Spirit on us and on these gifts set before us.

Blessing:
and make this Bread the venerable Body of Thy Christ.
Amen. Blessing:
And in this cup is the precious Blood of Thy Christ.
Amen. Blessing:
Translating with Your Holy Spirit.
Amen, amen, amen. Prostration

How to be a communicant for the sobriety of the soul, for the remission of sins, for the communion of Your holy Spirit, for the fulfillment of the Kingdom of Heaven, for boldness towards You, not for judgment or condemnation.

We also bring to You this verbal service about those who died in the faith: forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, abstinents, and about every righteous soul who died in the faith

a lot about our most holy, most pure, most blessed, most glorious Lady Theotokos and Ever-Virgin Mary.

(Censing): It is worthy to eat, for truly to bless Thee, the Mother of God, the Ever-Blessed and Most Immaculate and the Mother of our God. We magnify Thee, the most honorable Cherub and the most Glorious without comparison, the Seraphim, who gave birth to God the Word without corruption.

Further

Prayers of the priest during the liturgy

While singing “ Thine from Thine ”—“ We Sing Thee ,” the priest reads the prayer of invoking the Holy Spirit (epiclesis):

«We also offer this verbal and bloodless sacrifice to You. We pray and ask and act with mercy. Send Your Holy Spirit upon us and upon these gifts that are presented »;

Then the clergy read the troparion: “ Lord, who sent His Most Holy Spirit at the third hour by His apostle, Do not take That Good One away from us, but renew us who pray ” (read three times with verses);

After which the deacon says:

- “ Bless, O Master, this Holy Bread .” The priest, blessing, quietly says: “ Create this Bread, the honorable Body of Thy Christ .”

And again the deacon, pointing to the chalice, says: “ Bless, Master, this Holy Chalice .” The priest, blessing the chalice, says: “ And in this Chalice, the precious Blood of Thy Christ .”

Deacon: “ Bless this Holy One, O Master .” Priest: “ I change it with Your Holy Spirit .” These prayers are read quietly; those praying in the temple hear only the singing of the choir, singing “ We Sing Thee ” in a drawn-out manner.

Litany and Creed (I believe in one God)

After the Cherubic Song, the singers usually disperse to the choirs, and then follows a litany of petition, after which the priest exclaims from the depths of the altar: “Peace to all!” “And to your spirit!” sings the choir and everyone bows at the waist (without the sign of the cross).

Women's choir

Next we hear the call: “Let us love one another” - for a worthy confession of the Lord in the Creed, brotherly love and unanimity are necessary. The singing of the Creed is preceded by the exclamation: “ Doors, doors. Let us rejoice in wisdom !” In ancient times, these words referred to the gatekeepers who guarded the doors so that no one would enter or leave during the holy moments of the Sacrament. At the beginning of the singing of the Creed, everyone crosses themselves (without bowing). You cannot walk around the temple at this time. The Symbol of Faith in Old Believer churches is sung by singers on the same choir or alternately. There is no custom of popular reading or singing of the Creed.

Prayer “It is worthy to eat”

After the consecration of the Holy Gifts, prayerful remembrance of members of the heavenly and earthly Church follows. First of all, the Most Holy Theotokos is remembered here, which is why the chant dedicated to Her is sung - “It is worthy to eat” (or the so-called zadostoynik, if the service is performed on a great holiday). Before and after the chant, a bow to the ground is required.

At this time, the priest quietly reads the appropriate prayer, and then loudly says: “Remember first, Lord,” after which the clergy quietly remember the names of the builders of the temple in which the Liturgy is celebrated, and other believers, living and deceased.

“And give us one mouth” - “Amen.”
“And let there be mercies” - “And with your spirit” (bow without the sign of the cross).

Eucharistic canon

B. Kutuzov: “The Eucharistic canon is a term of relatively recent origin. Muscovite Rus' did not know him.

The priest exclaims: “We thank the Lord.”

Chorus, Art. text: “Worthy and righteous.”

N. text: “It is worthy and righteous to worship the Father and the Son and the Holy Spirit, the Trinity, Consubstantial and inseparable

».

The priest’s secret prayer begins with almost the same words: “It is worthy and righteous to sing to You, to bless You, to praise You, to thank You, to worship You...”, etc. Since the word should not diverge from the deed, the worshipers bow, some with a prostration. However, this conflicts with church statutes not only pre-reform, but also later ones. The Local Council of 1690 strictly condemned the so-called bread-worshipping heresy, and therefore prostration at the Eucharistic canon was prescribed only after the invocation of the Holy Spirit and the transposition of the Holy Gifts. When they moved from the monophonic znamenny chant to the partes polyphony, which does not know the fit chants on one syllable, apparently, the need arose to lengthen the old text “Worthy and Righteous” in order to fill the pause while the priest reads the secret prayer. But the diversity in the rites of the liturgy (science knows of more than 60 historically established rites) should not lead to statutory inconsistencies.

The “Handbook for a Clergyman” states: “The basis of the liturgy is the Eucharistic prayer. The Apostolic Eucharistic Prayer was a continuous prayer, interrupted only by brief answers from the people. She was not interrupted by the long singing of “It is worthy and righteous to eat” and “We sing to you”; only the first three words were spoken, not sung

» – italics B. Kutuzov.

MDA professor A. Golubtsov wrote about this: “To the last exclamation of the priest: “We thank the Lord,” the answer was a short “Worthy and righteous,” without further words. At least, none of the ancient liturgical lists provides the complete formula, as it is read in the current New Believer service book. Ancient interpreters of the liturgy: Cyril of Jerusalem, John Chrysostom, Patriarch Herman, also do not know this addition, and it is not entirely appropriate here.” Indeed, thanksgiving here is offered to God the Father .

In his book “The Eucharist - the Sacrament of the Kingdom,” Archpriest A. Schmemann writes: “We thank the Lord. Worthy and righteous..." the Lord said when He began His new one

thanksgiving, which was supposed to lift man to God and save the world. And, as was also prescribed, the apostles answered: “Worthy and righteous.” And the Church, every time she commemorates this thanksgiving, repeats after them and with them: worthy and righteous.”28

So, in this case, the reformers did not change some minor texts, but the prayer commanded by Christ Himself. Everyone can draw their own conclusions from this.

And finally, the exclamation of the priest:

“Thine from Thine is offered unto Thee for all and for all.”

Choir, st. text: “We sing to You, we bless You, we thank You, O Lord, we pray to You, O God

our".

N. text: “We sing to You, we bless You, we thank You, Lord, and we pray to You, God

our".

The new translation is extremely unsuccessful. Tgbg was taken . However, in the preliminary priestly exclamation, as well as

in the Greek text and in the Slavic translation, “ Tgbh ” is in the dative case, as evidenced by the final “ h ” (yat) instead of “ g ” (is) in editions of pre-revolutionary orthography. As a result of this, the beginning of the newly translated phrase “We will sing to you” praying, 18

naturally, they are also perceived in the dative case, and then there is linguistic nonsense. In other words, the full form of the pronoun “ Tgbg ” in the accusative case in this case is not linked in context with the preliminary exclamation of the priest. The old Donikon text eliminates this confusion of concepts. Everything there is clear and precise, in accordance with language norms. What prevents us from returning to him? 29

For more than 3 centuries, virtually every day in the liturgy, at the most crucial moment of the service, linguistic nonsense is sung and proclaimed. It took us about the same amount of time to realize that church reform was not needed. How many more years will it take us before we finally stop praying according to damaged liturgical books?

The prayer of thanksgiving after communion, which the priest reads at the altar, has also been “corrected”: “We thank You, Lord, Lover of Mankind, Benefactor

our souls...
establish

all
in Thy fear ...” The phrase “establish us all in Thy fear” clearly does not sound in Russian.
When reading the old text, no questions arise: “We thank You, O Lord, Lover of Mankind, Benefactor of our souls...strengthen us all in Thy passion...”.
When you read the pre-Nikon texts, you are surprised to discover that the Church Slavonic language is not as difficult to understand as it might seem when reading the “corrected” texts. May God grant us all to understand this so that we can return to our roots.

About obedience

There is an opinion: if the hierarchy decided to change books and rituals in the 17th century, then so be it. Our business is small, and the laity do not need to meddle in where they are not supposed to, because the main thing is obedience, which is higher than fasting and prayer.

What can I say? Obedience is indeed higher than fasting and prayer, but not higher than Truth. At the beginning of his Christian journey, it is certainly better for a person to reason less

and listen more. But over time, as they grow spiritually, believers have many questions to which they are looking for answers, including the question of the church reform of Patriarch Nikon. As a rule, you will not find any literature about schism in parish shops. Apparently, they are somehow trying to avoid this topic, despite the fact that it is, perhaps, key to understanding the history of recent centuries, as well as the reasons that gave rise to the 1917 revolution. The lack of truthful information about the schism has led to the fact that many modern historians and theologians are looking for the reason for the collapse of our country anywhere, but not where it is. We must not forget that Rome II fell after the Greeks accepted two unions with the Catholics. III Rome fell in 1917, but before that the reformers cursed the seven-century culture of Holy Rus' and all adherents of old church traditions, while executing a huge number of Orthodox Christians who carefully preserved the faith of their fathers. This is where the metaphysical roots of the tragedy of the Russian people are located. When the reformers cursed the ancient church traditions and all those who adhered to ancient piety, then all the Russian saints inevitably fell under these oaths: Sergius of Radonezh, the venerable fathers Zosima and Savatius, and others who lived until the 17th century, for the reformers cursed the old books and ranks as “ heretical,” and this actually meant that the entire Church before the schism (7 centuries) was in “heresy” along with all the saints in the Russian Land (and not only) who shone forth. The absurdity of these anathemas is obvious, but it took about 300 years to understand this and remove unrighteous oaths from old books and rituals, as well as from those who did not follow the renovationists.

Today, some historians are trying to give a different color to the matter. They say that it was not the saints who were cursed, but those who did not recognize the reform of Patriarch Nikon, but this opinion contradicts not only elementary logic, but also diverges from the resolutions of the council of 1666-67, at which all those who adhered to the old rituals were cursed. And if this were not so, then Anna Kashinskaya would not have been “excluded” from the saints of the Synodal Church, since she lived long before the church reform and could not have been a “disobedient” of Patriarch Nikon. He recognized the cathedral as “whore” and the life of the aforementioned St. Euphrosynus of Pskov, the wonderworker, in which it is narrated that the Mother of God Herself in an appearance instructed him to amplify the Divine song “Alleluia”, and not to destroy it, as is done today. The participants of the Stoglavy Council (1551) were also subjected to humiliation, at which

such great Russian saints as Philip Metropolitan of Moscow, Gury and Barsanuphius of Kazan miracle workers, Metropolitan Macarius and others were present. The incorruption of relics and the working of miracles, for which many participants in this Council became famous, did not stop the reformers, and they canceled Stoglav’s decisions, and attributed “ignorance” and “recklessness” to the participants of the Council.30 In the 18th and 19th centuries, some bishops even allowed themselves to express such opinions as that, they say, although our saints used “heretical” rituals, the Lord had mercy on them and forgave them this sin. The Robber Council of 1666-67, led by the Latinized Greeks (with the permission of Tsar Alexei Mikhailovich Romanov), condemned and destroyed the entire past Russian history, starting with the adoption of Baptism by the Russians. Greek authority was put in the foreground in literally everything.

B.P. Kutuzov: “The council anathematized all those who disagreed with such an assessment of Russian history, calling them heretics. It is this Rubicon that is the starting point when officially, under the guise of the authority of the “council” and “ecumenical” Eastern patriarchs, openly

and at the state level the persecution of everything Russian began. After the said “council” it finally became clear that everything in Rus' was extremely bad: they didn’t know how to paint icons, or sing in church, or pray, even the cut of their clothes was wrong. We urgently need to change it according to the Western model. And they changed it. They cut their beards, pulled their wigs on, and finally became completely wild—they began to spit on their fathers’ coffins. The result is known. As the proverb says: if you settle down with burrs, it won’t survive and it will come up.

All Russian saints, and at the same time Slavic ones, in particular Serbian ones, were literally demoted in rank; moreover, some Russian saints were simply omitted from their services in the post-reform charter. For example, the polyeleos service for the transfer of the relics of St. Boris and Gleb May 2. Some services in honor of the icons of the Mother of God related to Russian history and the defense of the Russian land were also demoted or omitted. Thus, the Russian Church lost the initiative in the historical and national education of the people. Russian people will primarily learn about Russian history not from the church wing (choir), but from the opera stage, through paintings by worldly painters and books by secular writers. It is not difficult to understand how much all this accelerated the secularization of Russian society. Liturgical department of the All-Russian Local Council 1917-1918. proposed to restore the previous position of services to Russian saints in the month of the month, but this has not been done so far. Church art ceases to reflect the historical memory of the Russian land. Today everyone understands the most disastrous consequences of the loss of historical memory and separation from historical soil. In the near future, everything that is originally Russian - it is traditionally Orthodox - will already be outlawed, and spitting on one’s past will become good manners, even a sign of state loyalty and civic virtue. Any imitation of foreign, foreign things will be encouraged, an example of which will be set by many Russian monarchs, starting with Alexei Mikhailovich Romanov. Foreign insanity will reach its climax by the 18th century, when the educated part of the nation will reject their native language and will speak in French. In the 18th century, the Russian language was used only in conversations with slaves. Even a dog is addressed in a “noble” language, they say: “pil”, and to a servant – “here, take it”. Russian young ladies “couldn’t write in Russian”; they not only spoke French, but also thought. Before the revolution, “from decade to decade, instead of showing Russian glory and Russian power,” writes I. Solonevich, “and literature,

and the theater, and the press, and the public whined and whined: oh, how good everything is abroad and how bad everything is here! This was not only political opposition, it was a systematic extinguishing of our national and state spirit. Everything was bad for us. It was best where we weren’t.” And finally, the era of destruction of temples, monuments and spitting on Russian coffins will come. Undoubtedly, the separation from historical soil programmed by Nikon’s reform is a great crime against the nation.”31

In the 17th century, the church authorities, frightened by persecution, took the path of subordination to worldly power, and the era of Caesar-papism began in Russia. All those who disobeyed the royal power, which demanded that the people renounce the faith of their fathers, were declared “heretics” and “schismatics.” The lie was actively introduced into the popular consciousness that old books and rituals were “heretical” and they urgently needed to be corrected. How were people supposed to behave when they were forced to call white black, and black white, light darkness, and darkness light? In order to answer this question, you need to look into the depths of centuries and look for similar examples there.

It is known from church history that in the 8th century, 338 Greek bishops along with the emperor fell into the iconoclastic heresy. Almost the entire hierarchy found itself in heresy, and

from the church pulpit curses and anathema on the “rebellious” people who refused to accept the decisions of the council of 754, at which icons and icon-venerators were anathematized. Opponents of the emperor and the clergy were declared “troublemakers” and “schismatics.”

Blasphemy and executions of Christians began for the veneration of icons (during the period of iconoclasm, most of the Byzantine icons were destroyed). The people were not afraid of unjust anathemas and tortures and stood in the truth, thus defeating the iconoclastic heresy. Something similar happened in Russia in the 17th century, when the Tsar and Patriarch decided to Catholicize the Orthodox Church, and if not for the people, it is unknown where the renovationists of the 17th century would have taken us and where they would have stopped.

There are many similar examples in the history of the Church, which would be very useful to know about for those Christians who idealize the earthly church - attribute to it the properties of the Heavenly Church. It is precisely because of the attribution of infallibility to the hierarchy that many, having learned the truth about the Nikon-Alekseev reform, for a long time cannot believe their eyes. Unfortunately, such a reaction to the truth about certain internal church problems can often be observed not only among representatives of heterodoxy - in heretical circles, but also among some representatives of Orthodoxy, who also believe that everyone else can be mistaken in some way, but not they, and not even the most compelling arguments convince them otherwise.

In order to avoid false (demonic) obedience, it is necessary to know that the Church is not only priests and bishops, but also the church people, who, just like the clergy, have the ability to know the truth. In the 17th century, the majority of the Russian Orthodox Church (the people) remained faithful to the truth and chose the path of confession, thanks to which we today learned that the old books and rituals are holy and immaculate. And if you don’t prevaricate, but say it straight, then the old church traditions are primordially Orthodox, in contrast to the new ones, of Latin origin. In the 17th century, everyone understood that the Church did not need reform. If our bishops had not followed the lead of the tsar, who should not have interfered in church affairs, then there would not have been a schism. Unfortunately, the highest church authorities were afraid of persecution and did not stand in the truth, accepting the proposed Latin innovations and books, the “virtues” of which were discussed above. Before his patriarchate, Patriarch Joachim, wanting to please the earthly king and not the heavenly one, said: “I don’t know either the old faith or the new one, but whatever the rulers tell me, I’m ready to do and listen to them in everything.” For such unprincipled obedience to his superiors, Joachim immediately received a high church position. Few people know that exactly at the cathedral of 1666-67. decisions were made about the physical embitterment of the “disobedient”, so the torture and execution of Christians actually took place with the blessing of the church authorities. When asked whether it was appropriate for them (the Old Believers) to be punished by city law, the council answered: “It is appropriate for them,” and cited a number of measures: imprisonment, exile, beating with beef sinews, cutting off ears and noses, cutting out tongues, cutting off hands and heads etc. All these cruelties and murders, the “great” council of 1666-67. approved and blessed.32 However, despite the inhuman and cruel persecution, the Russian God-bearing people survived this unequal struggle, and if not for him, there would have been neither the Council of 1971, nor canonical icons, nor the majestic Znamenny chant, nor authentic old texts that truly clarify rather than obscure our consciousness. We must bow at the feet of the confessors of the old faith for the fact that through torture and suffering they brought to us ancient church traditions and books - the culture of Holy Rus'. As mentioned above, Patriarch Alexy II called the old books and rituals “an absolute treasure in the liturgical treasury of the Church.” Now we also need to realize this in order to get out of the state of schism - a schism not only with the Old Believers, but, above all, with the teachings of the Church of Christ, which today is being violated everywhere. If we don’t realize this and don’t put it into practice, then it will turn out that only one patriarch wants to heal the centuries-old church division, and it’s as if we don’t even care about that.

There is great strength in unity, and especially if we are united in the true ancient Orthodox faith - in the faith of our fathers. Then we will become united not only with each other, but also with our pious ancestors who died in God, and we will receive a blessing from them, and through them, from the Lord Himself. Maybe then the long-awaited Resurrection of Rus', which is talked about so much today, will happen, and the Lord will deliver us from the yoke of foreigners and people of other faiths, and will have mercy on our long-suffering Rus' and return us to our former greatness, of which almost nothing is left.

The relics of St. Ilya Muromets with double fingers

Holy Translation of Bread and Wine into the Body and Blood of Christ

Now on the Throne it is no longer just bread and wine, but the true Body and Blood of the Lord. The question of the time of the transfiguration of the Holy Gifts has long been discussed by theologians of different Churches. Thus, Catholic liturgists claim that the Gifts are consecrated at the moment the priest pronounces the so-called establishing words: “Take and eat” and “Drink from it, all of you.” The priest at this moment is the “substitute of Christ” and himself sanctifies the gifts in His name.

Eastern authors think differently. They point out that the consecration of the Holy Gifts cannot occur without the so-called “epiclesis,” the prayer of invoking the Holy Spirit. Consequently, the consecration of bread and wine occurs only after this prayer. However, their opponents point out that there are ancient Liturgies in which there is no epiclesis.

On the Throne, under the cover of bread and wine, awaiting their consecration. Photo by G. Chistyakov

According to the Orthodox Old Believer doctrine, the consecration of the Holy Gifts occurs during the entire Eucharistic canon of the Liturgy of the Faithful, and the prayer of invoking the Holy Spirit only completes this consecration.

Great Entrance

Between the first and second parts of the Cherubic Song, the Great Entrance - the clergy transfer the Holy Gifts from the Altar to the Throne. “May the Lord God remember you all in His Kingdom,” proclaim the clergy. The worshipers raise their heads and make three bows with the thief’s prayer:

“Remember me, Lord, when you come to the Kingdom of Xi” (waist bow);
“Remember me, Master, when you come to the Kingdom of Xi” (waist bow);
“Remember me, Saints, when you come to the Kingdom of Xi” (bow to the ground).

The Great Entrance at the Liturgy
Then the singing of the Cherubic Song continues, the Royal Doors are closed, the worshipers bow their heads again until the end of the singing of the Cherubic Song.

ANAPHORA

in major Christian centers. the world already had its own traditional A., different from each other; Almost every one of them was called “A. Apostle” and then followed by the name of the founder of the department (for example, A. Apostle Mark in Alexandria) or simply “A. apostles" (in Antioch, East Syria and Persia, Ethiopia). During the IV-V centuries. they were edited by such outstanding theologians as Saints Basil the Great, John Chrysostom, Cyril of Alexandria, and acquired their final form; later A. were created according to their models. From this time on, we can talk about the emergence of liturgical families (or groups of rituals), i.e., about the formation and consolidation of several. stable local liturgical traditions (rites), in the East: Alexandrian (Greek and Coptic), Ethiopian, Anatolian (the region in turn is divided into Polish, or Byzantine, Jerusalem, Western Syrian, Armenian), Eastern - Syrian; in the West: Roman and Carthaginian (North African), Ambrosian (Mediolan), Gallo-Spanish (divided into Spanish-Mozarabian, Gallican, Celtic); each tradition had its own order of liturgy, sacraments, daily services, a system of holidays, and a lectionary. The structure of the architecture used is the main feature according to which the tradition of the Church or bishopric is classified as one of the rituals. Many A. IV century. have reached the present day. time already in the form in which they were used during worship - indicating the exclamations of the deacon, the acclamations of the people.

The main types of A. in the East are Alexandrian, Anatolian and East Syrian.

I. 1) A. Alexandrian (or Egyptian) type includes: A. liturgy of the apostle. Mark (final edition: IV-V centuries), its Copt. translation in the liturgy of St. Cyril of Alexandria and the Ethiopians. translation into the liturgy of St. Brand; A. Barcelona papyrus (IV century: Roca-Puig. P. 10-85), Copt. the translation of the cut is also preserved in a fragment of the Louvain library. (Copt. 27, VI century); A. Serapion Euchologia (c. 350); fragment of A. in papyrus from Deir Balize (Balaiza) (text of the 5th century?); fragment A. in Copt. ostracon No. 4 collection. British Museum; Greek fragment A. in papyrus found in Sunnarti (Sudan) (Dinkler E. Kunst und Geschichte Nubiens in Christlicher Zeit. Recklinghausen, 1970. S. 245-256).

Structure of A. Alexandrian type (Hänggi, Pahl. P. 101-141; SDL. T. 3. P. 12-74): introductory dialogue; praefatio; intercessio; Sanctus with introductory and concluding phrases; 1st epiclesis; institute; anamnesis; 2nd epiclesis; concluding doxology and “Amen.” A. The Barcelona papyrus does not contain intercessio; A. Serapion's Euchologia contains an additional intercessio II before the final doxology. In A. ap. Mark intercessio is interrupted by a prayer that God would accept the sacrifice being offered at “His holy and heavenly and mental altar,” “through the archangel’s service,” which echoes the prayer of Rom. A. “Supplices Te rogamus” (see below).

Features of the Alexandrian A.: the introductory dialogue begins with the exclamation of the primate “The Lord is with you”; praefatio contains thanksgiving to God for the creation of the world and for the salvation of man through Christ (in the praefatio of A. the liturgy of St. Mark, in addition, the prophecy of Malachi about the “pure sacrifice” is quoted); intercessio is placed between praefatio and Sanctus; Sanctus in short (Egyptian) form: “Holy, Holy, Holy is the Lord of Hosts! The heavens and earth are full of Your [holy] glory,” without adding: “Hosanna in the Highest! Blessed is the Coming One"; the phrases concluding the Sanctus develop the theme of the filling of the universe with the glory of God and move into the 1st epiclesis, which contains a petition for the fulfillment of the gifts brought by the Holy Spirit (or “power”, or “blessing”) (in the A. papyrus from Deir -Balisa The 1st epiclesis ends with a quotation from the 9th chapter of the “Didache”; in the A. Barcelona papyrus it begins with the phrase “we bring these creations to You” and, unlike the 1st epiclesis of other Alexandrian A., is a petition for the sending Holy Spirit for gifts with the purpose of their transformation into the Body and Blood of Christ); institutio is introduced by the words “ὅτι”, “γάρ” (for), “καθώς” (as and) (in A. Euchologia of Serapion, between the establishing words above the bread and the cup, a quote from the 9th chapter of the “Didache” is placed); Anamnesis, in addition to the memory of the Savior, according to His commandment, contains an indication of the offering of bread and wine (except for the A. Barcelona papyrus), and the verb “bring” is used in the aorist form “brought”, which allows us to attribute it to the preceding A. act of bringing bread and wine (H. Lietzmann, G. Dix, K. Stevenson) (in A. Euchologia Serapion anamnesis is combined with institutio); The 2nd epiclesis contains a petition for the sending of the Holy Spirit (in A. Euchologia of Serapion - not the Holy Spirit, but the Logos - the so-called Logos-epiclesis) on bread and wine and for their transfusion into the Body and Blood of Christ (in A. The 2nd epiclesis of the Barcelona papyrus contains a request for the consecration not of bread and wine, but of the communicants; the transposition of bread and wine into the Body and Blood of the Savior is spoken of here in the 1st epiclesis). The language of ancient Alexandrian worship was Greek; in connection with the transition of the Alexandrian Church to Byzantium. (K-Polish) rite Greek. Alexandrian A. ceased to be used during divine services (finally - not earlier than the 12th century). Translated into Copt. dialects (Said, Bohair; Greekisms are preserved in Azerbaijan), ancient Ethiopian. (Ge'ez), Arabic, Amharic languages, they were preserved in the practice of the Coptic (only once a year - on Holy Saturday; the rest of the time the so-called Alexandrian A. of the Anatolian type are used) and the Ethiopian Churches.

2) The A. of the Ethiopian Church are quite numerous - there are 20 of them, 14 are officially in use. The main A. - “our holy fathers and apostles” - is a revised text of the A. “Apostolic Tradition”, the praefatio is divided into 3 parts (2- The first part begins with words about the incarnation of Christ, the third - about His Passion): between the 1st and 2nd parts an intercessio is inserted (before the Sanctus, as in the Alexandrian A.) and a blessing; between the 2nd and 3rd - Sanctus of Alexandrian type; A number of acclamations of various nature were introduced into A. (Hänggi, Pahl. P. 144-149; Russian translation: SDL. T. 3. P. 100-106). Close to A. “apostles” is A. “Our Lord Jesus Christ”, addressed mainly to the Second Person of the Most Holy. Trinity and used on holidays of the Christological cycle (Hänggi, Pahl. P. 150-151). The remaining A. of the Ethiopian Church, each of which is used on certain days of the year, belong to 3 types (division by E. Hammerschmidt): Alexandrian (A. Apostle Mark), Anatolian (A. Apostle James, brother of the Lord, and St. Basil the Great) and the Ethiopian itself. (A. “John the Son of Thunder”, “318 Orthodox Fathers”, “Virgin Mary, Daughter of God”, “Athanasius [the Great]”, “James of Sarug”, “Epiphany of Cyprus”, “John Chrysostom” (has nothing to do with Byzantine of the same name. A.), "Dioscorus of Alexandria", "Cyril of Alexandria" 1st and 2nd, "St. Gregory", "St. Gregory of Nyssa", "Our Lady Mary, Mother of God" 2, 3 and 4 -i) (Hänggi, Pahl. P. 151-203).

Structure of A. ethiop. type: introductory dialogue; praeconium (Latin - glorification) I; intercessio - in A. “Virgin Mary”, “318 Fathers”, “John Chrysostom”, “Dioscorus of Alexandria”, “Our Lady”; Sanctus with introductory and concluding phrases; praeconium II; intercessio (except A. “Virgin Mary”, “John Chrysostom”, “Dioscorus of Alexandria”, “Our Lady”); institute; anamnesis; epiclesis; concluding doxology and “Amen.”

The content of the parts of A.: praeconium, divided into 2 parts, is a detailed glorification of God, in which 2 themes are emphasized (the transcendence of God and the mystery of the Trinity of Persons; the mystery of the incarnation of God the Word); Sanctus is used in the Egyptian form; intercessio is placed between the 2nd part of glorification (praeconium II) and institutio; anamnesis may either be absent or, conversely, be extensive; A. end with an expanded epiclesis, which the A. series borrows literally from A. “apostles”. In A., in addition to the books of St. Apocryphal sources are often quoted from the Scriptures; the content of some of them is very controversial from theological point of view. - for example, A. “Our Lady Mary, Mother of God” is addressed not to God, but to the Mother of God. The language of A. is Ge'ez; recently a translation into Amharic can be used.

II. From the east A. in Christ. in the world, the most widespread are the Anatolian type, originating from M. Asia, Syria and Palestine, i.e. from Rome. prefectures of the East (Greek ̓Ανατολή). This type of A. does not have a stable name in the literature; The most common definitions are “Antiochene anaphora” or “Western Syriac anaphora”, but they are not entirely correct, since A. of this type go back to the ancient Eucharistic prayers not only of Antioch, but also of Caesarea Cappadocia and Jerusalem. We will use the term “Anatolian A.” (Π. Τρεμπέλας), calling only the A. Jacobite Church West Syriac.

The order of A. of this type is stable: introductory dialogue (beginning with the greeting 2 Cor. 13.13); praefatio; Sanctus in full form; prayer post-Sanctus; institute; anamnesis (most often beginning with “remembering” - Greek “μεμνημένοι”); epiclesis (containing a petition for the sending of the Holy Spirit on the gifts and on the Church); intercessio; concluding doxology and “Amen.”

The most famous Anatolian A. are the Jerusalem A. liturgy of the apostle. James, brother of the Lord, Cappadocian A. liturgy of St. Basil the Great, Antiochian A. liturgy of St. John Chrysostom. In good quality, but not much. outdated commentaries and scientific works (such as I. Dmitrevsky. Explanation of the Liturgy; SDL), as well as in popular publications, a story is often given about the origin of these A., supposedly belonging to St. Proclus, disciple of St. John Chrysostom: St. Jacob and Sschmch. Clement of Rome accepted the text of A. from the Lord Himself; then St. Vasily and later St. John shortened it (PG. 65. Col. 849-852; SDL. T. 2. P. 235-238). Currently time it has been proven that this text is a falsification, written by Constantine Paleocappa (XVI century) (Leroy FJ Proclus, “de traditione divinae Missae”: un faux de C. Paleocappa // OCP. 1962. Vol. 28. P. 288- 299); comparison of the contents of A. st. Vasily and A. St. John shows that these A. are significantly different; the 2nd cannot be an abbreviation of the 1st. The oldest of them is considered to be A. St. Vasily, it is known in 2 versions - short (Egyptian) and complete, presented in 3 editions: Byzantine, Syriac, Armenian. (the definition of the relationship between versions and editions with each other belongs to I. Engberding). J. Fenwick, analyzing the language of A., proved that its full version was compiled on the basis of a short one and, of course, belongs to the pen of St. Basil the Great; short, most likely, ancient Cappadocian A. also in the edition of St. Vasily. In addition, Fenwick showed that A. ap. James is probably a combination of two texts - the ancient Jerusalem A. and the short version of the A. St. Vasily. The Melkite (Uniate) Patriarch of Antioch Ignatius Rahmani put forward the assumption that A. St. John Chrysostom is a reworking of the ancient Antiochian A. “[12] apostles”, preserved in Sir. translation (Hänggi, Pahl. P. 265-268); R. Taft proved that this revision belongs to the pen of Chrysostom himself. Thus, all 3 A. go back at least to the 4th century. and edited in the 2nd half - con. IV century; in the present time they are the main A. Orthodox. Church, most non-Chalcedonian Churches, as well as Catholic. Eastern patriarchates rituals

Another Anatolian A. IV century. is in Book VIII. “Apostolic Constitutions” (A. Pseudo-Clementine Liturgy). In scientific and popular literature XVII - early. XX century Pseudo-Klimentova A. was usually attributed to the 2nd century, highlighting elements of editing carried out in the 3rd-4th centuries. (SDL. T. 1. P. 77-89). Through the works of patrolologists of the 20th century. it has been proven that the Apostolic Constitutions, a collection compiled c. 380 (presumably in Antioch) by an unknown semi-Arian (the fact that “other-minded people introduced something false” into the “Apostolic Constitutions” is already indicated by the 2nd right. Trul.). Currently At the time, some researchers see in the Pseudo-Clementine A. a text compiled in line with the general reform of A. in the 4th century. (L. Bouyer); others believe that it reflects the stage of development of worship that preceded the emergence of classical A. 2nd floor. IV century (C. Giraudo). The structure of the Apostolic Constitutions is no different from the Anatolian Apostles; its praefatio sets out in great detail the description of the creation of the world, the history of God's economy for the salvation of man, which reaches the time of Joshua; then follow the Sanctus and the rest of the history of salvation; the presentation contains a large number of quotations from the Holy Scriptures. Scriptures. Pseudo-Climentov A. most likely never had liturgical use, in contrast to the prayers for ordination to sacred degrees from the “Apostolic Constitutions,” which are found in the priesthood studied. K. Kekelidze cargo. liturgical manuscripts.

From a 14th century manuscript. (Sinait. gr. 1699. Fol. 91), containing Greek. Armenian translations anti-Monophysite polemical works, 2 large fragments of A. are known, attributed to St. Epiphanius of Cyprus (Θουντούλης. R. 220-221; Hänggi, Pahl. P. 262-263). Its composition and order of parts corresponds to A. “Apostolic Tradition”. I. Fundulis believes that this A. may indeed belong to the pen of St. Epiphany.

1) K A. Byzantine. ritual, which is used in all Orthodox churches. Local Churches include A. liturgy of St. Basil the Great (in the Byzantine edition) (Hänggi, Pahl. P. 230-243; glorious liturgical text: Service Book. T. 2. P. 385-406; Russian translation: SDL. T. 2. P. 65 -75) and A. liturgy of St. John Chrysostom (Hänggi, Pahl. P. 223-229; glorious liturgical text: Service Book. T. 1. P. 138-150; Russian translation: SDL. T. 2. P. 124-129). Modern science confirms the truth of the attribution of these A. Features of the Byzantines. A. in comparison with other Anatolian ones are: an unusual order of intercessio (the living are remembered after the dead); the fact that the anamnesis ends with the exclamation: “τὰ σὰ ἐκ τῶν σῶν σοὶ προσφέροντες κατὰ πάντα καὶ διὰ πάντα "(Bringing Yours from Yours to You always and in every way (or: in everything and for the sake of everything); in the Greek Euchologia of the 18th-20th centuries. the participle “προσφέροντες” is replaced by the indicative mood: “προσφέρομεν”) - a participial phrase relating to the following acclamation of the people: “Σὲ ὑμνοῦμεν, σὲ εὐλο "We sing praises to You, We bless you, we thank you , Lord, and we pray to Thee, our God), which is also found in the “Testament of our Lord Jesus Christ,” but not in the rite of the liturgy, but in the sequence of Matins. In connection with antilat. polemics in the epiclesis of both A. in the 14th century. the troparion of the 3rd hour was included in the epiclesis of A. St. Vasily in the 15th century. (in Rus' in the 17th century) - words from the epiclesis of A. St. John Chrysostom “μεταβαλῶν τῷ Πνεύματί σου τῷ ἁγίῳ” (Translating by Your Holy Spirit); all R. XIX century both interpolations were excluded from the Greek. Euchologians, but preserved in Slav., Arab. and so on. Both A. - Greek; due to their wide distribution, they were translated into many languages (including Slavic - no later than the 9th century).

Contents Byzantine. A. St. Basil: praefatio, consisting of thanksgiving and extensive glorification of God, One in the Trinity, in the form of a detailed presentation and prayerful contemplation of the Trinity dogma; Sanctus; post-Sanctus, which is a long exposition of the history of the economy of human salvation, starting with a description of the creation of man and ending with a description of the Last Supper, the Cross, the Resurrection, the Ascension and the Second Coming of the Lord; institutio (ending with a quotation of 1 Cor 11. 24-26, and the words of the Apostle Paul: “For as often as you eat this bread and drink this cup, you proclaim the death of the Lord until He comes” - are quoted from the Person of the Lord Himself); anamnesis; epiclesis (it begins with a mention of the clergy and an indication of the offering of bread and wine, designated here by the term “ἀντίτυπα” (Greek - instead of images) - this part of the text in content refers to anamnesis, but in literary construction it is already addressed to epiclesis; further follows the invocation itself - a petition addressed to God the Father that “the Holy Spirit Himself should come upon the Church and upon the gifts and... show the bread in the Body... and the cup in the Blood” of Christ; a petition for the unification of the Church into one and for the sanctification of the participants, so that they may find grace with all the saints); prolonged intercessio; concluding doxology and “Amen.” This A. is distinguished by the depth of theological thought, completeness, perfection from lit. t.zr., using a large number of quotations from the Holy Scriptures. Scriptures that do not violate the harmony of presentation. A. St. Basil (either explicitly - in one of its versions or editions, or implicitly - in the form of its fragments used in other A.) entered into liturgical use in all the East. Churches; after Vatican II Council - and in the divine services of Western Catholics. ritual (see below).

Contents A. St. John Chrysostom: glorification of the Eternal and Unchangeable God, extremely laconicly presented themes of the creation of the world and God’s economy for the salvation of man, thanksgiving (about the salvation given to us, about known and unknown to us, “revealed” and “unrevealed” benefits - as follows from the sermons of St. John, by the latter he understood the sorrows that befall a person - about the service being performed) in praefatio; Sanctus; post-Sanctus is limited to quoting John 3.16; institutio (without the usual for institutio other A. quotation from Luke 22. 19: “Do this in remembrance of Me”); anamnesis; epiclesis (beginning with an indication of the offering of “verbal and bloodless service” and containing petitions for God the Father to sanctify “us” and the “present” bread and wine, translating them with His Holy Spirit, and for the sanctification of the communicants); average duration of intercessio; concluding doxology and “Amen.” A. St. John Chrysostom is compact and distinguished by the elegance of its language.

2) A. Jerusalem worship are ancient (before the 2nd half of the 4th century) A. Jerusalem, an approximate text of which can be restored on the basis of the 4th and 5th chapters of the “Mystery Teachings” (after 380) of St. . Cyril/John II of Jerusalem, and A. Greek. edition of the liturgy of St. James, brother of the Lord. If we assume that the author of the Mystery Teachings did not miss a single part of the A., the ancient A. of Jerusalem had the following structure: praefatio, containing only the theme of the creation of the world; Sanctus; institute; epiclesis; intercessio (Hänggi, Pahl. P. 206-209; Russian translation: St. Cyril, Archbishop of Jerusalem. Catechetical and secret teachings. M., 1900, 1991, pp. 334-336). Thus, in Jerusalem A., there was probably no story about the economy of human salvation and anamnesis. J. Fenwick testified that A. ap. James is the ancient Jerusalem A. (set forth by St. Cyril/John II and, quite possibly, going back to the apostle James himself), supplemented to the standard structure of Anatolian A. (a sample of the cut in the last quarter of the 4th century, probably , became A. St. Basil) due to the use of material from a short version of A. St. Basil the Great. Repentant prayers composed of A. ap. Jacob are a later interpolation.

Structure of A. ap. James: praefatio, containing the story of the creation of the world (as in the ancient Jerusalem A.); Sanctus; post-Sanctus, which is a statement of the history of the saving Divine economy, according to A. St. Basil (however, unlike A. St. Basil, the exposition does not reach the end of time, but only until the Last Supper); institutio, ending with the acclamation of the people: “We proclaim Your Death, O Lord, We confess Your Resurrection”; anamnesis (that part of the story about the Divine economy from A. St. Basil, which was not included in the post-Sanctus: from the Passion and Cross of the Lord to His Second Coming); several petitions of a repentant nature (the first contains a phrase about making a sacrifice; the latter goes into epiclesis); epiclesis; intercessio (which, among other things, contains a petition for “these holy places,” i.e., for Jerusalem and Palestine); prayer “̀ρδβλθυοτεΑνες, ἄφες, συγχώρησον” (Greek - Loosen, leave, forgive; probably had the meaning of a prayer of permission before Communion); final doxology and “amen” (Hänggi, Pahl. P. 244-261; Russian translation: SDL. T. 1. P. 173-184). For many centuries, the liturgy of St. James was the main one in the Jerusalem and Georgian Churches; in the 12th century Theodore IV Balsamon, in his canonical responses, also noted its use in Alexandria and Jerusalem; in the XIII-XIX centuries. it was sometimes performed in Jerusalem and Cyprus, in the 20th century and in other Greek. Churches. In the Russian Church, the liturgy of St. Jacob was not used until the end. XIX century (although it has been known at least since the 16th century: see RKP. RSL. Weather. 298), when it began to be served on the day of memory of St. James in the church of the Russian Spiritual Mission in Jerusalem; in the 20th century it was sometimes performed in Russia (for example, in the academic church of the LDA). A. ap. James is written in Greek; there are its ancient Syriac, Armenian, Georgian, Ethiopian. editors, as well as glory. translation.

3) K A. zap.-sir. (or “Syro-Antiochian”) type belong to the A. Jacobite Church, borrowed in the 17th century. and the Malankara Church. They are extremely numerous (approx. 80), since they continued to be compiled until the 14th century. The oldest of them: “[12] Apostles,” a lost ancient edition that served as the basis for A. St. John Chrysostom (Hänggi, Pahl. P. 265-268; Russian translation: Uspensky. P. 95-97); sir. edited by A. ap. Jacob (Hänggi, Pahl. P. 269-275; Russian translation: SDL. T. 2. P. 1-44); sir. edition of the full version of A. St. Basil the Great (Russian translation: SDL. T. 2. P. 81-108). Almost all A. have the same structure, similar to the structure of the Jerusalem A. ap. Jacob (Hänggi, Pahl. P. 264-309). 2 A., Timothy of Alexandria and Sevier of Antioch (Hänggi, Pahl. P. 276-284), bear traces of Alexandrian influence. The language of A. is Syriac (ed. texts: Raes A. et al. Anaphorae syriacae: Quotquot in codicibus adhuc repertae sunt. R., 1939-1981. 3 vol.).

4) The Alexandrian A. of the Anatolian type includes the short (Egyptian) version of A. St. Basil the Great and A. liturgy “St. Gregory the Theologian." The text of the 1st is restored according to Copt. translations (the oldest surviving manuscript dates back to the 7th century), Greek. Egyptian text versions of the anaphora of St. Basil is contained only in late (14th century) manuscripts. Its structure coincides with the structure of the full version; all parts are shorter - mainly due to the absence of most quotations from the Holy Scriptures. Scriptures contained in the full version; Only the praefatio is significantly different, which instead of prayerful contemplation of the dogma of the Most Holy. The Trinity contains a short story about the creation of the world (Hänggi, Pahl. P. 348-357; Russian translation: Uspensky. P. 87-91). Currently At the time, this A. is in use in the Coptic (where it is the main) and Ethiopian Churches. A. liturgy of St. Gregory the Theologian (like the liturgy itself) most likely comes from the Antiochian Monophysite environment and is no older than the 2nd half. V century The structure of A. is Anatolian. Its lit. is peculiar. construction - prose parts alternate with poetry (Karabinov, pp. 132-138); A. was hardly used in the Orthodox Church. environment, because it is addressed to the Second Person of the Most Holy. Trinity. Currently tense is used only in the Coptic Church, Greek. its text is contained in the same manuscripts of the 14th century in which the text of the short version of A. St. is contained. Vasily.

5) In the Armenian Church there is only one A. “St. Athanasius of Alexandria", similar in type to Byzantium. (Hänggi, Pahl. P. 319-326; SDL. T. 2. P. 202-218). Of the manuscripts, 10 more are known, among them: Armenian. Byzantine versions. A. St. John Chrysostom and St. Basil the Great; Arm. Western-Sir translations A. ap. Jacob and “schmch. Ignatius of Antioch"; A. actually Armenian. type - “St. Gregory the Theologian", St. Isaac, "St. Cyril of Alexandria." A. Arm. type differ from other Anatolian ones by the presence after the institutio of an additional text glorifying the Descended into Hell and the Risen King Christ (except for A. St. Isaac), and following the anamnesis of a prayer for the clergy (Hänggi, Pahl. P. 329-345). All A. are written in Armenian, in the text of A. St. Isaac, many untranslated Greeks have survived. phrases that literally coincide with the corresponding Byzantine fragments. A. St. Vasily.

III. East Syria type A. probably dates back to ancient Sir. A. Edessa (it is also possible that it is the ancient A. not of Edessa, but of Antioch, used before the introduction of Anatolian type A. in Antioch), in the present. time is in use in the Church of the East and the Uniate Catholics that separated from it. Churches. East Syrian structure. A.: introductory dialogue (beginning with the greeting 2 Cor 13.13, as in Anatolian A.); praefatio; Sanctus; post-Sanctus; (institutio - not in all A.); anamnesis; intercessio; epiclesis; concluding doxology and “Amen.” In liturgical practice, A. is divided into 3 parts, each of which consists of “kushapa” (secret prayer), “gekhanta” (vocal prayer) and “canon” (proclamation). The most ancient A. eastern Syrian. type is A. “apostles”, or apostles Addai and Marie (see Liturgy of the Apostles Addai and Marie), the ancient sire is close to it. (Maronite) A. ap. Petra. Its contents: 1st kushapa - the priest’s prayer for himself, 1st gehanta - glorification of the name of God, a brief mention of the themes of the creation of the world and the salvation of mankind, introductory phrases before the angelic song “Holy, Holy, Holy” (Sanctus), 1st canon - Sanctus in a more complete form than in Anatolian A. (not given in the SDL); 2nd kushapa - conclusion of the angelic song, 2nd gehanta - presentation of the theme of the economy of salvation, 2nd canon - doxology; 3rd kushapa - prayer for the acceptance of the offering and intercessio, 3rd gehanta - intercessio and anamnesis, epiclesis (about the consecration of the “offering” and the participants), 3rd canon - final doxology; It should be noted that certain parts of A. are not addressed to the First Person, the Most Holy One. Trinity, and to the Second. The peculiarity of A. is the absence of institutio (Hänggi, Pahl. P. 374-380; Russian translation: SDL. T. 4. P. 19-24).

Compilation of 2 others by A. Church of the East - Theodore of Mopsuestia (Hänggi, Pahl. P. 381-386) and Nestorius (Ibid. P. 387-396; Russian translation: SDL. T. 4. P. 41-53) - in some manuscripts attributed to Catholicos Mar Aba I (540-552), who most likely used the texts of classical Anatolian A. (Spinks BD The Anaphora of Nestorius: Antiochene Lex Credendi through Constantinopolitan Lex Orandi? // OCP. 1996. Vol. 62. P. 273-294). Excerpts from another eastern sire are preserved in the manuscripts. A. VI century, institutio cut does not contain establishing words (Hänggi, Pahl. P. 397-404).

The Lord's Prayer and Litany

After the litany “about the offered and consecrated honorable gifts,” the choir sings the prayer that the Lord Himself taught us in the Gospel: “ Our Father.” You cannot walk at this time; after prayer you need to make a bow.

“For Thine is the kingdom” - “Amen”;
"Peace to all!" - “And to your spirit” (bow without the sign of the cross);
“Bow your heads to the Lord” - “To you, Lord” (long bow from the waist. While the choir is singing, everyone stands with their heads bowed);
“Grace and bounties” - “Amen.”

“Let's see! Holy to holies,” say the clergy. These words proclaim that one must be a saint in order to receive the shrine and partake of the Holy Mysteries. The choir answers: “ One is Holy, One is Lord Jesus Christ, to the glory of God the Father, amen .” Then the sacraments are sung - selected psalms corresponding to the day or holiday. At this time, the clergy take communion at the altar.

And now the Royal Gates are opening again as a sign that the Kingdom of Heaven itself is open to us. “Come on with the fear of God and faith!”

The deacon proclaims, “Come with the fear of God and faith!”

Believers reverently cross themselves and bow to the Holy Mysteries, as to the risen Savior Himself, and greet Him with the words: “Blessed is He who comes and in the name of the Lord: God is the Lord and appears to us!”

Communion

After this, those worthy to receive communion, folding their hands crosswise on their chests, proceed to the Holy Mysteries. During the communion of believers, the face sings: “ Receive the Body of Christ and taste the immortal Source!”