One Study of the Old Rite

Link to the original Russian text of this article, found on:  <http://internetsobor.org>  
 http://internetsobor.org/arkhiv-rptcz/istoriia/rptcz/arkhiv-rptcz/episkop-daniil-osobennosti-dvukh-russkikh-bogosluzhebnykh-traditcii

Bishop Daniel: Features of the two Russian liturgical traditions

Author: Metropolitan Agafangel incl. September 10, 2014. Posted in Archive ROCA (Views: 43)

Tags: ROCA , Bishop Daniel , the old rite

12/25 September 1974 at the III All-Diaspora Council at Holy Trinity Monastery in Jordanville were filmed at the old oath ceremonies. In practice, this confirmed the equivalence of the old and new rites, so that is no longer considered a sin to put in order of worship and follow the old rite. Unfortunately, the definition of the cathedral in 1666 put the whole science research old texts in an unpleasant and awkward position; professor of theological schools were afraid to go into some of the important areas of research on this topic. It is important to understand that the Russian Orthodox Church was condemned sin of schism committed by zealots of the old rites and ceremonies are not as such. In the Moscow Patriarchate, the situation is such that all are subject to the diocesan parishes edinovercheskie novoobryadcheskoy bishop (in practice a little concerned with the preservation of the national tradition of wealth), and the canonical Old Believer hierarchy questionable. Practically, these two hierarchies coexist in Russia without any communication. The situation is different in the Orthodox Church, where the Old Believers ordained a hierarch - Bishop Daniel of Erie. In fact it is the only canonical Old Believer bishop. In a hierarchical relationship is manifested in the fact that it reports directly to the First Hierarch of the Orthodox Church and is its vicar, but not at the level of the vicar of the diocesan bishop.

Hieromonk Andrew (Kostadis)

Introduction

When first considering the differences in the older (before the reforms of Patriarch Nikon) books from novopechatnyh, post-reform publications, primarily a striking difference of individual words and phrases. Upon further examination of such places is pretty much why the criticism of adherents of the old rite primarily boiled down to the assertion that the reform occurred defacing church books. This topic is really impossible to ignore, as if to look at the statutory side of the issue, it turns out that talking about the big differences between the old and the new rite - an exaggeration. When people talk about the different rites, they mean the service significantly different from one another, as can be found in the western rites, Jacobite, Coptic and others, but the old and new rites Riss are variations of the same Byzantine rite. When performing service both new and in the old rite in both cases follow the statute of Jerusalem, as it follows from nadpisaniya book Typikon. Modern Typikon translated in the seventeenth century. and, of course, includes the changes that have taken place in the in and for the district five minutes sko th liturgical practice since  n redyd gorge their  claim erevodov.  Pe ditches e ne r e water of old texts that wasps usche Stvilia Sts. Cyril and M ETF odi nd  and their teaching and ki, ascending t , as we know, to the works of IX  and n osleduyu soup h ek s. For example, say, just the way  Mr. otatsii c e p to s but of singing mutated in B and for n ti th tion they ne Rhee from  VII to X th V th centuries. several times, not to mention other developments in hymnography.

Our  ancestors of translating the word "Typicon" as a charter, and the literal meaning of the word "charter" is very close to the word "constitution". Realizing so Typikon as the basic law, the followers of the old rite jealous even of the smallest changes in the words of his Saviour: "until heaven and earth disappear, not united jot or one tittle shall not pass from the law until all is accomplished" (Matthew. 5 18). On the other hand, the church books spravschiki carried out their work with a focus on not Slavic, and Greek, and, on the date it samples without sufficient analysis and taking into account peculiarities of the Church Slavonic language. This orientation gave rise to accuse adherents of the old rite in ignorance and misunderstanding of the accumulated errors in the texts. Errors were really, really gave the text sometimes seductive nature and had to be corrected, but they do not occur from the ignorance of translators and copyists of missteps, so it would be better not to classify them as errors, but as clerical errors.

It should also be borne in mind that in the ancient Church-Slavic language was not strictly fixed spelling. Concept of uniform spelling appeared since the author of the first Church Slavonic grammar Meletius Smotritsky. He began to introduce workarounds spelling to designate similar forms, which are pronounced the same but have different meaning, for example:

 - Genitive, and   - the accusative case, it is now generally Church Slavonic orthography, and previously was not a strict rule.

However, significant differences between the statutory Typicon and modern "church eye" - is the title of incunabula Typikon - still not enough.

General Notes

Approach 1.  Underlying differences novoobryadcheskoy and Old Believers services is a fundamental difference in the approach to the service itself. In the new rite of the orientation of the faithful - the audience: the service is the clergy and choir (singers and readers), and lay listening to the service. The main element of the Old Believers' services - is the involvement of the faithful in the service: the uniform operation of all service members (from the clergy to the laity) under the control of the clergy and choir. As a result, the length of service does not deter believers - they have come to pray together, singing outwardly attractive and full service - activities. People actually take part in the joint, public service -  λειτος . Service continues for as long as is necessary under the statute, bows are made ​​together as a team, walking none. Teachings are usually saved as part of worship. Clergy teaches people after the divorce, then there is not an integral part of the service, which became later the practice, but rather an additional n less formal conversation the priest and the people.

 2 Books.  Oldritualist the service is conducted in early printed books, the version of the text which was in use until the reforms of the X VII century. In practice, used as a truly ancient books, and the Old Believers and edinovercheskie reprints with these books.

There are two main reasons for the differences in older and novopechatnyh texts:

a) The difference between the originals (originals), with which the translations were made. Lyrics old model was launched Sts. S Cyril and Methodius on samples  VII - VIII  centuries. novopechatnye and transfers made ​​on samples of the XVII century., mostly Venetian edition. This has already been discussed above in connection with the transfer Typikon.

b) the difference between the transfers. Church Slavic language times Sts. Cyril and Methodius profit close to the spoken Slavic language. In the X VII  century. translators could no longer be a "natural sense" of the language - Church Slavic language was already only liturgical, dead in the sense of its colloquial use.

3 Singing.  In the old rite is used solely Znamenny chant in its purest form. Used singing books containing Krukovs notation. In addition, used singing by ear, abbreviated and modified - "on napevke" different places of the banner. Occasionally used "demestvennogo" and "track" singing - a lingering, solemn melody. Have recorded versions of this song, which differ somewhat from those of particular signs and hook system notation. It is known that in ancient times was used is still "a string singing" but "dvuhstrochnikam" and "trehstrochnikam" - now it is not used and is a rarity. This is distinct from polyphony adopted modern European harmony.

Banner was the official song singing Riss Church until the revolution. All official motet editions of St.. Synod contained mainly Znamenny chant with small additions of Kiev and Greek chant. You can bring indirect evidence that partes singing finally replaced znamenny only in the XX century. and not elevated to a fixed pattern, and four-part choirs were rare and found only in large cities. In one of the stories of Saltykov-Shchedrin (1826-1889 gg.) Referred to as a gentleman decided to go into town and wanted to hear there partes and singing. But the chorus went, and he had to "listen to the deacons," ie Znamenny chant. It is also known that the Metropolitan Filaret (Drozdov, 1783-1867 gg.) Was opposed to the introduction of worship partesnogo singing.

On the languages ​​of Church Slavonic and Russian

Printed books, as well as novopechatnye, written in Old Church Slavonic, the language close to modern spoken to him at the time the Slavic languages. Linguistically Slavic and Russian - are two different languages. Slavic language almost 1,000 years older than the Riss and has its own special grammar: syntax and morphology. Riss literary language was formed only by the beginning of X VIII  century. Prior to this, all the official documents in Russia was conducted in the Slavonic language, which has been influenced by Riss language profit they eventually replaced under Peter I. Now, if we compare the Church-Slavic language with Russian, it appears that the Church-Slavic language independent and independent, and the Russian just do not think without the Church Slavonic. The main difference consist in the fact that the Church-Slavic language has grown and belongs to the group of South Slavic languages ​​(together with the Serbian and Bulgarian), and the Russian language - refers to the East Slavic languages. Next, the Russian language has undergone the influence of the Church Slavonic and Church Slavic remained independent and preserved in the church use, though even in early printed books, there are individual light Russianisms.

EXAMPLE I

King James translation of the Lord's Prayer: "Our Father who art in heaven ...".

Church Slavic text: "Our Father, Who art in heaven ..." "Father" - stands in the vocative case, which is in the Russian language does not have; "Ilk" and "Thou" - these words in the Russian language does not have; "Heavens" - the Russian version, "heaven"; "Mere" - sounds like the word Church Slavonic, but in the Church Slavonic language, this word would be "sy".

EXAMPLE  II

Church Slavic: "Lord have mercy"; Lord - vocative.

Russian language: we say, "Lord have mercy" did not hesitate to borrow the word "God" from the Church Slavonic, while correct in Russian would have to be, "Lord have mercy."

EXAMPLE III

Church Slavic: "Lord God" - both words are in the vocative case.

In Russian, without these archaisms, would have to be the "Lord God."

EXAMPLE IV

Instead Slavic "pervoierarse" sometimes found easy Russism "First Hierarch" etc.

Old Believers taken a slightly different pronunciation.  Glagol  "g" is pronounced in the Church Slavonic language in the South-Russian style, with a gasp, "gykaya" like the Latin letter " H ". The letter  is   pronounced as Russian "e", especially preserved in the northern bezpopovtsev-pomortsev. The same letter, and another to write it   pronounced Russian "e" at the beginning of words and after vowels. Letter  yat   pronznositsya kak "e" with a strong softening of the previous consonant, eg   pronounced in Russian as "mne", and   as "mene".

Ancient translations are not as literal as the later. Greater closeness translations X VII  century. the Greek has led to the fact that some of the translations made ​​in violation of the rules of the Slavic language.

EXAMPLE I

Later, a modern translation: "May the Lord save thy people and bless thine inheritance" - a literal translation from the original Greek.

More ancient, old translation: "May the Lord save His people, and bless His property" - is made by the laws of the Slavic language, not blindly copying the Greek original.

EXAMPLE  II

"Thou art the Christ is risen No man but does not believe ..." (Sunday Svetilen) - a new translation done was literally from the Greek, where there is a double negative statement.

Early printed version, "Thou art Christ is risen No man did not unbelievers ..." etc.

Differences statutory

As already mentioned, there is almost no difference. The main differences in the application of the statute. The desire to perform exactly the charter preserved and adherents of the old rite. On the other hand, the old charter was created without the idea of ​​the need complete uniformity. Furthermore, all manuscripts differ slightly. The idea came after uniformity and partly resulted from the introduction of printing. In the old books so often are several options statute without specifying which one is preferable. These places are known and in novopechatnyh books when there are indications of the type: "yn statute ..." or "in the Greek monasteries revere ..." etc. The followers of the new rite has developed its own practice, which is close, but still more different from the instructions Typikon than the Old Believers. Because of differences "on Typicon" is really small, mainly should not talk about the differences "on Typicon", and the difference ritual, from which has developed the distinction of names: new and old rite rite rite proper understanding by liturgical practice.

The main difference - singing: harmonic singing completely replaced znamenny singing in the new rite.

Length of service: if the service takes longer than the Old Believers, it happens from better compliance with the Charter and from reading the teachings. However, there are services that are in the old rite is shorter than in the new rite.

Initial prayer

- In the new rite: "The cry of the priest. Glory to Thee, our God, glory to Thee. O Heavenly King ... ".

- In the old rite (except Matins and Midnight): "The cry. O Heavenly King ... "

Old Believers Matins: "Whoop. Holy God ... "

Old Believers 'Midnight' Whoop. Glory to Thee, our God, glory to Thee for every (3 times). Prayer: O God, cleanse me a sinner ... with 3 bows. O Heavenly King ... "In the old rite of the 9th hour reading taken after the 3rd and 6th hours during Proskomedia a new rite, this practice is much rarer.

In the old rite no service does not start without the so-called "pay-start" (also called "semipoklonnym beginning"):

- God be merciful to me a sinner. Bow.

- Creating me, O Lord, have mercy on me. Bow.

- No number I have sinned, O Lord, have mercy and forgive me, a sinner. Bow.

- It is truly meet ... (Prostration).

- Thank ... (Bow).

- And now ... (Bow).

- Lord, have mercy, Lord have mercy, Lord bless.

- Dismissal. (When the priest makes the dismissal and bowed to the people standing in the church in response to the same bow to no sign of the cross).

At the end of each service to read "Initial Start" (otherwise referred to as "the original bows") that mimic the "pay-in the beginning." Sometimes added a few nods to the Jesus Prayer. Of these "volunteer" is mentioned already in holy. Joseph of Volokolamsk (1439 or 1440-1515 gg.), And in ancient times it was, apparently, private prayer, gradually passed into liturgical practice.

The special features of the ancient practice must also include the fact that the number of prayers nadpisanii does not require that the text of all prayers were completely identical to each other. It came to our days. For example, we say, "Come let us worship, three times," but every single phrase is slightly different from the other. The same can be seen in the case of prayers prep. Ephrem the Syrian: in the place where, according to the new rite read 12 of the same prayers, "God, cleanse us, a sinner" with "methane" in the old rite read different short prayer, but the total number of states 12.

By Sunday Vespers on Typicon can be performed separately from matins. Generally vespers service in the old days were more rare. In the old rite at Sunday Vespers, even if it is done separately from the morning, there is lithium which she sings all the verses for which there was no place in other parts of the service (for example, missing from a holiday or missed Small Vespers). On Sunday morning always 17th Kathisma - Immaculate. As you know, in the winter should be added polyeleos psalms "Praise the name of the Lord ..." In this case, the order polyeleos this:

- Immaculate, troparia on the upright polyeleos, magnification, if it exists.

In practice it is often skipped novoobryadcheskoy blameless and select psalm, from which we obtain:

- Polyelaion, magnification once, without poetry favorite psalm troparia on the upright (without themselves blameless).

In the old rite in practice kept reading patristic teachings. In the new rite of reading were only in the days of Lent in the monasteries. These teachings in the old rite read special chant: "Stateyny poglasitsa." Room to Read:

1 before the Six Psalms at the vigil.

2, and 3 after sedalions on Kathisma;

4 after polyeleos;

5, 6 at the III and VI of the canon of songs.

In practice, not all are read, and 3 or 4 teaching.

In the old rite is no practice to skip kathisma:

In the old rite troparia on God is the Lord (indulgence) is not usually sung and sung only ends troparia the corresponding voice. Actually troparnyh voices singing in the verses there, and chants of "Greek singing" strictly speaking Greek singing have little in common. In the old rite sung troparion before the blessing of breads on the vigil and at the entrance of the liturgy. But their motives are not the oldest, it can be assumed that they began to sing, to give more time to burn incense to the clergy. (In the Old Believers practice in accordance with the strict execution of the statute immediately after lithium clergy enters the altar, and then separate the priest goes to the blessing of the loaves).

In the old rite preserved the general order of singing psalms (Proemial, "Blessed is the man", "Lord I cry" and all the Kathisma at Matins)

- Canonarch proclaims the initial verse;

- Golovschik (sang) the right choir sings the same verse with the refrain;

- Canonarch proclaims the following verse;

- All right choir repeats this verse with the refrain;

further - canonarch;

- Left the choir,

- Canonarch;

- Right choir (alternately) ...

In practice singing without waiting canonarch and canonarch proofread the entire psalm, it turns out a kind of reduction.

In the old rite before the liturgy is always accomplished condensed obednitsy. If the liturgy put antiphons, psalms 102 and then 135 is deducted on obednitsy in accordance with the common desire to miss nothing.

In the liturgy is not sung chant "We have seen the true light ..." (borrowed from the service of Pentecost as the "Heavenly King").

When vespers done separately from Matins, the dismissal is slightly different from the dismissal of Matins.

Heirmos and mayhem canons sung all but strictly Typicon: twice, four times, etc. Comply with the provisions troparia number (usually 14). In addition, each heirmos in znamenny chant has its own melody.

Conclusion

The above examples illustrate the differences fundamental similarity of old and new rites. Church practice of worship always changes a little, but when these changes took place naturally, slowly, over the centuries, the old moribund, and instilled a new painless. Sharp as breaking secular foundations led to the emergence of dissenters.

In addition, you can give a few other examples of changes in liturgical practice, which can be traced in the study of early printed books.

Exclamation: "Through the prayers of our Holy Lord ..." The story is as follows. According to the old books can be traced that cry "For the prayers of our holy fathers ..." on the clock had to submit a bishop. Gradually, in the absence of the bishop, and later in his presence, to proclaim this exclamation became priests. Especially on services in nekafedralnyh churches, but in the presence of the bishop or bishops' chairs and monasteries with the constant presence of the bishop.

Similarly, in an appropriate and where it was possible, the harmonic treatment of the ordinary use of conventional moved into the category of some "exotic" elements of liturgical singing. In ancient times, a similar element was not so much a holiday as everyday life.

A few words about the morning and evening prayers. In the old books say that "If ye proizvolyaet someone from the mobile monk" to add to his usual rule ... and then recorded those prayers, which are now incorporated into the evening prayers. At midnight office also has two prayers that are included later in the morning prayers, but, strictly speaking, a single rank of morning and evening prayers in the old books do not. Thus, the use of the ancient prayers evolved a course of time from what was previously not required and was done but only request a voluntary believer in something recommended for daily execution.

Jesus' prayer before mattered replace rule for the illiterate, but over time their use of old has changed and developed them to a different attitude. Of course, the number of such examples can be replenished.

Written from the words of His Grace Bishop Daniel of Erie, priest Andrei (Kostadis) in the month of August 1996 in Churaevka  Southbury , Connecticut.

Orthodox Russia, 1996, №21

Comments   

# RE: Bishop Daniel: Features two Russian liturgical traditions - monk Nicander 10/09/2014 15:42

Sorry did not explain about the "century, and forever," and about the armpit pads, about "hesychast" hands folded on his chest, about two additives in the Creed, about "Khomov" singing and so on. "Antiquity".

# RE: Bishop Daniel: Features two Russian liturgical traditions - Archpriest Eugene 10/09/2014 15:14

Good article.
pity that Daniel Masters no longer with us, and by recording with him, no longer monk unfortunately ...
How quickly passes our earthly existence ...

# RE: Bishop Daniel: Features two Russian liturgical tradition - Vladimir 09.10.2014 12:37

Service-clear, and you can not pay attention to the baptism of two fingers and a procession in a clockwise direction. You can take them and the saints (as Boyar Morozova), but to give up their famous church after the split .... and do not recognize the Old Believers (St. Seraphim of Sarov, St. John of Kronstadt, etc) it is already too

# RE: Bishop Daniel: Features two Russian liturgical traditions - monk Nicander 10/09/2014 15:38

What do you mean "you can take them saints," You have any idea what kind of fierce scornful men were Morozov Abakum, Nikita, Theodore, and so on. crazy and seduced?