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II. the GREAT ENTRANCE 1. Liturgy of the Catechumens

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II. the GREAT ENTRANCE 1. Liturgy of the Catechumens Andrei S. Slutskħ 35 II. THE GREAT ENTRANCE 1. Liturgy of the Catechumens AĞ er the Vespers, the ordinance of the Presanctifi ed Liturgy is continued with the Litany of Fervent Supplication (“Let us all say…”). Then, before the Great Entrance, there follow the prayers and the Litany of the Catechumens, Prayers and Litany for those Preparing for Enlightenment (baptism), two Prayers and the Litany of the Faith- ful, and the exclamation, “According to the giĞ of your Christ…” These parts of the ordinance are present already in the earliest Euchologion Barberini 336 (8th C.).93 The specifi c feature of the initial part of the Presanctifi ed Liturgy from the service books of the Old Russian recen- sion is the absence of the Prayer and the Litany for those Preparing for Enlightenment in most manuscripts.94 The Prayer “Manifest your countenance, Master…” and the Litany “As many as are preparing for Enlightenment…” are found in only four out of sixteen manuscripts:95 Sol. 1016/1125, Sof. 519, Syn. 598, and YaMZ 15472.96 In some Greek Euchologia, the Prayer for those Preparing for Enlightenment is either missing, or bears a diě erent name.97 Thus, the Barberini 336 contains the text of the prayers of the Presanctifi ed Liturgy on fol. 37r – fol. 43v, and, separately, the Litanies at fol. 260v – fol. 262r. In the series of prayers, the text of “Manifest your countenance, Master…” is called the Prayer for those Preparing for Enlightenment (ΉЁΛχ ΉϢΖ ΘΓϿΖ ΔΕϲΖ Θϲ Χ·΍ΓΑ ΌЏΘ΍Ηΐ΅ ΉЁΘΕΉΔ΍ΊΓΐνΑΓΙΖ)98 and in the Book for the Deacon it is called “the First Prayer of the Faithful” (ΉЁΛχ Δ΍ΗΘЗΑ ΅’).99 Presum- ably, such a record in the Greek protograph resulted in the fact that the (93) Parenti, Velkovska, L’eucologio Barberini…, 42–48, 310–314. (94) All other Slavonic manuscripts of the Presanctifi ed Liturgy that date to the thirteenth — fourteenth centuries and do not belong to the Old Rus- sian recension, contain both the Prayer and the Litany for those Preparing for Enlightenment. (95) Here we speak about 16, and not 17 manuscripts, since part of the pages from the manuscript O.p. I.4, that contain the ordinance of the Presanc- tifi ed Liturgy, are missing, specifi cally, the pages on which the Litany and the Prayer for those Preparing for Enlightenment might have been wriĴ en. (96) Prayer for those Preparing for Enlightenment is also present in the service book Syn. 604, but the corresponding Litany is absent. (97) ̛̖̏̔̄̌̊̕, ̽ ΏΉ΍ΘΓΙΕ·ϟ΅..., 54, 60. (98) Parenti, Velkovska, L’eucologio Barberini…, 42. (99) Ibid., p. 312. Downloaded from Brill.com09/28/2021 10:50:59AM via free access 36 Scrinium V (2009). Symbola Caelestis service book Syn. 604 contains only the Prayer for those Preparing for Enlightenment, and the Litany for those Preparing for Enlightenment is missing. With all that, the Litany of Peace for the Faithful (“Again and again, in peace let us pray to the Lord...”) is shown twice in the text of the Liturgy: the fi rst time aĞ er the Prayer for those Preparing for Enlightenment, and then, at its usual place aĞ er the Prayer for the Faithful. Another specifi c feature of the initial part of the Liturgy is the pres- ence of two additional petitions in the initial Litany of the Liturgy of the Catechumens in the manuscripts Sof. 525, Syn. typ. 40: ùå ìîëèNñß çà ðàáè¶ ¶ìcðê: èùå ìîëèìñß ÿæå é õTý êëèð € (fol. 85r in the Syn. typ. 40). The second of these petitions, which is absent in the modern service, is also present in the Syn. 598. In addition, aĞ er the exclamation “For you, O God, are merciful…” that fi nishes the fi rst Litany, the Syn. typ. 40, l. 85 contains a short Litany for the Dead with a regular exclamation ÿêî òû pñè ãTè ïîêîè ¶ æèâîòü €. 2. Prayers of the Great Entrance All service books of the Old Russian recension contain a reference to the singing of the Hymn “Now the hosts of heaven invisibly worship…” during the Great Entrance. Most manuscripts provide only the open- ing words, while the full text is contained only in the Sof. 525 and Syn. typ. 40. We should note that there exists some archaeological material, containing the text of “Now the hosts of heaven invisibly worship…” from the same period as the service books of the Old Russian recension. This is the fragment of old frescoes from two churches, of St. Clement and of the Savior, discovered in the last century during the excavations in Staraya Ladoga.100 The modern Slavonic text of “Now the hosts of heaven invisibly worship…” has a lexical diě erent reading from the Greek text: “fear—love.” The manuscripts Sof. 525 and Syn. typ. 40, following the Greek original, include the reading “fear,” as well as the service books Q.p. I.68, +orovi² 7, and the inscription from Staraya Ladoga.101 Howev- er, the reading “love” was already quite widespread in the fourteenth (100) ʃ. ɯ. ɩʇɧʃɮɯʃɩʍʇɫ, ɧ˕ˠʺ˓ˏ˓ʶˆˣʺ˖ˊˆʺ ˆ˖˖ˏʺʹ˓ʵʲˑˆˮ ʵ ʈ˘ʲ˕˓ˇ ʁʲʹ˓ʶʺ 1886–1887 ʶʶ. (ʈʲˑˊ˘-ʆʺ˘ʺ˕ʴ˙˕ʶ, 1887). (101) On the inscription, see: ʊ. ɪ. ʇʅɳɮɯʈʊɪɯʃʈɼɧʠ, ʊˆ˔˩ ˫˔ˆʶ˕ʲ˟ˆˣʺ- ˖ˊˆˠ ˘ʺˊ˖˘˓ʵ ʵ ˑʲʹ˔ˆ˖ˮˠ ɮ˕ʺʵˑʺˇ ʇ˙˖ˆ XI–XV ʵʵ. (ʃ˓ʵʶ˓˕˓ʹ, ɼˆʺʵ, ʁʲʹ˓- ʶʲ, ɫʲˏˆˣ), Die Slawischen Sprachen 28 (1991) 122–124; ʅʃɧ ɳɯ, ɩ˓ʶ˓˖ˏ˙ʾʺʴˑ˩ʺ ˘ʺˊ˖˘˩ ʵ ˢʺ˕ˊ˓ʵˑ˓ˇ ˫˔ˆʶ˕ʲ˟ˆˊʺ ʹ˕ʺʵˑʺˇ ʇ˙˖ˆ, ɪˆ˄ʲˑ˘ˆˑ˓˕˓˖˖ˆˊʲ 1 (1995) 303–311. Downloaded from Brill.com09/28/2021 10:50:59AM via free access Andrei S. Slutskħ 37 century service books, for example, in the O.p. I.48, De²ani 119–123, Krušedol Zh IV64. According to the modern service books, the Great Entrance begins with burning incense at the Holy GiĞ s. While burning incense, the priest recites Psalm 50.102 The publisher of the Greek texts Muraitis re- fers to the Codex of the turn of the thirteenth–fourteenth centuries, Si- nai 971, as the earliest Euchologion mentioning the reading of Psalm 50 at the Great Entrance of the Presanctifi ed Liturgy,103 but the reference to Psalm 50 can be found in all the manuscripts of the Old Russian recension, which confi rms the antiquity of pronouncing this Psalm at the Great Entrance. In the Euchologia of the twelĞ h century from the National Library of Athens ́ 662 and ́ 713, there are instructions for not pronouncing the “Cherubim prayer,” that is, the prayer, re- quired for reading during the Great Entrance at the Liturgy of John Chrysostom. However, a number of Euchologia contain a contrary indi- cation. In particular, the manuscript of the thirteenth century Sinai 982 cites the fi rst words of this prayer “No one bound by worldly desires and pleasures is worthy...” during the Great Entrance of the Presanctifi ed Liturgy.104 A rubric with the same content is present in the service book of the Old Russian recension Syn. 598: ìîM. âú ¶éàJ ñëÓF. íèêòî æå äîñòî¶íú ñâßçàâøaèñ (fol. 61v).105 The instruction on including the prayer from the Liturgy of John Chrysostom into the ordinance of the Great Entrance during the Presanctifi ed Liturgy corresponds to the general trend of (102) ʕˆˑ ɩ˓ʾʺ˖˘ʵʺˑˑ˩ˮ ˏˆ˘˙˕ʶˆˆ ʆ˕ʺʾʹʺ˓˖ʵˮ˧ʺˑˑ˩ˠ ɮʲ˕˓ʵ ʵ˓ ʈʵˮ˘˙˭ ˆ ɪʺˏˆˊ˙˭ ʕʺ˘˩˕ʺʹʺ˖ˮ˘ˑˆˢ˙, in: ʈˏ˙ʾʺʴˑˆˊ, ˣ. 2 (ʂ˓˖ˊʵʲ, 1991) 425. (103) ̛̖̏̔̄̌̊̕, ̽ ΏΉ΍ΘΓΙΕ·ϟ΅..., 75. (104) Ibid. (105) Slavonic service books of the thirteenth–fiĞ eenth centuries, in addi- tion to “No one bound by worldly desires and pleasures is worthy...,” contain the instructions on reading the Prayer “O God, siĴ ing on the Cherubim and Glorifi ed by the Seraphim...” (Khlud. 117, Uvar. 46, Syn. typ. 40, Syn. typ. 43 and others, see, p. 39), as well as the Prayer “Master and Lord, who visit us in mercy and com- passion…” (Q.p. I.67, see, p. 41). at the Great Entrance. The edition of ̛̖̏̔̄̌̊̕, ̽ ΏΉ΍ΘΓΙΕ·ϟ΅..., mentions six Greek manuscripts of the Presanctifi ed Liturgy, that have the Prayer “Master and Lord, who visit us in mercy and compassion…” (see, note 116). In the Greek Euchologia, the Prayer “O God, who in mercy and compassion hast looked upon our humility…” from the Liturgy of Basil the Great can be found in the Sinai 971 (13th–14th C.), and the Philotheos Monastery on Mount Athos ́ 177 (1332) — see: ɮʂɸʊʇɸɯɪʈɼɸɹ, ʅ˔ˆ˖ʲˑˆʺ ˏˆ˘˙˕ʶˆˣʺ˖ˊˆˠ ˕˙ˊ˓˔ˆ˖ʺˇ…, ˘. 2, 250, 270. Downloaded from Brill.com09/28/2021 10:50:59AM via free access 38 Scrinium V (2009). Symbola Caelestis introducing liturgical elements from the Liturgy of John Chrysostom and Basil the Great into the Liturgy of the Presanctifi ed GiĞ s, already noted by Uspensky. 106 The manuscripts Khlud. 117 (fol. 48v – fol. 49r) and Uvar. 46 (fol. 82v – fol. 83r), and the service books of the Old Russian recen- sion Syn. typ. 40 (fol. 88v – fol. 89r) and Syn. typ. 43 (fol. 69r – fol. 69v) contain the Prayer at the Great Entrance “O God, siĴ ing on the Cheru- bim and Glorifi ed by the Seraphim...,” made by the priest. This prayer is not found in other manuscripts of the Presanctifi ed Liturgy of the thirteenth–fiĞ eenth centuries.107 We do not know Greek manuscripts of the Presanctifi ed Liturgy that contain the Prayer “O God, siĴ ing on the Cherubim and Glorifi ed by the Seraphim...” However, this Prayer can be found in the Greek texts of the rite of Tritekti (ΘΕ΍ΘνΎΘ΋),108 that has disappeared now, as well as in the texts of the First Hour of the “asma- tiki akolouthia” (έΗΐ΅Θ΍Ύχ ΥΎΓΏΓΙΌϟ΅), both in Greek and Slavonic sources.109 In the service book Syn.
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