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Book of Needs of the Holy Orthodox Church

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Book of Needs of the Holy Orthodox Church This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com OOK OF NEEDS HARVARD COLLEGE LIBRARY s I V BOOK OF NEEDS. HOL' BOOK OF NEEDS OF THE HOLY ORTHODOX CHURCH WIIH AN APPENDIX CONTAINING OFFICES FOR THE LAYING ON OF HANDS. Done into English BY G. V. SHANN. LONDON : DAVID NUTT, 270, STRAND. 1894. , . 3 ,>. MAY :,,,; !p/ V -I /^HARVARD^ UNIVERSITY! LIBPAR.Y - 21 1974 TO HIS EXCELLENCY C.P.POBEDONOSTZEFF, CHIEF-PROCURATOR OF THE MOST HOLY GOVERNING SYNOD OF RUSSIA, THESE TRANSLATIONS ARE INSCRIBED. PREFACE. The following pages contain a translation, with some omissions, of the Slavonic service book entitled, Trebnik, or, Book of Needs, so called, because it contains the provision for that which is spiritually needed by a Christian from the cradle to the grave. To this is added, as an appendix, a trans lation of a portion of the service book entitled, Chinovnik archiereiskaho svyashtshennosloujiniya, or, Office book of the bishop's holy service, namely, that pertaining to the laying on of hands.* The original used for the translation of the first named work is an edition published in Moscow in the year 1882, and that for the portion of the second, one published in the same city in the year 1 890. The omissions, made under competent advice, in the translation of Trebnik are as follows, * The office for the laying on of hands of a bishop is not found in the book here mentioned, and consequently no translation of this office will be found in the present work. I. The entire of the epistle and gospel lessons, these being indicated by their initial and concluding words only, with one exception, namely, in the office of the sanctification of water on the festival of the Epiphany, where the lessons from the prophecy being written at length those of the epistle and gospel are made to correspond. II. Questions asked of penitents in the con fessional, and instructions concerning the im position of penance, as explained in foot-notes at pages 49 and 5 1 . III. Some prayers for various occasions which are not of general interest (chapters xxii, xxiii, xxx, xxxi, xxxii, xxxiv, xxxv, xxxvi, xxxvii, xxxviii, xxxix, xl, and xli). IV. Extracts from the Nomocanon (chap. xlii), many of which refer to obsolete heathen customs and habits, and all need the living voice of the pastors of the church for their proper present application. V. The Kalendar and the Paschal Tables (chapters xliii and xliv), these having been given in the translator's former work, Euchology, published in Kidderminster in the year 1891.* * This work also contains the troparia for the day and other matter not written at length in the text of the present one. PREFACE. IX It should be understood that the originals are books for the use of those who are con versant with the order of the church service, and that, for that reason, many abbreviations appear in them, well known prayers, verses, etc. being indicated by initial words only, or by ecclesiastical terms. As these abbreviations have been imitated in the translations, some notes are given, which, it is hoped, may remove most of the obscurities, which, to the general reader, might appear to pervade the work. G. V. SHANN. Oldswinford, Epiphany, 1894. NOTES. NOTE I. EXPLANATORY OF ECCLESIASTICAL TERMS. Aer. The external veil which is used to cover both chalice and paten. Antidoron. That which remains of a Prosphora (loaf of oblation) after the portion for conse cration has been cut from it. This remainder is given to communicants (together with wine and warm water) immediately after the holy sacrament, and is also distributed to those of the congregation who are not communicants at the end of the Liturgy instead of the holy gifts themselves, and, for that reason, it is called Antidoron. In the primitive church its distri bution was known under the term Agape, i.e., Love-feast. Archpriest. A Bishop. Axios. Worthy. An exclamation, referring to the candidates, used at ordinations. Canon. An ecclesiastical composition, com memorative of any given festival or occasion, consisting of nine spiritual songs, according to the number of the degrees of the incorporeal hosts, based upon these nine scriptural odes, or prayers, I. The song of Moses in Exodus (chap. xv. i-ig). II. The song of Moses in Deuter onomy (chap, xxxii. i -43^. This song, being- indicative of God's judgment against sinners, is sung only in penitential seasons, hence a Canon usually lacks the second Ode, the third following immediately on the first. III. The prayer of Anna (1 Kings ii. 1-10 ). IV. The prayer of Abbacum (chap. iii. 2 ad fin.). V. The prayer of Esaias (chap. xxvi. g-zo). VI. The prayer of Jonas (chap. ii. z-g). VII. The prayer of the Three Children (Daniel Hi). VIII. The song of the same ( Benedicite). IX. The song of Zacharias (Benedictus), preceded by that of the Virgin (Magnificat). Every Ode in a Canon is preceded by a verse called Irmos, itself being the rhythmical model of the verses that follow, which are called Tfoparia, because they turn upon a model. The Irmos however is frequently omitted, or is sung only before .Odes iii, vi, and ix (as also after these). See pages 210, 214, and 218. A refrain pervades all the Odes. See pages 129, 183, and 209. The refrains for the Canons at pages 85 and 145 are not expressed in the text, but these are respectively, " Have mercy upon me, O God, have mercy upon me," and, " Rest, O Lord, thy sleeping servant's soul." The refrain is sung or said between every verse except the last two, " Glory to the Father, and to the Son, ,' NOTES. XIII and to the Holy Ghost," being prefixed to the last but one, and "Both now and ever, and to ages of ages. Amen " to the last, which last is always addressed to the God-bearing Virgin. Sometimes, e.g., in penitential seasons, the verses of the Odes are sung together with those of their scriptural prototypes, and the rubric then indicates to how many of these verses, counting backwards from the last, the ecclesi astically composed ones are to be subjoined. Thus at page 128 the Canon is directed to be sung to vi, i.e., six verses (counting backwards) of the scriptural prototype in each Ode ; but in this case, if so sung, the refrain would be omitted. A Canon is moreover usually divided into three parts, the division taking place after the third and sixth Odes, a verse called Kathisma, or one called Hypacoi, frequently occurring after Ode hi, and one called Condakion, followed by one or more called Icos (pl. Icosi) after Ode vi. Sometimes an epistle and gospel lection occurs after the Condakion and Icos. See page 167. Finally, it is to be remarked that an Ectenia (q v.) usually follows Ode iii (before the Kathisma), Ode vi (before the Condakion and Icos), and Ode ix. Cherubic Hymn. The song sung at the great Introit in the celebration of the Liturgy, when the prepared gifts are solemnly carried from the Prothesis (table of oblations) through the church to the altar. The words of the ancient song XIV NOTES. accompanying this rite are as follows, Let all mortal flesh be still, and let it stand in fear and awe, and think of nothing earthly to itself, because the King of kings and Lord of lords approacheth to be slain, and given for the faithful's food. (Here the procession takes place.) Him do precede th' angelic choirs, with all their principals and powers, the cherubim of many eyes, and the six-winged seraphim, who shade their faces and sing forth the song, Alleluia, alleluia, alleluia. These words however are now only sung on Holy Saturday, and, except on that day, and on Holy Thursday, and at the Liturgy of the Presanctified, are substituted by the following, dating from the time of Justinian, We, who the cherubim in mystery represent and sing the song thrice-holy to the quickening Trinity, should put away now every care of life, ( The procession.) That we the King of all things may receive, who borne in is on spears by angel ranks unseen. Alleluia, alleluia, alleluia. On Holy Thursday the words are, Of thy mysterious supper, Son of God, me a communicant accept to-day ; for I thy mystery to thy foes will not betray, nor give to thee a kiss as Judas did ; but, as the thief, I will con fess thee : Lord, in thy kingdom O remember me. NOTES. XV ( The procession.) Of thy mysterious supper . ... the whole again, concluding with the thrice sung Alleluia. And at the Liturgy of the Presanctified, Now serve the heavenly powers unseen with us ; for, lo, the King of glory cometh in. Be hold, the mystic sacrifice, that perfected hath been, is borne in on the spears. (The procession.) Let us draw near with faith and love, that we of life immortal may partakers be. Alleluia, alleluia, alleluia. Condakion. A short verse expressing the purport of any given festival or occasion. See Canon. Dismissal. The concluding words of an office. A full form of these is given at page 222, but in other places, when they are expressed at all, it is in a more or less fragmentary manner. Ectenia. A form of prayer consisting of a number of rogations with responses. There is a great, and a little Ectenia, an Ectenia of earnest prayer, and one of supplication.
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