Part 1
# Book of Needs of the Holy Orthodox Church : $b with an appendix containing offices for the laying on of hands ### By Russkaia pravoslavnaia tserkov
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BOOK OF NEEDS.
BOOK OF NEEDS OF THE HOLY ORTHODOX CHURCH WITH AN APPENDIX CONTAINING OFFICES FOR THE LAYING ON OF HANDS.
DONE INTO ENGLISH BY G. V. SHANN.
LONDON: DAVID NUTT, 270 STRAND. 1894.
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, _Trébnik_, 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 translation of a portion of the service book entitled, _Chinóvnik archieréiskaho svyashtshennosloujéniya_, or, _Office book of the bishop’s holy service_, namely, that pertaining to the laying on of hands.[1]
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 1890.
The omissions, made under competent advice, in the translation of _Trébnik_ are as follows,
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 confessional, and instructions concerning the imposition of penance, as explained in foot-notes at pages 49 and 51.
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.[2]
It should be understood that the originals are books for the use of those who are conversant 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.
_Aër._ 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 consecration 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 distribution was known under the term _Agape_, _i.e._, Love-feast.
_Axios._ Worthy. An exclamation, referring to the candidates, used at ordinations.
_Canon._ An ecclesiastical composition, commemorative 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._ 1-19). II. The song of Moses in Deuteronomy (_chap. xxxii._ 1-43). 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._ 9-20). VI. The prayer of Jonas (_chap. ii._ 2-9). VII. The prayer of the Three Children (_Daniel iii_). 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 _Troparia_, 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, 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 ecclesiastically 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 _Hypacoë_, frequently occurring after Ode iii, 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 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 confess thee: Lord, in thy kingdom O remember me.
(_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. Behold, 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. The normal form of these is as follows,
_The great Ectenia, called also the Ectenia of peace._
In peace let us pray to the Lord. _Response._ Lord, have mercy, _and so after the succeeding rogations_. For the peace that is from above, and for the salvation of our souls, let us pray to the Lord. For the peace of the whole world, the good estate of the holy churches of God, and for the union of them all, let us pray to the Lord. For this holy temple, and for them that with faith, piety, and fear of God enter into it, let us pray to the Lord. For the most holy Governing Synod, and for our Metropolitan, _name_, for our Archbishop, or Bishop, _name_, _according to the eparchy_, for the honourable presbytery, the diaconate in Christ, and for all the clergy and the laity, let us pray to the Lord. _Here follow rogations for the Emperor and the Imperial Family, mentioning them by name._ To aid them and to subdue under their feet every enemy and adversary, let us pray to the Lord. For this city (_if it is monastery_, For this holy habitation), for every city and country, and for them that in faith dwell therein, let us pray to the Lord. For healthiness of weather, for plentifulness of the fruits of the earth, and for peaceful times, let us pray to the Lord. For them that voyage, that journey, that are sick, that are suffering, that are in bonds, and for their salvation, let us pray to the Lord. _Here are inserted additional rogations for special circumstances._ For our deliverance from all affliction, passion, and want, let us pray to the Lord. Help us, save us, have mercy on us, and keep us, O God, by thy grace. Commemorating our most holy, most pure, most blessed glorious Lady, the God-bearing Ever-virgin Mary, together with all the Saints, let us commend ourselves, and one another, and all our life to Christ our God. _Response._ To thee, O Lord. _Exclamation by the priest._ For to thee is due all glory, honour, and Worship, to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages. _Response._ Amen.
_The little Ectenia._
Again and again in peace let us pray to the Lord. Help us.... Commemorating.... _as in the great Ectenia, with a varying exclamation_.
_The Ectenia of earnest prayer._
Let us all say with our whole soul, and with our whole mind let us say, _Response_. Lord, have mercy. O Lord almighty, O God of our fathers, we pray thee, hear, and have mercy. _Response._ Lord, have mercy. Have mercy upon us, O God, according to thy great mercy, we pray thee, hear, and have mercy. _Response._ Lord, have mercy, _three times; and so after the succeeding rogations, the next being for the Emperor and the Imperial Family, mentioning them by name. Then the Synod, the Metropolitan, and all sorts and conditions of men, and those especially for whom the occasion serves are mentioned, and the Ectenia is concluded by the priest with the exclamation_, For thou art a merciful and man-loving God, and to thee we ascribe glory, to the Father, and to the Son, and to the Holy Ghost, now and ever, and to ages of ages. _Response._ Amen.
_The Ectenia of supplication._
Let us fulfil our supplication to the Lord. _Response._ Lord, have mercy. Help us, save us, have mercy on us, and keep us, O God, by thy grace. _Response._ Lord, have mercy. That the whole day may be perfect, holy, peaceful, and sinless, let us ask of the Lord. _Response._ Vouchsafe, O Lord, _and so successively_. An angel of peace, a faithful guide, a guardian of our souls and bodies, let us ask of the Lord. Pardon and forgiveness of our sins and iniquities, let us ask of the Lord. What is good and profitable for our souls, and peace for the world, let us ask of the Lord. That the remaining time of our life may be accomplished in peace and repentance, let us ask of the Lord. A christian end of our life, painless, unashamed, peaceful, and a good answer at the fearful judgment-seat of Christ, let us ask. Commemorating.... _as before written, with an exclamation, or_, Having prayed.... See page 69.
_Epigonation._ A lozenge shaped ornament, worn by bishops and archimandrites, suspended from the girdle and resting upon the knee. It signifies a spiritual sword, with which the wearers should defend those committed to their charge.
_Epitrachelion._ The priest’s stole.
_Exapostilarion._ A verse said or sung before the psalms of praise (Psalms cxlviii, cxlix, and cl). Some derive the term from the verse being sung by one of the clergy who is sent out of his place in the choir into the middle of the church to sing it; but others from it being a verse substituting a more ancient series of verses (Lucerns), in which the Lord is prayed to send forth light unto us.
_Hypacoë._ A term implying that the verse bearing its name should be listened to with particular attention.
_Icos._ A stanza. See Canon.
_Idiomelon (pl. Idiomela)._ A verse that is of its own mode, _i.e._, one not composed upon an _Irmos_, or model.
_Irmos (pl. Irmi)._ See Canon.
_Kathisma._ A verse during the singing of which it is permitted to sit.
_Omophorion._ The bishop’s pall.
_Orarion._ The deacon’s stole.
_Phelonion._ A vestment or cope.
_Prokimenon._ A verse, taken from the psalms, sung before the reading of an appointed epistle. With this is conjoined another verse, and the mode of saying and singing these is as follows. The reader says the prokimenon, and the choir repeats the same. Then the reader says the conjoined verse, and the choir again sings the prokimenon. Finally the reader says half the prokimenon, and the choir sings the remaining half.
_Sloujébnik._ The service book containing the prayers said by the priest and deacon at Vespers, Matins, and Liturgy.
_Stasis._ A subdivision of the psalter. The whole psalter is divided into twenty sections, and each of these is subdivided into three parts.[3]
_Sticharion._ A tunicle.
_Stichera._ Ecclesiastically composed verses, usually conjoined with verses selected from the psalms.
_Theotokion._ A verse addressed to the God-bearing Virgin.
_Tone._ The ecclesiastical tones are eight in number, and are based upon the ancient classical modes, namely, the Dorian, Phrygian, Lydian, and Ionian for tones i to iv, and the minors of these for tones v to viii. The Slavonic, Greek, and Gregorian tones correspond thus,
_Slavonic._ _Greek._ _Gregorian._ I. I. I. II. II. III. III. III. V. IV. IV. VII. V. I minor. II. VI. II minor. IV. VII. Grave. VI. VIII. IV minor. VIII.
_Trisagion._ The thrice-holy hymn, the words of which are as follow,
Holy God, holy mighty one, holy immortal one, have mercy upon us, sung three times.
When sung in a more solemn manner at the Liturgy and other offices before the reading of the epistle and gospel the mode is thus,
Holy God, holy mighty one, holy immortal one, have mercy upon us. _Three times._
Glory to the Father, and to the Son, and to the Holy Ghost, both now and ever, and to ages of ages. Amen.
Holy immortal one, have mercy upon us.
(Dynamis.)
Holy God, holy mighty one, holy immortal one, have mercy upon us.
At Easter, Pentecost, Christmas, and Epiphany, on the day before Palm Sunday, on Holy Saturday, and at Baptisms, this hymn is superseded by the following,
As many as have been baptized into Christ have put on Christ. Alleluia. _Three times._
Glory to the Father.... _ending_, to ages of ages. Amen.
Have put on Christ. Alleluia.
As many as have been baptized into Christ have put on Christ. Alleluia.
See pages 35 and 167.
_Troparion._ A verse that is composed (_lit._ turns) upon a model. See Canon. The term has also a wider signification, and is used to indicate the principal commemorative verse for any festival or occasion, and as such is referred to in the text as “the troparion for the day.”
NOTE II. EXPLANATORY OF ABBREVIATIONS.
The abbreviations found in the text, and not explained in Note i, are,
I. Blessed be our God....
II. Blessed be the kingdom....
III. Trisagion. O most holy Trinity.... Our Father.... For thine is the kingdom....
IV. _Glory. Both now._
V. The more honourable than the cherubim....
VI. Now dismiss thy servant, O Master.... Pages 11 and 126.
VII. O come, let us worship.... _thrice_. Pages 46, 83, 123, and 128.
VIII. It is very meet.... Pages 51, 92, and 136.
IX. Alleluia, _thrice_. Pages 83 and 145.
X. Have mercy upon me, O God.... Page 85.
XI. Holy God.... Pages 138, 141, 164, 169, 220, and 224.
XII. Having seen the resurrection of Christ, we adore.... Pages 166 and 167.
XIII. Blessed art thou, O Lord: O teach me thy statutes. The angelic counsel was amazed.... Page 167.
XIV. Glory to God in the highest.... Vouchsafe, O Lord.... Page 198.
XV. It is a good thing to give thanks unto the Lord.... Page 207.
XVI. _The irmi of the great canon_, A help and protection.... Page 208.
XVII. Thou who man-lovingly in depth of wisdom.... We have thee as a fortress and a haven.... Page 209.
XVIII. God is the Lord, and hath manifested himself unto us.... Page 225.
XIX. Hear us, O God our Saviour, thou hope of all the ends of the earth.... Page 238.
XX. Blessed be the name of the Lord.... Page 253.
XXI. Forgive, remit.... Page 11 Appendix.
XXII. And may the mercies.... Pages 11 and 12 Appendix.
These written at length are as follows, the first five being of frequent occurrence,
I and II. The priest’s initial blessing, Blessed be our God, always, now and ever, and to ages of ages. _Response._ Amen. And, Blessed be the kingdom of the Father, and of the Son, and of the Holy Ghost, now and ever, and to ages of ages. _Response._ Amen.
III. Holy God, holy mighty one, holy immortal one, have mercy upon us, _three times_. Glory to the Father, and to the Son, and to the Holy Ghost, both now and ever, and to ages of ages. Amen. O most holy Trinity, have mercy upon us: O Lord, cleanse our sins: O Master, forgive our transgressions: visit us. O Holy One, and heal our infirmities, for thy name’s sake. Lord, have mercy, _three times_. _Again_, Glory to the Father ... ages of ages. Amen. _The Lord’s prayer, ending_, deliver us from evil. _Priest._ For thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Ghost, now and ever, and to ages of ages. _Response._ Amen.
IV. Glory to the Father, and to the Son, and to the Holy Ghost.
Both now and ever, and to ages of ages. Amen.
V. The more honourable than the cherubim, and incomparably more glorious than the seraphim, who didst bear without corruption God the Word, thee, verily the God-bearing one, we magnify.
VI. _Nunc Dimittis._
VII. O come, let us worship God our King.
O come, let us worship, and fall down before Christ God, our King.
O come, let us worship, and fall down before Christ himself, our King and God.
VIII. It is very meet to bless thee, the God-bearing one, the ever blessed, the entirely spotless, and the Mother of our God. The more honourable than the cherubim, and incomparably more glorious than the seraphim, who didst bear without corruption God the Word, thee, verily the God-bearing one, we magnify.
IX. Alleluia, alleluia, alleluia, glory to thee, our God. _Three times._
X. Psalm 50.
XI. See Trisagion. Note i.
XII. Having seen the resurrection of Christ, we adore the holy Lord Jesus, who alone is without sin. Thy cross, O Christ, we worship, and sing and glorify thy holy resurrection; for thou art our God, we know none other beside thee, we call upon thy name. O come, all ye faithful, let us adore Christ’s holy resurrection; for by the cross great joy is come into all the world. Ever blessing the Lord, we sing his resurrection; for, enduring crucifixion, death by death he overthrew.
XIII. Blessed art thou, O Lord: O teach me thy statutes.
The angelic counsel was amaz’d, seeing thee number’d with the dead, thee, Saviour, who hast overthrown the might of death, hast raised Adam with thyself, and freed all from hades.
Blessed art thou, O Lord....
Why, O disciples, do ye mix the myrrh with pitying tears? exclaim’d the angel standing nigh the grave to them that bore the myrrh. See ye the grave, and understand; for risen from the grave the Saviour is.
Blessed art thou, O Lord....
They that bore myrrh made haste at early morn lamenting to thy grave, but an angel stood before them, and he said, The time for lamentation is gone by, weep not, but tell the resurrection the apostles.
Blessed art thou, O Lord....
The ointment-bearing women as they came with myrrh unto thy grave, O Saviour, wail’d; but an angel spake with them, and said, Why reckon ye the living with the dead? for he is risen from the grave as God.
Glory to the Father....
Let us adore the Father, and his Son, also the Holy Ghost, the Holy Trinity in substance one, exclaiming with the seraphim, Thou holy, holy, holy art, O Lord.
Both now and ever....
Thou, Virgin, who didst bear the Giver of life, hast Adam ransomed from sin, and Eve hast given joy instead of grief; for he that was made flesh of thee, the God and man, hath them that fell from life restored thereunto.[4]