Chlib Dusi

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Hello, all.

I recently acquired a bilingual copy of the Chlib Dusi, which a Rusyn prayer book. This is the Orthodox version, but I know there is a Catholic version too. I don’t know exactly how they differ, but I think not by much.

Anyway, is anyone familiar with this prayer book? I open it, and I see Daily Prayers, Morning Prayers, and Evening Prayers. Does anyone know how these are generally read within Carpatho-Russian tradition?

I am tempted to say that Daily Prayers are read morning and evening, and then appended with either the Morning Prayers or Evening Prayers as appropriate. I assume this usage because the Daily Prayers are made of the standard introductory prayers, Psalm 50, the Creed, etc. The Evening Prayers looks just like a list of standard prayers in the Slavic tradition, sans opening or closing prayers. So, it seems that these should be appended after the Daily Prayers.

The Morning Prayers, however, starts with what seems to be a very brief opening, though not the standard opening for daily prayers. So, I wasn’t sure if it is meant to be said separately from the Daily Prayers. Perhaps the opening of the Morning Prayers is optional? Being omitted if they are read after the Daily Prayers?

Sorry for what may be a foolish question. 😛 I am used to seeing prayer books from the Russian tradition and, to a lesser extent, the Greek tradition. So, I am not very familiar with the Rusyn tradition. It is similar to Russian, but different. My parish is also more according to the Russian tradition, so people there aren’t really personally familiar with Carpatho-Russian tradition either.
 
Zabdi_Premjit said:
Hello, all.

I recently acquired a bilingual copy of the Chlib Dusi, which a Rusyn prayer book. This is the Orthodox version, but I know there is a Catholic version too. I don’t know exactly how they differ, but I think not by much.

Anyway, is anyone familiar with this prayer book? I open it, and I see Daily Prayers, Morning Prayers, and Evening Prayers. Does anyone know how these are generally read within Carpatho-Russian tradition?

I am tempted to say that Daily Prayers are read morning and evening, and then appended with either the Morning Prayers or Evening Prayers as appropriate. I assume this usage because the Daily Prayers are made of the standard introductory prayers, Psalm 50, the Creed, etc. The Evening Prayers looks just like a list of standard prayers in the Slavic tradition, sans opening or closing prayers. So, it seems that these should be appended after the Daily Prayers.

The Morning Prayers, however, starts with what seems to be a very brief opening, though not the standard opening for daily prayers. So, I wasn’t sure if it is meant to be said separately from the Daily Prayers. Perhaps the opening of the Morning Prayers is optional? Being omitted if they are read after the Daily Prayers?

Sorry for what may be a foolish question. 😛 I am used to seeing prayer books from the Russian tradition and, to a lesser extent, the Greek tradition. So, I am not very familiar with the Rusyn tradition. It is similar to Russian, but different. My parish is also more according to the Russian tradition, so people there aren’t really personally familiar with Carpatho-Russian tradition either.
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.

I have read that it is not the same as a Litugikon (Sluzhebnik). Liturgikon has the parts for the clergy. The title means The Soul’s Bread. I have read about this book and see the table of contents, an it appears similar to a prayer book that I have is called Byzantine Book of Prayer, 625 pages.

Of course individuals are free to utilize prayers privately. The Ruthenian and Ukrainian Greek Catholic liturgical rescension dates back to the time of the Council of Florence which was before the changes of Nikon (Russian Orthodox). Therefore they are more like the Greek, with Slavic variations and language.

The private prayers were taken from the monastics and combined with the Divine Liturgy in the Byzantine Synthesis, yielding the current practice of Vespers, Matins, and Divine Liturgy. In monastic situation the faithful may employ the entire Divine Praises which consists of the following (from Metropolitan Cantor Institute):
Code: 
**Vespers** is the solemn evening prayer of the Church which begins the liturgical day. We thank God for the blessing of creation, especially for the gift of light both corporal and spiritual, and ask for pardon for our sins and offenses, and protection throughout the night.
**Compline** is a communal prayer before bedtime.
The **Midnight Office** is a nocturnal vigil, in which we meditate upon the unexpected coming of Christ.
**Matins** is the solemn morning prayer of the Church, an office of supplication, repentence and praise.
The **First Hour**, celebrated after Matins, is the the first of the four daytime Hours; it is followed by:
The **Third Hour**, celebrated at mid-morning.
The **Sixth Hour**, celebrated at noon.
The **Ninth Hour**, celebrated between mid-afternoon and Vespers of the new day.
 
Also, I am looking at the tropars in the book, and I noticed two feasts with which I am not familiar: the Council of the Blessed Virgin and the Feast of the Patrocinium. I couldn’t find them on Google and suspect there must be another name for them.

Does any one know anything about these feast?
 
Zabdi_Premjit said:
Also, I am looking at the tropars in the book, and I noticed two feasts with which I am not familiar: the Council of the Blessed Virgin and the Feast of the Patrocinium. I couldn’t find them on Google and suspect there must be another name for them.

Does any one know anything about these feast?
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Are you translating or transliterating these names?

Could the “Council” of the Blessed Virgin be the Council of Ephesus, which declared her as Theotokos, Mother of God?

Patrocinium means “patronage”, and so without more information it is hard to say whose patronage we are talking about. This could mean something like the patron saint of the parish church, or country, or some other local thing.
 
Elizium23 said:
Patrocinium means “patronage”, and so without more information it is hard to say whose patronage we are talking about. This could mean something like the patron saint of the parish church, or country, or some other local thing.
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Yes, I have been to large family celebrations called a ‘slava’ in remembrance of one’s family patronal saint. Also each parish holds a patronal feast, like St. John the Forerunner parish would celebrate St. John the Baptist’s feast day.
 
Elizium23 said:
Are you translating or transliterating these names?

Could the “Council” of the Blessed Virgin be the Council of Ephesus, which declared her as Theotokos, Mother of God?

Patrocinium means “patronage”, and so without more information it is hard to say whose patronage we are talking about. This could mean something like the patron saint of the parish church, or country, or some other local thing.
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The terms are how the prayerbook translated them.

The Council of the Blessed Virgin is Sobor Presv. Bohorodicy in the Slavonic. It’s tropar refers to Christ being “today incarnate” and this feast is listed right after the Nativity of Christ, so I now think it is probably what is also called the Synaxis of the Most Holy Theotokos, on the second day of Christmas.

As for Patrocinium, I just looked at the Slavonic. It says Pokrov Presv. Bohorodicy. So I guess it is Pokrov (Feast of the Protection of the Theotokos). I didn’t even think to look at the Slavonic before, since I don’t understand Slavonic, but I should have. Even I know what “Pokrov” is. :doh2: The whole “Patrocinium” thing threw me off. Odd translation. 😛
 
Okay, I am back with more questions. 😉

    • Liturgies for various intentions
      This book has a section that lists various intentions for which liturgy may be done, with the appropriate tropar, kondak, prokimen, and prayer for the intetions. Examples of “intentions” are “at times of unceasing rain,” “for the sick,” and “for those traveling.” Are these for celebrations of the Divine Liturgy of St. John Chrysostom? Was (or is) there a local custom among Carpatho-Rusyns of serving Divine Liturgy for a specific “intention” in the same way that Latins have “mass intentions?”
    • Epistle readings
      This section has an epistle reading “for any petition,” as well as six epistle readings “for the dead,” one for each day of the day of the week (sans Sunday). Does anyone have any clue about what these readings are? Are these for some service???
    • Prayers during Liturgy
      These are prayers said during various points of the Divine Liturgy. It seems explanatory what they are, but I am curious about how this might play out in real life. I seemed odd at first that there would be private prayers said during liturgy, instead of focusing on the liturgical prayers, but then I remembered that I heard that in some traditions a substantial number of the priest’s prayers are read silently. I am curious if anyone knows if many of these prayers may have roughly corresponded with “quiet times,” when the priest was silently praying. Here are the times when the prayers are prescribed to be said:
    • At “Glory to the Father…”
    • At “o, Only-Begotten Son…”
    • At “O Holy God…”
    • At the “Cherubic Hymn”
    • At “I believe in One God…”
    • At “Let us lift up our hearts…”
    • At “Take, eat…”
    • At “Drink ye all of this…”
    • At the “Consecration…”
    • At “Meet and right…”
    • At “Our Father…”
    • At “Holies unto the Holy…”
    • At “With fear of God…”
    • At “Let our mouths be filled…”
    • At “Let us go forth in peace…”
    Thanks all, for the help.🙂
 

  1. *]Liturgies for various intentions
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  1. Okay, I deciphered that “liturgy” here refers to a moleben service.

    I am still trying to find out the answers to #2 and #3 though.
 
Zabdi_Premjit said:
Okay, I am back with more questions. 😉

    • Liturgies for various intentions
      This book has a section that lists various intentions for which liturgy may be done, with the appropriate tropar, kondak, prokimen, and prayer for the intetions. Examples of “intentions” are “at times of unceasing rain,” “for the sick,” and “for those traveling.” Are these for celebrations of the Divine Liturgy of St. John Chrysostom? Was (or is) there a local custom among Carpatho-Rusyns of serving Divine Liturgy for a specific “intention” in the same way that Latins have “mass intentions?”
    • Epistle readings
      This section has an epistle reading “for any petition,” as well as six epistle readings “for the dead,” one for each day of the day of the week (sans Sunday). Does anyone have any clue about what these readings are? Are these for some service???
    • Prayers during Liturgy
      These are prayers said during various points of the Divine Liturgy. It seems explanatory what they are, but I am curious about how this might play out in real life. I seemed odd at first that there would be private prayers said during liturgy, instead of focusing on the liturgical prayers, but then I remembered that I heard that in some traditions a substantial number of the priest’s prayers are read silently. I am curious if anyone knows if many of these prayers may have roughly corresponded with “quiet times,” when the priest was silently praying. Here are the times when the prayers are prescribed to be said:
    • At “Glory to the Father…”
    • At “o, Only-Begotten Son…”
    • At “O Holy God…”
    • At the “Cherubic Hymn”
    • At “I believe in One God…”
    • At “Let us lift up our hearts…”
    • At “Take, eat…”
    • At “Drink ye all of this…”
    • At the “Consecration…”
    • At “Meet and right…”
    • At “Our Father…”
    • At “Holies unto the Holy…”
    • At “With fear of God…”
    • At “Let our mouths be filled…”
    • At “Let us go forth in peace…”
    Thanks all, for the help.🙂
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  1. Six readings are for the Memorial Service, not seven, because Sunday is about the Resurrection.

    There are times when the priest offers prayers silently. Usually the faithful are chanting something at that time.

    For the Divine Liturgy of St. John Chrysostom, I made notes for those that you mentioned:
    • At “Glory to the Father…” – this is just prior to the Hymn of the Incarnation
    • At “o, Only-Begotten Son…” – this is the Hymn of the Incarnation (chanted)
    • At “O Holy God…” – Trice Holy Hymn is chanted
    • At the “Cherubic Hymn” – chanted by all
    • At “I believe in One God…” – this is the Symbol of Faith, chanted by all
    • At “Let us lift up our hearts…” – in the Anaphora, response: We lift them up to the Lord.
    • At “Take, eat…” – in the Anaphora, profound bow is made
    • At “Drink ye all of this…” – in the Anaphora, profound bow is made
    • At the “Consecration…” – in the Anaphora (epiklesis), after which a profound bow is made (then or a little later depending on rubrick used).
    • At “Meet and right…” – in the Anaphora (clebrant prays aloud)
    • At “Our Father…” – chanted by all
    • At “Holies unto the Holy…” - At communion, response chanted: One is holy, one is Lord, Jesus Christ, to the glory of God the Father. Amen.
    • At “With fear of God…” - At communion, response chanted: Blessed is he who comes in the name of the Lord. The Lord is God and has revealed himself to us.
    • At “Let our mouths be filled…” – chanted by all
    • At “Let us go forth in peace…” – Ambon prayer, response: In the name of the Lord
 
Thank you for your help, Vico. 🙂
Vico said:
Six readings are for the Memorial Service, not seven, because Sunday is about the Resurrection.
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Ah, okay. So, they are for the panakhida? Is no reading used if a panakhida is on a Sunday then? I can’t recall ever hearing one on Sunday, but perhaps I just haven’t been paying close enough attention. :o
Vico said:
There are times when the priest offers prayers silently. Usually the faithful are chanting something at that time.

For the Divine Liturgy of St. John Chrysostom, I made notes for those that you mentioned:
  • At “Glory to the Father…” – this is just prior to the Hymn of the Incarnation
  • At “o, Only-Begotten Son…” – this is the Hymn of the Incarnation (chanted)
  • At “O Holy God…” – Trice Holy Hymn is chanted
  • At the “Cherubic Hymn” – chanted by all
  • At “I believe in One God…” – this is the Symbol of Faith, chanted by all
  • At “Let us lift up our hearts…” – in the Anaphora, response: We lift them up to the Lord.
  • At “Take, eat…” – in the Anaphora, profound bow is made
  • At “Drink ye all of this…” – in the Anaphora, profound bow is made
  • At the “Consecration…” – in the Anaphora (epiklesis), after which a profound bow is made (then or a little later depending on rubrick used).
  • At “Meet and right…” – in the Anaphora (clebrant prays aloud)
  • At “Our Father…” – chanted by all
  • At “Holies unto the Holy…” - At communion, response chanted: One is holy, one is Lord, Jesus Christ, to the glory of God the Father. Amen.
  • At “With fear of God…” - At communion, response chanted: Blessed is he who comes in the name of the Lord. The Lord is God and has revealed himself to us.
  • At “Let our mouths be filled…” – chanted by all
  • At “Let us go forth in peace…” – Ambon prayer, response: In the name of the Lord
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Thanks. I had been wondering which “Glory to the Father…” was meant, as there are many!
 
Zabdi_Premjit said:
Thank you for your help, Vico. 🙂

Ah, okay. So, they are for the panakhida? Is no reading used if a panakhida is on a Sunday then? I can’t recall ever hearing one on Sunday, but perhaps I just haven’t been paying close enough attention. :o

Thanks. I had been wondering which “Glory to the Father…” was meant, as there are many!
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Not on Sunday, but the readings are not used when the memorial is combined with the Divine Liturgy.
 
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