CONCLUSION

Let us return to the question posed at the beginning of our work: what determines the set of psalms included in the Six Psalms? If we are looking for a formal-logical explanation, then the answer may be as follows: this is precisely the sequence of psalms which, possessing the features indicated in the Explanatory Typikon, fits best into the composition of Matins. The prayerful mood, the content of the Psalms, their interconnectedness, stylistic homogeneity and internal dynamism – all this remarkably conveys the state of transition from Vespers to Matins, from the time of the Old Testament to the New Testament. But why these Psalms and not others? After all, many Psalms satisfy the above requirements, so that if we were to go through the Psalter in the versions of the "Six Psalms," we would get not one, but many solutions. There can be only one answer: the author of the Six Psalms was led by the Holy Spirit. As an inspired creation, the Six Psalms include much more than what the human mind can grasp. It prepares us to meet Christ. This key idea of the Six Psalms permeates all its content, including the symbolism of the divine services. In the Six Psalms, everything is not accidental. The Psalmist David and the historical events reflected in the Psalms prefigure Christ the Savior and the events of His earthly life. The messianic theme in the Six Psalms is a concise description of the Savior's sufferings on the Cross, His death and resurrection. The Six Psalms speak of the Church of Christ, of the saving sacraments established by Christ. In its spiritual and moral understanding, the Six Psalms are a brief exposition of the foundations of Christian asceticism: it shows the path to Christ. The laws manifested in the composition of the Six Psalms are spiritual laws that the Christian soul, which personifies the entire Church of Christ, follows in its movement towards Christ. During the reading of the Six Psalms, the soul of each worshipper passes this path and, in joyful expectation of salvation, opens up to meet the Coming Saviour, of Whom the Church solemnly proclaims: "God the Lord hath appeared unto us, blessed is He who cometh in the name of the Lord!"

LITERATURE

[1] Skaballanovich M. Tolkovyy typikon [Tolkovyy typikon]. Kiev, 1913.

[2] Commentary on Shestolsalmie. Moscow, 1996.

[3] P. V-sky. The Meaning and Composition of the Six Psalms / ZhMP, No10, 1968.

[4] All-Night Vigil. Liturgy. Moscow, 1982.

[5] Uspensky N. D. Rite of All-Night Vigil in the Orthodox East and in the Russian Church // Bogoslovskie trudy, coll. 18. Moscow, 1978.

[6] Вишняков Н., свящ. О происхождении Псалтири. СПб., 1875.

[7] Евфимий Зигабен. Толковая Псалтирь. Киев, 1882.

[8] Афанасий Великий, свт. Творения, т. IV, М., 1902.

[9] Толковая Библия. Стокгольм, 1987.

[10] Иоанн Златоуст, свт. Беседы на псалмы. М., 1860.