Worship in the Church is conventionally divided into two types: public and private. Public worship is performed according to the rule of the Church set forth in the Typikon. It covers the divine services of the daily, weekly and annual cycle. At first, private worship was an integral part of public worship, but then it became a separate divine service. This can be said of all the Sacraments, except the Sacraments of the Priesthood and the Eucharist.

Therefore, the Liturgy, according to the program of the 4th grade of the MDS, purposefully studies the rites of the Sacraments and rites set forth in the Trebnik, the Episcopal Official, in the Rites of the Unfaithful to the Orthodox Catholic Eastern Church, and in the book "The Sequence of Prayer Hymns."

In the exposition of all types of divine services, historical information is given about the establishment of rites, the development of their ritual side, as well as the structure of the structure and symbolic meaning of the rites of each rite.

Chapter I Public and Private Worship

Public worship covers the range of services performed during the day, week, month and year. The plenitude of the members of the Church participates in it, coming to numerous churches. At the center of these services is the Divine Eucharist. All other services: Vespers, Compline, Midnight Office, Matins, the Hours with the included commemorations of the saints and great feasts celebrated on each day, spiritually prepare the members of the Church for worthy participation in the Eucharist.

Private worship stands out from this whole circle of worship, taking into account the personal needs of each Christian and adapting to the environment and possibilities of each person's life. This type of worship encompasses the Sacraments and rites of the Church, during which the pastor has to individually influence the life of each believer, bringing him God's blessing and spiritually renewing him.

1. Periods in the History of Divine Services of the Russian Church

The history of divine services in our Church is divided into several periods and is under the continuous influence of Greek worship. A systematic indication of the order and manner of performing church services is found in the church service book, called the Typikon, or Ustav.

For the first time, the church rule was inscribed on a letter by the Monk Sava the Sanctified in the VI century and received the name of the Palestinian, or Jerusalem. The original rule of Sava was lost during the invasion of Chosroes into Palestine. Saint Sophronius, Patriarch of Jerusalem, restored the Jerusalem rule, supplemented in the eighth century by the labors of the Monks John of Damascus and Cosmas of Mayum. In this form, the ustav soon came into use in the Greek churches and especially in the Studite monastery in Constantinople. In this monastery it was again replenished by the hymns of Mitrophanes, Anatolius, Theodore the Studite himself, his brother Joseph, Theophanes the Inscribed, Joseph the Hymn-Writer, and Gregory, Metropolitan of Nicomedia. Of the subsequent additions to the ustav, the most remarkable were those made in the tenth century by the monk of the monastery of St. Sava, Mark, later bishop of Idrut. He introduced into the rule the rules on the hymns of the Greek Church, compiled in the ninth and tenth centuries, and determined the order of divine services in cases where several feasts fell on the same day. In subsequent times, Nikon of Montenegro (eleventh century) and Philotheus, Patriarch of Constantinople (fourteenth century) worked on the elaboration of the church rule. Some articles of the Philotheus Ustav were also included in the Slavic copies of the Ustav.2

In addition to the Jerusalem rule, another rule - the Studite one - had an influence on the development and formation of liturgical and disciplinary orders. This rule owes its origin to the Monk Theodore the Studite (d. 826), abbot of the Studite monastery, founded in the middle of the fifth century. After the death of the Monk Theodore, his rule was briefly written down by an unknown person in the interval between the half of the ninth and the half of the tenth century.

The Ustav of Athanasius the Athonite (d. 980) included the studio recording in a revised and supplemented form. In the middle of the XI century,

a new recording of the Studite rule, known under the name of the rule of Patriarch Alexis. This rule was written for the Dormition Monastery, founded by this patriarch near Constantinople. The Ustav of Patriarch Alexis has not come down to us in the original, but has been preserved in several later Slavonic copies. The oldest of them is the synodal copy of the XII century. From the statute of Patriarch Alexis, lists were made for other monasteries. From Constantinople, the Studite rule passed to Athos and Southern Italy. In the Russian Church, the Studite rule was introduced by St. Theodosius of the Caves around 1070 in the Kiev-Pechersk Lavra, from where it spread to other monasteries with some changes. This rule was kept in practice until the middle of the fourteenth century, when it began to give way to the rule of Jerusalem. The Studite rule differed from the Jerusalem and other rules of monastic life. The service according to the Studite rule was shorter and not as solemn as according to the Jerusalem rule.3

In the fifteenth century, the Jerusalem rule finally supplanted the Studite one. For Russia, the Jerusalem Ustav was translated under the name "The Eye of the Church" by the Monk Athanasius, the founder of the Vysotsky Monastery, during his residence in Constantinople at the end of the fourteenth and beginning of the fifteenth centuries. The lists of the statutes were modified and supplemented with services to Russian saints; Greek rites were adapted to the conditions of Russian life.