The textbook by T. L. Mironova was formed on the basis of many years of experience in teaching the Church Slavonic language in the Orthodox Church of St. Tikhon Humanitarian University and on Training courses Department religious education and catechesis of Russian Orthodox Church. It contains Church Slavonic grammar, exercises and tests for each topic, a dictionary for educational texts. Intended for secondary and high school students educational institutions, both secular and ecclesiastical, the manual will be useful for those who are mastering ecclesiastical Slavic language independently, strives to better understand the Holy Scriptures and Orthodox worship. The 3rd edition, substantially revised and expanded, was prepared within the framework of the Russian State Library"Book in the space of culture."

CHURCH SLAVIC LANGUAGE AND THE WAY OF KNOWING GOD.
When opening a grammar in order to learn the Church Slavonic language from it, you need to know about the most important properties this language, inseparably associated with the Russian Orthodox Church. The word of a living language - English, Russian, Chinese, any - carries the energy of action. And therefore any name is not only and not so much a combination of sounds and grammatical structure. Any name contains a meaning that allows you to influence a person just by what is pronounced.

A story about bright people and their good deeds, a pure word, not clouded by doubt, irony, skepticism, leaves a person with a feeling of purity, so warm summer rain washes dusty window glass. An evil word inevitably gives rise to a feeling of catastrophe in a person’s soul, aggravating it with the burden of evil influence. The word, therefore, is the deed. Since ancient times, people have used this property in religious and magical rites, creating good and evil with words.

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• Course program, To the textbook by A.N. Sakharova, K.A. Kochegarov “Fundamentals of the spiritual and moral culture of the peoples of Russia. Fundamentals of religious cultures of the peoples of Russia", 4th grade, Kochergina V.A., 2012

Explanatory note

In memory of Nina Pavlovna Sablina

“N.P. SABLINA belonged to that small flock that stands in the Name of the Word. Candidate philological sciences, associate professor, teacher with forty-five years of experience, all her life she cared about the restoration of Russian linguistic culture, the highest and nourishing part of which is the living Church Slavonic language.” (Irina Rubtsova)

Our conscience will torment us for a long time:
They didn’t know, they didn’t save...
The Lord takes the best to heaven
From the sinful suffering earth.
And death suddenly, like a mine,
The breath of life was interrupted.
Equal to the Apostles Nina
She probably called her sister.
And now she flies above us,
Her soul is pure as snow...
Look: it sparkles like a flame,
The edge of the verbal saber. (Tatiana Egorova)

“Linguistics is of exceptional importance for the development of the mind,” said Professor Archpriest V.V. Zenkovsky. In the popular imagination, literacy has always been seen as the key to the Divine Scripture, with special attention to the study of the Church Slavonic language in its rural school addressed by the great teacher S.A. Rachinsky.

Among the reasons allegedly preventing modern people to attend Divine services is often called “incomprehensibility” of the liturgical language. We also have to explain to the children why the Church still prays on this ancient language, and why it should be studied.

The Church Slavonic language was never spoken; it was created by the holy brothers of Thessaloniki specifically for communication with God, as a language elevated above worldly vanity, the language of Divine services and communication with God. To refuse it would mean to greatly impoverish ourselves, to trivialize our communication with God.

It is impossible to appreciate the beauty and poetry of the Church Slavonic language if you don’t understand it at all, but for this you have to work hard. Convincing children of the need to study the Church Slavonic language, we present a well-known argument - no one has any objections to the need to know English language for professional growth. Likewise for spiritual growth knowledge of the sacred language, the language in which the saints prayed, is required in order for us to join in their spiritual experience.

In class, on the advice of N.P. Sablina, we give examples of how, say, the familiar exclamation “Let’s get out there!” would sound. on modern language- "Attention!". This usually makes children smile and convinces them that there is no need to rush into translating the service into a modern language.

Speaking about the need to teach the Church Slavonic language, Ph.D. Zhuravlev V.K. believes that our children’s mastery of the Church Slavonic language is their churching, their introduction to the Temple. He notes that “from time immemorial, Russian children learned to read from the Psalter and the Book of Hours,” but then “as a result of the seventy-year reign of the atheistic regime, the Church Slavonic language was expelled from the public education system... Clergymen and shepherds were killed in order to “scatter the flock. And somewhere there are lambs roaming - Russian kids. But we have the sacred horn, the Church Slavonic language. He will lead the Russian children to the Temple of God. And may Holy Rus' rise again!”

Svirepova O.V., teacher of Church Slavonic language courses at the Serpukhov deanery,

Zakharova L.A., director of the Vertograd Sunday school

Educational and thematic plan

Part 1. Church Slavonic Namebook. 4th grade (10-11 years old)

Part 2. Basics of Church Slavonic literacy. 5th grade (11-12 years old)

Lesson 1. Openwork superscript
Lesson 2. Words under titles
Lesson 3. Letter Numbers
Lesson 4. Alternating consonants.
Lesson 5. Vocative case
Lesson 6. Disagreement.
Lesson 7. Verb “To be”
Lesson 8. Reading rules. Psalm 1.
Lesson 9. Personal pronouns 1st and 2nd person
Lesson 10. Personal pronouns 3rd person
Lesson 11. Psalm 90. Reading
Lesson 12. Psalm 33. Reading
Lesson 13. Psalm 50. Reading
Lesson 14. Glagolitic and Cyrillic
Lesson 15. Test

4 667

The textbook is intended for students of Orthodox higher and secondary theological educational institutions, including correspondence students, and can also serve as a convenient tool for everyone who wants to study the Church Slavonic language on their own. Among educational texts- morning and evening prayers, psalms included in church services, the entire Gospel of Matthew, the canon and akathist to the Mother of God.

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Introduction - 8
Proclamation before the Holy Gospel (“Proclamation” by Constantine the Philosopher) - 30
Lesson 1 1. Features of the Church Slavonic alphabet - 33
2. Superscripts - 38
3. Consumption capital letters - 40
4. Punctuation marks - 41
5. Pronunciation rules - 41
6. Digital values letters - 43
Application. About church reading - 45 Lesson 2 1. First declension of nouns (main type). Hard and soft options - 49
2. Declension short adjectives masculine and neuter - 51
3. Conjugation of verbs in the present (future simple) tense - 53
4. Verb conjugation be in the present tense - 54 Lesson 3 1. Declension of nouns with stems g, k, x - 55
2. Mixed type first declension - 56
3. Features vocative case first declension nouns - 57
4. Past tense. Aorist - 57
5. Declension of personal pronouns az, You and reflexive pronoun to myself- 59 Lesson 4 1. Second declension of nouns - 60
2. Declension of short adjectives feminine - 62
3. Declension of third person pronouns - 63
4. Declension full adjectives - 65
5. Perfect - 66 Lesson 5 1. Third declension of nouns - 70
2. Possessive adjectives - 71
3. Archaic verb conjugation - 73
4. Word order in simple sentence - 74
5. Abstract collective meaning of the neuter plural form of full adjectives without a defined word - 74
6. Dative accessories - 75 Lesson 6 1. Declension of the pronoun that - 77
2. Aorist from stems to consonant (continued) - 78
3. Archaic aorist on – t - 80
4. Dative with infinitive - 80
5. Meaning hedgehog before the infinitive - 81 Lesson 7 1. The influence of the third declension on the first - 85
2. Imperfect - 86
3. Active present participles - 87
4. Continuous forms of pronouns with prepositions - 89 Lesson 8 1. Imperfect (continued) - 92
2. Active past participles - 93
3. Fourth declension of nouns ( general characteristics) - 94 Lesson 9 1. Imperfect of verbs with an infinitive stem in – And– - 97
2. Active past participles from verbs with the infinitive stem ending in -i- - 97
3. Verbs with suffix – Well– - 98 Lesson 10 1. Indeclinable adjectives - 102
2. Adjectives ending in – sk– - 102
3. Subjunctive mood - 103 Lesson 11 1. Influence of the lost declension on the first declension - 108
2. Double accusative (Actisativus duplex) - 108
3. Passive participles - 110 Lesson 12 1. Some other features of the first declension - 120
2. Features of the second declension - 121
3. Dative independent (Dativus absolutus) - 122 Lesson 13 1. Imperative mood - 128
2. Design Yes+ present (future simple) tense - 129
3. Izhe with participle and other parts of speech - 131 Lesson 14 1. Imperative mood (continued). Archaic features in imperative mood - 154
2. Fourth declension. Plural masculine and neuter - 155
3. Plusquaperfect - 157
4. Comparative degree adjectives - 157 Lesson 15 1. Fourth declension of nouns. Feminine words - 168
2. Comparative degree of adjectives (continued) - 169
3. Dative with infinitive (continued) - 170
4. Accusative with infinitive (Accusativus cum infinitivo) - 171 Lesson 16 1. Features of numerals - 180
2. Future tense - 181
3. Descriptive Forms times - 182
4. Pleonasm - 183 Reading texts Gospel of Matthew - 194
From the service of the Presentation of the Lord - 260
Psalm 136 - 261
Stichera and troparia from the Lenten Triodion - 262
From the Saturday Akathist service - 264
Synaxarion of Saturday Akathist - 275
Song of praise to St. Ambrose, Bishop of Milan - 279
Following the holy and saving passion of our Lord Jesus Christ - 280
Canon on the Crucifixion of the Lord and on Lamentation Holy Mother of God - 297
Canon of Holy Saturday - 302
Easter canon and stichera of Easter, Catechetical Sermon of St. John Chrysostom - 309
Stichera and troparia from the Colored Triodion - 317 Appendices Russian translation of psalms included in the textbook - 323
Use of the letter yat - 345
Numerals, cardinal and ordinal - 348
Words found under titles - 349
Months. Days of the week - 351
Tables - 351
Sources of quotes - 360
- 362

Preface

“Sing to our God...sing wisely.”
(Ps. 46:7-8)

Church Slavonic language- our precious national treasure. This is the language in which Holy Rus' has been offering its prayers to God for a thousand years.

“This is not an exaggeration: “Holy Rus'”... The dark years of religious deafness and blindness have passed and sunk irrevocably into history, when these wonderful words reprimanded with an ironic, wry smile... - wrote the wonderful Russian scientist Ivan Alexandrovich Ilyin in the 30s of the 20th century, working in exile for the revival of Russia. “The Russian intelligentsia is learning and learning to pronounce them differently - with deep feeling, wholeheartedly and sincerely: with the heart, and the mind, and the lips, and the will...”*

* About darkness and enlightenment. Book of art criticism. Bunin - Remizov - Shmelev. – Collection Op. T. 6. Part 1. M, 1996, p. 388.

The Church Slavonic language sounded for centuries for generations of our ancestors, and it was originally native to them, it had the same grammatical structure and almost identical vocabulary, and only small South Slavic features in the sound of common Slavic roots and some bookish turns of phrase, not characteristic of living speech, which appeared under the influence of Greek syntax, distinguished it from the Old Russian language. First book language Slavs, it also became the first Russian literary language, style Old Russian language, intended for worship and spiritual books. True, it contained a whole layer of new words created by our first teachers during their translation activities, but these words, created from Slavic material, soon became familiar to the ear.

Now we find in the Church Slavonic language much that reveals to us the history of the Russian language and explains its features. The closest (3) connection between the Russian literary language and the Church Slavonic language is obvious. “We Russians,” wrote academician P. A. Lavrov, “were especially strongly enriched with elements of the Church Slavonic language, because, having accepted it as a book language, we inextricably united it with our native language in our literary language, and there is no other Slavic language in which At present, there were as many Old Slavonic elements remaining as in ours.”* One can rightfully see in the Russian literary language the only direct heir to the ancient Church Slavonic (Old Church Slavonic) language of Saints Cyril and Methodius. This is one of the the most important reasons for us to preserve the ancient liturgical language, contrary to the tendency towards the spread of liturgical use national languages in other Slavic Churches (Serbian, Bulgarian, Macedonian).

* P. A. Lavrov. Materials on the history of occurrence Slavic writing. L., 1930, p. III.

The Church Slavonic language is in many ways understandable even without special education when a believer reverently listens to it. However, over time, the living Russian language, changing, moved further and further away from the former grammatical structure, and the language, with which, in Lomonosov’s words, “the Russian Church is decorated,” kept its ancient appearance, only slightly adapting it to the living, changing linguistic element. Liturgical books and Holy Scripture became increasingly difficult to understand. In the 19th century, the task of improving Church Slavonic translation was recognized as necessary by many outstanding church leaders, among whom were such authorities as St. Philaret of Moscow and St. Theophan the Recluse.

The 20th century confessor, Saint Athanasius (Sakharov), wrote about the same thing in 1955: “... I passionately love our Octoechos, Triodi, Menaions - I admire their poetry, I admire the depth of their content, I am touched by their edification”*.

* Letter from L.I. Sinitskaya dated October 8, 1955 - “Prayer will save you all.” Materials for the biography of St. Athanasius, Bishop of Kovrov. M., 2000, p. 441.

“Correcting church books is an urgent matter. It is necessary not only for the Orthodox to be touched at least incomprehensible words prayers. It is necessary that the mind does not remain fruitless... And I think that in the present church ruin we are to blame for a significant (4) share in that we did not bring our wondrous worship, our wonderful chants closer to the mind of the Russian people.”*

However, none of the holy fathers of the Russian Orthodox Church was a supporter of translating the divine service into Russian*. Worship can become more understandable in various ways. First of all, if we keep in mind people newly entering the Church, who often complain about the complete incomprehensibility of what they hear, real churching is necessary, that is, frequent attendance at church, participation in its sacraments, and fulfillment of its instructions. Nothing can replace our personal labor in this. A believer and churchgoer begins to understand a lot, but not everything. Completeness of understanding, to the extent that it depends on language (we are not talking here about the depth of understanding of spiritual truths, which is a gift of grace), will require an in-depth study of the language itself.

* Proof of the impossibility of such a replacement is not only unsuccessful attempts translation, but also - artistically - very successful, such as, for example, the translations of psalms by S. S. Averintsev (Selected Psalms. M., 2005). Their perception requires no less preparation than for the Church Slavonic text - only in a different, secular cultural tradition, and you still can’t do without comments and interpretation.

By studying grammar and expanding the range of reading Slavic texts, knowledge of the language can be brought to high level, when little remains unclear. And this little can be explained, if necessary, by experts by turning to the Greek originals - after all, when reading in Russian, we are sometimes forced to resort to dictionaries and reference books. Lasting results can be achieved precisely by studying the internal structure of the language, and not by just reading Russian translations, despite the fact that the Slavic text remains a kind of rebus in the mind. Therefore, editions of prayers and chants in Slavic, together with Russian translation, published at the beginning of the 20th century and republished now, can only be useful as aids for understanding the meaning individual texts when studying grammar, but not instead of it.

At the beginning of the 20th century, there were disputes between bishops about whether the divine service should be translated into Russian*. Similar experiences practiced by the Renovationists in the early 20s, but this sharply alienated believers from them, and they were forced to return to the Slavic (5) language. The outcome of the discussion was summed up by life itself. Let us also cite here the testimony of S. A. Volkov, who was a student at the Moscow Theological Academy in 1919.

* See: A. G. Kravetsky, A. A. Pletneva. History of the Church Slavonic language in Russia. (End of XIX-XX centuries). M, 2001, p. 61-73.

On the evening of April 11 (24), 1919, one of the blasphemous acts was committed new government- opening of the relics of St. Sergius of Radonezh.

“The next day I woke up to the thunderous ringing of all the Lavra bells. They rang with a polyeleous ringing, as if on the most big holidays. Hastily dressed, I hurried to the Lavra.

From the small chapel standing on the square near the Red Trading Rows... to the Trinity Cathedral itself, there was a line of four people wanting to venerate the relics and look at them for the first time in their lives. People walked slowly, and when I approached the cathedral, there seemed to be no way to enter it. Two Lavra monks... took me through the southern entrance near the Serapion Chamber and put me in the place usually occupied by the hieromonk on duty at the relics. Everything was clearly visible from here.

All the chandeliers in the cathedral were burning. On a huge candlestick in front of the shrine, an unquenchable flame burned: burned out candles were continuously replaced with new ones. Father Vassian (Pyatnitsky, later bishop. - A.V.) spoke about the martyrdom of the Saint with inspiration and strength, and crying and sobs were heard in the crowd here and there. Then a prayer service to Sergius began. In the choirs, together with the monks, choirs of boys sang, and the “rejoicings” in the akathist, the troparion to the Saint and some prayers were sung by all those present...

Involuntarily I remembered those writers and even clergy who argued that the Slavic language is incomprehensible and alien to the people, that spoken Russian should be introduced into worship... What a mistake! What ignorance of the soul of the Russian people! These women and men, these boys and girls, and especially the old men and women - perfectly understood the Church Slavonic language of worship, with the exception of individual words. They became acquainted with it in schools, studied it during frequent and diligent visits to church, and during their wanderings to holy places. And they sang sacred words with love and fervor, sounding so sublime and soulful...

However, now, as I write these lines*, everything has completely changed:

*Memoirs were completed in the mid-60s of the 20th century.

not only the people, but also educated philologists, who now teach (6) Russian language and literature in secondary schools and universities, will probably not be able to read and translate the most simple texts prayers. But is it possible that ignorance, which spread almost by force with the separation from school education Church, and with it - everything historical heritage of the Russian people, connecting them with the Slavic peoples, can serve as an argument in favor of eradicating culture in general?..”*

* S. A. Volkov. The last ones are at Trinity. Memories of the Moscow Theological Academy (1917-1920). M.-SPb., 1995, p. 214-215.

Sad irony rhetorical question is now obvious to many. Our time is the time of restoration of the destroyed walls, the time of collecting the surviving remnants of former wealth. But we also have the duty of increasing what we have saved. Our church people, now universally literate, must bring intelligent singing to God. Home reading of the Gospel in Slavonic, which was once customary in Russian families, can again return to use, at a new, higher level - with a full understanding of what is being read. And the fact that those who have learned to read the Gospel in Slavic will not want to return to reading it in Russian translation is proven by many examples. The Optina elder Barsanuphius once named the Slavic translation in a conversation with his spiritual children Holy Scripture a majestic royal palace, and Russian in comparison with it is an ordinary house (not because, of course, the Russian language itself is poor, but because this is the historically established division of spheres of use between it and the Church Slavonic language). Russian literary language, and even him high style, saturated with Slavicisms, belongs to secular literature, and believers, deeply rooted in the Orthodox tradition, cannot help but feel its inappropriateness in worship.

Let us look at the study of grammar, like any study of sciences, according to the behest of our great compatriot Mikhail Vasilyevich Lomonosov - as “an exercise in which beauty and importance, taking away the feeling of painful labor, encourages with a certain sweetness” *.

*A word about the benefits of chemistry. - Works by M. V. Lomonosov. T. 4. St. Petersburg, 1898, p. 273.
God bless!

Methodological note for the teacher

This textbook is practical guide for the study of the Church Slavonic language, which developed over the years of teaching by the author (1995-2005) at the Orthodox St. Tikhon's Theological Institute (now the Orthodox St. Tikhon's University for the Humanities).

The textbook includes everything you need to move on to further independent reading after mastering it. The main attention is paid to the features of Church Slavonic grammar in comparison with Russian, and the development of text understanding skills. The presentation is designed for minimal knowledge linguistic terminology(within school curriculum). Information from the history of the language given when explaining grammar is not required for memorization by non-philological students. On the contrary, the teacher can provide additional historical and linguistic material to philologists.

The textbook is intended for teaching the language within one academic year, with two lessons per week (four academic hours), but with more homework it can be learned even with fewer classroom sessions. In the first semester, the first twelve lessons are studied. In addition to the reading material given in each lesson, five to seven chapters of the Gospel of Matthew should be read by the end of the first semester. Several chapters are read in class with the necessary grammatical analysis. The rest - home reading during the academic year. The lesson material can be divided into two or three lessons, reading texts are assigned at home and then read in the classroom. Lessons 13-16 and all reading texts are studied in the second semester.

It is advisable to correlate the texts being read with church calendar. If Easter is early, then it is better to read the hours after Bright Week, first analyzing the Easter chants. Before fasting, Psalm 136 is read, along with some troparia and stichera from the beginning of the Lenten Triodion. During Great Lent, the akathist to the Mother of God (for Saturday akathist), the service of Great Heel, the canon called “The Lamentation of the Mother of God,” and the canon of Great Saturday are read.

Church Slavonic language. Mironova T.L.

M.: International Foundation of Slavic Literature and Culture, 2008 - 302 p.

The book is dedicated to Protestantism, a branch of Christianity that is now professed throughout the world. Why did Protestants, or, as they called themselves, “Evangelical Christians,” never, in all six hundred years of their history, want to belong to one church, under the leadership of one high priest? Why, deeply devoted to the ideals of Christ, did they treat memory completely differently from Catholics and Orthodox Christians? Mother of God? Why do they consider the incorruptible relics of saints and the earthly beauty of icons to be shameful “idolatry” for a Christian? Why in Russia a considerable number of people did not persecute foreign preachers, but became “Stundists”, risking their lives for the sake of new faith? The answer to these questions is given by the doctrine of Protestants - members of the Lutheran, Reformed, Anglican, Baptist and many other churches. The book reveals the ideological principles of Protestantism, the features of its dogma, cult, ethics, as well as its fascinating story. The book is intended for students and teachers humanitarian universities, as well as everyone interested in the history of religion and culture.

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CONTENT
Introduction
Church Slavonic language and the path of knowledge of God
Lesson 1
§1. Church Slavonic alphabet
§2. Difficulties of the Church Slavonic alphabet
Lesson 2
§1.How to read Church Slavonic
§2. Superscripts
§3. Titla, paerok
§4. Image of numbers in Church Slavonic graphics
Lesson 3
§1. Words of the Church Slavonic language, their origin and meaning
§2. Changing the meanings of Church Slavonic words in Russian
§3. Sound features of Church Slavonic words
Lesson 4
NOUN.
§1. Grammatical properties of a noun
§2. Changing nouns by number
§3. Changing nouns by case
§4. Types of noun declension
Lesson 5
NOUN
§1. First declension of nouns
§2. Second declension of nouns
§3. Alternation of consonants in declension of nouns
Lesson 6
NOUN
§1. Third declension of nouns
§2. Fourth declension of nouns
Lesson 7
PRONOUN
§1. Pronoun and its meanings
§2. Personal pronouns of the 1st and 2nd persons and reflexive pronoun soda
§3. 3rd person personal pronouns
§4. Pronouns IZHE, EZHE, IAZHE
Lesson 8
ADJECTIVE
§1. Grammatical properties of the adjective
§2. Declension of short adjectives
§3. Declension of full adjectives
§4. Degrees of comparison of adjectives
Lesson 9
NUMERAL
§1. Numeral name and its meanings
§2. Declension of cardinal numbers
§3. Evasion of ordinal numbers
ADVERB
§4. Adverb and its meanings
Lesson 10
VERB
§1. Grammatical properties of the verb
§2. Verb in present and simple future tense
§3. Archaic conjugation verbs
§4. Verb in complex future tense
Lesson 11
VERB
Verb in past tense
Verb in aorist
Difficult cases of aorist conjugation
Verb in the imperfect
Lesson 12
VERB
§1. Verb in perfect
§2. Verb in plusquaperfect
§3. Verb in the imperative mood
§4. Verb in the desired mood
§5. Verb in subjunctive mood
Lesson 13
COMMUNION
§1. Grammatical properties of participle
§2. Declension active participles present time
§3. Declension of active past participles
§4. Declension passive participles present and past tense
Lesson 14
SIMPLE SENTENCE
§1. Subject and predicate
§2. Minor members offers
§3. Dative independent
Lesson 15
COMPLEX SENTENCE
§1. Compound Sentences
§2. Complex sentences
§3. Subordinate goals in Church Slavonic
§4. Subordinate clauses in Church Slavonic
Tests
Test No. 1
(lessons 1,2,3)
Test No. 2
(lessons 4, 5,6, 7)
Test No. 3
(lessons 8,9,10,11)
Test No. 4
(lessons 12,13,14,15)
Dictionary
List of recommended literature