The Divine Liturgy is the most important service. Divine Liturgy: what is it and what rites are associated with it

Life in the Church is a gracious communion with God - love, unity and spiritual path to salvation. Not everyone knows what a liturgy is.

The Divine Liturgy is more than prayer. It is an action both general and personal. The liturgy includes a structure that includes prayers and readings from pages of holy books, festive rites and choral singing, in which all parts are tied together. Understanding worship requires spiritual and intellectual effort. Without knowledge of the rules, regulations and rules, it is difficult to experience a new, wonderful life in Christ.

History of the Divine Liturgy

At the hour of the main and most important service for believers, the Sacraments of the Eucharist, or. sacrament of communion done for the first time by our Lord Himself. This happened on Maundy Thursday before his voluntary ascension to Golgotha ​​for our sins.

On this day, the Savior gathered the apostles, raised a eulogy to God the Father, blessed the bread, broke it and distributed it to the holy apostles.

committing Sacraments of Thanksgiving or Eucharist, Christ commanded the apostles. They spread the covenant around the world and taught the clergy to perform the liturgy, which is sometimes represented by mass, since it begins at dawn and is served until noon, before dinner.

Eucharist- this is a Bloodless sacrifice, because Jesus Christ brought a blood sacrifice for us on Calvary. The New Testament abolished the Old Testament sacrifices, and now, remembering the sacrifice of Christ, Christians offer God a bloodless sacrifice.

The Holy Gifts symbolize the fire that burns sin and filth.

There were cases when spiritual people, ascetics at the hour of the Eucharist saw the manifestation of heavenly fire, which descended on the blessed Holy Gifts.

The origin of the liturgy is the Sacrament of Great Holy Communion or the Eucharist. Since ancient times, it has been called the liturgy or the common service.

How the main liturgical rites were formed

The rite of the Divine Liturgy was formed not at once. Starting from the second century, a special observance of each service began to appear.

• At first, the apostles performed the Sacrament according to the order shown by the Teacher.
• During the time of the apostles, the Eucharist was combined with the meals of love, during the hours at which the faithful ate food, prayed and were in fraternal communion. The breaking of bread, communion was performed after.
• Later, the liturgy became an independent sacred action, and the meal was performed after a joint ritual action.

What are the liturgies

Different communities began to lay down liturgical rites in their own image.

The Jerusalem community served the Liturgy of the Apostle James.

In Egypt and Alexandria, they preferred the Liturgy of the Apostle Mark.

In Antioch they celebrated the Liturgy of the Holy Enlightener John Chrysostom and St. Basil the Great.

The same in meaning and original meaning, they differ in the content of the prayers that the priest pronounces during the consecration.

The Russian Orthodox Church celebrates three types of liturgy:

Saint of God, John Chrysostom. It takes place on all days except the Great. John Chrysostom shortened the prayer appeals of St. Basil the Great. Gregory Dvoeslov. Saint Basil the Great very much asked the Lord for permission to celebrate the Divine Liturgy not according to the prayer book, but in his own words.

After spending six days in fervent prayer, Basil the Great was granted permission. The Orthodox Church celebrates this liturgy ten times a year:

• When Christmas is celebrated and at Holy Baptism on Christmas Eve.
• In honor of the celebration of the memory of the saint, which takes place on January 14th.
• On the first five Sundays of Lent before Easter, on Great Maundy Thursday and Great Holy Saturday.

The Divine Liturgy on the Holy Presanctified Gifts, composed by St. Gregory the Dialogist, is served during the hours of Holy Forty Days. According to the rules of the Orthodox Church, Wednesday and Friday of Great Lent are marked by the liturgical rules of the Presanctified Gifts, which are consecrated on Sunday during Communion.

In some areas, Orthodox Churches serve the Divine Liturgy to the holy Apostle James. It takes place on October 23, the day of his memory.

The central prayer of the Divine Liturgy is the Anaphora or a repeated petition to God to perform a miracle, which consists in the application of wine and bread, symbolizing the Blood and Body of the Savior.

"Anaphora", translated from Greek, means "exaltation". During the pronunciation of this prayer, the clergyman "lifts up" the Eucharistic Gift to God the Father.

There are a number of rules in Anaphora:

1. Praefatio is the first prayer, which contains thanksgiving and glorification to God.
2. Sanctus, translated saint, the anthem "Holy ..." sounds.
3. Anamnesis, in Latin, remembrance means, here the Last Supper is remembered with the fulfillment of the secret words of Christ.
4. Epiclesis or invocation is the invocation of the Gifts of the Holy Spirit upon the lying ones.
5. Intercessio, intercession or intercession - prayers are heard for the living and the dead, remembrance of the Virgin and saints.

In large churches, Divine Liturgy takes place daily. The duration of the service is from one and a half to two hours.

Liturgies are not held in next days .

Celebration of the Liturgy of the Presanctified Gifts:

• Preparation of the substance for the creation of the Eucharist.
• Preparation of believers for the Sacrament.

The performance of the Sacrament, or the act of consecrating the Holy Gifts and Communion of the faithful. The Divine Liturgy is divided into three parts:

• the beginning of the sacrament;
• liturgy of catechumens or unbaptized and penitents;
• liturgy of the faithful;
• Proskomidia or offering.

Members of the first Christian community brought bread and wine themselves before the Liturgy for the Sacrament. The bread that believers eat during the celebration of the liturgy is called in church language prosphora, which means offering. Currently in Orthodox church The Eucharist is celebrated on prosphora, which is prepared from yeast dough kvass mix.

Sacraments

In the sacrament of the proskomedia, five prosphora are used in tribute to the memory of the miracle of feeding 5,000 people by Christ.

For communion, one "lamb" prosphora is used, and the proskomidia is done at the beginning of the rite in the altar while reading the hours. The proclamation “Blessed be our God also”, which precedes 3 and 6 hours, is associated with the coming of the Holy Spirit to the apostles, the crucifixion and death of the Savior Christ.

The third hour is the initial exclamation of the proskomedia.

Liturgy of the Hours

The Divine Liturgy of the Hours is a prayer that is said on behalf of the entire People of God. Reading the prayer of the hours is the main duty of the priests and those who must pray for the prosperity of the Church. The Liturgy of the Hours is called the voice of the Teacher Christ. Every believer should unite in choral laudation which in the liturgy of the Hours is continually raised up to God. According to church traditions, the Liturgy of the Hours is not obligatory for parishioners, but the Church advises the laity to participate in the reading of the Liturgy of the Hours or read the Hours on their own according to the prayer book.

Modern church practice suggests that in the Third and Sixth hours of the reading, the priest performs a proskomedia on the altar.

The proskomedia is an important and basic component of the Divine Liturgy; it is celebrated on the altar, because the Gifts of consecration carry a special symbolic meaning.

The priest with a copy cuts a cubic shape from the middle of the Lamb prosphora. The carved part is called the Lamb and testifies that the Lord, as the Lamb immaculate in his essence, laid himself to the slaughter for our sins.

The preparation of the Gifts has several main meanings:

• Memories of the birth of the Savior.
• His coming into the world.
• Golgotha ​​and burial.

The prepared Lamb and the parts that are taken out of the other four prosphora signify the fullness of the heavenly and earthly Church. The cooked Lamb relies on a golden platter, a paten.

AT second prosphora n destined for the worship of Mother of the Blessed Virgin Mary. A triangular-shaped particle is cut out of it and placed to the right of the particle of the Lamb.

third prosphora form as a tribute:

• John the Baptist and the holy prophets,
• apostles and blessed saints,
• great martyrs, unmercenaries and Orthodox saints who are remembered on the day of the celebration of the liturgy,
• righteous holy parents of the Theotokos, Joachim and Anna.

The next two prosphora are for the health of the living and the repose of the departed Christians, for this, believers put notes on the altar and the people whose names are written in them are honored with the removed particle.

All particles have a certain place on the diskos.

At the end of the Divine Liturgy, the parts that were cut from the prosphora at the hour of sacrifice, poured out by the priest into the Holy Chalice. Further, the request of the clergyman to the Lord sounds, to take away the sins of the people mentioned during the Proskomedia.

Second part or liturgy of the catechumens

In ancient times, people, in order to receive holy baptism, had to carefully prepare: study the foundations of the faith, go to church, but they could get to the liturgy only until the Gifts were transferred from the altar to the church throne. At this time, catechumens and excommunicated for grave sins from the Sacrament of the Holy, had to go to the porch of the temple.

In our time, there is no announcement and preparation for the holy Sacrament of Baptism. Today people are baptized after 1 or 2 conversations. But the catechumens who are preparing to enter into Orthodox faith, there is.

This action of the liturgy is called the great or peaceful litany. It reflects aspects of human existence. Believers lay down a prayer: about the world, the health of the holy churches, the church where the service is held, a prayer word in honor of the bishops and deacons, about the native country, the authorities and its soldiers, about the purity of the air and the abundance of fruits needed for food and health. They ask God for help for travelers, the sick and those in captivity.

After the peaceful litany, psalms are heard, which are called antiphons, because they are alternately performed on two kliros. When singing the gospel commandments of the Sermon on the Mount, the royal doors open, there is a small entrance with the Holy Gospel.

clergyman raises the gospel, thus marks the cross, saying: “Wisdom, forgive!”, As a reminder that one should be attentive to prayer. Wisdom carries the Gospel, which is taken out of the altar, symbolizing Christ's coming out to preach with the Good News for the whole world. After this there is a reading of pages from the Epistle of the Holy Apostles, or the book of the Acts of the Apostles, or the Gospel.

Reading the Holy Gospel ends with a special or intensified litany. At the hour of the litany, the clergyman opens the antimension on the throne. Here are prayers for the deceased, a request to God for the forgiveness of their sins and their placement in the heavenly abode, where the righteous are.

After the phrase “Catechumens, come out,” the unbaptized and penitent people left the temple, and the main sacrament of the Divine Liturgy began.

Liturgy of the Faithful

After two short litanies, the choir sings the Cherubic Hymn and the transfer of the consecrated Gifts by the priest and deacon takes place. It says that around the Lord there is an angelic army, which constantly glorifies Him. This action is the Great entrance. The earthly and heavenly Church celebrate the Divine Liturgy together.

The clergy enter the royal doors to the altar, places the Holy Chalice and paten on the throne, cover the Gifts with a veil or air, and the choir sings the song of the Cherubim. The Great Entrance is a symbol of the solemn procession of Christ to Golgotha ​​and death.

After the transfer of the Gifts has taken place, the litany of petition begins, which prepares the parishioners for the most important part of the liturgy, for the sacrament of the consecration of the Holy Gifts.

All gathered sing the prayer "Symbol of Faith".

The choir begins to sing the Eucharistic canon.

The Eucharistic prayers of the priest and the singing of the choir alternate. The clergyman tells about the establishment by Jesus Christ of the great Sacrament of Communion before His voluntary sufferings. The words that the Savior spoke during the Last Supper are reproduced by the priest loudly, at the top of his voice, pointing to the paten and the holy Chalice.

Next comes the Sacrament of Communion:

In the altar, the clergy crush the holy Lamb, take communion and prepare the Gifts for the faithful:

1. the royal doors open;
2. the deacon comes out with the holy chalice;
3. the opening of the church royal doors - a symbol of the opening of the Holy Sepulcher;
4. the carrying out of the Gifts speaks of the appearance of the Lord after the resurrection.

Before communion, the clergyman reads a special prayer, and the parishioners repeat the text in an undertone.

All those who take communion bow down to the ground, fold their hands in a cross on their chests and call the name received at baptism near the bowl. When communion has taken place, it is necessary to kiss the edge of the Chalice and go to the table, where give prosphora and church wine diluted with hot water.

When all those present have received communion, the chalice is brought into the altar. Parts that were taken out of those brought and service and prosphora with a prayer to the Lord are lowered into it.

The priest then reads the blessed speech to the faithful. This is the last appearance of the Holy Gifts. Then they are transferred to the altar, which once again recalls the Ascension of the Lord to heaven after his Holy Resurrection. For the last time, believers worship the Holy Gifts, as if to the Lord, and thank Him for Communion, and the choir sings a song of thanksgiving.

At this time, the deacon puts a short prayer giving thanks to the Lord for Holy Communion. The priest puts the antimension and the altar Gospel on the Holy See.

Loudly proclaiming the end of the liturgy.

End of Divine Liturgy

Then the clergyman says the prayer behind the ambo, and for the last time gives a blessing to the praying parishioners. At this hour, he holds the cross facing the temple and lays down the leave.

Church word "Let go" comes from the meaning of "let go". It contains a blessing and a short petition from God for mercy by the clergy of the Orthodox people.

Leaves are divided not small and great. The Great Holiday complements the commemoration of the saints, as well as the day, the church itself, and the authors of the liturgy. On Holidays of holidays and Great days of the Easter week: Maundy Thursday, Friday, Holy Saturday, the main events of the holiday are commemorated.

Release order:

The priest proclaims:

1. "Wisdom", which means, let's be careful.
2. Then, there is an appeal to the Mother of the Most Holy Theotokos.
3. Thanks be to God for the service you are doing.
4. Further, the clergyman pronounces the dismissal, referring to the parishioners.
5. After that, the choir performs many years.

The Liturgy and the main Sacrament served by Holy Communion is a privilege of Orthodox Christians. Since antiquity, weekly or daily Communion was provided.

Those who wish to receive Communion during the Liturgy of the Holy Mysteries of Christ must cleanse their conscience. Before Communion a liturgical fast must be performed. The meaning of the main Mystery of Confession is described in the prayer book.

Preparing for the Privileges of the Sacrament

He prays to work diligently at home and attend church services as often as possible.

On the eve of the communion itself, you need to visit the evening service in the Temple.

On the eve of the sacrament read:

• The following, which is spelled out in the prayer book for the Orthodox.
• Three canons and: the canon of the penitent to Jesus Christ our Lord, the prayer to the Most Holy Mother of God and her Guardian Angel.
• During the celebration of the Holy Resurrection of Christ, which lasts strictly forty days, instead of them, the priest blesses to turn to the Easter canons.

Before Communion, the believer needs to keep a liturgical fast. He, in addition to restrictions on food and drink, suggests abandoning all kinds of entertainment.

On the eve of the sacrament, from twelve o'clock in the afternoon, perform complete refusal of food.

Before communion, Confession is obligatory, to open the soul to God, to repent and be affirmed in the desire to improve.

At confession, one should tell the priest about everything that lies on the soul as a heavy burden, but do not make excuses and do not shift the blame onto others.

The most correct take confession in the evening in order to participate in the Divine Liturgy with a pure soul in the morning.

After Holy Communion, until the hour when the kissing of the altar cross, which the priest holds in his hands, takes place, you cannot leave. One should listen with penetrating words of thanksgiving prayers, which mean a lot to every believer.

DIVINE LITURGY

The most important service is the Divine Liturgy. On it, a great Sacrament is performed - the change of bread and wine into the Body and Blood of the Lord and the Communion of the faithful. Liturgy in Greek means joint work. Believers gather in the temple in order to glorify God together with “one mouth and one heart” and partake of the Holy Mysteries of Christ. Thus, they follow the example of the holy apostles and the Lord Himself, who, having gathered for the Last Supper on the eve of the Savior’s betrayal and suffering on the Cross, drank from the Chalice and ate the Bread that He gave them, reverently listening to His words: “This is My Body...” and "This is my blood..."

Christ commanded His apostles to perform this Sacrament, and the apostles taught this to their successors - bishops and presbyters, priests. The original name of this Sacrament of Thanksgiving is the Eucharist (Greek). The public worship at which the Eucharist is celebrated is called the liturgy (from the Greek litos - public and ergon - service, business). Liturgy is sometimes called mass, since it is usually supposed to be performed from dawn to noon, that is, in the pre-dinner time.

The order of the liturgy is as follows: first, the objects for the Sacrament (Offered Gifts) are prepared, then the faithful prepare for the Sacrament, and finally, the Sacrament itself and the Communion of the faithful are performed. Thus, the liturgy is divided into three parts, which are called:
Proskomedia
Liturgy of the catechumens
Liturgy of the faithful.

Proskomedia. The Greek word proskomidia means offering. This is the name of the first part of the liturgy in memory of the custom of the first Christians to bring bread, wine and everything necessary for the service. Therefore, the bread itself, used to celebrate the liturgy, is called prosphora, that is, an offering.

The prosphora should be round, and it consists of two parts, as an image of two natures in Christ - Divine and human. Prosphora is baked from leavened wheat bread without any additions except salt.

A cross is imprinted on the upper part of the prosphora, and on its corners initial letters the name of the Savior: “IS XC” and the Greek word “NI KA”, which together means: Jesus Christ conquers. To perform the Sacrament, red grape wine is used, pure, without any additives. Wine is mixed with water in remembrance of the fact that blood and water poured out from the wound of the Savior on the Cross. For proskomidia, five prosphora are used in remembrance that Christ fed five thousand people with five loaves, but the prosphora that is prepared for Communion is one of these five, because there is one Christ, Savior and God. After the priest and deacon perform the entrance prayers in front of the closed Royal Doors and put on sacred clothes in the altar, they approach the altar. The priest takes the first (lamb) prosphora and makes a copy of the cross on it three times, saying: “In remembrance of the Lord and God and our Savior Jesus Christ.” From this prosphora, the priest cuts out the middle in the shape of a cube. This cubic part of the prosphora is called the Lamb. She is placed on the diskos. Then the priest cross-cuts the Lamb from the underside and pierces its right side with a spear.

After that, wine mixed with water is poured into the bowl.

The second prosphora is called the Mother of God, a particle is taken out of it in honor of the Mother of God. The third is called the nine-fold, because nine particles are taken out of it in honor of John the Baptist, prophets, apostles, saints, martyrs, reverends, unmercenaries, Joachim and Anna - the parents of the Mother of God and the saints of the temple, daytime saints, and also in honor of the saint whose name the liturgy is performed.

From the fourth and fifth prosphora, particles are taken out for the living and the dead.

At the proskomedia, particles are also removed from the prosphora, which are served by believers for the repose and health of relatives and friends.

All these particles are laid out in a special order on the diskos next to the Lamb. Having finished all the preparations for the celebration of the Liturgy, the priest puts an asterisk on the diskos, covering it and the chalice with two small covers, and then covers everything together with a large cover, which is called air, and censes the Offered Gifts, asking the Lord to bless them, remember those who brought these Gifts and those for whom they were offered. During the proskomidia in the temple, the 3rd and 6th hours are read.

Liturgy of the catechumens. The second part of the liturgy is called the liturgy of the “catechumens”, because during its celebration not only the baptized, but also those preparing to receive this sacrament, that is, the “catechumens” can be present.

The deacon, having received a blessing from the priest, comes out of the altar to the pulpit and loudly proclaims: “Bless, Master,” that is, bless the assembled believers to begin the service and participate in the liturgy.

The priest in his first exclamation glorifies the Holy Trinity: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever, and forever and ever." The chanters sing "Amen" and the deacon pronounces the Great Litany.

The choir sings antiphons, that is, psalms that are supposed to be sung alternately by the right and left choirs.

Bless, O my soul, the Lord and all my inner being, His holy name. Bless, my soul, the Lord
And do not forget all His rewards: He who cleanses all your iniquities, He who heals all your diseases,
delivering your life from corruption, crowning you with mercy and bounty, fulfilling your desire in good things: your youth will be renewed like an eagle. Merciful and merciful, Lord. Long-suffering and merciful. Bless, O my soul, the Lord and all my inner name, His holy name. Blessed are you, Lord, and "Praise, my soul, the Lord ...".
Praise, my soul, the Lord. I will praise the Lord in my stomach; I will sing to my God while I am.
Do not rely on princes, on the sons of men, in them there is no salvation. His spirit will go out and return to his own land, and in that day all his thoughts will perish. Blessed is the God of Jacob his helper, his hope is in the Lord his God, who made heaven and earth, the sea and all that is in them; who keeps the truth forever, who executes judgment on the offended, who gives food to the hungry. The Lord will decide the fettered; The Lord makes the blind wise; The Lord raises up the downtrodden; The Lord loves the righteous;
The Lord guards the aliens, he will accept the orphan and the widow, and the path of sinners will be destroyed.

At the end of the second antiphon, the song "Only Begotten Son ..." is sung. This song contains the entire teaching of the Church about Jesus Christ.

The only-begotten Son and the Word of God, He is immortal, and deigning our salvation for the sake of becoming incarnate
from the Holy Mother of God and Ever-Virgin Mary, immutably incarnated, crucified for us, Christ God, trampling death by death, the One of the Holy Trinity, glorified by the Father and the Holy Spirit,
save us.

In Russian, it sounds like this: “Save us, the Only-begotten Son and the Word of God, the Immortal, who deigned for our salvation to be incarnated from the Holy Mother of God and Ever-Virgin Mary, who became a man and did not change, crucified and corrected death by death, Christ God, one of the Persons Holy Trinity glorified together with the Father and the Holy Spirit.” After a small litany, the choir sings the third antiphon - the gospel "beatitudes". The Royal Doors open for the Small Entrance.

Remember us in Your Kingdom, O Lord, when You come into Your Kingdom.
Blessed are the poor in spirit, for those are the Kingdom of Heaven.
Blessed are those who weep, for they will be comforted.
Blessed are the meek, for they shall inherit the earth.
Blessed are those who are hungry and thirsty for righteousness, for they shall be satisfied.
Blessed are the mercies, for they will have mercy.
Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God.
Blessed exile for the sake of righteousness, for those are the Kingdom of Heaven.
Blessed are you, when they reproach you, and spit you out, and speak every evil word against you, lying for My sake.
Rejoice and be glad, for your reward is many in heaven.

At the end of the singing, the priest with the deacon, who carries the gospel on the altar, goes to the pulpit. Having received a blessing from the priest, the deacon stops at the Royal Doors and, lifting up the Gospel, proclaims: “Wisdom, forgive,” that is, reminds the believers that they will soon hear the Gospel reading, therefore they must stand straight and with attention (forgive - means directly).

The entrance to the altar of the clergy with the Gospel is called the Small Entrance, in contrast to the Great Entrance, which takes place later at the liturgy of the faithful. The small entrance reminds believers of the first appearance at the preaching of Jesus Christ. The choir sings “Come, let us worship and fall down to Christ. Save us, Son of God, risen from the dead, singing to Ty: Alleluia. After that, the troparion (Sunday, holiday or saint) and other hymns are sung. Then the Trisagion is sung: Holy God, Holy Mighty, Holy Immortal, have mercy on us (thrice).

The Apostle and the Gospel are read. When reading the Gospel, believers stand with their heads bowed, listening with reverence to the Holy Gospel.


After the reading of the Gospel, the relatives and friends of those praying in the church of the faithful are commemorated of the dead by notes.

They are followed by the litany of the catechumens. The liturgy of the catechumens ends with the words “Announcement, come out.”

Liturgy of the Faithful. This is the name of the third part of the liturgy. It can be attended only by the faithful, that is, those who are baptized and who do not have prohibitions from a priest or bishop. At the Liturgy of the Faithful:

1) the Gifts are transferred from the altar to the throne;
2) believers prepare for the consecration of the Gifts;
3) the Gifts are consecrated;
4) believers prepare for Communion and take communion;
5) then thanksgiving is done for Communion and dismissal.

After the pronunciation of two short litanies, the Cherubim Hymn is sung: “Even the Cherubim secretly form and sing the Trisagion Hymn to the Life-Giving Trinity, now let us lay aside all worldly care. As if we would raise the King of all, angelic invisibly gifted chinmi. Alleluia, alleluia, alleluia." In Russian, it reads as follows: “We, mysteriously portraying the Cherubim and singing the thrice-sacred song to the Trinity, which gives life, will now leave the care of everything worldly in order to glorify the King of all, Whom the invisibly angelic ranks solemnly glorify. Alleluia."

Before the Cherubic Hymn, the Royal Doors open and the deacon performs incense. The priest at this time secretly prays that the Lord would cleanse his soul and heart and deign to perform the Sacrament. Then the priest, raising his hands, in an undertone utters the first part of the Cherubic Hymn three times, and the deacon also finishes it in an undertone. Both of them go to the altar to transfer the prepared Gifts to the throne. The deacon has air on his left shoulder, he carries the paten with both hands, placing it on his head. The priest carries the Holy Chalice in front of him. They leave the altar through the northern side doors, stop at the pulpit, and, facing the faithful, say a prayer for the Patriarch, the bishops, and for all Orthodox Christians.

Deacon: Our Great Lord and Father Alexy, His Holiness Patriarch of Moscow and All Russia, and Our Lord Most Reverend (the name of the rivers of the diocesan bishop) metropolitan (or: archbishop, or: bishop) (title of the diocesan bishop), may the Lord God always remember in His Kingdom , now and forever, and forever and ever.

Priest: May the Lord God remember all of you Orthodox Christians in His Kingdom always, now and forever, and forever and ever.


Then the priest and deacon enter the altar through the Royal Doors. This is how the Great Entrance is made.

The Gifts brought are placed on the throne and covered with air (a large cover), the Royal Doors are closed and the veil is drawn. The chanters complete the Cherubic Hymn. During the transfer of the Gifts from the altar to the throne, believers remember how the Lord voluntarily went to suffering and death on the cross. They stand with their heads bowed and pray to the Savior for themselves and their loved ones.

After the Great Entrance, the deacon pronounces the Litany of Petition, the priest blesses those present with the words: "Peace to all." Then it is exclaimed: “Let us love one another, that we confess with one mind” and the choir continues: “Father, and Son, and Holy Spirit, the Trinity Consubstantial and Inseparable.”

Following this, usually the whole temple, the Creed is sung. On behalf of the Church, it briefly expresses the whole essence of our faith, and therefore must be pronounced in joint love and unanimity.


I believe in the One God, the Almighty Father, the Creator of heaven and earth, visible to all and invisible. And in the One Lord Jesus Christ, the Son of God, the Only Begotten, Who was born from the Father before all ages. Light from light, true God from true God, born uncreated, consubstantial with the Father, Whom all was. For us, man, and for our salvation, he descended from heaven, and became incarnate from the Holy Spirit and the Virgin Mary, and became human. Crucified for us under Pontius Pilate, And suffering, and buried. And resurrected on the third day according to the scriptures. And ascended into heaven, and sits at the right hand of the Father. And the packs of the future with glory to judge the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord of Life, Who proceeds from the Father, Who with the Father and the Son is worshiped with the glorious, who spoke the prophets. Into one Holy Catholic and Apostolic Church. I confess one baptism for the remission of sins. I look forward to the resurrection of the dead, and the life of the age to come. Amen.

After singing the Creed, the time comes to bring the “Holy Exaltation” with the fear of God and without fail “in peace”, without having malice or enmity against anyone.

"Let's become good, let's stand with fear, let's pay attention, bring the holy exaltation in the world." In response to this, the choir sings: "The grace of the world, the sacrifice of praise."

The gifts of the world will be a thankful and laudatory sacrifice to God for all His good deeds. The priest blesses the believers with the words: "The grace of our Lord Jesus Christ and the love (love) of God and the Father, and the communion (communion) of the Holy Spirit be with you all." And then he calls: “Woe is our hearts,” that is, we will have hearts aspiring upward, to God. To this, the singers on behalf of the believers answer: “Imams to the Lord”, that is, we already have hearts aspiring to the Lord.

With the words of the priest, “We thank the Lord” begins main part liturgy. We thank the Lord for all His mercies and make a prostration, and the singers sing: “It is worthy and righteous to worship the Father, and the Son, and the Holy Spirit, the Trinity of the Consubstantial Inseparable.”

At this time, the priest in the prayer, which is called the Eucharistic (that is, thanksgiving), glorifies the Lord and His perfection, thanks Him for the creation and redemption of man, and for all His graces known to us and even unknown. He thanks the Lord for accepting this bloodless Sacrifice, although He is surrounded by higher spiritual beings - archangels, angels, cherubim, seraphim, "singing, crying out, crying out and speaking the song of victory." The priest speaks these last words of the secret prayer aloud. The singers add to them the angelic song: “Holy, holy, holy, Lord of Hosts, fulfill (that is, filled) heaven and earth with Thy glory.” This song, which is called “Seraphim,” is supplemented by the words with which the people greeted the Lord’s entry into Jerusalem: “Hosanna in the highest (that is, he who lives in heaven) Blessed is he who comes (that is, he who goes) in the name of the Lord. Hosanna in the highest!"

The priest pronounces the exclamation: "Singing the victorious song, crying out, calling out and speaking." These words are taken from the visions of the prophet Ezekiel and the Apostle John the Theologian, who saw in revelation the Throne of God, surrounded by angels having various images: one was in the form of an eagle (the word “singing” refers to it), the other in the form of a calf (“cryingly”) , the third in the form of a lion (“calling”) and, finally, the fourth in the form of a man (“verbal”). These four angels continually exclaimed: "Holy, holy, holy, Lord of Hosts." While singing these words, the priest secretly continues the prayer of thanksgiving, he glorifies the good that God sends to people, His infinite love for His creation, which was manifested in the coming to earth of the Son of God.

Remembering the Last Supper, at which the Lord instituted the Sacrament of Holy Communion, the priest loudly pronounces the words spoken by the Savior at it: “Take, eat, this is My Body, which is broken for you for the remission of sins.” And also: “Drink all of her, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.” Finally, the priest, remembering in secret prayer the commandment of the Savior to take Communion, glorifies His life, suffering and death, resurrection, ascension to heaven and the second coming in glory, loudly pronounces: These words mean: "Your gifts from Your servants we bring to You, Lord, because of everything we have said."

The singers sing: “We sing to You, we bless You, we thank You, Lord. And we pray, our God."


The priest in secret prayer asks the Lord to send His Holy Spirit on the people standing in the church and on the Offered Gifts, so that He sanctifies them. Then the priest reads the troparion three times in an undertone: “Lord, even Thy Most Holy Spirit at the third hour sent down by Thy apostles, Him, good, do not take away from us, but renew us, praying.” The deacon pronounces the twelfth and thirteenth verse of the 50th psalm: “Create a pure heart in me, O God...” and “Do not cast me away from Your presence....”. Then the priest blesses the Holy Lamb lying on the paten and says: “And make this bread, the precious Body of Thy Christ.”

Then he blesses the cup, saying: "And the hedgehog in this cup is the precious Blood of Thy Christ." And, finally, he blesses the gifts along with the words: "Changing by Your Holy Spirit." In these great and holy moments, the Gifts become the true Body and Blood of the Savior, although they remain in appearance the same as before.

The priest with the deacon and the faithful make prostration before the Holy Gifts, as to the King and God himself. After the consecration of the Gifts, the priest in a secret prayer asks the Lord that those who partake will be strengthened in every good thing, that their sins will be forgiven, that they will partake of the Holy Spirit and reach the Kingdom of Heaven, that the Lord will allow them to turn to Himself with their needs and not condemn them for unworthy communion. The priest remembers the saints and especially the Blessed Virgin Mary and loudly proclaims: “Fairly (that is, especially) about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary”, and the choir responds with a song of praise:
It is worthy to eat, as truly bless Thee, the Mother of God, the Blessed and Immaculate and Mother of our God. The most honest Cherubim and the most glorious without comparison Seraphim, without the corruption of God the Word, who gave birth to the real Mother of God, we magnify Thee.

The priest continues to secretly pray for the dead and, moving on to praying for the living, loudly commemorates His Holiness the Patriarch, the ruling diocesan bishop, “in the first place”, the choir answers: “And everyone and everything”, that is, asks the Lord to remember all believers. The prayer for the living ends with the exclamation of the priest: “And give us with one mouth and one heart (that is, with one accord) to glorify and sing of Your most honorable and magnificent name, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.”

Finally, the priest blesses all those present: "And may the mercies of the great God and our Savior Jesus Christ be with you all."
A petitionary litany begins: “All the saints who have remembered, again and again, let us pray to the Lord in peace.” That is, having remembered all the saints, let us again pray to the Lord. After the litany, the priest proclaims: “And vouchsafe us, Vladyka, with boldness (boldly, as children ask their father) to dare (to dare) to call upon you the Heavenly God the Father and speak.”


The prayer “Our Father...” is usually sung after this by the whole temple.
With the words “Peace to all,” the priest once again blesses the faithful.

The deacon, standing at this time on the pulpit, girds himself crosswise with an orarion, so that, firstly, it would be more convenient for him to serve the priest during Communion, and secondly, in order to express his reverence for the Holy Gifts, in imitation of the seraphim.

At the exclamation of the deacon: “Let us attend,” the veil of the Royal Doors twitch in remembrance of the stone that was nailed to the Holy Sepulcher. The priest, raising the Holy Lamb over the diskos, loudly proclaims: “The Holy One to the Holy Ones.” In other words, the Holy Gifts can only be given to saints, that is, to believers who have sanctified themselves through prayer, fasting, the Sacrament of Repentance. And, realizing their unworthiness, believers answer: "There is one holy, one Lord, Jesus Christ, to the glory of God the Father."

First, the clergy take communion in the altar. The priest breaks the Lamb into four parts as it was incised on the proskomedia. The part with the inscription “IC” is lowered into the cup, and warmth, that is, hot water, is also poured into it, as a reminder that believers, under the guise of wine, accept the true Blood of Christ.

The other part of the Lamb with the inscription “XC” is intended for the communion of the clergy, and the parts with the inscriptions “NI” and “KA” are for the communion of the laity. These two parts are cut with a copy according to the number of those who take communion into small parts, which are lowered into the Chalice.

While the clergy take communion, the choir sings a special verse, which is called "communion", as well as some chant suitable for the occasion. Russian church composers wrote many spiritual works that are not included in the canon of worship, but are performed by the choir at this particular time. Usually a sermon is delivered at the same time.

Finally, the Royal Doors are opened for the communion of the laity, and the deacon, with the Holy Cup in his hands, says: “Come with the fear of God and faith.”

The priest reads a prayer before Holy Communion, and the faithful repeat it to themselves: “I believe, Lord, and I confess that You are truly the Christ, the Son of the Living God, who came into the world to save sinners, from whom I am the first. I also believe that This is Your Most Pure Body and This is Your Most Honorable Blood. I pray to Thee: have mercy on me and forgive my transgressions, voluntary and involuntary, even in word, even in deed, even in knowledge and ignorance, and make me worthy to partake without condemnation of Your Most Pure Mysteries, for the remission of sins and eternal life. Amen. Thy secret supper today, Son of God, accept me as a partaker, not for Thy enemy we will sing a secret, nor will I kiss Thee, like Judas, but, like a thief, I confess Thee: remember me, Lord, in Thy Kingdom. May the communion of Your Holy Mysteries, O Lord, not be for judgment or condemnation, but for the healing of soul and body.

The communicants make a prostration and, folding their arms crosswise on their chests ( right hand on top of the left), reverently approach the bowl, calling the priest their Christian name given at baptism. There is no need to be baptized in front of the cup, because you can push it with a careless movement. The choir sings "Take the body of Christ, taste the source of the immortal."

After communion, they kiss the lower edge of the Holy Chalice and go to the table, where they drink warmth (church wine mixed with hot water) and receive a particle of prosphora. This is done so that not a single smallest particle of the Holy Gifts remains in the mouth and so as not to immediately proceed to the usual everyday food. After everyone takes communion, the priest brings the cup into the altar and lowers into it the particles taken out of the service and brought prosphora with a prayer that the Lord would wash away the sins of all those who were commemorated at the liturgy with His Blood.

Then he blesses the believers, who sing: “We have seen the true light, received the Spirit of heaven, we have found the true faith, we worship the indivisible Trinity: She saved us.”

The deacon transfers the diskos to the altar, and the priest, taking the Holy Chalice in his hands, blesses the worshipers with it. This last appearance of the Holy Gifts before being transferred to the altar reminds us of the Ascension of the Lord into heaven after His Resurrection. Bowing for the last time to the Holy Gifts, as to the Lord Himself, the faithful thank Him for Communion, and the choir sings a song of thanksgiving: “May our lips be filled with Your praise, Lord, as if we sing Your glory, as if You made us worthy to partake of Your Holy Divine, immortal and life-giving Mysteries; keep us about Your holiness, all day long learn from Your righteousness. Alleluia, alleluia, alleluia."

The deacon pronounces a short litany in which he thanks the Lord for Communion. The priest, having risen to the Holy See, folds the antimension on which stood the chalice and diskos, and places the altar Gospel on it.

By proclaiming loudly “Let us go in peace,” he shows that the liturgy is ending, and soon the faithful can go home quietly and in peace.


Then the priest reads the prayer behind the ambo (because it is read behind the pulpit) “Bless those who bless Thee, O Lord, and sanctify those who trust in Thee, save Thy people and bless Thy inheritance, preserve the fulfillment of Thy Church, sanctify those who love the splendor of Thy house, You glorify those who are Divine Thy strength and do not leave us who trust in You. Grant peace to Thy world, to Thy Churches, to the priest and to all Thy people. As every gift is good and every gift is perfect from above, descend from Thee, the Father of lights. And we send glory to you, and thanksgiving, and worship, to the Father, and to the Son, and to the Holy Spirit, now and forever, and forever and ever.

The choir sings: "Be the name of the Lord blessed from now on and forever."

The priest blesses the worshipers for the last time and pronounces dismissal with a cross in his hand facing the temple. Then everyone approaches the cross in order to kiss it to confirm their fidelity to Christ, in whose remembrance the Divine Liturgy was performed.

It is desirable for every Orthodox Christian (baptized in the Orthodox Church) to confess and partake of the Holy Mysteries of Christ at least once a month. But at least 4 times a year - that is, in each post (Christmas - before Merry Christmas, Veliky - before Easter, Petrovsky - before the feast of St. Apostles Peter and Paul and the Assumption - before the Dormition of the Most Holy Theotokos). Holy Communion is necessary for a person to sanctify his soul, it gives him the strength to fight sins, gives him health of mind and body. Since the Body and Blood of Christ, given to a person in Communion, is the greatest Shrine of the Orthodox Church, special preparation of a person is necessary before Communion, namely:

1. Fasting before Communion for at least 3 days, during which a person must refrain from all kinds of entertainment, as well as quarrels and enmity, and reconcile with his enemies. During fasting, animal products (meat, milk, eggs, butter, etc.) are not eaten;

2. On the eve of the day of Communion, you must be at the evening service, after which at home read all the prayers and canons for Holy Communion, namely:

- canon of repentance to our Lord Jesus Christ;

- canon of prayer to the Most Holy Theotokos;

- canon to the Guardian Angel;

- canon for Holy Communion and prayers for Holy Communion;

- Evening prayers.

You will find all these canons and prayers in every Orthodox prayer book sold in any Orthodox church.

On the day of the reception of the Holy Mysteries of Christ from midnight (0.00) until the very communion, the consumption of food and water, medicines, as well as smoking is prohibited.

In the morning, on the day of communion, it is necessary to read the morning prayers. On the eve, it is also necessary to make a list of your sins so that you can read them in Confession to the priest without omitting any of them. Those who, out of false shame or for some other reason, hide their sins from the priest, take on their souls a grave sin. The priest is only an intermediary in Confession between a person and God, he will testify at the Last Judgment in repentance of your sins.


Confession is received by the priest during the Liturgy, usually at the lectern installed on the left side of the temple, on which lies the Holy Gospel and the Cross.

There are especially grave sins, due to which the priest may not allow to take Communion, in which case it is impossible to take communion on this day. Thus, one should not be surprised if a clergyman who receives Confession does not allow to Communion a person who has spent a long time in committing serious sins and has approached Confession for the first time, but preliminarily appoints him a penance (usually this is the fulfillment of a certain prayer rule), after the fulfillment of which it is necessary again approach the Sacrament of Penance (Confession) in order to obtain permission from the priest and partake of the Holy Mysteries of Christ. Penance is appointed so that a person can come to Communion with a conscience cleansed by pure repentance. Penance serves the benefit of the human soul, and in no case should prayer be considered as a punishment.

Before each communion, a person must confess. Communion without Confession is unacceptable. A person who takes communion without proper preparation takes on his soul a serious sin, for which he will be punished by the Lord, for this communion will be a person only in his condemnation.

Unclean women are forbidden to touch holy things (icons, the Bible, consecrated oil, etc.) and, therefore, to take communion.

After Communion, you need to go to drink - i.e. wash down the Holy Gifts with warmth and eat a piece of prosphora. At the end of the Liturgy, all communicants must venerate the Cross, which the priest gives, and only after that can they leave the church.

On this day, you need to read prayers of thanksgiving for Holy Communion from the prayer book. And try with all your might to spend this day piously and peacefully, so as not to defile the accepted Shrine with your behavior.

On the way to church, it is customary to read a prayer:
I will enter Your house, I will bow to Your holy temple in Your fear. Lord, guide me in Thy righteousness, for the sake of my enemy, correct my path before Thee: as if there is no truth in their mouths, their heart is vain, their throat is open to the grave, their tongues are on their tongues. Judge them, O God, that they may fall away from their thoughts, according to the multitude of wickedness, I shall exterminate them, as if I had grieved Thee, O Lord. And let them rejoice who trust in Thee, rejoice forever, and dwell in them, and those who love Your Name boast about Thee. Like you bless the righteous, Lord, like a weapon of good will crowned us.
In addition to this prayer, you can read the troparion, kontakion and other hymns of the service of this day, the 50th and 90th psalms, remember the sacred events that the Church celebrates on this day. It is necessary to enter the church quietly and reverently, as into the house of God, into the mysterious dwelling of the King of Heaven. Noise, conversations, and even more laughter, when entering the church and staying in it, offend the holiness of the temple of God and the greatness of God dwelling in it.
Upon entering the temple, one should stop near the door and make three bows (earthly on simple days, and on Saturdays, Sundays and holidays - waist) with prayers: God, be merciful to me, a sinner. - Bow. God, cleanse me, a sinner, and have mercy on me. - Bow. Who created me, Lord, forgive me! - Bow.
At the following prayers, bows are usually relied on by the waist: To Thy Cross / we bow, Master, and we glorify Thy Holy Resurrection.
It is worthy to eat as if truly bless Thee, the Mother of God, the Blessed and Immaculate and Mother of our God. The most honest Cherubim and the most glorious Seraphim without comparison, without the corruption of God the Word, who gave birth to the real Mother of God, we magnify Thee!
Glory to the Father and the Son and the Holy Spirit, now and forever and forever and ever. Amen. Lord have mercy! (Thrice.) Bless.
Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us.
After that, as usual, bowing on both sides to the people who had entered before and making three waist bows with the Jesus Prayer: Lord Jesus Christ, Son of God, have mercy on me, a sinner, - attend to the divine service that has begun with reverence and fear of God.
According to ancient custom, men are supposed to stand in the temple on the right side, and women - on the left.
After the dismissal of the service, the same should be read as at the entrance to the church, and with the same bows and dismissal.
The church service is performed with many great and small bows. The Holy Church demands to make prostrations with inner reverence and outward goodness, slowly, and, if possible, at the same time with other worshipers in the temple. Before making a bow, you need to overshadow yourself with the sign of the cross and then make a bow - if it is small, then you need to tilt your head so that you can reach the ground with your hand, but with a great one, you need to bend both knees together and reach the ground with your head. The sign of the cross should be depicted on oneself correctly, reverently, slowly, joining together the first three fingers of the right hand as a sign that God is the One and Equal Trinity, and folding the remaining two fingers and bending them to the palm to signify that Jesus Christ is God and Man, who descended to our earth for the sake of salvation. The right hand (right hand) folded in this way should be placed first on the forehead, so that the Lord enlightens our mind, then on the womb, in order to tame the flesh that fights against the spirit, and then on the right and left shoulders - to sanctify our activities. The Church Charter strictly requires that we make prostrations in the temple of God not only earnestly, decorously, and all at the same time, but also leisurely (“not wrestling”), and in a timely manner, that is, exactly when it is indicated. Bows and kneeling should be performed at the end of each short petition or prayer, and not during its execution. The Church Charter pronounces a strict judgment on those who do obeisance (Tipikon, Monday of the first week of Holy Great Lent).
Before the beginning of any Divine service, three bows must be made. Then, at all services, at every Come, let us bow, to the Holy God, on the threefold Alleluia and on the Budi Name of the Lord, three waist bows are relied on, only on the Alleluia in the midst of the six Psalms, for the sake of deep silence, according to the Charter, bows are not supposed, but the sign of the cross is made . On the vouchsafe, Lord, both at vespers and at matins (in the great doxology, sung or read), three waist bows are relied upon. At all litanies of church services, carefully listen to each petition, mentally offering a prayer to God and, overshadowing yourself with the sign of the cross at the exclamations: Lord, have mercy or Give, Lord, make a bow from the waist. When singing and reading stichera and other prayers, then only a bow is due when the words of the prayers induce to this; for example: “fall down”, “bow down”, “pray”.
After the Most Honest Cherubim and before the Name of the Lord, bless, Father (or: Vladyko) always relies on a deep bow from the waist.
When reading akathists at each kontakion and ikos, a half-bow is required; when pronouncing or singing the thirteenth kontakion three times, earthly or waist bows are due (by day); the same bows are due after reading the prayer of the akathist.
The commemoration book is read with bows after each article (moreover, in some monasteries, bows are supposed to be earthly or waist bows, by day, in others they are always waist bows).
According to Worthy at Compline and Matins, also during the singing of the Most Honest on the 9th song of the canon - a bow for the day; after the verse Praise, bless, a bow is due.
Before and after reading the Gospel (Glory to Thee, Lord) one bow is always due; on the polyeleos after each magnification - one bow from the waist.
At the beginning of the reading or singing of the Creed, at the pronunciation of the words: By the Power of the Honest and Life-Giving Cross, at the beginning of the reading of the Apostle, the Gospel and parimias, it is supposed to overshadow oneself with the sign of the cross without bowing.
When a clergyman, teaching peace, says: Peace to all or proclaims: The grace of our Lord Jesus Christ, and the love (love) of God and the Father, and the communion (communion) of the Holy Spirit be with you all and the face (choir), answering, sings: And your spirit or And with your spirit, you should make a bow from the waist, without the sign of the cross. A bow is due with any blessing by the clergyman of all those who pray, as well as at the dismissal, if it is performed without the Cross. When the dismissal is pronounced by the clergyman with the Cross, with which he overshadows the worshipers, then the bow should be done with the sign of the cross. It is impious self-complacency when the laity, with the general blessing of the clergyman, fold their palms, and then sometimes also kiss them. When proclaiming the Head of your Lord, bow down, you should bow your head and stand until the end of the prayer uttered by the priest: at this time, the priest prays to God for all who bow their heads.
When in the church they overshadow the people with the Cross, the Holy Gospel, the image or the Holy Chalice, then everyone should be baptized, bowing their heads. And when they overshadow with candles or bless the hand, or burn the people, then one should not be baptized, but only bow. Only on the Bright Week of Holy Pascha, when the priest censors with the Cross in his hand, then everyone is baptized and, responding to his greeting, Christ is risen, they say: Truly He is risen.
This is how one should distinguish between worship before a shrine and before people, even if they are sacred. Accepting the blessing of a priest or bishop, Christians fold their hands crosswise, placing the right on the left, and kiss the right hand of the blessing, but do not cross themselves before that.
When applying (kissing) to the Holy Gospel, the Cross, honest relics and icons, one should approach in the proper order, slowly and without crowding, make two bows before kissing and one after kissing the shrine; to make bows throughout the day - earthly or deep waist, reaching with your hand to the ground. When kissing the icons of the Savior, the Mother of God and the saints, one should not kiss them on the face.
In the Patriarchal official of the middle of the 17th century, it was indicated that, when kissing the icons of the Savior, one should kiss on the leg (with a half-length image on the pen); to the icons of the Mother of God and saints - in a pen; to the icon of the Image of the Savior Not Made by Hands and to the icon of the Beheading of St. John the Baptist - in the Vlasov braid (A. Gorsky, K. Nevostruev. Description of Slavic manuscripts of the Moscow Synodal Library. Section Three. Liturgical Books. Part Two. M., 1917, p. 511 ).
Several sacred persons can be depicted on the icon, but it is supposed to kiss the icon once, so that when the congregation of worshipers does not detain others and thereby violate the decorum in the temple.
From Holy Pascha to the feast of the Holy Trinity, from the feast of the Nativity of Christ to the feast of the Baptism of the Lord (Svyatki), in general, on all the Lord's great feasts, prostrations to the earth during church services are canceled.

All-night vigil

The first opening of the royal gates and the censing of the altar depict the manifestation of the glory of God in the creation of the world and man, and the blessed state of the forefathers in the paradise of God after their creation.
The singing of the 103rd psalm (preparatory): Bless, my soul, the Lord depicts a majestic picture of the universe. The incense of the priest during the singing of this psalm depicts the action of the Spirit of God, which hovered over the waters during the creation of the world. The kindled lamp, brought by the deacon during the incense, marks the light that, according to the Creative voice, appeared after the first evening of life.
The closing of the royal doors after the singing of a psalm and incense means that soon after the creation of the world and man, the gates of paradise were closed as a result of the crime of the forefather Adam. The reading by the priest of lamp (evening) prayers before the royal doors marks the repentance of the forefather Adam and his descendants, who, in the person of the priest, before the closed royal doors, as before the closed doors of paradise, pray to their Creator for mercy.
The singing of the psalm Blessed is the man with verses from the first three psalms and the reading of the 1st kathisma partly depicts the blessed state of the forefathers in paradise, partly the repentance of those who have sinned and their hope for the Redeemer promised by God.
The singing of the Lord, crying out with verses, marks the sorrow of the fallen progenitor and his prayerful sighs before the closed gates of paradise, and at the same time the firm hope that the Lord, by faith in the promised Redeemer, will cleanse and deliver the human race from sinful falls. This chant also depicts the praise of God for His great favors to us.
The opening of the royal doors during the singing of the Dogmatik (Bogorodichnaya) means that through the incarnation of the Son of God from the Blessed Virgin Mary and His descent to earth, the doors of paradise were opened for us.
The departure of the priest from the altar to the salt and his secret prayer signifies the descent of the Son of God to earth for our redemption. The deacon preceding the priest represents the image of St. John the Baptist, who prepared people for the acceptance of the Savior of the world. The incense performed by a deacon indicates that together with the coming to earth of the Son of God, the Redeemer of the world, the Holy Spirit filled the whole world with His grace. The entry of the priest into the altar marks the Ascension of the Savior to Heaven, and the approach of the priest to the High Place means the sitting of the Son of God at the right hand of the Father and intercession before His Father for the human race. Proclamation of the deacon Wisdom, forgive me! The Holy Church teaches us to listen with reverence to the evening entrance. The hymn to the Quiet Light contains the glorification of Christ the Savior for His descent to earth and the accomplishment of our redemption.
Litiya (common procession and common prayer) contains special prayers for our bodily and spiritual needs and, above all, for the forgiveness of our sins by God's mercy.
The Prayer Now Let You Go tells of the meeting of the Lord Jesus Christ by the righteous elder Simeon in the Temple of Jerusalem and points out the need for constant remembrance of the hour of death.
Prayer to the Theotokos Virgin, Rejoice recalls the annunciation of the Archangel Gabriel to the Blessed Virgin Mary.
The blessing of loaves, wheat, wine and oil, fulfilling their various gifts of grace, recalls those five loaves with which Christ, miraculously multiplying them, fed five thousand people.
The Six Psalms is the cry of a penitent sinner before Christ the Savior who came to earth. Incomplete illumination in the temple during the reading of the Six Psalms reminds of the state of the soul in sin. The flickering of the lamps (lamps) depicts the night of the Nativity of Christ, which was announced by the joyful doxology of the Angels: Glory to God in the Highest, and on earth peace in favor of men.
The reading of the first half of the Six Psalms expresses the grief of the soul that has moved away from God and is seeking Him.
The priest, while reading the Six Psalms, reading the prayers of Matins before the royal doors, recalls the Eternal Advocate of the New Testament before God the Father - the Lord Jesus Christ.
Reading the second half of the Six Psalms reveals the state of a repentant soul reconciled with God.
The singing of God - the Lord and appearing to us reminds us of the salvation accomplished by the Savior who appeared in the world.
The singing of the Sunday troparion depicts the glory and majesty of the Risen Christ.
The reading of kathismas reminds us of the grievous sorrows of the Lord Jesus Christ.
By singing verses Praise the Name of the Lord The Holy Church glorifies the Lord for many blessings and His mercy to the human race.
The troparia of the Angelic Cathedral remind of the Angel's gospel to the myrrh-bearing women about the Resurrection of the Savior.
During the Sunday All-Night Vigil, the Holy Gospel, announcing one of the appearances of the Risen Lord to the myrrh-bearing women or apostles, according to the Rule, is supposed to be read in the altar on the throne, as in the place that marks the Life-Giving Tomb from which Christ the Savior arose.
After reading the Gospel, it will be worn out in the middle of the temple for worship and kissing by believers. When the Gospel is brought from the altar, the worshipers look at it with special reverence, as at the Risen Lord Himself, bowing and crying out: Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus. This song must be universal.
The canons of Matins glorify the Resurrection of Christ (or other sacred events from the life of the Lord), Holy Mother of God, holy angels and saints of God honored on this day. When singing, My soul magnifies the Lord, every time after the refrain, the most honest bow is due to the earth or waist - by day.
In laudatory stichera and in the great doxology, special thanksgiving and glorification of the Lord Jesus Christ is lifted up.

Divine Liturgy

At the Divine Liturgy, or Eucharist, the whole earthly life of the Lord Jesus Christ is commemorated. The liturgy of the condition is divided into three parts: the proskomedia, the liturgy of the catechumens and the liturgy of the faithful.
At the proskomidia, usually performed during the reading of the 3rd and 6th hours, the Nativity of the Savior is remembered. At the same time, Old Testament prophecies about His suffering and death are also remembered. At the proskomedia, materials are prepared for the celebration of the Eucharist and the living and deceased members of the Church are commemorated. Great joy comes to the souls of the dead from their commemoration at the Divine Liturgy. So hasten to the temple of God for. presence at the proskomedia, remembering the health and repose of relatives and known, and all Orthodox Christians. You can pray for the departed like this: Remember, Lord, the souls of the departed Thy servants (names), and forgive their sins, free and involuntary, granting them the Kingdom and communion of Your eternal blessings and Your endless and blessed life pleasure.
At the liturgy of those announced by the song of the Only Begotten Son, the coming to earth of the Lord Jesus Christ is depicted.
During the small entrance with the Gospel, depicting the coming of the Lord Jesus Christ to the sermon, while singing the verse: Come, let us worship and fall down to Christ, a bow is made from the waist. When singing the Trisagion - three waist bows.
When reading the Apostle, the incense of the deacon should be answered with the inclination of the head. The reading of the Apostle and burning incense means the preaching of the apostles to the whole world.
While reading the Gospel, as if listening to the Lord Jesus Christ Himself, one should stand with a bowed head.
The commemoration of members of the Church shows for whom the Sacrifice of the Eucharist is offered.
At the liturgy of the faithful, the great entrance symbolizes the coming of the Lord Jesus Christ into free suffering for the salvation of the world.
The singing of the Cherubic Hymn at the open royal gates is in imitation of the Angels, who incessantly glorify the Heavenly King and invisibly solemnly accompany Him in the prepared and transferred Holy Gifts.
The placing of the Holy Gifts on the throne, the closing of the royal doors and the drawing of the veil mean the burial of the Lord Jesus Christ, the laying down of a stone and the application of a seal to His Sepulcher.
During the singing of the Cherubic Hymn, one should carefully read to oneself the repentant 50th psalm: Have mercy on me, O God. At the end of the first half of the Cherubic Hymn, a bow is due. During the commemoration of His Holiness the Patriarch, the local bishop and others, it is supposed to stand reverently, with a bowed head and with the words: And all of you, Orthodox Christians, say to yourself: May the Lord God remember your bishopric in His Kingdom. This is what is said in the office of a bishop. While serving other clergy, one should say to oneself: May the Lord God remember your priesthood in His Kingdom. At the end of the commemoration, you should say in your own words: Remember me. Lord, when (when) you come into your kingdom.
Words: Doors, doors before the singing of the Creed in ancient times belonged to gatekeepers, so that they would not let catechumens or pagans into the temple during the sacrament of the Holy Eucharist. Now these words remind the faithful not to allow the thoughts of sin to enter the door of their hearts. Words: With wisdom, let us listen (we will listen) call the attention of believers to the saving teaching of the Orthodox Church, set forth in the Creed (dogmas). Singing the Creed publicly. At the beginning of the Creed, the sign of the cross should be made.
At the exclamations of the priest: Take, eat... Drink from her all bows should be made. At this time, the Last Supper of the Lord Jesus Christ with the apostles is remembered.
During the celebration of the sacrament of the Holy Eucharist itself - the transformation of bread and wine into the Body and Blood of Christ and the offering of the Bloodless Sacrifice for the living and the dead, one should pray with special attention, and at the end of singing we sing to You with the words: And we pray to You (we pray to You), God ours, we must bow to the ground to the Body and Blood of Christ. Importance. this moment is so great that not a single minute of our life can compare with it. This sacred moment contains all our salvation and God's love for the human race, for God has appeared in the flesh.
During the singing of Worthy to Eat (or another sacred song in honor of the Mother of God - the worthy), the priest prays for the living and the dead, commemorating them by name, especially those for whom the Divine Liturgy is served. And those present in the temple should at this time remember by name their loved ones, the living and the dead.
After it is worthy to eat or a worthy person replacing it - bow to the ground. At the words: And everyone, and everything - a bow is made from the waist.
At the beginning of the public singing of the Lord's Prayer - Our Father - one should depict the sign of the cross on oneself and bow to the ground.
At the exclamation of the priest: Holy - the saints bow to the earth for the sake of the exaltation of the Holy Lamb before His fragmentation. At this time, one should remember the Last Supper and the last conversation of the Lord Jesus Christ with the disciples, His suffering on the Cross, death and burial.
After the opening of the royal gates and the bringing out of the Holy Gifts, which means the appearance of the Lord Jesus Christ after the Resurrection, at the exclamation: With the fear of God and faith, draw near! - bow to the ground.
When starting to receive the Holy Mysteries of the Body and Blood of Christ, after the priest reads the prayers before communion, one should bow to the ground, fold his hands crosswise on his chest (in no case be baptized, so as not to accidentally push and spill the Holy Chalice, - cross-folded hands replace the sign of the cross at this time) and slowly, reverently, with the fear of God, approach the Holy Chalice, naming your name, and after receiving the Holy Mysteries, kiss the lower part of the Chalice, like the most pure rib of Christ itself, and then step aside calmly, not making the sign of the cross and prostrations until acceptance of warmth. We should especially thank the Lord for His great mercy, for the grace-filled gift of Holy Communion: Glory to Thee, O God! Glory to Thee, God! Glory to Thee, God! Earthly prostrations on this day are not performed by communicants until the evening. Those who do not partake of the Divine Liturgy, during the holy moments of communion, should stand in the church with reverent prayer, not thinking about earthly things, not leaving the church at that time, so as not to offend the Holy Things of the Lord and not violate the deanery of the church.
At the last appearance of the Holy Gifts, depicting the Ascension of the Lord Jesus Christ into Heaven, with the words of the priest: Always, now and forever and forever and ever, an earthly bow with a sign of the cross is due for those who have not been honored with the Removed Mysteries, and for communicants - a bow with the cross a sign. Whoever has not yet had time to receive warmth by this time should turn his face to the Holy Chalice, thereby expressing reverence for the great Shrine.
The holy antidoron (from Greek - instead of a gift) is distributed to those present at the Divine Liturgy for the blessing and sanctification of the soul and body, so that those who did not partake of the Holy Mysteries would taste the consecrated bread. The Church Charter indicates that antidoron can only be taken on an empty stomach - nothing to eat or drink.
Antidore, just like the bread blessed on the lithium, should be reverently accepted, folding his palms crosswise, right to left, and kissing the priest's hand that gives this gift. On the days of Holy Lent, the following earthly and waist bows are also relied upon.
When pronouncing the prayer of St. Ephraim the Syrian: Lord and Master of my belly (my life), 16 bows are due, of which 4 are earthly (in the Charter they are called great) and 12 waist (throwing). The Charter of the Church commands to read this prayer with compunction and the fear of God, standing straight and raising the mind and heart to God. Having completed the first part of the prayer - Lord and Lord of my belly - it is supposed to make a great bow. Then, standing straight, still turning your thoughts and feelings to God, you should say the second part of the prayer - the Spirit of chastity - and, having finished it, again make a great bow. After pronouncing the third part of the prayer - to Her, Lord the King - the third prostration is due. Then 12 bows of the waist are relied on (“easily, for the sake of fatigue” - Typicon, Monday of the first week of Great Lent) with the words: God, cleanse me (me), a sinner. Having made small bows, they again read the prayer of St. Ephraim the Syrian, but not dividing it into parts, but in its entirety, and at the end of it they make an earthly bow (fourth). This holy prayer is said at all weekly Lenten services, that is, with the exception of Saturdays and Sundays.
At Vespers, one prostration is due after the hymns to the Mother of God Virgin, Rejoice, Baptist of Christ and Pray for us, holy apostles.
At Great Compline, one should carefully listen to the reading church prayers. After the Creed, while singing to the Most Holy Lady Theotokos, pray for us, sinners and other prayer verses, at the end of each verse, an earthly bow is due, and during polyeleos celebrations - a waist bow.
About bows during the reading of the Great Penitential Canon of St. Andrew of Crete, the Charter says: “We create for each (each) throwing troparion three, saying the real refrain: Have mercy on me, God, have mercy on me.”
On the Lord of strength, be with us, and other verses rely on one waist bow.
When the priest pronounces the great dismissal - the prayer of Vladyka, the Many-merciful one must bow to the ground, with heartfelt tenderness asking the Lord for forgiveness of sins.
After the troparia of the hours with their verses (1st hour: Tomorrow hear my voice; 3rd hour: Lord, Who is Thy Most Holy Spirit; 6th hour: Even on the sixth day and hour; 9th hour: Even on the ninth hour) relies on three earthly bows; on the troparion to Your most pure image - one bow to the ground; at all hours after the end of the Theotokos (at the 1st hour: What shall we call Thee, O Gracious; at the 3rd hour: Mother of God, Thou art the true vine; at the 6th hour: Like not imams of boldness; at the 9th hour: For the sake of us, be born) three small bows are made (“and throwing three” - the Charter says). In the rite of pictorial, while singing Blessed: In Thy Kingdom, remember us, Lord, after each verse with a refrain, it is supposed to make a small bow, and at the last three times singing Remember us, three bows to the ground are supposed; by prayer, weaken, leave, although there is no indication in the Charter, it is customary to always bow to the ancient custom (earthly or waist - by day).
At the Liturgy of the Presanctified Gifts at Vespers, during the reading of the third antiphon of the 18th kathisma, when the Holy Gifts are transferred from the throne to the altar, and also at the appearance of a priest with a candle and a censer in the open royal doors, saying before the reading of the second parimia: The Light of Christ enlightens all ! supposed to prostrate to the ground. During the singing: May my prayer be corrected, the prayer of the whole people is performed with kneeling; the singers and the reader kneel in turn after the performance of the prescribed verse; at the end of the singing of all the verses of the prayer, three bows to the ground (according to custom) are laid with the prayer of St. Ephraim the Syrian). During the great entrance, when the Presanctified Gifts are transferred from the altar to the throne, the people and singers should bow down to the ground out of reverence for the Holy Mysteries of the Body and Blood of Christ. At the end of the singing Now the Power of Heaven, three bows to the ground are due, according to custom, also with the prayer of St. Ephraim the Syrian. The priest's prayer beyond the ambo should be listened to with attention, applying its meaning to the heart, and at the end of it, make a bow from the waist.
On Holy Week, prostrations cease from Great Wednesday. The Charter speaks of this as follows: “In the wake of the Name of the Lord: three bows, and abie (immediately) the earthly bows are completely abolished in the church; in cells, even up to the Great Heel, they are performed. The veneration of the Holy Shroud on Good Friday and Great Saturday, like the Holy Cross, is accompanied by three bows to the earth.
The entrance and exit bows, as well as about which it is said that they rely depending on the day (“by day”) - on the days of Saturdays, Sundays, holidays, fore-feasts and after-feasts, polyeleos and great doxology, half-length bows are performed, on simple days, earthly ones rely . On weekly days, prostrations to the earth cease from Vespers on Friday from the Lord, and begin from Vespers on Sunday, also from the Lord.
On the eve of the one-day feasts, the polyeleos, and the great doxology, prostrations to the earth also cease from vespers and begin from vespers from the Lord, on the feast itself.
Before the great feasts, prostrations to the ground cease on the eve of the prefeast. The veneration of the Holy Cross on the Feast of the Exaltation is always performed with prostrations, even if it falls on a Sunday.
It is customary to sit while reading parimias and kathisma with sedals. It is useful to remember that, according to the Rule, one is allowed to sit not during the kathismas themselves, but during the reading of the lives and patristic teachings laid between the kathismas with the sedals.
The care of the Holy Church for us continues after the service, so that we do not lose the grace-filled mood, which, by the grace of God, we were honored in the temple. The Church commands us to leave the temple in reverent silence, with thanksgiving to the Lord, who made us present in the temple, with a prayer that the Lord would grant us to always visit His holy temple until the end of our lives.
The Rule states this as follows: “After the release, proceeding from the church, we go with all silence to our own cell, or to the service. And it is not befitting for us to have conversations with each other in the monastery on the way, God has kept this from the holy fathers.
Being in the temple of God, let us remember that we are in the presence of the Lord God, the Mother of God, the holy angels and the Church of the firstborn, that is, all the saints. “In the temple standing (standing, being), Your glory, in Heaven stand imaginary (think).”
The saving power of church prayers, chants and readings depends on the feeling with which our hearts and minds accept them. Therefore, if it is impossible to bow for one reason or another, then it is better to mentally ask the Lord for forgiveness with humility than to violate church decorum. But it is absolutely necessary to delve into everything that takes place during church services in order to feed on them. Then only at the church service will everyone warm their hearts, excite their consciences, revive their withered souls, and enlighten their minds.
Let us firmly remember the words of the holy Apostle Paul: “Stand and hold traditions, which you learn either by word or by our epistle” (2 Thess. 2:15).

Liturgy and Sacrament of Communion

Sacraments are special actions of God performed in the Orthodox Church, through which God communicates to people the Grace of the Holy Spirit. The ceremonial external side of the Sacrament is performed by the priest in unity with the people by consecrating wine, bread, oil, myrrh, water, and other natural substances necessary for one of the seven Sacraments of the Church.

Time and place of the Sacrament

Liturgy in our church is celebrated from Monday to Saturday at 8.00. On Sundays, Twelve and Great Feasts, the early Liturgy is held from 7.00. and late Liturgy from 9.30.

It is necessary to come to the temple 15-20 minutes before the start of the Liturgy, in order to calmly, without excessive worldly fuss, purchase candles, set memorial notes and internally prepare for this great Mystery of the Sacraments.

With infants and children from 1 to 5-6 years old, it is acceptable for Communion to come 40-45 minutes after the start of the service. The liturgy is performed within one and a half to two hours.

To participate in the Sacrament of Communion in the church shop, you do not need to write down. But in your home prayer, you must definitely read the prescribed prayer rule(see below).

Other puzzling questions can be resolved in a conversation with the priest.

Definition of the Liturgy

Liturgy is the main Christian worship service. At the Liturgy, the Church thanks God for the creation of the world, for the salvation of every person through Jesus Christ, remembers in prayers His Life, Death and Resurrection, offers Bread and Wine for consecration by the Holy Spirit. Bread and Wine - natural substances - are symbols of our food. Without food, a person dies, therefore, at the Liturgy, the Church offers God the life of each of its members, freely and gratefully giving it to the Father. God accepts this “bloodless sacrifice”, thanks to the saving feat of the Son of God, and transforms earthly food - Bread and Wine - into Divine Food, our human life into His Divine Life.

By partaking of the Body and Blood, members of the Church, incomprehensibly to the human mind, unite with Christ. It is all contained in each Particle of the Communion. Communion of the Holy Mysteries of Christ is necessary in order to enter eternal life. The Savior Himself speaks of this: “Truly, truly, I say to you, unless you eat the Flesh of the Son of Man and drink His Blood, you will not have life in you. Whoever eats My Flesh and drinks My Blood has eternal life, and I will raise him up at the last day...” (John ch. 6, verses 53-54).

All Divine Liturgy according to prep. Maxim the Confessor is "Secret Guidance to the Salvation of Man." In the words pronounced at the Liturgy, in the symbolic movements of the priesthood along the altar and the temple, in the spiritually representative objective actions, the history of our salvation is dynamically revealed from the creation of the world through the First Coming of Christ to the joyful entry into the Kingdom of Heaven after His Second Coming. The symbolism of the Liturgy is not theatrical. It is a genuine movement towards grace-natural unity with Christ, which takes place in the Sacrament of Communion at the end of the Liturgy.

Liturgy and Communion are not identical to each other. It is depressing when a person comes running to the end of the Liturgy, hurriedly confesses and, depicting the highest reverence on his face, proceeds to the Cup of Life. Definitely - the Liturgy ends with Communion, the acceptance of the Gifts of Christ. But these Gifts are the dynamic completion of the fullness of prayer-eucharistic communion between God and His people. Therefore, it is necessary for a Christian to take part in the Liturgy in the fullness of the Divine Liturgy, from the first to the last exclamation.

At the Liturgy we remember the whole earthly life of Christ, we crucify Him, suffer and rise again in His Gifts. Resorting to the end of the service, we seem to say: the Lord is the cross for you, and glory for us, suffering and death for you - resurrection and the joy of Communion for us. What is the Liturgy? Its beginning goes back to Eternity. Its prototype is the life of God of the Holy Trinity in Himself, in Unity and Love. That is why the Liturgy is called Divine and begins with the exclamation "Blessed be the Kingdom of the Father and the Son and the Holy Spirit." Our church Liturgy is the Liturgy of the Holy Trinity Itself, given within earthly boundaries in heavenly symbols and images. It is the life of God given to us in Communion, through the Life, Death and Resurrection of Jesus Christ.

Catechistic definition of the Sacrament of Communion

Communion is a sacrament in which the believing Christian, under the guise of bread and wine, truly receives the very Body and Blood of our Lord Jesus Christ.

The history of the establishment of the Sacrament of Communion

The Lord Jesus Christ instituted the Holy Mystery of Communion at the Last Supper with the Apostles on the eve of His sufferings. He took bread into His most pure hands, blessed it, broke it and divided it to His disciples, saying: “Take, eat: this is My body” (Matthew 26:26). Then he took a cup of wine, blessed it and, giving it to the disciples, said: “Drink everything from it, for this is My Blood of the New Testament, which is shed for many for the remission of sins” (Matthew 26:27,28). At the same time, the Savior gave the commandment to the apostles, and in their person and to all believers, to perform this Sacrament until the end of the world in remembrance of His suffering, death and Resurrection for the closest connection of believers with Him. He said, "Do this in remembrance of Me" (Luke 22:19).

Mystery of the Kingdom of the Holy Trinity

According to the apostolic and patristic tradition, the Church manifests, lives and incarnates itself in the event of Pentecost, mysteriously and incomprehensibly renewed each time in perfection during each Liturgy for almost two thousand years. The Liturgy celebrated daily in churches around the world is not a repetition or addition of Pentecost with new gifts of the Holy Spirit, but its Eucharistic Fulfillment, which continues by grace on earth. The first apostolic and the last liturgical Pentecost on earth are interconnected according to the formula of the Chalcedonian dogma: "uncombined, inseparable, unchanging, inseparable."

The gifts of the Eucharist are Divine, unique, unlike, exceptional, original, and ontologically irreplaceable for their absolute essential copy. Just as there cannot be two Christs in nature, so the existence of two Eucharists is inconceivable. The Body and Blood of the Lord, like the Liturgy itself, are truly, existentially, of the same nature, the same ones that the apostles communed during the Last Supper. This miracle is not subject to the fallen deductive mind. Its philosophical analysis is impossible. It is similar to the miracle of feeding five thousand people with five loaves and two fishes (Mark 6:3o-44), only not in space “on green grass”, but in time, counted in tens of centuries.

Each of the five thousand who ate miraculously self-supplementing bread and fish, ate the same bread and the same fish that the apostles ate. Likewise, we Christians partake of the same Mysteries of the Lord that Christ taught His disciples. And then and now we accept the "Bread of Life" from the hands of the very founder of the Church - Jesus Christ. This mystery is affirmed by the prayer read before Communion: “Today, Thy Secret Supper, Son of God, take part in me.”

In the Flesh and Blood of Christ, the barrier between God and man, between the Creator and creation, between Eternity and time is destroyed. The flesh and blood of Christ belong to our earthly world, but transfigured, having nothing in common with the pride of human autonomy, with rebellion against divine love. The earthly body of Christ was tied up in the womb of the Mother of God. By its birth it belonged to the created world, but it was inextricably linked with God, as an offering, as a meek expression of infinite gratitude to the life-giving Love of the Father.

Bread and wine - earthly natural substances - the Church brings to God at the Liturgy according to the way of life of the flesh of Christ. By bread and wine, the Church understands the entire universe, from the earth to the most distant stars, and returns it to God. At the Liturgy, she entrusts the life of the whole world to the loving will of the Father and gives him thanks for this grace-filled opportunity realized by Christ. The Bread and Wine of the Eucharist were given to us not to quench our thirst and hunger, not for autonomous survival on earth, thanks to them we enter into a life-giving connection with God.

Every member of the Church is connected to the life of the Father, through the Body and Blood of the Son, through the gifts of the Holy Spirit. At the Last Supper, Christ granted the disciples not the right to change Bread and Wine into His Body and Blood, did not establish the Sacrament of the Eucharist as a remembrance of His sacrificial feat, He realized the Church as being in His Love. Christ "established" the Sacrament of Communion at the Last Supper, but not in isolation from the Church, but in unity with it. The Church is the Last Supper. Communion is not an anatomical miracle, not a material shrine, but the fulfillment of the grace-natural unity of the Church - Christ and Christians. At the Liturgy, the Church realizes itself in all its fullness, as the Sacrament of the Kingdom, bestowed through Communion.

puzzling questions

How to prepare for Communion?

Wishing to partake worthily should have heartfelt repentance, humility, a firm intention to improve and start a pious life. It takes several days to prepare for the Sacrament of Communion: to pray more and more fervently at home, to be at the evening service on the eve of the day of Communion. Fasting is usually combined with prayer (from one to three days) - abstinence from fast food: meat, milk, butter, eggs (with strict fasting and from fish) and, in general, moderation in eating and drinking. You should be imbued with the awareness of your sinfulness and protect yourself from anger, condemnation and obscene thoughts and conversations, refuse to visit entertainment places. Before Communion, it is necessary to confess, having reconciled with everyone.

What prayers should be used to prepare for Communion?

There is a special rule for prayer preparation for Communion, which is in Orthodox prayer books. It usually consists of reading four canons the night before:

1. canon of repentance to the Lord Jesus Christ,
2. canon of prayer to the Most Holy Theotokos,
3. canon to the Guardian Angel,
4. canon from the Follow-up to Holy Communion.

How to approach Communion?

After singing "Our Father" one must approach the steps of the altar and wait for the removal of the Holy Chalice. Approaching the Chalice, you need to fold your arms crosswise on your chest.

How often should you Communion?

The frequency of Communion must be coordinated with the spiritual father. All priests bless differently. For people seeking to church their lives, some modern pastors recommend taking communion from one to two times a month. Other priests also bless more frequent Communion. Usually they confess and receive communion during all four multi-day fasts. church year, on the twelfth, great and temple holidays, on the days of their name days and births, spouses - on the day of their wedding. It is impossible to receive communion for the sake of "tick", for the sake of certain quantitative norms. The Sacrament of Communion should become for an Orthodox Christian a need of the heart.

Can a pregnant woman take communion?

It is necessary, and as often as possible, to Communion the Mysteries of Christ, preparing for Communion by confession and prayer within our power. The Church exempts pregnant women from fasting.

Can Orthodox Christian take communion in any other non-Orthodox church?

No, only in the Orthodox Church.

Is it possible to take communion on any day?

Every day in the Church, Communion of believers takes place, with the exception of Great Lent, during which communion is possible only on Wednesdays, Fridays, Saturdays and Sundays.

When can I take communion during the week great post?

During Great Lent, adults can receive communion on Wednesdays, Fridays, Saturdays and Sundays; small children - on Saturdays and Sundays.

Is it possible to take communion several times on the same day?

No one should take Holy Communion twice on the same day. If the Holy Gifts are taught from several Chalices, they can only be received from one.

Is it possible to take communion after the Unction without Confession?

Unction does not cancel Confession. At the Unction, not all sins are forgiven, but only forgotten and unconscious ones.

How to take Communion to a sick person at home?

The patient's relatives must first agree with the priest on the time of Communion and on measures to prepare the sick person for this Sacrament.

How to give communion to a one-year-old child?

If the child is not able to calmly stay in the temple for the entire service, then he can be brought to the end of the Liturgy - to the beginning of the singing of the prayer "Our Father" and then take communion.

Can a child under 7 eat before Communion? Is it possible to take communion when the sick are not on an empty stomach?

Only in exceptional cases is it permitted to receive communion on an empty stomach. This issue is resolved individually in consultation with the priest. Infants under the age of 7 are allowed to take communion not on an empty stomach. Children should be taught to abstain from food and drink before Communion from an early age.

Is it possible to take communion if you have not been to the all-night vigil? Is it possible to take communion if you fasted, but did not read or did not finish reading the rule?

Such and similar issues are resolved with the priest individually. If the reasons for not attending the All-Night Vigil or not fulfilling the prayer rule are valid, then the priest may allow communion. What is important is not the number of prayers read, but the disposition of the heart, living faith, repentance for sins, the intention to correct one's life.

Are we sinners worthy of frequent communion?

“The healthy do not need a doctor, but the sick” (Luke 5:31). There is not a single person on earth who is worthy of Communion of the Holy Mysteries of Christ, and if people do receive Communion, it is only through the special mercy of God. It is the sinners, the unworthy, the weak, who need this saving source more than anyone - like those who are sick in treatment. With sincere repentance, God forgives a person's sins, and Communion gradually corrects his shortcomings. The basis for deciding how often to take communion is the degree of readiness of the soul, its love for the Lord, the strength of its repentance. Therefore, the Church leaves this issue to the priests and confessors to decide.

If after Communion one feels coldness, does this mean that one received communion unworthily?

Coldness occurs among those who seek psycho-emotional consolation from Communion, and whoever considers himself unworthy, grace remains with him. However, when after Communion there is no peace and joy in the soul, one must see this as an occasion for deep humility and contrition for sins. It is not worth despairing and mourning: there should not be a selfish attitude towards the Sacrament. In addition, the Sacraments are not always reflected in feelings, but act in secret, so that a person can manifest a free feat of love.

Is it possible to kiss the cross after Communion?

After the Liturgy, all the worshipers venerate the cross: both those who took communion and those who did not.

Is it possible to kiss icons and the priest's hand after Communion, to make prostrations?

After Communion, before drinking, you should refrain from kissing the icons and the hands of the priest, but there is no such rule that those who take communion should not kiss the icons or the hand of the priest that day and not bow to the ground. It is important to keep the tongue, thoughts and heart from all evil.

Is it possible to replace Communion by partaking of Epiphany water with artos (or antidoron)?

This erroneous opinion about the possibility of replacing Communion with baptismal water with artos (or antidoron) arose, perhaps due to the fact that people who have canonical or other obstacles to Communion of the Holy Mysteries are allowed to use baptismal water with antidoron for consolation. However, this cannot be understood as an equivalent replacement. Communion cannot be replaced by anything.

Can children under 14 receive communion without Confession?

Without Confession, only children under 7 years of age can receive communion. From the age of 7, children receive communion only after Confession.

Is Communion paid?

No, in all churches the Sacrament of Communion is always performed free of charge.

Everyone is communed with one spoon, is it possible to get sick?

Natural squeamishness can be fought only by faith. There has never been a single case of someone becoming infected through the Chalice: even when people take communion in hospital churches, no one ever gets sick. After the Communion of the faithful, the remaining Holy Gifts are used by the priest or deacon from the same cup and spoon, but even during epidemics they do not fall ill. it the greatest Sacrament Church, given, among other things, for the healing of the soul and body, and the Lord does not shame the faith of Christians.

Liturgy is the main church service. What time does the liturgy begin and how long does it last? Why and when is the liturgy held in the evening or at night?

Below is the main thing you need to know about the time and duration of the Liturgy in Orthodox churches.

Liturgy is held in every church

The Divine Liturgy is the central service, since during it the Sacrament of the Eucharist and Communion take place (or rather, the Liturgy itself accompanies these Sacraments). All other services in one way or another precede the Liturgy - although they can take place the night before or even earlier.

Liturgy takes place at least every Sunday

The regularity of services depends on the temple: the place where the temple is located, and the number of parishioners. In other words, the Liturgy takes place in the church as often as it is actually needed.

Icon of the Mother of God "It is worthy to eat" at the Moscow Compound of the Holy Trinity Sergius Lavra

How long does the liturgy last in the temple?

The duration of the liturgy may vary depending on the day or temple. But this does not mean that the composition of worship is changing in some fundamental way. For example, on especially solemn days, part of the prayers, which are sometimes read by the reader, this time are sung by the choir.

In addition, how long the liturgy lasts can be influenced by such seemingly insignificant factors as the speed with which the priest and deacon serve: one leads the services faster, the other slower, one reads the Gospel at the same pace, the other more measuredly . And so on.

But if you speak in in general terms, then on days the Liturgy lasts longer than on ordinary days - sometimes up to two hours.

On Easter night or the Christmas Liturgy, the Liturgy lasts no longer than usual, but the nightly service itself turns out to be many hours long - since the Liturgy is preceded by a long All-Night Vigil.

Night service in the Cathedral of Christ the Savior, photo: patriarchia.ru

What time does the morning service start at the church?

On the one hand, the answer to this question is most often the same as to the question: "What time does the Liturgy begin", since in almost all non-monastic churches the only morning service is the Liturgy.

Another thing is that in some churches (where there is only one priest) sometimes it takes place not during the service, but before it, and therefore those who want to confess or take communion come earlier.

But in the monasteries, morning services begin much earlier, since a full daily circle of services is held there.

For example, before the liturgy in the monasteries, the Hours are necessarily read (this is a small service that includes the reading of certain prayers and individual psalms), and on most days, the midnight office is also served, which can begin at 6 in the morning or earlier.

In addition, the charter of some monasteries also suggests, for example, the daily morning reading of akathists, and the prayer rule, which will also take place in the temple. Therefore, in some monasteries, morning services, in fact, stretch for several hours, and the Liturgy, as expected, crowns this cycle.

This does not mean that laymen who take communion need to be present at all monastic services - they are intended primarily for the inhabitants of the monastery (monks, novices and laborers). The main thing is to come to the beginning of the Liturgy.

What time does the church service start?

As in the case of morning services, the specific start time of the evening service is determined by the charter of the temple or monastery (they can always be found either on the website or on the doors of the temple). As a rule, the evening service begins between 16:00 and 18:00.

The service itself, depending on the day or the foundations of a particular temple, lasts from an hour and a half to three. In monasteries, on solemn days, evening worship can last much longer.

Evening worship is obligatory for those who are going to take communion the next morning. This is due to the fact that the Church has adopted a daily circle of services, which begins in the evening, and the morning Liturgy crowns it.

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divine liturgy(otherwise mass) is the most important service of the daily circle. If Vespers and Matins are the reading of prayers with hymns, then liturgy is the climax of the church service. It is always performed in the afternoon and is accompanied by the reading of chapters from the Bible, prayers and the singing of psalms. And it ends with the main Christian sacrament - communion (Eucharist). According to church traditions, the order of the liturgy was established by Jesus Christ himself at the Last Supper. Now it is a ritual action that symbolically reflects the earthly life of Christ and enables believers to become participants in New Testament events, to feel the sacrifice of Christ on Calvary and his Resurrection, which is perceived as the purification and rebirth of their own souls. From the 4th century AD, in Orthodox Church two types of liturgy were strengthened: the daily St. John Chrysostom and St. Basil the Great, which takes place only 10 times a year. They differ from each other only in length. The liturgy of Basil the Great uses an extended edition of prayers and hymns, so it is longer in time. Begins liturgy always with proskomedia or symbolic preparation of the Holy Gifts (bread - prosphora - red wine) and traditionally takes place behind closed doors in the altar. The priest changes his clothes and washes his hands, then on the altar he cuts out pieces of five prosphora and fills the cup with wine. After that, he goes out to the believers gathered in the temple and the second stage of the action begins - liturgy catechumens (or ready to accept). This part is accompanied by the choral singing of psalms, the reading of the Gospel and the Apostle, and the recitation of litanies (prayer requests). Followed by liturgy faithful, which represents the illumination of the Holy Gifts (the transubstantiation of bread and wine into the Body and Blood of Christ) and ends with the communion of the clergy and all believers. During the liturgy of the faithful, prayerful petitions are also performed and choral chants are performed. Until the 17th century, the liturgical chant was based on various chants, and from the end of the 17th century polyphony began to be used. Many famous people turned to the church in their work and created cycles of liturgical hymns. The most famous liturgies of St. John Chrysostom P.I. Tchaikovsky and S.V. Rachmaninoff. In the Catholic and Protestant Orthodox liturgy corresponds to the mass. And starting from the 16th century, in Catholic theology, the term " liturgy» denotes all church services and ceremonies.