How long is the morning liturgy in the temple. Church Visit Schedule
We have already said that liturgy- the main, most important service, during which the Sacrament is performed Eucharist, or sacrament of communion. This Sacrament was first performed by our Lord Jesus Christ Himself on the eve of His sufferings, on Maundy Thursday. The Savior, having gathered all the apostles together, gave praise to God the Father, took bread, blessed it and broke it. He gave it to the holy apostles with the words: Take, eat: this is my body. Then He took a cup of wine, blessed it and gave it to the apostles, saying: Drink everything from it: for this is My Blood of the New Testament, which is shed for many for the remission of sins.(Mt 26:28). The Lord also commanded the apostles: Do this in remembrance of me(Luke 22:19). Even after the resurrection of Christ and His ascension into Heaven, the Apostles performed the Sacrament of Communion. During the Eucharist (gr. thanksgiving) each time, what the Lord did at the Last Supper actually happens. We mysteriously, under the guise of bread and wine, partake of the Divine Himself — Body and Blood of the Savior. He abides in us, and we abide in Him, as the Lord said (cf. Jn 15:5).
The Eucharist is also called Bloodless sacrifice because it is an image of the sacrifice that the Lord Jesus Christ offered for us at Calvary. He did it once, having suffered for the sins of the world, resurrected and ascended into Heaven, where he sat at the right hand of God the Father. The sacrifice of Christ was offered once and will not be repeated. With the establishment of the New Testament, the Old Testament sacrifices ceased, and now Christians make the Bloodless Sacrifice in remembrance of Christ's sacrifice and for the communion of His Body and Blood.
The Old Testament sacrifices were only a shadow, a type of the Divine sacrifice. Waiting for the Redeemer, the Liberator from the power of the devil and sin - main topic Total Old Testament, and for us, the people of the New Testament, the sacrifice of Christ, the atonement by the Savior of the sins of the world, is the basis of our faith.
The Holy Gifts are a fire that burns every sin and every defilement, if a person strives to partake worthily. We partake of the healing of soul and body. When approaching communion, one must do it with reverence and awe, realizing one's weakness and unworthiness. “Although eat (eat), man, Body of the Lady, approach with fear, but do not be scorched: there is fire,” says the prayers for Holy Communion.
Saint Ignatius (Bryanchaninov) writes about how the Lord enlightened one young man, Dmitry Shepelev, and showed that in Holy Communion the true Body of the Savior is served: “He was brought up in the Corps of Pages. Once during Great Lent, when the pages were fasting and were already approaching the Holy Mysteries, the young man Shepelev expressed to his comrade walking beside him his resolute disbelief that the body and blood of Christ should be in the cup. When the secrets were taught to him, he felt that he had meat in his mouth. Horror embraced young man: he stood beside himself, not feeling the strength to swallow a particle. The priest noticed the change that had taken place in him and ordered him to enter the altar. There, holding a particle in his mouth and confessing his sin, Shepelev came to his senses and used the Holy Mysteries taught to him ”(“ Fatherland ”).
Often, spiritual people, ascetics, during the celebration of the Eucharist, there were manifestations of heavenly fire descending on the Holy Gifts. Yes, the Sacrament of Communion, the Eucharist, is the greatest miracle and mystery, as well as the greatest mercy to us sinners, and visible evidence that the Lord established the New Covenant with people in His Blood (see: Lk 22:20), bringing a sacrifice for us on cross, died and rose again, spiritually resurrecting all mankind by Himself. And we can now partake of His Body and Blood for the healing of soul and body, abiding in Christ, and He will "abide in us" (see: Jn 6:56).
Origin of the liturgy
The sacrament of communion, the Eucharist, from ancient times also received the name liturgy, which translates from Greek as common cause, common service.
The Holy Apostles, disciples of Christ, having received from their Divine Teacher the commandment to celebrate the Sacrament of Communion in remembrance of Him, after His ascension began to celebrate the breaking of bread - the Eucharist. Christians constantly abided in the teaching of the Apostles, in communion and the breaking of bread, and in prayers(Acts 2:42).
The order of the liturgy was formed gradually. At first, the apostles celebrated the Eucharist according to the very order that their Master had taught them. In apostolic times, the Eucharist was combined with the so-called agapamy, or meals of love. Christians ate food and were in prayer and fellowship. After supper, the breaking of bread and communion of the faithful took place. But then the liturgy was separated from the meal and began to be celebrated as an independent sacred rite. The Eucharist began to be celebrated inside sacred temples. In the I-II centuries, the order of the liturgy, apparently, was not written down and was transmitted orally.
What are the liturgies
Gradually, in different localities, their own liturgical rites began to take shape. Served in the Jerusalem community Liturgy of the Apostle James. In Alexandria and Egypt there was Liturgy of the Apostle Mark. In Antioch, the liturgy of Saints Basil the Great and John Chrysostom. All these liturgies are the same in their meaning and significance, but differ in the texts of the prayers that the priest offers at the consecration of the Holy Gifts.
Now in the practice of the Russian Orthodox Church there are usually performed three rites of the liturgy. These are the liturgy of St. John Chrysostom, the liturgy of St. Basil the Great, and the liturgy of St. Gregory the Dialogist.
This liturgy is performed on all days of the year, except for the first five Sundays of Great Lent and weekdays of Great Lent. Saint John Chrysostom composed the order of his liturgy on the basis of the previously composed liturgy Saint Basil the Great but shortened some of the prayers.
Liturgy of Saint Basil the Great
According to St. Amphilochius, Bishop of Iconium, St. Basil the Great asked God “to give him the strength of spirit and mind to celebrate the Liturgy in his own words. After six days of fervent prayer, the Savior appeared to him miraculously and fulfilled his petition. Soon Vasily, imbued with delight and divine awe, began to proclaim: “Let my lips be filled with praise”, “Beware, Lord Jesus Christ our God, from Thy holy habitation” and other prayers of the liturgy.
Liturgy of Saint Basil committed ten times a year:
on the eve of the Nativity of Christ and Epiphany (on the so-called Christmas and Epiphany Christmas Eve), on the day of memory of St. Basil the Great on January 1 (January 14, according to the new style), on the first five Sundays of Great Lent, on Great Thursday and Great Saturday.
Liturgy of St. Gregory the Dialogist, or the Liturgy of the Presanctified Gifts
During Holy Fortecost of Great Lent in weekdays the service of the full liturgy ceases. Lent is a time of repentance, weeping for sins, when all festivity and solemnity are excluded from worship. And therefore, according to the rules of the Church, on Wednesday and Friday of Great Lent, Liturgy of the Presanctified Gifts. The Holy Gifts, with which believers partake, are consecrated at the liturgy on Sunday.
In some Local Orthodox Churches, on the feast day of the holy Apostle James (October 23, old style), a liturgy is served according to his order.
The sequence and symbolic meaning of the liturgy
The procedure for celebrating the full Liturgy (that is, not the Liturgy of the Presanctified Gifts) is as follows. First, the substance is prepared for the celebration of the Eucharist. Then the faithful prepare for the Sacrament. And, finally, the Sacrament itself is performed - the consecration of the Holy Gifts and the communion of believers. The Divine Liturgy thus has three parts: proskomedia; liturgy of the catechumens; liturgy of the faithful.
Proskomedia
The word is Greek and means bringing. In ancient times, the members of the early Christian community themselves brought everything necessary for the Sacrament before the Liturgy: bread and wine. The bread used in the celebration of the liturgy is called prosphora, which means offering(in ancient times, Christians themselves brought bread to the liturgy). In the Orthodox Church, the Eucharist is celebrated on prosphora made from leavened (yeast) dough.
Used for proskomidia five prosphora in memory of the miraculous feeding of five thousand people by Christ.
For communion, one prosphora (lamb) is used. For the Lord also gave communion to the apostles, breaking and distributing one bread. The Holy Apostle Paul writes: one bread, and we many are one body; for we all partake of the same bread(1 Cor 10:17). The Lamb is broken up after the transfer of the Holy Gifts, and the clergy and all who are preparing for communion partake of it. Wine during the celebration of the liturgy is used red, grape, as it resembles the color of blood. Wine is mixed with a small amount of water as a sign that blood and water have flowed from the perforated rib of the Savior.
The proskomedia is performed at the very beginning of the liturgy in the altar during the reading of the hours by the reader. exclamation "Blessed is our God", anticipating reading third hour, is also the initial exclamation of the proskomedia. The Liturgy is preceded by a service third and sixth hours.
The proskomedia is a very important part of the Divine Liturgy, and preparation of the Gifts for consecration has a deep symbolic meaning.
Recall: proskomidia is performed on altar.
From Lamb prosphora priest with a special knife called copy, cuts out the middle in the shape of a cube. This part of the prosphora is called Lamb as a sign that the Lord, as the Immaculate Lamb, was slain for our sins. From the lower part, the Lamb is incised crosswise with the words: “The Lamb of God is eaten (that is, sacrificed), take away the sins of the world, for the worldly belly (life) and salvation.” The priest pierces the right side of the Lamb with a spear, saying the words: One of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who saw testified, and his testimony is true(John 19:34-35).
With these words, wine mixed with water is poured into the chalice. The preparation of the Gifts on proskomedia has several meanings. Here we recall the birth of the Savior, His coming into the world and, of course, the Calvary sacrifice on the Cross, as well as burial.
The prepared Lamb and the particles taken out of the other four prosphora symbolize the fullness of the Church, heavenly and earthly. After preparing the Lamb, he relies on the paten.
The priest takes out a triangular particle from the second prosphora in honor of Holy Mother of God and sets it on the right side of the Lamb. Particles are removed from the third prosphora in honor of St. John the Baptist, the prophets, apostles, saints, martyrs, reverends, unmercenaries, saints whose memory is celebrated by the Church on this day, the parents of the Mother of God, the holy righteous Joachim and Anna, and the saint whose liturgy is performed.
From the next two prosphora, particles are taken out for the living and deceased Orthodox Christians.
At the altar at the proskomidia, believers submit notes about health and repose. For the people whose names are contained in the notes, particles are also taken out.
All particles are placed in a certain order on the diskos.
The priest, after shaking, places an asterisk on the paten over the Lamb and the particles. The diskos marks both the Bethlehem cave and Golgotha, the asterisk - the star above the cave and the cross. The priest incenses special covers and puts them over the paten and chalice as a sign that Christ was laid in the tomb and His body was wrapped in swaddling clothes. These swaddling clothes also symbolize Christmas wrappings.
The meaning of the commemoration at the proskomedia
At the end of the Divine Liturgy, after the communion of the faithful, the priest pours the particles taken out of the prosphora on the proskomedia into the holy Chalice with the words: “Wash away, O Lord, the sins of those who are remembered here by Your honest blood, by the prayers of Your saints”.
Prayer at the proskomedia for health and repose with the removal of particles for them, and then immersing them in a chalice is the highest commemoration in the Church. A Bloodless Sacrifice is offered for them. They also participate in the liturgy.
At the relics of St. Theodosius of Chernigov, Hieromonk Alexy (1840-1917), the future elder of the Goloseevsky Skete of the Kiev-Pechersk Lavra (now glorified as a locally revered saint), served his obedience. He got tired and dozed off by the shrine. Saint Theodosius appeared to him in a dream and thanked him for his labors. He asked that his parents, Priest Nikita and Matushka Maria, be commemorated at the liturgy. When Hieromonk Alexy asked the saint how he could ask for the prayers of a priest when he himself stands before the Throne of God, Saint Theodosius said: “The offering at the Liturgy is stronger than my prayers.”
Saint Gregory the Dialogist relates that after the death of a negligent monk who suffered from a love of money, he commanded that thirty funeral liturgies be served for the deceased, and the brethren to perform a common prayer for him. And after the last Liturgy, this monk appeared to his brother and said: “Historday, brother, I have suffered cruelly and terribly, but now I am well and I am in the light.”
Liturgy of the catechumens
The second part of the liturgy is called liturgy of the catechumens. In ancient times people to accept holy baptism have undergone extensive training. They studied the foundations of the faith, went to church, but they could only pray at the Liturgy until the transfer of the Gifts from the altar to the throne. The catechumens, as well as the penitents, who were excommunicated for grave sins, had to go out into the porch of the temple.
After the exclamation of the priest: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and forever and forever and ever" the choir sings: "Amen." The peaceful, or great, litany is pronounced. It begins with the words: "Let us pray to the Lord in peace". The word "peace" tells us that we must pray in the world, reconciled with our neighbors, only then the Lord will accept our prayers.
Peaceful litany embraces all aspects of our existence. We pray: for the peace of the whole world, for the holy churches, for the temple where the service is performed, for bishops, presbyters, deacons, for our country, its authorities and its soldiers, for the goodness of the air and the abundance of earthly fruits necessary for subsistence. Here we also ask God to help all those who are traveling, sick and in captivity.
The liturgy is common cause, and prayer on it is performed conciliarly, that is, by all the believing people, "with one mouth and one heart." Where two or three are gathered in my name, there I am in the midst of them.(Mt 18:20), the Lord tells us. And according to the charter, a priest cannot celebrate the Liturgy alone; at least one person must pray with him.
After great litany psalms are sung antiphons, since they are supposed to be sung on two kliros alternately. The psalms of the prophet David were part of the Old Testament worship and made up a significant part of the hymns in the early Christian service. After the second antiphon, the hymn is always sung: “Only Begotten Son…” – about the coming into the world of Christ the Savior, His incarnation and redemptive sacrifice. During the singing of the gospel beatitudes from Christ's Sermon on the Mount, the royal doors open and the small entrance is made, or entrance with gospel. The priest or deacon, raising the Gospel, signifying the cross in the royal doors, proclaims: “Wisdom, forgive!” Translated from Greek sorry means directly. This is said as a reminder to us that we need to be attentive in prayer, to stand straight.
It also speaks of the wisdom that the Divine Gospel and the preaching of the Lord brings us, for the Gospel is taken out of the altar as a sign that Christ has come out to preach and brings the Good News to the world.
After singing the troparions dedicated to the holiday, the given day, the saints of the day and the temple, Trisagion: “Holy God ...” On the Nativity of Christ, the Baptism of the Lord, Easter and Easter week, on the day of the Holy Trinity, as well as on Lazarus and the Great Saturday, instead of the Trisagion, it is sung: put on (put on). Alleluia." In ancient times, catechumens were traditionally baptized on these holidays. On the Feast of the Exaltation of the Cross of the Lord and the week of Great Lent, instead of the Trisagion, it is sung: “We worship Thy Cross, Master, and glorify Thy holy Resurrection.”
For careful reading Apostle and gospels we are prepared by the exclamations of “Let us attend” and “Wisdom, forgive us, let us hear the Holy Gospel.” After the gospel reading, a special (enhanced) litany follows, at which, in addition to various prayers for the hierarchies, authorities, the army and all believers, there is a commemoration by name of those who submitted their notes to the liturgy: their names are proclaimed by the clergy, and all the people together with them pray for health and the salvation of God's servants, "all who are now remembered here."
During the special litany, the priest reveals on the throne holy antimension.
After the spoken special litany often added Litany for the Dead. During it, we pray for all our formerly deceased fathers, brothers and sisters, we ask God to forgive their voluntary and involuntary sins and to place them in heavenly abodes, where all the righteous rest.
Followed by litany of the catechumens. For some, this part of the service is bewildering. Indeed, the practice of announcing, preparing for baptism, which was in ancient church, not now. Today, as a rule, we baptize people after one or two conversations. But still, there are catechumens who are preparing to accept the Orthodox faith even now. There are many people who have not yet received baptism, but are reaching out, going to the Church. We pray for them, that the Lord would strengthen their good intention, reveal to them His "Gospel of Truth" and join them to the Holy Catholic and Apostolic Church.
In our time, there are many people who were baptized at one time, in childhood, by their parents or grandmothers, but who are completely unenlightened. And that the Lord would “announce them with the word of truth” and bring them into the church fence, and we need to pray at this litany.
After the words "Announcers, come out" those preparing for baptism and the penitents left the church, for the main part of the Divine Liturgy began. With these words, we must especially carefully look into our soul, banish from it all resentment and enmity against our neighbors, as well as all worldly vain thoughts, in order to pray with full attention and reverence at the Liturgy of the faithful.
Liturgy of the Faithful
This part of the service begins after the catechumens are called to leave the temple. Two short litanies follow. The choir starts to sing Cherubic Hymn. If we translate it into Russian, it will read like this: “We, mysteriously portraying the Cherubim and singing the Trisagion Hymn to the Life-Giving Trinity, will now lay aside the care of everything worldly in order to perceive the King of all, Who is surrounded by angelic Forces. Praise God!”
This song mentions that the Lord is surrounded by angelic hosts, constantly glorifying Him. And not only clergy and parishioners pray at the Divine Liturgy. Together with the earthly Church, the heavenly Church celebrates the Liturgy.
Once, the Monk Seraphim of Sarov, being a hierodeacon, served the Divine Liturgy. After a small entrance, Seraphim proclaimed at the royal doors: “Lord, save the pious and hear us!” But as soon as he turned to the people, he pointed at the forthcoming orarion and said: “And forever and ever!” - as the beam illuminated it brighter sunlight. Looking at this radiance, he saw the Lord Jesus Christ in the form of the Son of Man in glory, shining with indescribable light, surrounded by Heavenly Powers - Angels, Archangels, Cherubim and Seraphim.
During the Cherubic Hymn, the Gifts prepared for consecration are transferred from the altar to the throne.
This is called transfer great entrance. The priest and the deacon carry the Gifts, leaving the altar through the northern (left) doors. Stopping on the pulpit, in front of the royal doors, facing the believers, they commemorate His Holiness Patriarch, metropolitans, archbishops, bishops, the priesthood, all those who work and pray in this church.
After that, the clergy enter the altar through the royal doors, place the Chalice and paten on the throne, and cover the Gifts with a special veil (air). Meanwhile, the choir sings the Cherubic Hymn. The Great Entrance symbolizes the solemn procession of Christ on His free suffering and death.
Litany, following the transfer of the Gifts, is called petitionary and prepares the faithful for the most important part of the liturgy - the consecration of the Holy Gifts.
After this litany, Symbol of faith. Before the singing of the Creed by all the people, the deacon proclaims: “Doors, doors! Let us hear wisdom!” These words in ancient times reminded the gatekeepers that the main and solemn part of the service was beginning, so that they would watch the doors of the temple so that those who enter would not violate the decorum. It reminds us that we need to close the doors of our mind from extraneous thoughts.
As a rule, all worshipers sing the Creed, confessing their faith in the most important dogmas of the Orthodox Church.
Often one has to deal with the fact that the godparents, the recipients at the Sacrament of Baptism, cannot read the Creed. It happens because people don't read morning prayers(they include the Creed) and rarely go to the liturgy. After all, in the temple, every Divine Liturgy, all the people with one mouth confess their faith and, of course, know this hymn by heart.
The sacrament of the Eucharist, the holy offering must be offered with the fear of God, with reverence and special care. Therefore, the deacon proclaims: “Let us become good, let us stand with fear, let us pay attention, bring the holy exaltation in the world.” Begins eucharistic canon. chants "The grace of the world, the sacrifice of praise" is the answer to this call.
The exclamations of the priest alternate with the singing of the choir. The priest reads during the singing of the so-called secret (that is, sacramental, not read aloud) Eucharistic prayers.
Let us dwell on the main, main prayers of the Eucharistic canon. According to the priest, “We thank the Lord!” preparations begin for consecration, the realization of honest Gifts. The priest reads the thanksgiving Eucharistic prayer. It glorifies the blessings of God, especially the redemption of the human race. We thank the Lord that He accepts from us the Bloodless Sacrifice in the Sacrament of the Eucharist, although angelic ranks await and serve Him, glorifying Him: “Singing the victorious song, crying out, crying out and speaking.” The priest pronounces these words of prayer in a full voice.
Continuing the Eucharistic prayers, the priest recalls how the Lord Jesus Christ on the eve of His voluntary suffering established the Sacrament of Communion of His life-giving Body and Blood. The words of the Savior, sounded at the Last Supper, the priest proclaims loudly: "Take, eat, this is my body, which is broken for you for the remission of sins". At the same time, he points to the diskos with the Lamb. And further: “Drink from her all, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.”, - pointing to the holy Chalice.
Further, remembering all the blessings given by God to people — the Sacrament of Communion itself, His sacrifice on the Cross, and His second glorious Coming promised to us — the priest utters an exclamation full of deep theological meaning: “Yours from Yours, offering to You about everyone and for everything”. We dare to bring these gifts to God from His creations (bread and wine), bringing a bloodless sacrifice for all the children of the Church and for all the good deeds rendered to us by Him. The chorus ends this phrase with the words: “We sing to you, we bless you, we thank you, we pray to you(You), our God".
While singing these words occurs consecration, transformation prepared bread and wine into the Body and Blood of Christ. The priest prays, prepares for this great moment, reading aloud the troparion of the third hour three times. He asks that God send His Most Holy Spirit on all those who pray and on the Holy Gifts. Then the holy Lamb signifies with the words: “And make this bread, the precious body of your Christ”. The deacon answers: "Amen". Then he blesses the wine, saying: “And the hedgehog in this Cup is the precious Blood of Thy Christ”. The deacon replies: "Amen". Then he marks the paten with the Lamb and the holy Chalice with the words: "Changing by Your Holy Spirit". The consecration of the Holy Gifts ends three times: "Amen, amen, amen". The clergy bow to the ground before the Body and Blood of Christ. The Holy Gifts are offered as a bloodless sacrifice for everyone and everything without exception: for all the saints and for the Mother of God, as is said in the exclamation of the priest, which is the end of the priestly prayer: "Considerably(especially) of the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary". In response to this exclamation, a hymn dedicated to the Mother of God is sung: "Worthy to eat". (On Pascha and on the Twelfth Feasts, before the giving away, another Theotokos hymn is sung - the merit.)
This is followed by a litany which prepares the faithful for communion and also contains the usual petitions of the petitionary litany. After the litany and the exclamation of the priest, the Lord's Prayer is sung (most often by all the people) - "Our Father" .
When the apostles asked Christ to teach them how to pray, He gave them this prayer. In it, we ask for everything necessary for life: for everything to be the will of God, for daily bread (and, of course, for the Lord to vouchsafe us to receive heavenly bread, His Body), for the forgiveness of our sins and for so that the Lord would help us overcome all temptations and deliver us from the wiles of the devil.
Priest's voice: "Holy to the holy!" tells us that one must approach the Holy Mysteries reverently, sanctifying oneself with prayer, fasting, and being cleansed in the Sacrament of Penance.
In the altar, at this time, the clergy crush the holy Lamb, commune themselves and prepare the Gifts for the communion of believers. After that, the royal doors open, and the deacon takes out the holy Chalice with the words: "Come with the fear of God and faith". Opening of the Royal Doors marks the opening of the Holy Sepulcher, and removal of the Holy Gifts The appearance of the Lord after His resurrection.
The priest reads the prayer of St. John Chrysostom before Holy Communion: I believe, Lord, and I confess for you are truly the Christ, the Son of the Living God, who came into the world to save sinners, from them I am the first ... "And people pray, listening to humble prayer, realizing their unworthiness and bowing before the greatness of the taught shrine. The prayer before communion with the Body and Blood of Christ ends with the words: “I will not kiss Thee, like Judas, but like a thief I confess Thee: remember me, Lord, in Thy Kingdom. May the communion of Thy Holy Mysteries, Lord, not be for judgment and condemnation, but for the healing of soul and body. Amen".
One who communes unworthily, without faith, without contrition of heart, having malice and resentment towards his neighbor in his heart, is likened to Judas the traitor, who was one of the twelve disciples, was present at the Last Supper, and then went and betrayed the Teacher.
All those who were preparing for communion and received permission from the priest partake of the Holy Mysteries of Christ. After that, the priest brings the holy Chalice into the altar.
The priest overshadows those who pray with the holy Chalice with the words: "Always, now and ever and forever and ever" and carries it to the altar. This marks the last appearance of the Savior to the disciples and His ascension to heaven.
The deacon pronounces a short litany of thanksgiving, ending with the priest's prayer behind the ambo (that is, read before the ambo).
At the end of the liturgy, the priest says vacation. On vacation are usually remembered Mother of God, the saint whose liturgy was celebrated, the saints of the temple and the day.
All those who pray kiss holy cross held by the priest.
After the liturgy, they usually read thanksgiving prayers by Holy Communion. If they are not read in the temple, all those who take communion read them when they come home.
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 at 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…”
Divine Liturgy
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 at its corners the initial letters of the name of the Savior: "IC XC" and 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.
Blessed are you, Lord
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 be the 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, trampled down 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 incarnate 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 Holy Persons 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 Cherubic Hymn is sung “Although 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 Rus', 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.
Symbol of faith
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. tea resurrection of the dead and the life of the next century. 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 to 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.
The main part of the liturgy begins with the words of the priest “We thank the Lord”. 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." These last words secret prayer, the priest speaks loudly 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 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.”
Prayer "Our Father..."
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 bowl, and heat is poured into it, that is hot water, 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 hands crosswise on their chests (the right hand over the left), reverently approach the cup, 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. AT last time having bowed 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.
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Help the Temple
How to behave at the liturgy
The liturgy is not an ordinary divine service, but a sacrament, that is, such a sacred action in which the faithful are given the grace of the Holy Spirit that sanctifies them.
At this special divine service, prayers and hymns are offered to God, and the mysterious Bloodless Sacrifice is offered for the salvation of people. Under the guise of bread and wine, the Orthodox are taught the true Body and true Blood of our Lord Jesus Christ. This is why the liturgy takes precedence over other services.
At the Divine Liturgy, or Eucharist, the whole earthly life of our Lord Jesus Christ is remembered.
Conventionally, the liturgy is divided into three parts: the proskomedia, the liturgy of the catechumens and the liturgy of the faithful.
Proskomedia
Proskomidia is usually performed during or before the reading of the 3rd and 6th hours.
The living and deceased members of the Church are commemorated at the proskomedia. People who order proskomedia pass to the altar notes with names and prosphora purchased in a church shop. The priest pulls out particles from the prosphora and commemorates the health or repose of those served. Only the names of baptized people who take communion can be submitted for proskomidia.
Great joy comes to the souls of the departed from their commemoration at the proskomedia.
At the end of the proskomedia, the priest censes the entire temple. At this time, the reader finishes reading the clock. The liturgy of the catechumens begins.
Liturgy of the catechumens
Catechumens are people who have not received the sacrament of baptism, that is, not baptized or who are under a priestly ban, penance.
1. The Liturgy of the catechumens begins with the words: "Blessed is the Kingdom, always, now and ever, and forever and ever." The choir sings: "Amen". We overshadow ourselves with the sign of the cross.
2. The great litany begins. Litany- these are special petitions uttered by the clergyman, to which the choir responds with singing: "Lord have mercy" . It is necessary to be baptized at each pronounced petition of the litany.
3. At the end of the litany, the choir begins to sing the so-called pictorial antiphons. There are only three of them, in honor of the Holy Trinity. They are sung in succession and are divided among themselves by small litanies.
4. After the second figurative antiphon, the choir sings a song to the Lord Jesus Christ: "Only Begotten Son..." , in which we hear about the incarnation of God into man in order to deliver people from sin.
5. Small litany - we are baptized at every petition.
6. And the third antiphon is sung, which begins with the words of the thief crucified with the Lord on the cross: “In Your Kingdom, remember us, Lord…” . You need to listen carefully to this song. It has a deep meaning. After all, we remember that Jesus Christ said to this thief: “Truly I say to you, today you will be with me in Paradise” . The third antiphon is some commandments, obeying which a person will come to the Kingdom of Heaven.
7. During the singing of the third antiphon, a small entrance is made. The clergy leave the altar carrying a candle, a censer and the Gospel. This action symbolizes the procession of the Lord with a host of angels.
8. After entering, troparia and kontakia are sung, which reflect the sacred events of the holiday. We are baptized at every song.
At this time, the priest in secret prayer asks the Heavenly Father to accept the Trisagion and forgive our sins, voluntary and involuntary.
10. Next comes the reading of the Apostle. This is a book that contains the acts and messages of the holy apostles to various peoples. During the reading of the Apostle, the deacon censes, his censing should be answered with a bow of the head.
11. After reading the Apostle, the choir sings "Alleluia" thrice. We are baptized three times with bows.
12. The priest proclaims: “Wisdom, forgive me, let us hear the holy Gospel. Peace to all" - you need to bow your head accepting the blessing.
13. While reading the Gospel, as if listening to the Lord Jesus Christ Himself, one should stand with bowed head.
14. After reading the Gospel, the litany follows: “Pray for the catechumens of the Lord… Vernia, for the catechumens let us pray, that the Lord have mercy on them… He will pronounce them with the word of truth… He will reveal the Gospel of truth to them…” - as we see, petitions are connected with catechumens, people who are not yet in the bosom of the church, that is, not baptized, or who are under a ban, penance.
15. At the second litany, the priest proclaims: “Elitsy, Announcements, come out, Announcements come out, but no one from the catechumens of the figurines, packs and packs, let us pray to the Lord in peace” . From these words it is clear that the catechumens must leave the church before the end of the liturgy. This is explained by the fact that a person who is unrepentant of sins or who does not belong to the faithful of the church (baptized) cannot be present at the Eucharist. The Eucharist is the greatest sacrament of the Church, when wine and bread are transformed into the Body and Blood of our Lord Jesus Christ. In the Sacrament of Communion, all faithful children are united with Christ.
Liturgy of the Faithful
Let us examine how to behave at the liturgy of the faithful.
Faithful Christians constitute the Church of Christ and only they can serve the priest in the sacrament of the Eucharist.
1. At the end of the litanies, the Cherubic Hymn is sung.
If translated from Church Slavonic in Russian means the following: “We, mysteriously portraying the cherubim and singing the thrice-holy song to the Trinity, which gives life, will now leave the care of everything worldly, so that we can glorify the King of all, Whom the angelic forces invisibly carry and glorify” .
This prayer reminds us how the angelic forces in heaven serve at the throne of God and is based on the visions of the prophets Isaiah, Ezekiel.
Drawing a conclusion on the above, how to behave on the Cherubic Hymn? The answer is simple! The way they would behave if they were before the Throne of God.
2. The Great Entrance is when the clergy leave the altar carrying the Chalice of wine and paten (special liturgical utensils) with the Lamb. They stand on the pulpit and commemorate the Patriarch, the diocesan bishop, all the benefactors who come to the church and pray, all Orthodox Christians. This is done in order to show that the Holy Gifts will be offered as a Sacrifice to God for the salvation of all those who are commemorated.
The Great Entrance symbolizes the procession of the Lord Jesus Christ to free suffering for the salvation of the world.
4. The deacon proclaims: “Doors, doors, let us pay attention to wisdom” . The words “Doors, doors” in ancient times referred to gatekeepers, so that they would not let catechumens or pagans into the temple during the celebration of the sacrament of the Holy Eucharist. 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.
5. The choir sings the Creed. At the beginning of the Creed, the sign of the cross should be made.
The Creed was compiled by the will of the Holy Spirit by the Holy Fathers 1 and 2 Ecumenical Councils. It is an invariable guide for all Orthodox Christians in their spiritual life.
Symbol of faith is a summary of our faith.
"I believe" is allowed to sing along with the choir.
6. The deacon or priest proclaims: "Let's become good, let's stand with fear, let's pay attention, bring holy exaltation in the world" . With these words, believers are called to gather their spirit and mind before the upcoming sacred service.
The Eucharistic Canon begins. The choir sings a song "The Grace of the World..." .
3. Why is it necessary to behave in this chant? 'Cause when you sing the words “We sing to you, we bless you, we thank you…” the greatest mystery is being performed - the priest asks God to send the Holy Spirit on those who pray and on the Gifts. The descent of the Holy Spirit upon the Gifts transforms Them into the Body and Blood of our Lord Jesus Christ. During the Holy Eucharist, one should pray with special attention. The importance of 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.
4. While singing Worthy to Eat (or another sacred song in honor of the Theotokos - worthy), the priest prays for the living and the dead, commemorating them by name, especially those for whom the Divine Liturgy is performed. And those present in the temple should at this time remember by name their loved ones, the living and the dead.
5. 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.
6. At the beginning of the public singing of the Lord's Prayer - Our Father - you should depict the sign of the cross on yourself and bow to the ground.
7. At the exclamation of the priest: "Holy - holy" the earthly bow is due for the sake of the offering 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.
8. After the opening of the royal doors and the bringing out of the Holy Gifts, which means the appearance of the Lord Jesus Christ after the Resurrection, at the exclamation: "Come with the fear of God and faith!" - bow to the ground.
9. 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 arms crosswise on his chest (in no case should you 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 , without making the sign of the cross and bows until the acceptance of warmth. We should especially thank the Lord for His great mercy, for the grace-filled gift of Holy Communion: Glory to Thee, God! Glory to Thee, God! Glory to Thee, God! Earthly bows on this day are not performed by the 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.
10. At the words of the priest: "Always, now and ever and forever and ever" , at the last appearance of the Holy Gifts, depicting the Ascension of the Lord Jesus Christ to Heaven, an earthly bow with the sign of the cross is required for those who have not been honored with the Holy Mysteries, and for those who participate - a bow with the sign of the cross. 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.
11. The holy antidoron (from Greek - instead of a gift) is distributed to those present after 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.
Antidor should receive it reverently, folding his palms crosswise, right to left, and kissing the priest's hand that gives this gift.
12. At the end of the liturgy, the priest commemorates the names of the saints whose memory is celebrated on that day and the creator of the liturgy (for example, John Chrysostom, who wrote the liturgy called the liturgy of John Chrysostom).
The choir sings for many years, where the patriarch, the diocesan bishop, parishioners of the temple and all Orthodox Christians are commemorated.
13. All those praying approach the Cross, which the priest gives to kiss.
Perhaps all people want to be happy and joyful, get rid of laziness and sadness, protect their loved ones from adversity. All this can be achieved by participating in the life of the Orthodox Church. Faith in the heart alone is not enough for Orthodox Christians - you need to regularly attend Divine Services and participate in the Sacraments of Penance and the Eucharist. And then, whatever the external conditions of life, in any situation, a person will be able to maintain a joyful and calm state of mind. And you can start the path to such a worldview by attending Divine Services.
Daily services, schedule
The daily circle of divine services of the Orthodox Church consists of nine services.
In ancient times, in monastic and hermit life, they were performed each separately strictly according to time. But over time, they were combined into evening, morning and afternoon services, so that it would be more convenient for believers to attend services. As in the Bible, the Lord began the creation of the world in the evening, and approximately from the time the sun sets over the horizon, the day begins and the day in the Orthodox Church.
Evening worship:
- Ninth hour (3 p.m.)
- Vespers
- compline
Morning worship:
- Midnight (midnight)
- Matins
- First hour (7 am)
Daily Worship:
- Third hour (9 am)
- Sixth hour (12 days)
- Liturgy
Scheme of the daily circle of Orthodox worship
According to the Byzantine reckoning of time, a day consists of 12 day and 12 night hours, which are grouped into 8 guards, also day and night. Since in summer night hours are shorter than daytime hours, and vice versa in winter, the schedule shown in the diagram is true only during the spring and autumn equinoxes.
The daily cycle of worship, its meaning and content
The ninth hour is the memory of major event— Death of the Savior on the Cross.
Vespers is gratitude to the Lord for the almost past day.
At Compline, believers ask God for forgiveness of sins, for preservation from the devil's wiles, and for granting peace to the soul and body during sleep.
The Midnight Office is a remembrance of believers about the prayer of Jesus in the Garden of Gethsemane. The symbolism of the service calls everyone to be always ready for the coming of the Last Judgment.
Matins is gratitude to the Lord for the past night and a prayer for the coming.
The first hour is prayers for the day that has already begun.
The third hour is a remembrance of the descent of the Holy Spirit upon the apostles.
The sixth hour is a remembrance of the crucifixion of the Savior.
The liturgy is the most important divine service, a remembrance of the entire period of Jesus Christ's stay on earth. It is at the Liturgy that Communion is performed - the Sacrament established at the Last Supper by Jesus Christ himself.
Annual weekly and daily cycle of worship
The order of services of the Orthodox Church throughout the year is called the annual cycle of worship. All days, without exception, are dedicated to the memory of one of the Saints, fasts or holidays.
Among all the holidays, the greatest is Holy Pascha.
There are also 12 great (twelfth) holidays in honor of the Savior and the Mother of God, as well as celebrations in honor of saints and angels. The great ones are always accompanied by a special service - the All-Night Vigil.
Holidays are fixed and mobile (calculated from the day of Easter).
Weekly circle - order church services in a week. All days are dedicated to especially revered saints or biblical events.
Resurrection is a remembrance of the Resurrection of the Savior.
Monday is dedicated to angels.
Tuesday is a memory of John the Baptist and other prophets.
Wednesday and Friday - fast days, they recall the Crucifixion of the Savior.
Wednesday is also dedicated to the Mother of God.
Thursday is the day of remembrance of the apostles and saints.
On Saturday, the apostles are also remembered, and also the martyrs, forefathers, prophets, the righteous, the reverends and all the saints. All deceased Orthodox Christians are also commemorated.
The daily circle is nine consecutive Divine Services. This includes Vespers and Matins, Compline and Midnight Office, hours (first, third, sixth, ninth), as well as the Liturgy.
Is the Liturgy included in the daily circle of worship?
The Divine Liturgy ends the daily cycle of worship.
Church service Liturgy, brief essence with explanations
The main thing that happens at the Liturgy is the transformation of the ordinary into the Body and Blood of Christ of ordinary bread and wine, as well as the Eucharist - Communion of the faithful.
The service begins with the preparation of the items necessary for the Sacrament of Communion, then preparations for the Sacrament and Communion itself take place. Conventionally, the Divine Liturgy has three parts:
1. Proskomedia. It requires five prosphora (this is a special bread for the liturgy). They symbolize the five loaves with which Jesus fed 5,000 people. Symbolic particles are taken out of each, and the priest asks the Lord to bless them.
Also, wine mixed with water is poured into the cup as a symbol of the fact that blood and water were poured out of the wounds of Jesus Christ.
2. Liturgy of the catechumens. Baptized believers can pray on it, as well as only those undergoing the process of preparation for this ceremony. First, the deacon asks for a blessing to begin the service. Then, after the priest has glorified the Holy Trinity, he pronounces the Great Litany. This hour ends with the phrase of mass with the phrase "Announcement, go out."
3. The Liturgy of the Faithful is served only for baptized Orthodox Christians. The gifts are transferred to the throne from the altar and consecrated. The Communion of the faithful takes place, thanksgiving for the Eucharist and dismissal.
Liturgy what is it in simple words
This is the most important divine service in the Orthodox Church, at which God is glorified and the faithful, who partake of Communion, are united with Jesus Christ.
Liturgy with video explanations
Types of Liturgy in Orthodoxy
There are three types of Divine Liturgy:
1. Liturgy of the Presanctified Gifts. On it, believers partake of the Holy Gifts, consecrated earlier. Such mass is celebrated on part of the days of Great Lent. On it, believers partake of the Holy Gifts, consecrated earlier, at other types of Liturgies.
2. Liturgy of Basil the Great. This type of mass is celebrated on some Great Lenten days, on the eve or on the days of the feasts of the Nativity of Christ, as well as Baptism. It is also served on the feast day of St. Basil the Great.
3. Liturgy of John Chrysostom. It takes place on all other days of the year.
When is the Liturgy served?
The second name of the Liturgy is Mass. This service is so named because it must be performed in the pre-dinner time, before noon, between the sixth and ninth hours. Sometimes the liturgy drags on until lunchtime, for example, on fasting and holidays, when a huge number of people come to Communion.
How long is the Liturgy
On average, the Liturgy lasts up to 4 hours, but may be limited to two hours. The duration increases if, for example, many parishioners confess and receive communion, if the rite of introducing babies and mothers into the temple after childbirth is performed, if the service is minimally reduced (usually in monastic churches it lasts much longer than in ordinary churches). Much depends on the choir and directly on the regent, on the chosen chants. The duration of the sermon is also important. As a rule, on holidays, on Sundays and Great Lent, the service lasts longer.
Schedule of Liturgies in the Church
Being late for the liturgy is a sin. Therefore, in order to arrive on time, parishioners should familiarize themselves with the schedule of liturgies. It is usually posted on the bulletin board and/or the temple website. In churches with a small number of parishioners, Liturgy is often served only on Sundays and holidays, as well as daily on Holy Week before Easter. In large churches, in cathedrals with a large number of parishioners and in monasteries, Liturgy is served daily. On holidays and Sundays in such churches (especially if several churches are located on the same site) there are 2-4 Liturgies each.
An example of the schedule of liturgies in the monastery:
6.30 Liturgy at the Holy Intercession Church.
8.00 Liturgy in the Church of St. Nicholas.
9.30 Liturgy in the Holy Protection Church.
Liturgy on Parents' Saturday
Parental Saturdays are days of special commemoration of the departed Orthodox. They differ primarily in funeral services - litias, requiems, parastases. The main prayers for the deceased Christians are offered the day before on Friday. However, according to the troparions, canons and stichera of the liturgy read parent Saturdays are also different. These days, most of the parishioners try to submit notes and light candles for repose, pray for the deceased relatives and all the formerly deceased Orthodox Christians.
Liturgy during Great Lent
On Lenten days, mass often lasts much longer than in other periods, because a huge number of believers want to confess and take communion. Special sermons, extraordinary services in Palm Sunday and during the days of Holy Week - all this encourages many even unchurched people to attend church.
What does it mean to order the Liturgy
AT Orthodox Church everywhere you can order some services - for example, a memorial service for the deceased or a funeral lithium. In some churches today you can also "order the liturgy." It is served separately from the general one especially for the orderer and, for example, his relatives and is often associated with the commemoration of the dead. Sometimes the phrase "Ordered liturgy" means a special requirement. For each name indicated in the note, a particle is taken out of the Holy Bread (prosphora), at the end of the Liturgy, it is put into the cup with the Blood of Christ; they are also commemorated throughout the special litany.
Communion at the Liturgy
Communion is the culmination of the Liturgy, its main action is the partaking of the Holy Mysteries of Christ by the faithful. Participants of this Sacrament merge with God, receive healing from physical and spiritual illnesses, strength for self-improvement, struggle with their own shortcomings and passions. Of all the numerous church services, communion takes place only at the Divine Liturgy, which greatly enhances its significance.
Christians prepare for Communion at the Liturgy by fasting, reading special prayers, and participating in the Sacrament of Confession. As for small children, they receive communion without special preparation; as it increases, it is possible to introduce a minimum measure of fasting.
Confession at the Liturgy
Confession, unlike Communion, can take place not only during the liturgy, but also before it, and at the evening service. Since repentance purifies the soul and prepares it to receive the Holy Gifts, confession at the liturgy is often chosen by those parishioners who are afraid to sin in the time interval before Communion.
In order to confess at the Liturgy, believers before this service carefully analyze their behavior in the past, and then mentally or in writing make a list of their sins. The priest reads the prayer of repentance over the confessors, and then the Sacrament itself begins. During the Confession, the Orthodox take turns approaching the lectern (special table) and telling the priest their sins, after which the priest reads a permissive prayer over each. Some penitents may not be allowed to take Communion. The rest of the parishioners are blessed to take communion.
Festive Liturgy, briefly with explanations
The liturgy on the feast is distinguished by a special selection of prayers and hymns. For example, the Liturgy on the day of memory of St. Nicholas is distinguished by the commemoration of this saint, the reading of special prayers addressed to him.
What time does the Liturgy start?
Liturgy is always served in the morning until noon, but in all churches and cathedrals it is different. Most often, it starts at 8.00 or 9.00, but it can also start at other hours (for example, at 5.30 or 9.30). To inform the parishioners, each temple has a Schedule of Divine Services, most often updated weekly.
What time does the church service start on Sunday
Liturgy is always served in the morning until noon, but in all churches and cathedrals at different times. Most often it starts at 8.00 or 9.00, but sometimes at other hours (for example, at 5.30 or 9.30). To inform the parishioners, each temple has a Schedule of Divine Services, most often updated weekly.
One or more services may be served on Sunday. In all churches on this day, at least one Liturgy is served in the morning, more often two, early and late. In addition to it, there may be Vespers, Matins and Hours, in monastic churches - Compline and Midnight Office. The Sacraments of Wedding and Baptism, for example, are also among the services. Often they are scheduled for the time after the liturgy.
To find out the start time of the services, you need to look at the church schedule of services, ask the priest or visit the church website.
What time does the church service start today, on weekdays
Evening and morning services are served in many churches on weekdays. Their start time is indicated in the Schedule of Divine Services, most often posted on the bulletin board near the temple. The time of the beginning of baptisms, weddings and other treb (private services) can be obtained directly from the priest.
What time does the church service start on holidays
As a rule, most parishioners attend church on holidays. There are more services these days than usual. The start time of Divine Services in each church is different, and it is best to find out the schedule directly on the spot.
What time does the church service start on Saturday
It is on Saturday evening that Sunday matins with anointing with oil is served in the church. This ceremony of depicting the cross on the forehead of the believers symbolizes the outpouring on the anointed God's grace. Therefore, such a service is especially crowded, often parents bring small children. This service usually begins in the evening, for example, at 17.00, 18.00 or other time set in the temple. Saturday Liturgy is served in the morning until noon, usually at the same time as on weekdays.
How long is the service in the church
The service can go on for several hours or several tens of minutes - it all depends on the type of Divine service. For example, the Liturgy may last from early morning until almost noon, and the Panikhida after it may be relatively short.
What time does the church service start?
The evening service in parish churches usually consists of vespers, as well as matins and the first hour. Sometimes this includes, for example, Akathists. Usually the evening service starts at 17.00, 17.30 or 18.00, but it can also be at other times.
What time does the church service end?
The daily cycle of worship in some monasteries can be called continuous. But in many small churches there can be only a few services a day: in the morning - Divine Liturgy, later - Vespers and Matins. Liturgy ends approximately before noon - for example, at 10 or 12 o'clock. Evening worship most often ends at about 19-20 hours.
Does the church have a day off
In large churches, services take place daily. In small towns and villages, it is not difficult to find churches that do not have services on weekdays. However, these days you can easily turn to a priest, for example, with a request to help prepare for Baptism or give advice in a difficult life situation. Most likely, despite the absence of a service, the priest will make an appointment for the questioner in the temple. Requirements (weddings, funerals, and others) in such churches can also be scheduled on a weekday. So it's safe to say that the church has no days off.
What days the church may not work
One of the conditions necessary for the celebration of the liturgy is the presence of parishioners. So if only the priest and choristers visit the church on a weekday, the Liturgy in such churches is not daily. Both Matins and Vespers may not be served, so that the church on weekdays, for example, in a small village may be closed. However, on Saturday evening, as well as on Sunday morning, services are performed in all churches.
Church Visit Schedule
If services are performed in all 12 months of the year, weekly and daily - is it really Orthodox Christian obligated to attend all without exception? Of course, this is not true. The Bible mentions that the main thing is to attend Sunday services, that is, they take place on Saturday evening and Sunday morning. Also great importance has service attendance on days Orthodox holidays during Holy Week in Great Lent- it is advisable not to skip them without special reasons.
It is important to regularly sincerely confess and receive communion, and then, as a Christian becomes churched, a desire to attend services more and more often will arise. After all, the Orthodox, who tries to live according to the Commandments of God, paying special attention to prayer and participating in the Sacraments, feels special Divine Grace in the church. It is she who calls on millions of believers to hurry to the temple at every opportunity and without fatigue, with joy to pray at long services. So the schedule for attending church is a very individual, personal matter.
Of course, from the first days in the Orthodox Church, the believer will not be able to understand the features of numerous services, will not understand and will not remember all the subtleties. However, if a person makes efforts and does not retreat on the path of churching, following the path of life under the guidance of a confessor, over time, the complex and confusing at first glance church life will become more and more understandable, and the Lord Himself will support and strengthen on the path.
Church services or, in popular words, church services are the main events for which temples are intended. According to the Orthodox tradition, daily, morning and evening rites are performed in them. And each of these ministries consists of 3 types of services, which together are combined into a daily circle:
- evening - from Vespers, Compline and the ninth hour;
- morning - from matins, the first hour and midnight;
- daytime - from the Divine Liturgy and the third and sixth hours.
Thus, the daily cycle includes nine services.
Services Features
In Orthodox services, much is borrowed from Old Testament times. For example, the beginning of a new day is considered to be not midnight, but 6 pm, which is the reason for holding Vespers - the first service of the daily cycle. It recalls the main events of the Sacred History of the Old Testament; we are talking about the creation of the world, the fall of the forefathers, the ministry of the prophets and the Mosaic legislation, and Christians give thanks to the Lord for the new day lived.
After that, according to the Charter of the church, Compline should be served - public prayers for the coming dream, which speak of the descent of Christ into hell and the liberation of the righteous from it.
At midnight, it is supposed to perform the 3rd service - midnight. This service is held to commemorate the Last Judgment and the Second Coming of the Savior.
The morning service in the Orthodox Church (matins) is one of the longest services. It is dedicated to the events and circumstances of the Savior's earthly life and consists of many prayers of repentance and thanksgiving.
The first hour is done around 7 o'clock in the morning. it brief service about the presence of Jesus at the trial of the high priest Caiaphas.
The third hour is at 9 am. At this time, the events that took place in the Zion Upper Room are recalled, when the Holy Spirit descended to the apostles, and in the Praetorium of Pilate the Savior received a death sentence.
The sixth hour is held at noon. This service is about the time of the crucifixion of the Lord. Do not confuse with him the ninth hour - the service of His death on the cross, which takes place at three o'clock in the afternoon.
The main divine service and a kind of center of this daily circle is considered to be the Divine Liturgy or mass, the distinguishing feature of which from other services is the opportunity, in addition to remembrances of God and the earthly life of our Savior, to unite with Him in reality, participating in the sacrament of Communion. The time of this liturgy is from 6 to 9 o'clock until noon before dinner, which is why it was given its second name.
Changes in the conduct of services
The modern practice of worship has brought some changes to the prescription of the Rule. And today, Compline is held only during the period of Great Lent, and Midnight is held once a year, on the eve of Easter. The ninth hour passes even more rarely, and the remaining 6 services of the daily cycle are combined into 2 groups of 3 services.
Evening service in the church takes place with a special sequence: Christians serve Vespers, Matins and the first hour. Before holidays and Sundays, these services are combined into one, which is called the all-night vigil, that is, it implies long night prayers before dawn, held in antiquity. This service lasts 2-4 hours in parishes and from 3 to 6 hours in monasteries.
The morning service in the church differs from past times in the successive services of the third, sixth hours and Mass.
It is also important to note the holding of early and late liturgy in churches where there is a large number of Christians. Such services are usually performed on holidays and on Sundays. Both liturgies are preceded by the reading of the Hours.
There are days when the morning service in the church and the liturgy are not held. For example, on Friday of Holy Week. On the morning of this day, a short succession of pictorial works takes place. This service consists of several hymns and, as it were, depicts the liturgy; at the same time, the status of independent service was not received by this service.
Divine services also include various sacraments, ceremonies, the reading of akathists in churches, community readings of evening and morning prayers, and rules for Holy Communion.
In addition, services are performed in churches according to the needs of parishioners - trebs. For example: Wedding, Baptism, funerals, prayers and others.
In each church, cathedral or temple, the hours of service are set differently, therefore, in order to obtain information about the holding of any service, clergymen recommend finding out the schedule compiled by a particular spiritual institution.
And those who is unfamiliar with him, you can follow the following time intervals:
- from 6 to 8 and from 9 to 11 am - early and late morning service;
- from 16:00 to 18:00 - evening and all-night services;
- during the day - a festive service, but it is better to clarify the time of its holding.
All divine services are usually performed in the temple and only by clergy, and believing parishioners participate in them by singing and praying.
Christian holidays
Christian holidays are divided into two varieties: passing and not passing; they are also called the Twelfth Feasts. In order not to miss services regarding them, it is important to know the dates.
Non-transferable
Passing, for 2018
- April 1 - Palm Sunday.
- April 8 - Easter.
- May 17 - Ascension of the Lord.
- May 27 - Pentecost or Holy Trinity.
The duration of church services on holidays differs from each other. Basically, it depends on the holiday itself, the fulfillment of the service, the duration of the sermon, and the number of communicants and confessors.
If for some reason you are late or do not come to the service, no one will judge you, because it is not so important what time it will start and how long it will last, it is much more important that your arrival and participation are sincere.
Preparation for Sunday Rite
If you decide to come to the temple on Sunday, then you should prepare for this. The morning service on Sunday is the strongest, it is held for the purpose of communion. It happens like this: the priest gives you the body of Christ and his blood in a piece of bread and a sip of wine. Get ready for this The event must be at least 2 days in advance..
- You should fast on Friday and Saturday: remove fatty foods, alcohol from the diet, exclude marital intimacy, do not swear, do not offend anyone and do not be offended yourself.
- The day before communion, read 3 canons, namely: penitent to Jesus Christ, prayer to the Most Holy Theotokos and to the Guardian Angel, as well as the 35th Admonition to Holy Communion. This will take about an hour.
- Read a prayer for the coming dream.
- Do not eat, smoke or drink after midnight.
How to behave during communion
In order not to miss the beginning of the service in the church on Sunday, it is necessary to come to the church in advance, around 7.30. Until then, do not eat or smoke. There is a certain procedure for visiting.
After communion, in no case do not rush to get what you want e, that is, smoke enough and so on, do not desecrate the sacrament. It is recommended to know the measure in everything and read grace-filled prayers for several days so as not to desecrate this divine service.
The need to go to the temple
Jesus Christ, our Lord and Savior, who came to earth for us, founded the Church, where everything necessary is present and invisible to this day, which is given to us for eternal life. Where "the invisible Powers of Heaven serve for us", - they say in Orthodox hymns, "Where two or three are gathered in My name, there I am in the midst of them" - it is written in the Gospel (chapter 18, verse 20, Gospel of Matthew), - so the Lord said to the apostles and to all who believe in Him, therefore the invisible presence of Christ during the services in the temple, people lose if they do not come there.
An even greater sin is committed by parents who do not care about the service of the Lord of their children. Let us remember the words of our Savior from Scripture: "Let your children go and do not hinder them from coming to Me, for for them is the Kingdom of Heaven." The Lord also tells us: "Man shall not live by bread, but by every word that proceeds from God's mouth" (chapter 4, verse 4 and chapter 19, verse 14, the same Gospel of Matthew).
Spiritual food is also necessary for the human soul, as well as bodily food to maintain strength. And where can a person hear God's word, if not in the temple? Indeed, there, among those who believe in him, the Lord himself dwells. After all, it is there that the teaching of the apostles and prophets is preached, who spoke and predicted by the inspiration of the Holy Spirit, there is the teaching of Christ Himself, who is true life, Wisdom, Way and Light, which enlightens every parishioner coming into the world. The temple is heaven on our earth.
The divine services that are performed in it, according to the Lord, are the works of angels. Passing teachings in a church, temple or cathedral, Christians receive God's blessing, which contributes to success in good deeds and undertakings.
“You will hear the ringing of the church bell, calling to prayer, and your conscience will tell you that you need to go to the house of the Lord. Go and put aside, if you can, all sorts of things aside and hasten to God’s church,” advises Theophan the Recluse, a saint of Orthodoxy, “Know that your guardian angel is calling you under the roof of the house of the Lord; it is he, your celestial being, who reminds you of the earthly Heaven, so that you can sanctify your soul there your grace of Christ and delight your heart with heavenly comfort; And, who knows what will happen? - maybe he calls you there also in order to avert from you a temptation that cannot be avoided in any way, because if you stay at home, you will not be sheltered under the canopy of the house of the Lord from great danger ... ".
A Christian in the church learns the heavenly wisdom that the Son of God brings to earth. He also learns the details of the life of his Savior, and gets acquainted with the teachings and lives of the saints of God, and takes part in church prayer. And conciliar prayer is a great power! And there are examples in history. When the apostles were waiting for the coming of the Holy Spirit, they were in unanimous prayer. Therefore, in the church, we in the depths of our souls expect that the Holy Spirit will come to us. This happens, but only if we do not create obstacles for this. For example, a lack of openness of heart can prevent parishioners from connecting believers when reading prayers.
In our time, unfortunately, this happens quite often, since believers behave incorrectly, including in the temple, and the reason for this is ignorance of the truth of the Lord. The Lord knows our thoughts and feelings. He will not leave a sincere believer in him, as well as a person in need of communion and repentance, therefore the doors of God's house are always open for parishioners.
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