When earthly bows are not made. Prostrations on Sunday

Bows are earthly - when the worshiper kneels and touches the ground with his head, and the waist bows, bend so that the head is at the level of the belt.

Archbishop Averky (Taushev) writes about the types of bows:

“The charter and primordial customs of our Eastern Orthodox Church generally do not know such “kneeling”, as they are now practiced in most cases with us, but only bows, great and small, or in other words, earthly and waist. Bowing to the ground is not kneeling with your head up, but “falling down” with your head touching the ground. Such prostrations to the earth are completely abolished by the canonical rules of our Holy Orthodox Church on Sundays, Lord's feasts, in the period between the Nativity of Christ and Theophany and from the feast of Easter to Pentecost, and when entering the temple and venerating holy things, they are also canceled on all other holidays, when there is an all-night vigil, polyeleos or at least one great doxology at matins, on the days of pre-feasts, and are replaced by belt ones.

Bows to the earth at the Divine Liturgy, when they are allowed according to the charter, are laid: at the end of the singing “We sing to Thee” (at the moment of the transubstantiation of the Holy Gifts), at the end of the singing “It is worthy to eat”, at the very beginning of the singing of “Our Father”, during the appearance of St. Gifts at the exclamation "Come with the fear of God and faith" and during the secondary appearance of the Holy Gifts before taking them to the altar at the exclamation "Always, now and forever and forever and ever."

There is also a custom (which is not accepted by everyone) to bow to the ground at the beginning of the Eucharistic canon - immediately after the exclamation "We thank the Lord" and with the exclamation "Holy to the Holy."

All other bows, and even more so, kneeling during the Divine Liturgy, which is not characteristic of the spirit of Holy Orthodoxy, is arbitrary, which has no basis for itself in the tradition and sacred institutions of our Holy Church. Churches".

The church service is performed with many great and small prostrations. Bows should be made with inner reverence and with outward pomp, slowly and slowly, and, if you are in the temple, at the same time as other worshipers. Before making a bow, you need to overshadow yourself with the sign of the cross, and then bow.

Bows in the temple should be performed when it is indicated by the Church Charter. Unauthorized and untimely prostrations in church denounce our spiritual inexperience, interfere with those praying near us, and serve our vanity. And on the contrary, bows, created by us according to the rules wisely established by the Church, inspire our prayer.

St. Philaret, Met. Moscow on this he says:

“If standing in church, you make bows when the Church Charter orders it, then you try to restrain yourself from bowing when it is not required by the charter, so as not to attract the attention of those who pray, or you hold back sighs that are ready to burst from your heart, or tears ready to pour out of your eyes - in such a disposition, and among a large congregation, you secretly stand before your Father in Heaven, Who in secret, fulfilling the commandment of the Savior (Matt. 6, 6).

The Charter of the Church does not require prostration on Sundays, on the days of the great twelve feasts, from the Nativity of Christ to Epiphany, from Pascha to Pentecost.

Archbishop Averky (Taushev) writes that Christians should observe the Rules of the Holy Church:

“Unfortunately, in our time, very few people really know about the church rules regarding kneeling, as well as about the fact that on Sundays (as well as on the days of the great Lord’s feasts and throughout Pentecost - from the feast of St. Pascha to the day Holy Trinity) - kneeling is cancelled. A number of ecclesiastical canonical rules speak of this abolition of kneeling. So Canon 20 of the First Ecumenical Council reads:

“Because there are some who bow their knees on the day of the Lord (i.e., Sunday), and on the days of Pentecost, then so that in all the dioceses everything is the same, it is pleasing to the Holy Council, but it is worthwhile to offer prayers to God.”

The Sixth Ecumenical Council in its 90th Canon I found it necessary to once again resolutely confirm this prohibition to kneel on Sundays, and justified this prohibition by the fact that this is required by the “honor of the resurrection of Christ”, that is, that bows, as an expression of a feeling of repentant sorrow, are incompatible with the festive celebration in honor of such a joyful event like the resurrection of our Lord Jesus Christ from the dead. Here is the rule:

“From the God-bearing Fathers, our Fathers are canonically devoted to us, do not bow your knees on Sundays, for the sake of the honor of the Resurrection of Christ. Therefore, let us not remain in ignorance of how to observe this, we will clearly show the faithful that on Saturday, at the evening entrance of the clergy to the altar, according to the accepted custom, no one kneels until the next evening on Sunday, in which, upon entering the luminary time, bowing our knees, in this way we send up prayers to the Lord. For on Saturday night, accepting the forerunner of the Resurrection of our Savior, from here we spiritually begin songs, and bring the feast from darkness into light, so that from now on we celebrate the Resurrection all night and day.

This rule is especially characteristic of the expression: "Let us not be ignorant." Obviously, our God-bearing Fathers did not consider the question of bowing or non-bending the knee on Sunday as insignificant or unimportant, as many, unfortunately, now consider, ignoring this rule: they considered it necessary to indicate exactly from what moment of worship it is unacceptable kneeling and from what it is again allowed. According to this rule, kneeling is canceled from the so-called "evening entrance" at Vespers on Saturday until the evening entrance at Vespers on Sunday. That is why there is nothing surprising in the fact that at Vespers on the first day of the Holy Trinity, although it always happens on Sunday, the three prayers of St. Basil the Great are read with kneeling. These prayers are read just after the evening entry at Vespers, which is in full accordance with the requirement of the above 90th canon of the VI Ecumenical Council.

St. Peter, Archbishop of Alexandria and a martyr who suffered for Christ in 311 AD, whose rules are included in the church canon, which is obligatory for all believers, and is contained in the “Book of Rules”, along with other rules of St. Fathers, in his 15th canon, explaining why Christians fast on Wednesday and Friday, concludes by saying:

“We spend Sunday, like a day of joy, for the sake of the Risen One on it: on this day we have not even bowed to the knee.”

And the great universal teacher and Saint Basil, Archbishop of Caesarea in Cappadocia, who lived in the 4th century AD, whose rules in the amount of 92 are also included in the Book of Rules and always enjoyed special authority and respect, in the 91st rule, borrowed from the 27th chapter of his book on the Holy Spirit, “To Amphilechius” very deeply and, one might say, exhaustively explains the full significance of the abolition of kneeling on the days when we celebrate the resurrection of Christ. Here is his fully edifying explanation of this ancient church custom:

“Standing prayers we do in one from Saturdays (that is, on Sunday), but not everyone knows the reason for this. For not only, as if we had risen with Christ and should seek the things above, by standing during prayer, on the day of resurrection, we remind ourselves of the grace bestowed on us, but also because we do this, as if this day seems to be some kind of a longed-for age. Why is it like the beginning of days, and Moses called him not the first, but one. And there was, he says, evening, and there was morning, one day (Genesis 1:5): as if one and the same day turned around many times. And so the one, which is rich and osmous, means that essentially one and true eighth day, which the Psalmist mentions in some writings of the psalms, will mark the coming state in this age, a day that does not stop, non-evening, without succession, never-ending, this and ageless age. . Thus, the Church thoroughly teaches her pupils to pray standing on that day, so that, with frequent reminders of the endless life, we do not neglect parting words to this repose. But the entire Pentecost is a reminder of the Resurrection, expected in the next century. For the one and the first day, being sevenfold sevenfold, is the seven weeks of Holy Pentecost. Pentecost, beginning on the first day of the week, ends with it. Turning fifty times through similar intermediate days, it imitates the century in this likeness, as if in a circular motion, starting from the same signs, and ending on the same ones. Church statutes teach us to prefer in these days the direct position of the body during prayer, as a clear reminder, as if moving our thoughts from the present to the future. With every kneeling and rising, we will show by action both that by sin we have fallen to the earth, and that, as if by the love of God who created us, we are again called to heaven. But I won’t have enough time to tell about the unwritten Sacraments of the Church.”

It is necessary to delve into the meaning of this ecclesiastical decree in order to understand how much of the deepest meaning and edification is in it, which in our time many do not want to use, preferring their own wisdom to the voice of the Holy Church. The general decline of religious and church consciousness in our days has led to the fact that modern Christians have somehow ceased, for the most part, to feel Sunday as a day of joy, like Easter, which we celebrate weekly, and therefore do not feel what incongruity, what a dissonance with the jubilant chants of this day is kneeling.”

To the question: “Are prostrations to the earth not established by the Charter permissible?” Archbishop Averky answers:

“Unacceptable. One cannot put one's own wisdom above the mind of the Church, above the authority of the Holy Fathers. …What right do we have to act contrary to the voice of the Universal Church? Or do we want to be more pious than the Church herself and her great Fathers?”

When applied to the Holy Gospel, the Cross, holy relics and icons one should approach in due order, slowly and without crowding, make two bows before kissing and one after kissing the shrine, bows must be made by day - earthly or deep waist, touching the earth with your hand. When kissing the icons of the Savior, we kiss the foot, and with a half-length image - the hand, or riza, to the icons of the Mother of God and the saints - the hand or riza; to the icon of the Image of the Savior Not Made by Hands and to the icon of the Beheading of St. John the Baptist - we kiss the hair.

Several sacred persons can be depicted on the icon, but when there are congregations of worshipers, it is supposed to kiss the icon once, so as not to detain others and thereby violate the decorum in the temple.

Before the image of the Savior, you can say the Jesus Prayer to yourself: “Lord Jesus Christ, Son of God, have mercy on me a sinner (sinner)”, or: “I have sinned without a number, Lord, have mercy on me.”

Before the icon of the Most Holy Theotokos, you can say the following prayer: “Most Holy Theotokos, save us.”

Before the Honest Life-Giving Cross of Christ, they read the prayer “We worship Your Cross, Master, and glorify Your Holy Resurrection” with a subsequent bow.

Any person who at least once crossed the threshold of a church, temple or monastery, at the same moment had a feeling of some majesty and tranquility, the impression that a person enters heaven, being at the bottom of the Earth. Any person who visits a temple with a certain frequency knows that it can carry a certain deep meaning, general rigor and harmony, as well as majestic spiritual beauty. No one can say that there are any attributes or objects in the temple that are located in chaos - this is absolutely not the case. After all, it is church paraphernalia that occupies a certain order in the temple and carries its own rank. The offering of a prayer or prayer before the altar of this or that Holy Face has been performed for many centuries, according to the same ancient order. That is why a person who enters the threshold of a church knows that there will not be any surprises waiting for him there, because everything happens in the same sequence.
Sometimes people who enter the temple for the first time wonder how to prostrate properly? A person cannot answer this question in monosyllables on his own, so you need to turn to church canons or clergymen who are always in the temple and tell believers about observing certain traditions.

Earth bow - how to do?

The bow is a kind of symbolic act that has been performed since ancient times and is displayed in biblical tales. From time immemorial, every Orthodox believer knows that a bow expresses a special and great reverence for the creator, that is, the Almighty. Therefore, the clergy of the temple recommend that the parishioners, making a bow, do not rush and at the same time offer thanksgiving prayers directed to God. In order to figure out how to bow correctly, you need to find out about the existence of various types of this action. The ministers of the church explain that there are great bows, earthly and small waist bows, and there is also a simple bowing of the head before the Almighty.

During the bow to the ground, it is necessary to prostrate on your knees in such a way as to touch the floor of the temple with your own brow. It was this kind of bow that Solomon offered throughout his life, who constantly prayed and lit up various temples, which to this day bear the names of the Almighty. It is worth noting that from historical information it is known that many righteous people of the Old Testament, as well as Daniel, performed the same bows during that period of his life when he was in Babylonian captivity. It is believed in the Orthodox faith that it was the bow of the earth that was consecrated by Jesus Christ, and subsequently entered the history and practice of the Orthodox Christian Church.

kneeling

Almost every Orthodox believer knows that most of the kneeling is done during the Great Christian Lent. Since it is known that Saint Basil the Great claimed that kneeling is allegedly a kind of symbol of a person’s fall during sin, and at the moment when a person gets up from it, then the forgiveness of his sins comes according to the will of the Almighty.

From this follows the question that many Orthodox believers ask, how to properly perform 40 prostrations? The servants of the temple explain that such earthly prostrations are performed at any time of the day and day, with the exception of special days, which will be discussed later. Therefore, parishioners in no case need to be lazy. Therefore, it is necessary to voluntarily make 40 earthly prostrations, which for the Almighty will mean a fall into the abyss of repentance and hope, therefore, the Almighty will accept your atonement and bless such works.

Also, the ministers of the church claim that no matter how many days and how many bows an Orthodox believer will make, if there are bad thoughts or sinful desires in his soul and heart, and also if he dreams of offering some kind of punishment to another person. Thus, having such sinful thoughts, the number of bows will not matter. However, if a Christian sincerely and from a pure heart believes in the help of the Almighty, respects and loves him, then God will extend a helping hand to him and will certainly help him in any undertakings and forgive all sinful deeds.

Experience of Bishop Athanasius Sakharov

From time immemorial, such a question: how to properly bow to the ground? It arose in almost every century, especially in Orthodoxy. However, according to various beliefs, there is a well-known zealot of the church charter, which is the confessor Athanasius Sakharov, who almost always has an answer to the question posed.

Initially, you need to find out for yourself at what moments in life situations you can bow to the ground, and when you should not do this. During the service in the temple, bows and bows are obligatory, by every person who is in the temple, whether it be a parishioner or just a believer. Sometimes church laws may change depending on the territory of the believer or the location of the temple.

The rules of the Ecumenical Council say that on Sundays, in no case should you kneel in order to preserve the honor of Jesus Christ, that is, Christ's Sunday. But at the same time, you can make small bows, but at the same time do not forget to offer prayers, which will carry a certain meaning, both for the person himself and for the Almighty.

Belt and earthly bows

It is supposed to make three small prostrations during reading and singing, such as come, let us bow, holy God and three times Hallelujah.

Also, during the service, psalm 118 is pronounced during its pronunciation, it is also necessary to make three small bows for each verse.

Also, the ministers of the church claim that while reading various litanies and while singing, Lord have mercy, and the Almighty fall, it is necessary to make small bows and the Sign of the Cross.

During the sounding of the Gospel, a small bow is also made before or after the reading.

At the moment when the servant of the temple pronounces the akathist, it is necessary to make a small bow during each kontakion and ikos. It is important to note that during the pronunciation of the 13th kontakion, it is necessary to make a waist bow.

A small bow is performed every time the blessing is given by the hand of the clergyman. However, during the period of Great Easter, it is necessary to be baptized and answer Truly Risen, but at the same time still make small bows.

Special rules for bowing

Since we are clarifying the various nuances associated with bowing to the ground, it should be noted that in a temple, church or monastery, often during the service, not only parishioners, but also nuns are present. In no case should an Orthodox believer who does not know the rules of conduct in the temple and church canons, imitate such women and make the same bows as they do.

Since the sisters of the nuns have their own special charter, which can sometimes differ from the general church canons. Therefore, Orthodox believers need to adhere to the well-known charter of the Fathers of All Saints, which is intended for churches and temples, so that a person can eventually learn and reveal the semantic meaning of the service.

Incense

The servants of the temple are aware of the tradition when, during the censing by the rector of the temple, Orthodox believers begin to be distracted from the performance of the liturgical prayer service. As a result, people move from one side to the other, at the same time, riveting all attention to themselves or to the priest, who at that moment is approaching them. Also, some parishioners of the temple can make noise, as well as stand with their backs to the nearest altar, but you should know that such behavior in the temple is simply unacceptable. Since at the moment of incense, Orthodox believers should part, making a kind of narrow path for the priest, letting him through, and after that, it is necessary to quietly stand in the previous place and resume the ascension of the prayer service.

In the event that the temple servant begins to incense each parishioner, therefore, the priest needs to bow, and then return to the service. It is important to note that at this moment, in no case should you look through the eyes of a temple servant throughout the whole act of incense. Having studied such simple and understandable rules, you can not only get closer to the Almighty, but also learn the basic nuances of the service.

Is it possible to make prostrations at the Liturgy

According to church canons in the Proskomedia and the Liturgy of the catechumens, prostrations are performed according to the usual divine services. And during the liturgy of the faithful, it is necessary to combine prostrations with bows.

At the moment when the Servant of the temple at the Great Entrance enters the pulpit, and at that moment he holds a cup and diskos in his hands. The church choir at this moment sings the cherubic song.

It is necessary to make a small bow before the end of the first half of the song, the priest at this moment is on the pulpit.

At the moment when the commemoration of the priests sounds, you need to bow your head.

At the time of the triple hallelujah, make three small bows.

At that moment, when the minister of the church says, we thank the Lord, the Great bow is performed.

Many Orthodox believers are interested in: Is it possible to perform prostrations after taking communion? The servants of the temple, in turn, answer the Orthodox believers that in no case should you kneel after communion, since such an act is performed for the sake of the shrine, which is located inside each person. Therefore, in order for an Orthodox believer not to vomit, one should not do such an act.

Conclusion

It is important to note that various types of bows are not the most important thing in the life of every Orthodox Christian believer, but they help strengthen the common faith, enlighten the heart and the right spiritual mood. Almost every parishioner knows that in order to comprehend the meaning of the worship service, it is necessary to bow. If, while in the temple, you forgot what kind of bow you need to make, go in advance to the servant of the temple and ask him in more detail, since it is he who will be able to indicate what deeds must be performed at the time of this or that service.

In 2001, the All-Russian Regency Congress was held, which restored the tradition that had been interrupted in 1916. Along with important choir and statutory problems, the issue of bowing in church during worship was also considered.
Everything in the temple should be "according to order and good manner", where there is no place for self-willed erroneous opinions.
I will begin a brief review of this topic.
Bows are of three types:
SMALL (throwing) with and without the sign of the cross
WAIST
EARTH

SMALL BOW WITH THE SIGN OF THE CROSS
-applied in all cases of expressing a prayerful feeling and appeal. For example, when passing by the altar, the temple, at the request of the litanies, while singing "Alleluia", "Holy God", when the words of prayers encourage this ("let's bow", "fall down", "Let's pray").

A SMALL BOW WITHOUT THE SIGN OF THE CROSS
1. When worshipers are censing (moreover, the bow is AFTER, and not during the censing: at the time when the deacon or priest censes you, you stand straight); overshadow them with candles; when they bless with a hand or a cross (the last about the cross is news to me).
2. When a clergyman burns the whole temple incense. At the same time, only those worshipers, by whom the censer passes, turn to face him. And even more so do not turn their backs to the altar.
3. When proclaiming
- BOW YOUR HEADS OF THE LORD
- PEACE TO ALL
- BLESSING OF THE LORD ON YOU...
- THE GRACE OF OUR LORD JESUS ​​CHRIST...
4. On the Cherubic Hymn at the Great Entrance, at the exclamation: ALL OF YOU ORTHODOX CHRISTIANS... At this moment I pray within myself: Remember me, Lord, in Your Kingdom! Remember me, Lord, in Your Kingdom! Remember me, Holy One, in Your Kingdom!
5. While reading the Gospel (standing straight, with his head bowed, as if listening to Jesus Christ Himself).
6. At the Paschal greeting of the priest censing with the cross at the words:
- CHRIST IS RISEN!
Answering:
- TRULY IS RISEN!

THE SIGN OF THE CROSS WITHOUT A BOW
1. When reading the Creed in words:
"...God the Father, the Almighty...", "And in the One Lord Jesus Christ...", "And in the Holy Spirit...".
There are discrepancies here, for example, St. Ignatius Bryanchaninov was instructed to cross himself only on "I believe ...".
2. When pronouncing words:
"by the power of the Honest and Life-Giving Cross ...".
3. At the beginning of the reading of the Apostle, proverbs.
4. When leaving in words:
"Christ our true God ...", and a bow after the end of the vacation, in the last words.
5. At the beginning of the Six Psalms 3 times in the words "Glory to God in the highest ...".
6. At the words of the troparion "Save, Lord, Thy people ...", etc.

BOW BOW
Waist bows are deep (to the ground - by hand) and shallow (to the waist).
Apply:
1. At the entrance to the temple and exit from it (3 times in front of the altar).
2. At the exclamation "Blessed is our God ...".
3. At the exclamation of a clergyman who gives glory to the Holy Trinity.
4. With exclamations:
- Yours from Yours.
- Holy to the Holy (3 bows!)
5. When pronouncing words on "Honest":
- ... We magnify the Existing Mother of God.
6. To the exclamation:
- Glory to Thee, Christ God, our hope, glory to Thee!
7. At the beginning of the great doxology at Matins ("Glory to God in the highest").
In modern tradition, the custom of kneeling is increasingly entering, although the Charter suggests throwing.
8. After singing the first half of the Cherubic Hymn, at the great entrance, during the exit of the clergy (meeting the Holy Chalice).
9. Before reading and after reading the Gospel in the words "Glory to you, Lord, glory to you."
10. After "It is worthy to eat" - we do not make a prostration, due to the fact that the prostration preceded the Holy Mysteries.
Holy Mysteries - earthly, Mother of God - belt

EARTH BOW
Bows to the earth - bows, “to bring the head of the power to the ground” (Tipikon), they believe when worshiping the greatest shrines; on the days of fasting and the most important and mysterious moments of worship. And in the first and last cases, the value of the calendar period is not taken into account.

So, during the singing of “We sing to you” in the Eucharistic canon (as a guide for the parishioners - approximately during the singing of “and we pray to Thee, our God”), a terrible and glorious MOMENT of the OFFERING of the Holy Gifts takes place. According to the teachings of the Church, from that moment on the Holy Throne is no longer bread and wine, but the Most Pure Body of Christ and His Most Pure Blood, and the priest is prostrated before this Shrine.

“….THIS MOMENT OF THE DIVINE LITURGY IS THE BASIS OF THE ALL LIFE OF THE WORLD, this is the axis of the wheel of life…
This moment is terrible: the whole being of a person, all his feelings, thoughts, his whole being must prostrate himself before this manifestation of philanthropy and the mercy of the Redeemer, -

this is how Holy Martyr Seraphim (Zvezdinsky) writes about this great moment.
The bow to the earth is laid here in any calendar period, including Easter.
One can only be perplexed and mourn when, at such an important moment, the people do not fall on their faces, and at the exclamation "Holy to the saints" almost everyone bows to the ground when it is inappropriate here.
(That's exactly what's going on.)

The priest makes bows from the waist (3 bows are required), standing near the Throne, and the people prostrate themselves, standing in the temple ... This can only be explained by ignorance, misunderstanding of what is happening during the service.

An earthly bow to the communicant is obligatory, including on Easter at the appearance of the Holy Gifts at the exclamation “Come with the fear of God and faith ...”.

EARTH BOW in Great Lent.
Examples of the obligatory use of prostrations:
- at Great Compline when proclaiming:
"Most Holy Lady Theotokos, pray for us sinners"
"God, cleanse us sinners and have mercy on us";
- at Lenten Vespers
while singing "Our Lady of the Virgin, rejoice",
"Glory: to the Baptist ... Christ ...", and now: "Pray for us ..." (on each sling everyone makes one earthly bow,
after "Under Your mercy ..." - one belt;
- on the pictorial, at the end of the singing of the beatitudes, three times are sung:
"Remember us, Lord, when you come into Thy Kingdom", Remember us, Vladyka...", "Remember us, Holy One...".

EARTH BOWINGS: COMMON ERRORS
The most common MISTAKE is the widely accepted opinion THAT IT IS NOT ALLOWED TO MAKE EARTH BOWINGS IN THE TEMPLE:
- on Sundays, on the days of Christmastide, from Easter to Pentecost, on the Twelve Feasts. Bows in these cases cease from the evening entrance before the feast to “Vouchee, Lord ...” at Vespers on the very day of the feast or its giving;
- also on the days of Passion Week after reading the prayer “Lord and Master of my life” for the last time before Pentecost, the exceptions are bows at the Shroud; and on the twelfth feast of the Exaltation of the Honorable and Life-Giving Cross, bows are made before the Cross.
In fact, the Charter never forbade prostrations.
All these instructions of the Charter require detailed consideration. Most often they rely on the expression of the Rule of the 20th First Ecumenical Council, which reads: and in the days of Pentecost; then so that in all dioceses everything is equally observed, it is pleasing to the holy Council, but worthily they offer prayers to God. Canon 90 of the Sixth Council of Constantinople also speaks of non-bending the knee from Saturday at the entrance to Sunday at the entrance to Vespers. But, paying attention to the words "kneeling down", for some reason they miss the words "let them worthily offer prayers to God." However, this is important, because "kneeling" is NOT EARTHLY bowing, but a LONG KNEELING Prayer. At the time of the Councils, such was, for example, a pure litany. On weekdays, its severity and significance was manifested not only in the threefold repetition of “Lord, have mercy!”, But also in the propitiatory, repentant position of the body, namely: kneeling. Such prayer really reduced the festivity of the day.
Pointing to the expression of the Lenten Triodion (Great Wednesday Evening): “And the abies practice the usual bows completely in the church. In the cells, even before the Great Heel, they forget that, according to the terminology of the book compiled in the East, the Lenten Triodion, the Church means NOT a TEMPLE, but the MEETING OF THE WHOLE COMMUNITY for prayer. The cell does not mean a separate room of Russian monasteries, occupied by one person, but a small group of monks, headed by an elder or simply an older brother, appointed from the hierarchy of the monastery. THUS, here we are talking about the abolition of ORGANIZED prostrations led by a priest (in a temple) or an elder (in a cell).
No more mention is made of prostrations to the ri Triod and the Typicon. However, everyone agrees that only prostrations are performed before the Shroud. Therefore, the above rule does not apply to prostrations in general, but only to a certain group of them (organized).
Three more indirect points can be cited.
1. According to the testimony of the old inhabitants of the Kiev-Pechersk Lavra, the elders in the Lavra said: “And if on the brightest day of Easter the Lord Jesus Christ appears to us, we will fall at His feet or, bowing from the waist, we will say: “Forgive me, Lord, according to the Charter no more is required"?
2. The Old Believers, of course, have no equal in matters of observance of ritual norms and rules. According to the katavasia of the 9th song, a great bow is laid, which means a bow to the ground.
3. During the consecration, which took place during the period of Pentecost, the protege, after each encirclement around the Throne, bows to the ordaining hierarch.
Thus, a one-time prostration, expressing extreme reverence and an enthusiastic or repentant state of mind, cannot be forbidden by anyone, anything and ever.
In addition, it can be added that penance prostrations are made even on the Bright Resurrection of Christ.
All this is celebrated not in order to force everyone to prostrate on Sundays, but in order to moderate the ardor of those who preach the opinion that those who prostrate during the above periods commit the sin of almost sacrilege.

(If the Lord grants and we will live, we will continue; I am doing a digest in more detail, because they asked me to mention where, what and why.)

OTHER COMMON ERRORS
When a deacon or priest is censing at the "Lord," "Most Honest" and others, only those worshipers who are passing by the censer (see above) bow their heads. In this case, the mistake is “seeing off” the censer, that is, turning like a sunflower behind the sun (it happens that those praying in a fit of inappropriate piety describe a complete turn around themselves, turning their backs to the altar).
At Vespers at the entrance, when the priest, having venerated the icon of the Savior, blesses the priest-bearer (thereby releasing him), the people coming to the temple do not need to bow their heads. The same rule applies to the small entrance to the Liturgy.
When a deacon or priest is incense from the pulpit on “Lord, I have called”, “Most Honest”, etc., first - the incense of the left and right kliros, then - the people. Also on the polyeleos, the priest censes the forthcoming clergy, then the right and left kliros, and only then the forthcoming people. Here it is necessary to bow the head, and not to bow indiscriminately in all directions.
ON THE "HOLY TO THE SAINTS" THERE IS NO EARTHLY BOW, BUT THREE (!) DEEP WAIST BOW ("Misal Book").
It is not necessary to be baptized at the great entrance (in the middle of the Cherubic Hymn), since there are no actions that encourage this, and only in the words of the clergyman “all of you Orthodox Christians”, you should bow your head. At this time, the upcoming ones are overshadowed by the Holy Chalice.
About the mistakes on the litanies about the catechumens - here, I believe, everyone understands, it is unnecessary to speak. We listen and act according to the words.
When the Holy Gifts are taken away, there is no bow to the earth to the exclamation “Always, now and forever ...”, but a waist bow, as this is inappropriate. It is assumed that many (and in ancient times - all) are communicants, and uniformity in prostrations is supposed in the Church. (Here it’s personal: I can’t help bowing down to the earth before the Chalice, if, trouble, trouble, I didn’t take communion. Well, I can’t.)
In Great Lent, at Vespers, to the exclamation: “Wisdom, forgive (i.e., LET'S STAND STRAIGHT). The light of Christ enlightens all.” There is no prostration (This is clear from the translation), but throwing without the sign of the cross. (Here it’s personal: after all, the prostration is indicated everywhere, and from the translation “let’s forgive” - it seems to be absent).
This tradition requires study, here are quotes from the discussion of this issue:
“According to the order of rank, there is only getting up. That is, the rank itself does not provide for any bow, lower than throwing.
"According to the breviary - also no bow, even a tiny one."
“I believe that all the various adorations at the Liturgy of the Presanctified Gifts (especially during kathismas) are brought in.”
“Neither in Byzantine, nor in ancient Russian, nor in modern Greek practice is there a bow here. So, probably, really - folk art.
“At this moment under discussion in other Orthodox Churches, bowing is not done. Of course, there is no logic in it, especially now. Previously, the archdeacon brought light from outside. The bow could appear when the primate began to do it.
N.D. Uspensky, a professor at the St. Petersburg Theological Academy, wrote: “Christ the Savior Himself called Himself the light of the world (Jn. 8:12). The quiet light of the evening lamp reminded them of the One about whom the evangelist wrote: “There was a true Light, which enlightens every person who comes into the world” (John 1, 9). The lamp burning in the prayer meeting vividly reminded those present of the spiritual presence of Christ with them, who promised to be where two or three are gathered in His name (Matt. 18:20).
And one more thing, from the "God's Law for Gymnasiums of 1872":
“... historically, during the days of Great Lent, those who were preparing for baptism, during the appearance and fall with a lit candle, as a sign of the grace-filled light that they would receive in baptism, bowed to the ground.”
“After the Cherubim, three bows should be without the prayer of St. Ephraim the Syrian. For Russians, this is like an ornament (and Father Mikhail Zheltov admitted this).”
“Although not always, one must keep in mind the practice of other Churches, otherwise it is only with the Russian one, one can seriously make a mistake.”
“Regarding the three prostrations with the prayer of St. Ephraim the Syrian at the Liturgy of the Presanctified Gifts, the question is clear. There is no such prayer. However, if the priest simply makes three earthly bows, then no one will follow his example. Although the very prayer of Ephraim the Syrian “speaks in itself”, and not, as is customary today, in a spoken manner.
On the issue of "The Light of Christ" everything is clear. In general, according to the meaning, there is no bow, but a deacon's exclamation follows, calling to get up. That is, there is still a special attitude to the moment.

SIXOPSALMI.
IT IS NOT ALLOWED TO BAPTIZE AND BOW TO BE BAPTIZED ON the Six Psalms. The Six Psalms are six selected psalms from the Psalms read at the beginning of Matins. After the first three psalms, which make up the first article of the Six Psalms, when the words "Glory ... and now ... Alleluia ..." are pronounced, the signs of the cross and bows are not performed, as the Charter provides for in other cases. Elder Paisios of Athos, answering the question why we do not sit down for the Six Psalms, says: “Because it SYMBOLIZES THE TERRIBLE JUDGMENT. Therefore, it is good if during the Six Psalms the mind goes to the hour of the Last Judgment. The Six Psalms takes 6-7 minutes (many saints indicate that God's judgment on us will take exactly the time of reading these six psalms). After the first article, we are not even baptized, because Christ will come now not to be crucified, but to appear to the world as a Judge.”

BOWINGS AT THE LITURGY (not given above, according to the statutory notes of Schema-Archimandrite Dionysius (Lukich), pre-revolutionary steward of the Kiev-Pechersk Lavra).
To the exclamation “Blessed is the Kingdom…” no obligatory prostration is accepted.
On the "Trisagion" - small bows, as well as on "Thy Cross ...".
In St. Ignatius (Bryanchaninov), in Volume V, “Offering to Modern Monasticism,” we read that on the ektiny at the first petition and at the exclamation with which the serving priest concludes the ektiny, one bow is supposed to be bowed from the waist. There is also the opinion of Bishop Athanasius (Sakharov), who said that at the supplicatory litanies we worship for each petition, since each of them speaks of the most necessary for our life.

WORSHIP OF ICONS
We apply to the icons like this: two waist bows, then we apply to the icon.
If there are several icons, then after two waist bows we apply to several icons (by seniority). Starting from the second - to each with the sign of the cross, after which the third bow is made.

If we go to the ANOINTING, then, after venerating the icons, we approach the priest, accept the anointing, step back and make a third half-length bow towards the altar and a small bow (we bow our head) without the sign of the cross to the upcoming priest (turning in his direction).

* Spiritual and educational publication "On bowing during worship", based on the materials of the 1st All-Russian Regency Congress (July 17-21, 2001, Moscow Region), 4th edition, 2015, approved for publication by Ed. Council of the Belarusian Ex. Mosk. Patr. Decision 519 dated 10/18/2011. The editorial staff of the final document was prepared by the steward of the Holy Trinity Ioninsky Monastery, Archimandrite Spiridon (Written).

Brief instruction.

Uniformity in prayer is the chief object of this rule. Uniformity is necessary mainly so that we do not exalt ourselves with our zeal and zeal, and do not condemn others, but all are one, as members of one. Therefore, it is more appropriate to leave the special feats of piety in prayer, expressed in an increase in the number of bows both from the waist and from the ground, secret, and to perform them in private (at home), because God, seeing in secret, will reward Java (Matt. 6:18). And in the church, bowing and signing with a cross should be done in accordance with the rules of the church charter. When expressing one's prayerful mood, everyone should always remember the admonition of St. the Apostle Paul about the behavior of those who pray in the church: “Let everything be in a good manner and in order” (1 Cor. 14:40), as well as the words of the Holy Gospel (Matt. 6:5) “And when you pray, do not be like hypocrites who love in synagogues and on street corners to stop, pray, to show themselves before people” and an example of the prayer of a publican (Luke 18:13), who stood afar off and did not even dare to raise his eyes to heaven.

I. To be baptized without bows is supposed to:

1. At the beginning and end of the reading of Holy Scripture.
2. In the middle of the Six Psalms at the words "Alleluia".
3. When reading and singing the Creed with the words: "I believe ...", "And in one Lord Jesus Christ ...", "And in the Holy Spirit ...". now it has become customary to overshadow oneself with the cross and in the words "Into one Holy, Catholic and Apostolic Church"
4. On leave at the words: "Christ our true God ...", at the commemoration of the celebrated saints.
5. It is allowed to make the sign of the cross without bowing at the Trisagion at the beginning of Matins, according to the great doxology and at the liturgy, as well as with the words "By the Power of the Honest and Life-Giving Cross" and at the commemoration of the saints, at the first petition of the litia and in the prayer of the litia "Save God .. .".
6. On the days of Easter, when a priest with a cross in his hands (tri-candlestick) greets us with the words "Christ is Risen."

II. Baptized with a bow:

1. At the entrance to the temple and at the exit from it 3 times.
2. At each petition, litanies.
3. At the exclamation of the priest or reader, giving glory to the Holy Trinity, and other exclamations of the priest, at the end of the litany and special ones, such as: "Glory to Thee, who showed us the light."
4. At the liturgy, with exclamations: "Let us become good, we will become with fear ...", "Singing the victory song ...", "Take, eat ...", "Drink everything from her ...", "Your from Your..."
5. At the end of the Creed on the word: "Amen."
6. When reading and singing the words "Come, let us worship ...", "Holy God ...", "Alleluia."
7. At the end of the singing of the stichera, troparion or psalm.
8. When pronouncing the name of the Most Holy Theotokos, at the request and in the prayer "Save, God ...".
9. On canon on every chorus.
10. When singing at Matins the Song of the Theotokos with the words "Most Honored..." and "...we magnify".
11. When pronouncing the exclamation "Glory to Thee, Christ God ..." and the last one before the dismissal.
12. At the end of the vacation.
13. With exclamations: "" or "To the saint ... let's pray."
14. With the blessing of the priest if it is conferred with the Cross, Chalice, icon, Gospel, relics or other shrine.
15. When passing through the church, every time you should stop in front of the Royal Doors and make the sign of the cross and bow.

III. To be baptized with a prostration is always, except for the special days indicated in section X:

1. On entering and leaving the altar three times.
2. At the liturgy with the exclamation "", at the end of the song "We sing to you ...", after the exclamation "And vouchsafe us, Vladyka ...".
3. At the first and second appearance of the Holy Gifts.
4. In addition, the charter does not forbid bowing at the exclamation "Holy to the Holy."

During Great Lent, many bows from the waist are replaced by earthly ones:

1. When entering and leaving the temple.
2. On glories when reading kathisma - three bows.
3. On each chorus of the Song of the Virgin.
4. On "It is worthy to eat ...".
5. At Great Compline with the proclamations of "Most Holy Lady Theotokos ..." and others.
6. At Vespers and the Hours while singing the troparion.
7. On the Fine, when singing "Remember us, Lord ..." - three bows.
8. When singing the Great Penitential Canon of Andrew of Crete at every chorus.
9. At the prayer of St. Ephraim the Syrian 3 earthly ones (one for each petition), 12 waist ones with the prayer "God, cleanse me a sinner" (not always read) and 1 earthly one after a repeated full reading of the prayer.

IV. When kissing the shrine
it is necessary to make the sign of the cross with a bow twice, kiss with the mouth (there is a custom to touch the shrine with the forehead), after which another sign of the cross is made with a bow. It is forbidden to kiss the icon in the face. We kiss the icon of Christ on the right hand, or feet, or hair. We kiss the icon of the beheading of the head of the Forerunner. Icons of saints or in the right hand, or feet.

V. Not allowed to be baptized
while reading or singing psalms and stichera or troparia; in general during any singing.

VI. Head Worship:

1. During the reading of the Holy Gospel at the service.
2. At the Great Entrance.
3. After a special petition, “Bow our head to the Lord” or others like it.

VII. Belt bow without the sign of the cross:

1. At the words "Peace to all."
2. At the words "The blessing of the Lord is upon you ..."
3. At the words "The grace of our Lord ... be with you all."
4. At the words "And may the mercies of the Great God ... be with you all."
5. At the words of the deacon "and forever and ever" (after "For thou art holy...").
6. At the words of the priest "may the Lord God remember you and all Orthodox Christians in His Kingdom ..." we bow and answer: "Priesthood (or archpriestry, hieromonasticism, holy archimandriteship, hierarchism) will remember yours ...".
7. With other blessings of the priest, if it is done with a hand, a censer, a candle.

VIII. Bowing to the ground without the sign of the cross:

1. Great Lent with exclamations of "The Light of Christ ...".
2. When transferring the Holy Gifts while singing "Now the powers of heaven."

IX. kneeling

1. It is allowed only when reading special prayers, preceded by the exclamation "on bended knee ... let us pray."
2. Great Lent while singing "Let it be corrected ...".
3. Those present in the altar at the liturgy are on their knees from the words of the priest “Take, eat ...” and to the words “Fairly about the Blessed One ...”.
Here it should be noted that kneeling is not characteristic of Orthodox Christians and is performed only in these cases. Having made a bow to the ground, it is supposed to immediately get up, but due to weakness, it is allowed in those cases then several earthly bows follow in a row, having made the first one, do not rise from your knees until the end of the last in the series, and stand up after it.

X. According to the charter, it is not supposed to bow (but it is allowed to perform them as an expression of the prayerful mood of the one praying during a single prayer or reverence for the shrine)

1. On Sundays, from the fore-feast of the Nativity of Christ to Baptism.
2. From Matins Thursday of Holy Week to Vespers of Pentecost (excluding prostrations before the Shroud).
3. On the Twelfth Feasts (except for the feast of the Exaltation of the Holy Cross, when the common worship of the Holy Cross is performed).
4. On the days of Communion of the Holy Mysteries.
5. Bows stop from the evening entrance at the all-night vigil on the eve of the holiday until "Vouchee, Lord" at the vespers on the very day of the holiday.

Church custom does not forbid the laity and clergy, unless this violates the uniformity of the behavior of those praying in the temple, to make the sign of the cross and bow to express their prayerful zeal when pronouncing especially prayerful invocations in stichera, troparia, psalms, prayers, readings of Scripture and teachings.

Dear fathers, please answer the question: is it possible to bow to the ground in the church on Sundays and holidays? At one of the Orthodox forums I read that this cannot be done, you can only bow to the ground after the liturgy. Explain the situation and tell how it is generally correct to bow to the ground, be baptized and venerate, for example, to the crucifix. Thank you. Sincerely, r.B. Elena.

Archpriest Alexander Ilyashenko answers:

Hello, Elena!

Usually, prostrations are not performed during the period from Easter to Trinity, as well as on Sundays and Twelve Feasts. However, these rules were introduced in monasteries for monks, who on other days made a large number of prostrations. Therefore, if someone diligently kneels in the temple, even on a holiday, he will not commit a sin.
Before bowing to the ground, you should make the sign of the cross, then kneel and bow, touching the floor with your hands and head. Before kissing an icon or a crucifix, you need to make the sign of the cross twice, making an earthly or waist bow, kiss and cross yourself again and bow.

Sincerely, Archpriest Alexander Ilyashenko.