Liturgy for the laity. Divine Liturgy
Divine Liturgy
The most important worship service is Divine Liturgy. The great Sacrament is performed on it - the transformation of bread and wine into the Body and Blood of the Lord and the Communion of the faithful. Liturgy translated from Greek means joint work. Believers gather in church in order to glorify God together “with one mouth and one heart” and partake of the Holy Mysteries of Christ. So they follow the example of the holy apostles and the Lord Himself, who, having gathered for the Last Supper on the eve of the betrayal and suffering of the Savior on the Cross, drank from the Cup and ate the Bread that He gave them, reverently listening to His words: “This is My Body...” and “This is My blood...”
Christ commanded His Apostles to perform this Sacrament, and the Apostles taught this to their successors - bishops and presbyters, priests. The original name of this Sacrament of Thanksgiving is Eucharist (Greek). The public service at which the Eucharist is celebrated is called liturgy (from the Greek litos - public and ergon - service, work). The Liturgy is sometimes called mass, since it is usually supposed to be celebrated 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 believers prepare for the Sacrament, and finally, the Sacrament itself and the Communion of the believers 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 proskomedia 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 for the liturgy, is called prosphora, that is, an offering.
Divine Liturgy
The prosphora should be round, and it consists of two parts, as an image of the two natures in Christ - Divine and human. Prosphora is baked from wheat leavened bread without any additions other than salt.
A cross is imprinted on the top of the prosphora, and in its corners are the initial letters of the Savior’s name: “IC XC” and the Greek word “NI KA”, which together means: Jesus Christ conquers. To perform the Sacrament, red grape wine is used, pure, without any additives. Wine is mixed with water in memory of the fact that blood and water poured out from the Savior’s wound on the Cross. For proskomedia, five prosphoras 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 have performed the entrance prayers in front of the closed Royal Doors and put on sacred vestments in the altar, they approach the altar. The priest takes the first (lamb) prosphora and makes a copy of the image 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. It is placed on the paten. Then the priest makes a cross on the bottom side of the Lamb and pierces its right side with a spear.
After this, 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 nine-order, because nine particles are taken out of it in honor of John the Baptist, the prophets, apostles, saints, martyrs, saints, unmercenaries, Joachim and Anna - the parents of the Mother of God and the saints of the temple, the day saints, and also in honor of the saint whose name Liturgy is celebrated.
From the fourth and fifth prosphoras, particles are taken out for the living and the dead.
At the proskomedia, particles are also taken out from the prosphora, which are served by believers for the repose and health of their relatives and friends.
All these particles are laid out in a special order on the paten next to the Lamb. Having completed all the preparations for the celebration of the liturgy, the priest places a star on the paten, 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 brought. During the proskomedia, the 3rd and 6th hours are read in the church.
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 can be present, but also those preparing to receive this sacrament, that is, the “catechumens.”
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 the Son, and the Holy Spirit, now and ever, and unto ages of ages.” The choristers sing “Amen” and the deacon pronounces the Great Litany.
The choir sings antiphons, that is, psalms, which are supposed to be sung alternately by the right and left choirs.
Blessed are you, Lord
Bless, my soul, the Lord and all that is within me, His Holy Name. Bless the Lord, my soul
and do not forget all His rewards: He who cleanses all your iniquities, He who heals all your illnesses,
who delivers your belly from decay, who crowns you with mercy and bounty, who fulfills your good desires: your youth will be renewed like an eagle. Generous and merciful, Lord. Long-suffering and abundantly merciful. Bless, my soul, the Lord and all my inner being, His Holy Name. Blessed be you Lord
and “Praise, my soul, the Lord...”.
Praise the Lord, my soul. I will praise the Lord in my belly, I will sing to my God as long as I am.
Do not trust in princes, in the sons of men, for there is no salvation in them. His spirit shall depart and return to his land: and on that day all his thoughts shall perish. Blessed is he who has the God of Jacob as his helper; his trust is in the Lord his God, who made heaven and earth, the sea and everything that is in them; keeping the truth forever, bringing justice to the offended, giving food to the hungry. The Lord will decide the chained; The Lord makes the blind wise; The Lord raises up the downtrodden; The Lord loves the righteous;
The Lord protects strangers, accepts the orphan and the widow, and destroys the path of sinners.
At the end of the second antiphon, the song “Only Begotten Son...” is sung. This song sets forth the entire teaching of the Church about Jesus Christ.
The only begotten Son and Word of God, He is immortal, and He willed our salvation to be incarnate
from the holy Theotokos and Ever-Virgin Mary, immutably made man, crucified for us, Christ God, trampling down death by death, the One of the Holy Trinity, glorified to the Father and Holy Spirit,
save us.
In Russian it sounds like this: “Save us, Only Begotten Son and Word of God, Immortal One, who deigned to be incarnated for the sake of our salvation from the Holy Theotokos and Ever-Virgin Mary, who became man and did not change, crucified and trampled death by death, Christ God, one of the Holy Persons Trinity, glorified together with the Father and the Holy Spirit.” After the small litany, the choir sings the third antiphon - the Gospel “beatitudes”. The Royal Doors open to the Small Entrance.
In Your Kingdom, remember us, O Lord, when You come to Your Kingdom.
Blessed are the poor in spirit, for to them is the Kingdom of Heaven.
Blessed are those who cry, for they will be comforted.
Blessed are the meek, for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they will be satisfied.
Blesseds of mercy, for there will be mercy.
Blessed are those who are pure in heart, for they will see God.
Blessed are the peacemakers, for these shall be called sons of God.
Blessed is the expulsion of truth for the sake of them, for those are the Kingdom of Heaven.
Blessed are you when they revile you, and mistreat you, and say all sorts of evil things against you, who lie to Me for my sake.
Rejoice and be glad, for your reward is abundant in heaven.
At the end of the singing, the priest and the deacon, who carries the altar Gospel, go out to the pulpit. Having received a blessing from the priest, the deacon stops at the Royal Doors and, holding up the Gospel, proclaims: “Wisdom, forgive me,” that is, he reminds the believers that they will soon hear gospel reading, therefore they must stand straight and attentive (sorry means straight).
The entrance of the clergy into the altar 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 of the preaching of Jesus Christ. The choir sings “Come, let us worship and fall before Christ.” Save us, Son of God, risen from the dead, singing to Ti: Alleluia.” After this, 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 (three times). (Listen to 2.55 mb)
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, at the special litany and the litany for the dead, the relatives and friends of the believers praying in the church are remembered through notes.
They are followed by the litany of the catechumens. The liturgy of the catechumens ends with the words “Catechumen, come forth.”
Liturgy of the Faithful. This is the name of the third part of the liturgy. Only the faithful can attend, that is, those who have been baptized and have no 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 receive communion;
5) then thanksgiving is performed for Communion and dismissal.
After the recitation of two short litanies, the Cherubic hymn is sung: “Like the cherubim secretly forming the Trisagion hymn to the Life-Giving Trinity, let us now put aside all worldly cares. As if we will raise up the King of all, the angels invisibly bestow ranks. Alleluia, alleluia, alleluia.” In Russian it reads like this: “We, mysteriously depicting the Cherubim and singing the trisagion of the Trinity, which gives life, will now leave concern for all everyday things, so that we can glorify the King of all, Whom the invisibly angelic ranks solemnly glorify. Hallelujah.”
Before the Cherubic Hymn, the Royal Doors open and the deacon censes. At this time, the priest secretly prays that the Lord will cleanse his soul and heart and deign to perform the Sacrament. Then the priest, raising his hands up, pronounces the first part of the Cherubic Song three times in an undertone, 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 Cup in front of him. They leave the altar through the northern side doors, stop at the pulpit and, turning their faces to the believers, say a prayer for the Patriarch, bishops, and all Orthodox Christians.
Deacon: Our Great Lord and Father Alexy, His Holiness Patriarch of Moscow and All Rus', and Our Most Reverend Lord (the name of the diocesan bishop) metropolitan (or: archbishop, or: bishop) (title of diocesan bishop), may the Lord God always remember in His Kingdom , now and ever, and unto ages of ages.
Priest: May the Lord God remember all of you, Orthodox Christians, in His Kingdom always, now and ever, and forever and ever.
Then the priest and deacon enter the altar through the Royal Doors. This is how the Great Entrance takes place.
The brought Gifts are placed on the throne and covered with air (a large cover), the Royal Doors are closed and the curtain is drawn. The singers finish the Cherubic Hymn. During the transfer of the Gifts from the altar to the throne, believers remember how the Lord voluntarily went to suffer on the cross and die. 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 proclaimed: “Let us love one another, that we may confess with one mind” and the choir continues: “Father, and Son, and Holy Spirit, Trinity, Consubstantial and Indivisible.”
Following this, usually by the entire temple, the Creed is sung. On behalf of the Church, it briefly expresses the whole essence of our faith, and therefore should be pronounced in joint love and like-mindedness.
Symbol of faith
I believe in One God, the Father Almighty, 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 of the Father before all ages. Light from light, true God from true God, born uncreated, consubstantial with the Father, to Whom all things were. For our sake, man, and for our salvation, who came down from heaven, and became incarnate from the Holy Spirit and the Virgin Mary, and became human. Crucified for us under Pontius Pilate, and suffered and was buried. And he rose again on the third day according to the scriptures. And ascended into heaven, and sits at the right hand of the Father. And again the coming one will be judged with glory by the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Life-Giving Lord, who proceeds from the Father, who with the Father and the Son is glorified, who spoke the prophets. Into one Holy Catholic and Apostolic Church. I confess one baptism for the remission of sins. I hope for the resurrection of the dead and the life of the next century. Amen.
After singing the Creed, the time comes to offer the “Holy Offering” with the fear of God and certainly “in peace,” without having any malice or enmity towards anyone.
“Let us become kind, let us become fearful, let us bring holy offerings to the world.” In response to this, the choir sings: “Mercy of peace, sacrifice of praise.”
The gifts of peace will be a thanksgiving and praise offering to God for all His benefits. The priest blesses the believers with the words: “The grace of our Lord Jesus Christ and the love (love) of God and the Father, and the communion (communion) of the Holy Spirit be with you all.” And then he calls: “Woe is the heart we have,” that is, we will have hearts directed upward to God. To this the singers on behalf of the believers respond: “Imams to the Lord,” that is, we already have hearts directed toward the Lord.
The most important part of the liturgy begins with the words of the priest “We thank the Lord.” We thank the Lord for all His mercies and bow to the ground, and the singers sing: “It is worthy and righteous to worship the Father, and the Son, and the Holy Spirit, the Consubstantial and Indivisible Trinity.”
At this time, the priest, in a prayer called Eucharistic (that is, thanksgiving), glorifies the Lord and His perfection, thanks Him for the creation and redemption of man, and for all His mercies, 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 a victory song, crying out, calling out and speaking.” The priest speaks these last words of the secret prayer loudly out loud. The singers add to them the angelic song: “Holy, holy, holy, Lord of hosts, the heavens and the earth are filled with Your 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 walks) in the name of the Lord. Hosanna in the highest!”
The priest pronounces the exclamation: “Singing the song of victory, crying, crying 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 different images: one was in the form of an eagle (the word “singing” refers to it), the other in the form of a calf (“crying”) , the third in the form of a lion (“calling”) and, finally, the fourth in the form of a man (“verbally”). These four angels continually cried out, “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 endless love for His creation, which manifested itself in the coming to earth of the Son of God.
Remembering the Last Supper, at which the Lord established the Sacrament of Holy Communion, the priest loudly pronounces the words spoken by the Savior at it: “Take, eat, this is My Body, which was broken for you for the remission of sins.” And also: “Drink of it, all of you, 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 Savior’s commandment to perform Communion, glorifying His life, suffering and death, resurrection, ascension into heaven and second coming in glory, loudly pronounces: “Thine from Thine, what is offered to Thee for all and for all.” These words mean: “We bring Your gifts from Your servants to You, O 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 would sanctify them. Then the priest reads the troparion three times in an undertone: “Lord, who sent down Thy Most Holy Spirit at the third hour by Thy Apostle, do not take Him away from us, who is good, but renew us who pray.” The deacon pronounces the twelfth and thirteenth verses of the 50th Psalm: “Create a pure heart in me, O God...” and “Do not cast me away from Thy presence...”. Then the priest blesses the Holy Lamb lying on the paten and says: “And make this bread the honorable Body of Thy Christ.”
Then he blesses the cup, saying: “And in this cup is the precious Blood of Thy Christ.” And finally, he blesses the gifts along with the words: “Translating by Your Holy Spirit.” In these great and holy moments, the Gifts become the true Body and Blood of the Savior, although they remain the same in appearance as before.
The priest with the deacon and the believers bow to the ground before the Holy Gifts, as if they were the King and God himself. After the consecration of the Gifts, the priest in secret prayer asks the Lord that those receiving communion be strengthened in every good thing, that their sins are forgiven, that they partake of the Holy Spirit and reach the Kingdom of Heaven, that the Lord allows them to turn to Himself with their needs and does not condemn them for unworthy communion. The priest remembers the saints and especially the Blessed Virgin Mary and loudly proclaims: “Extremely (that is, especially) about the most holy, most pure, most blessed, most glorious Our Lady Theotokos and Ever-Virgin Mary,” and the choir responds with a song of praise:
It is worthy to eat, as you are truly blessed, the Mother of God, the Ever-Blessed and Most Immaculate and the Mother of our God. We magnify You, the most honorable Cherub and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption.
The priest continues to secretly pray for the dead and, moving on to prayer for the living, loudly remembers “first” His Holiness the Patriarch, the ruling diocesan bishop, the choir answers: “And everyone and everything,” that is, asks the Lord to remember all the believers. The prayer for the living ends with the exclamation of the priest: “And grant us with one mouth and one heart (that is, with one accord) to glorify and glorify Your most honorable and magnificent name, the Father, and the Son, and the Holy Spirit, now and ever, and unto the ages of ages.”
Finally, the priest blesses everyone present: “And may the mercies of the great God and our Savior Jesus Christ be with you all.”
The litany of petition begins: “Having remembered all the saints, let us pray again and again in peace to the Lord.” That is, having remembered all the saints, let us again pray to the Lord. After the litany, the priest proclaims: “And grant us, O Master, with boldness (boldly, as children ask their father) to dare (dare) to call upon Thee Heavenly God the Father and speak.”
The prayer “Our Father...” is usually sung after this by the entire church.
With the words “Peace to all,” the priest once again blesses the believers.
The deacon, standing at this time on the pulpit, is girdled crosswise with an orarion, so that, firstly, it would be more convenient for him to serve the priest during Communion, and secondly, to express his reverence for the Holy Gifts, in imitation of the seraphim.
When the deacon exclaims: “Let us attend,” the curtain of the Royal Doors closes as a reminder of the stone that was rolled to the Holy Sepulcher. The priest, raising the Holy Lamb over the paten, loudly proclaims: “Holy to the holy.” In other words, the Holy Gifts can only be given to saints, that is, believers who have sanctified themselves through prayer, fasting, and the Sacrament of Repentance. And, realizing their unworthiness, believers answer: “There is only one holy, one Lord, Jesus Christ, to the glory of God the Father.”
First, the clergy receive communion at the altar. The priest breaks the Lamb into four parts just as it was cut at the proskomedia. The part with the inscription “IC” is lowered into the bowl, and warmth, that is, hot water, is also poured into it, as a reminder that believers, under the guise of wine, accept the true Blood of Christ.
The other part of the Lamb with the inscription “ХС” 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 by a copy according to the number of those receiving communion into small pieces, which are lowered into the Chalice.
While the clergy are receiving communion, the choir sings a special verse, which is called “sacramental,” as well as some chant suitable for the occasion. Russian church composers wrote many sacred works that are not included in the canon of worship, but are performed by the choir at this particular time. Usually the sermon is preached at this time.
Finally, the Royal Doors open for the communion of the laity, and the deacon with the Holy Cup in his hands says: “Approach with the fear of God and faith.”
The priest reads a prayer before Holy Communion, and the believers repeat it to themselves: “I believe, Lord, and 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 Honest Blood. I pray to You: have mercy on me and forgive me my sins, voluntary and involuntary, in word, in deed, in knowledge and ignorance, and grant me to partake without condemnation of Your Most Pure Mysteries, for the remission of sins and eternal life. Amen. Thy secret supper this day, Son of God, receive me as a partaker, for I will not tell the secret to Thy enemies, neither will I give Thee a kiss like Judas, but like a thief I will confess Thee: remember me, O Lord, in Thy Kingdom. May the communion of Your Holy Mysteries be not for judgment or condemnation for me, Lord, but for the healing of soul and body.”
The participants bow to the ground and, folding their hands crosswise on their chests (right hand on top of the left), reverently approach the chalice, telling the priest their Christian name given at baptism. There is no need to cross yourself in front of the cup, because you can push it with a careless movement. The choir sings “Receive the Body of Christ, taste the immortal fountain.”
After communion, they kiss the lower edge of the Holy Chalice and go to the table, where they drink it with warmth (church wine mixed with hot water) and receive a piece of prosphora. This is done so that not a single smallest particle of the Holy Gifts remains in the mouth and so that one does not immediately begin to eat ordinary everyday food. After everyone has received communion, the priest brings the chalice to the altar and lowers into it particles taken from the service and brought prosphoras with a prayer that the Lord, with His Blood, would wash away the sins of all who were commemorated at the liturgy.
Then he blesses the believers who sing: “We have seen the true light, we have received the heavenly Spirit, we have found the true faith, we worship the indivisible Trinity: for she who saved us is.”
The deacon carries the paten to the altar, and the priest, taking the Holy Cup in his hands, blesses those praying with it. This last appearance of the Holy Gifts before being transferred to the altar reminds us of the Ascension of the Lord to heaven after His Resurrection. Having bowed to the Holy Gifts for the last time, as to the Lord Himself, the believers thank Him for Communion, and the choir sings a song of gratitude: “May our lips be filled with Thy praise, O Lord, for we sing Thy glory, for Thou hast made us worthy to partake of Thy Divine, immortal and life-giving Mysteries; keep us in Thy holiness, and teach us Thy righteousness all day long. Alleluia, alleluia, alleluia.”
The deacon pronounces a short litany in which he thanks the Lord for Communion. The priest, standing at the Holy See, folds the antimension on which the cup and paten stood, and places the altar Gospel on it.
By loudly proclaiming “We will go out in peace,” he shows that the liturgy is ending, and soon the believers can go home quietly and in peace.
Then the priest reads the prayer behind the pulpit (because it is read behind the pulpit) “Bless those who bless You, O Lord, and sanctify those who trust in You, save Your people and bless Your heritage, preserve the fulfillment of Your Church, sanctify those who love the splendor of Your house, You glorify them with Your Divine by strength and do not forsake us who trust in Thee. Grant Thy peace, to Thy Churches, to the priests and to all Thy people. For every good gift and every perfect gift is from above, coming down from You, the Father of lights. And to You we send glory, and thanksgiving, and worship, to the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages.”
The choir sings: “Blessed be the name of the Lord from now on and forever.”
The priest blesses the worshipers for the last time and says dismissal with a cross in his hand, facing the temple. Then everyone approaches the cross to, by kissing it, confirm their fidelity to Christ, in whose memory the Divine Liturgy was performed.
Liturgy of the Presanctified Gifts
This is a service that is primarily performed on days of special abstinence and deep fasting: Wednesday and Friday during all days of the Holy Pentecost.
Liturgy of the Presanctified Gifts By its nature, first of all, it is an evening service, to be more precise, it is communion after Vespers.
During Great Lent, following the church charter, on Wednesdays and Fridays there is complete abstinence from food until sunset. These days of especially intense physical and spiritual feat are sanctified by the expectation of communion of the Body and Blood of Christ, and this expectation supports us in our feat, both spiritual and physical; the goal of this feat is the joy of waiting for evening communion.
Unfortunately, today this understanding of the Liturgy of the Presanctified Gifts as evening communion has been practically lost, and therefore this service is celebrated everywhere, mainly in the morning, as it is now.
The service begins with Great Vespers, but the first exclamation of the priest: “Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages!”, the same as at the Liturgy of John Chrysostom or St. Basil the Great; Thus, all divine services are addressed to the hope of the Kingdom; it is that spiritual expectation that defines the entire Great Lent.
Then, as usual, follows the reading of Psalm 103, “Bless the Lord, my soul!” The priest reads prayers of light, in which he asks the Lord that He “fill our lips with praise... so that we may magnify holy name“The Lord, “during the rest of this day, avoid the various snares of the evil one,” “spend the rest of the day blamelessly before the holy Glory” of the Lord.
At the end of the reading of Psalm 103, the deacon pronounces the Great Litany, with which the full Liturgy begins.
“Let us pray to the Lord in peace” are the first words of the litany, which mean that in spiritual peace we must begin our prayers. First, reconciliation with everyone against whom we hold our grievances, whom we ourselves have offended, is an indispensable condition for our participation in worship. The deacon himself does not say any prayers, he only helps during the service and calls the people to prayer. And all of us, answering “Lord, have mercy!”, must take part in common prayer, because the very word “Liturgy” means common service.
Every person praying in church is not a passive spectator, but a participant in the divine service. The deacon calls us to prayer, the priest prays on behalf of everyone gathered in the church, and we all participate in the service together.
During the litany, the priest reads a prayer where he asks the Lord to “hear our prayer and heed the voice of our prayer.”
At the end of the litany and the exclamation of the priest, the reader begins to read the 18th kathisma, which consists of psalms (119-133), called “songs of ascension.” They were sung on the steps of the Jerusalem Temple, climbing them; it was the song of people gathering for prayer, preparing to meet God.
While reading the first part of the kathisma, the priest puts the Gospel aside, unfolds the holy antimension, after which the Lamb, consecrated at the Liturgy on Sunday, with the help of a copy and a spoon, transfers it to the paten and places a lighted candle in front of it.
After this, the deacon pronounces the so-called. "small" litany. “Let us pray again and again in peace to the Lord,” i.e. “Again and again in peace let us pray to the Lord.” “Lord, have mercy,” answers the choir, and with it all those gathered. At this time the priest prays:
“Lord, do not rebuke us in Your wrath, and do not punish us in Your anger... Enlighten the eyes of our hearts to know Your Truth... for Yours is the dominion, and Yours is the kingdom and the power and the glory.”
Then the second part of the reading of the 18th kathisma, during which the priest censes the throne with the Holy Gifts three times and bows to the ground before the throne. The “small” litany is pronounced again, during which the priest reads the prayer:
“Lord our God, remember us, sinful and indecent servants of Yours... grant us, Lord, everything we ask for salvation and help us to love and fear You with all our hearts... for You are a good and philanthropic God...”
The last, third part of the kathisma is read, during which the Holy Gifts are transferred from the throne to the altar. This will be marked by the ringing of a bell, after which all those gathered, noting the importance and sacredness of this moment, should kneel. After transferring the Holy Gifts to the altar, the bell rings again, which means you can already rise from your knees.
The priest pours wine into the cup, covers the holy vessels, but does not say anything. The reading of the third part of the kathisma is completed, the “small” litany and exclamation of the priest are pronounced again.
The choir begins singing verses from Psalms 140 and 141: “Lord, I have called to You, hear me!” and the stichera assigned for this day.
Stichera- These are liturgical poetic texts that reflect the essence of the day being celebrated. During this singing, the deacon censes the altar and the entire church. Clenching is a symbol of the prayers we offer to God. While singing the stichera on “And Now,” the clergy make a ceremonial entrance. The primate reads the prayer:
“In the evening, as in the morning and at noon, we praise, bless You and pray to You... do not let our hearts turn aside to evil words or thoughts... deliver us from all those who ensnare our souls... All glory, honor and worship is due to You, to the Father and the Son and Holy Spirit."
The clergy go out onto the solea (the raised platform in front of the entrance to the altar), and the Primate blesses the Holy Entrance with the words: “Blessed is the entrance of Thy saints, always now and ever and unto ages of ages!” The deacon, drawing the holy cross with a censer, says “Wisdom, forgive me!” “Forgive” means “let’s stand upright, reverently.”
In the Ancient Church, when the service was much longer than today, those gathered in the temple sat, standing up at especially important moments. The deacon's exclamation, calling to stand upright and reverently, reminds us of the importance and holiness of the Entry being performed. The choir sings the ancient liturgical hymn “Quiet Light.”
The priests enter the holy altar and ascend to the mountainous place. At this point we will make a special stop to explain the next steps. I wish all of us to meaningfully take part in the worship service being performed.
After "Quiet Light"
Beloved in the Lord, brothers and sisters! The entrance was completed, the clergy ascended to the mountainous place. On those days when Vespers is celebrated separately, the entrance and ascent to the high place is the climax of the service.
Now is the time to sing a special prokeemna. Prokeimenon is a verse from Holy Scripture, most often from the Psalter. For the prokemna, the verse chosen is particularly strong, expressive and suitable for the occasion. The prokeimenon consists of a verse, properly called a prokeimenon, and one or three “verses” that precede the repetition of the prokeimenon. The prokeimenon received its name because it precedes the reading from the Holy Scriptures.
Today we will hear two passages from the Holy Scriptures of the Old Testament, taken from the books of Genesis and Proverbs of Solomon. For better understanding, these passages will be read in Russian translation. Between these readings, which are called paremias, a ritual is performed, mainly reminding us of those times when Great Lent was mainly the preparation of the catechumens for Holy Baptism.
While reading the first proverb, the priest takes a lighted candle and a censer. At the end of the reading, the priest, drawing the holy cross with a censer, says: “Wisdom, forgive!”, thereby calling for special attention and reverence, pointing to the special wisdom contained in the present moment.
Then the priest turns to those gathered and, blessing them, says: “The Light of Christ enlightens everyone!” A candle is a symbol of Christ, the Light of the world. Lighting a candle while reading the Old Testament means that all prophecies have been fulfilled in Christ. The Old Testament leads to Christ in the same way that Great Lent leads to the enlightenment of the catechumens. The light of baptism, connecting the catechumens with Christ, opens their minds to understand the teachings of Christ.
According to established tradition, at this moment all those gathered kneel down, as warned by the ringing of a bell. After the words are spoken by the priest, the bell rings as a reminder that one can rise from one's knees.
What follows is a second passage of Scripture from the book of Proverbs of Solomon, which will also be read in Russian translation. After the second reading from the Old Testament, according to the instructions of the charter, five verses from the vespers psalm 140 are sung, beginning with the verse: “Let my prayer be corrected, like incense before you.”
In those days when the Liturgy had not yet acquired the solemnity of today and consisted simply of communion at Vespers, these verses were sung during communion. Now they form a wonderful penitential introduction to the second part of the service, i.e. to the Liturgy of the Presanctified Gifts itself. While singing “Let it be corrected...” all those gathered lie prostrate, and the priest, standing at the altar, censes it, and then the altar on which the Holy Gifts are located.
At the end of the singing, the priest pronounces a prayer that accompanies all Lenten services - the prayer of St. Ephraim the Syrian. This prayer, which is accompanied bows to the ground, sets us up for a correct understanding of our Lenten work, which consists not simply in limiting ourselves in food, but in the ability to see and fight our own sins.
On those days when the Liturgy of the Presanctified Gifts coincides with a patronal feast day, or in other cases specified by the charter, readings of the Apostolic Epistle and a passage from the Gospel are prescribed. Today, such a reading is not required by the charter, which means it will not happen. Before the full litany, we will make one more stop in order to better understand the further course of the service. Lord help everyone!
After “Let it be fixed...”
Beloved brothers and sisters in the Lord! Vespers has ended, and now the entire next course of the service is the Liturgy of the Presanctified Gifts itself. Now the deacon will proclaim a special litany, when you and I must intensify our prayers. During the recitation of this litany, the priest prays that the Lord has accepted our fervent prayers and sent them down to His people, i.e. on us, all those gathered in the temple, expecting from him inexhaustible mercy, His rich bounties.
There is no named commemoration for the living and the dead at the Liturgy of the Presanctified Gifts. Then follows the litany for the catechumens. In the Ancient Church, the sacrament of Baptism was preceded by a long period of announcement of those wishing to become Christians.
Lent- this is precisely the time of intensive preparation for Baptism, which usually took place on Holy Saturday or Easter. Those who were preparing to receive the Sacrament of Baptism attended special catechetical classes, at which the basics of Orthodox doctrine were explained to them, in order to future life in the Church was meaningful. The catechumens also attended divine services, in particular the Liturgy, which they could attend before the litany of the catechumens. During its pronouncement, the deacon calls on all the faithful, i.e. permanent members of the Orthodox community, pray for the catechumens, so that the Lord would have mercy on them, announce them with the Word of Truth, and reveal to them the Gospel of truth. And the priest at this time prays to the Lord and asks Him to deliver them (i.e., the catechumens) from the ancient deception and intrigues of the enemy... and to associate them with the spiritual flock of Christ.
From halfway through Lent, another litany about the “enlightened” is added, i.e. already “ready for enlightenment.” The period of a long catechumen ends, which in the Ancient Church could last for several years, and the catechumens pass into the category of “enlightened” and soon the Sacrament of Holy Baptism will be performed on them. The priest at this time prays that the Lord will strengthen them in faith, confirm them in hope, perfect them in love... and show them worthy members of the Body of Christ.
Then the deacon says that all the catechumens, all those preparing for enlightenment, should leave the church. Now only the faithful can pray in the temple, i.e. only baptized Orthodox Christians. After the removal of the catechumens, two prayers of the faithful are read.
In the first we ask for the purification of our soul, body and feelings, the second prayer prepares us for the transfer of the Presanctified Gifts. Then comes the solemn moment of transferring the Holy Gifts to the throne. Outwardly, this entrance is similar to the Great Entrance behind the Liturgy, but in essence and spiritual significance it is, of course, completely different.
The choir begins to sing a special song: “Now the powers of heaven serve with us invisibly, for behold, the King of Glory enters, behold, the Sacrifice, mysteriously consecrated, is transferred.”
The priest in the altar, with his hands raised up, pronounces these words three times, to which the deacon replies: “Let us approach with faith and love and be partakers of Eternal Life. Alleluia, Alleluia, Alleluia."
During the transfer of the Holy Gifts, everyone must reverently kneel down.
The priest at the Royal Doors, according to established tradition, says in a quiet voice: “Let us approach with faith and love” and places the Holy Gifts on the throne, covers them, but does not say anything.
After this, the prayer of St. Ephraim the Syrian is said with three bows. The transfer of the Holy Gifts has been completed, and very soon the moment of Holy Communion of the clergy and everyone who prepared for this will come. To do this, we will make one more stop to explain the last part of the Liturgy of the Presanctified Gifts. Lord help everyone!
After the Great Entry
Beloved in the Lord, brothers and sisters! The solemn transfer of the Holy Gifts to the throne took place, and now we are very close to the very moment of holy communion. Now the deacon will pronounce a litany of petition, and the priest at this time prays that the Lord will deliver us and His faithful people from all uncleanness, sanctify the souls and bodies of all of us, so that with a clear conscience, an unashamed face, an enlightened heart... we may unite with Thy Christ Himself , our true God.
This is followed by the Lord’s Prayer “Our Father,” which always completes our preparation for Communion. By saying it, the prayer of Christ Himself, we thereby accept the spirit of Christ as our own, His prayer to the Father as ours, His will, His desire, His life as our own.
The prayer ends, the priest teaches us peace, the deacon calls on us all to bow our heads before the Lord, and at this time the prayer of adoration is read, where the priest, on behalf of all those gathered, asks the Lord to preserve His people and deign us all to partake of His life-giving Mysteries.
Then follows the exclamation of the deacon - “Let us hear”, i.e. Let us be attentive, and the priest, touching the Holy Gifts with his hand, exclaims: “The Presanctified Holy One - to the Saints!” This means that the Presanctified Holy Gifts are offered to the saints, i.e. to all the faithful children of God, to all those gathered at this moment in the temple. The choir sings: “One is Holy, One is Lord, Jesus Christ, to the glory of God the Father. Amen". The Royal Doors are closed, and the moment of communion of the clergy comes.
After they have received Holy Communion, the Holy Gifts will be prepared for all today's communicants and immersed in the Chalice. Everyone who is going to receive communion today needs to be especially attentive and focused. The moment of our union with Christ will soon come. Lord help everyone!
Before parishioners receive communion
Beloved brothers and sisters in the Lord! The Ancient Church knew no other reason for participating in the Liturgy than to receive the Holy Gifts there. Today this Eucharistic feeling has unfortunately weakened. And sometimes we don’t even suspect why we come to the temple of God. Usually everyone just wants to pray “about something of their own,” but we now know that Orthodox worship, and especially the Liturgy, is not just a prayer “about something,” it is our participation in Christ’s sacrifice, it is our joint prayer, joint standing before God, common service to Christ. All the priest’s prayers are not just his personal appeal to God, but a prayer on behalf of all those gathered, on behalf of everyone in the church. We often don’t even suspect this, that this is our prayer, this is our participation in the Sacrament.
Participation in worship should, of course, be conscious. One should always strive to partake of the Holy Mysteries of Christ during worship. After all, every baptized person is a part of the Body of Christ, and through the universality of our communion, the Church of Christ appears to this world, which “lies in evil.”
The Church is the Body of Christ, and we are part of this Body, part of the Church. And so that we do not get lost in our spiritual life, we must constantly strive for union with Christ, which is given to us in the sacrament of Holy Communion.
Very often, when we set out on the path of spiritual improvement, we do not know what we need to do, how to act correctly. The Church gives us everything we need for our revival. All this is given to us in the Sacraments of the Church. And the Sacrament of the Sacraments, or, more precisely, the Sacrament of the Church - the Sacrament that reveals the very nature of the Church - is the Sacrament of Holy Communion. Therefore, if we try to know Christ without receiving communion, then we will never succeed.
You can know Christ only by being with Him, and the sacrament of Communion is our door to Christ, which we must open and accept Him into our hearts.
Now the moment has come when everyone who wants to receive communion will unite with Christ. The priest with the Holy Chalice will say prayers before Holy Communion, and everyone preparing for Communion should listen to them carefully. Approaching the Chalice, you need to fold your hands crosswise on your chest and clearly pronounce your Christian name, and, having received communion, kiss the edge of the Chalice and go away to drink.
According to established tradition, only those children who are already able to receive a particle of the Holy Bread can receive communion. At this time, the choir sings a special sacramental verse: “Taste the bread of heaven and the Cup of life - and you will see how good the Lord is.”
When Communion is completed, the priest enters the altar and blesses the people at the conclusion of the service. The last litany follows, in which we thank God for the communion of the immortal, heavenly and life-giving terrible Mysteries of Christ, and the last prayer, the so-called. “behind the pulpit” is a prayer that sums up the meaning of this service. After it, the priest pronounces the dismissal with a mention of the saints celebrated today, and this is, first of all, the Venerable Mother Mary of Egypt and St. Gregory the Dvoeslov, Pope of Rome, a saint of the still undivided Ancient Church, to whom the tradition of celebrating the Liturgy of the Presanctified Gifts goes back.
This will complete the service. I wish God’s help to all those gathered and I hope that today’s service, which has been constantly commented on, will help us all better understand the meaning and purpose of Orthodox worship, so that we have a desire in the future to more and more comprehend our Orthodox heritage, through meaningful participation in the service, through participation in the Sacraments of the Holy Church. Amen.
All-night Vigil
All-night vigil, or all-night vigil, is a service that takes place in the evening on the eve of especially revered holidays. It consists of combining Vespers with Matins and the first hour, and both Vespers and Matins are celebrated more solemnly and with greater illumination of the temple than on other days.
This service is called all-night vigil because in ancient times it began late in the evening and continued all night until dawn.
Then, out of condescension for the infirmities of the believers, they began to start this service a little earlier and make cuts in reading and singing, and therefore it now ends not so late. The former name of its all-night vigil has been preserved.
Vespers
Vespers in its composition recalls and depicts the times of the Old Testament: the creation of the world, the fall of the first people, their expulsion from paradise, their repentance and prayer for salvation, then, people’s hope, according to God’s promise, in the Savior and, finally, the fulfillment of this promise.
Vespers, during the all-night vigil, begins with the opening of the royal doors. The priest and deacon silently incense the altar and the entire altar, and clouds of incense smoke fill the depths of the altar. This silent censing marks the beginning of the creation of the world. "In the beginning God created the heaven and the earth". The earth was formless and empty. And the Spirit of God hovered over the primeval matter of the earth, breathing life-giving power into it. But the creative word of God had not yet been heard.
But now, the priest, standing before the throne, with the first exclamation glorifies the Creator and Creator of the world - the Most Holy Trinity: “Glory to the Holy and Consubstantial, and Life-Giving, and Indivisible Trinity, always, now and ever, and unto the ages of ages.” Then he calls on the believers three times: “Come, let us worship our King God. Come, let us worship and fall down before Christ, our King God. Come, let us bow and fall down to Christ Himself, the King and our God. Come, let us worship and fall down before Him.” For “all things came into being through Him (that is, to exist, to live), and without Him nothing began to be that was made” (John 1:3).
In response to this call, the choir solemnly sings the 103rd Psalm about the creation of the world, glorifying the wisdom of God: “Bless the Lord, my soul! Blessed are you, Lord! Lord, my God, you have greatly exalted yourself (i.e., greatly) ... you have created all things with wisdom. Wonderful are Your works, O Lord! Glory to You, Lord, who created everything!
During this singing, the priest leaves the altar, walks among the people and censes the entire church and those praying, and the deacon precedes him with a candle in his hand.
Explanation of the All-Night Vigil
Everyday
This sacred rite reminds those praying not only of the creation of the world, but also of the initial, blissful, paradise life of the first people, when God Himself walked among people in paradise. The open royal doors signify that the doors of heaven were then open to all people.
But people, seduced by the devil, violated the will of God and sinned. By their fall, people lost their blissful heavenly life. They were expelled from paradise - and the doors of heaven were closed to them. As a sign of this, after censing is performed in the temple and at the end of the singing of the psalm, the royal doors are closed.
The deacon leaves the altar and stands in front of the closed royal doors, as Adam once did before the closed gates of heaven, and proclaims the great litany:
Let us pray to the Lord in peace
Let us pray to the Lord for peace from above and the salvation of our souls... Let us pray to the Lord, reconciling with all our neighbors, not having anger or enmity towards anyone.
Let us pray that the Lord will send us “from above” - heavenly peace and save our souls...
After the great litany and the exclamation of the priest, selected verses from the first three psalms are sung:
Blessed is the man who does not follow the counsel of the wicked.
For the Lord declares that the way of the righteous will perish, and the way of the wicked... Blessed is the man who does not take counsel with the wicked.
For the Lord knows the life of the righteous, and the life of the wicked will perish...
Then the deacon proclaims the small litany: “Let us pray again and again (again and again) in peace to the Lord...
After the small litany, the choir cries out in verses from psalms:
Lord, I called to You, hear me...
May my prayer be corrected like incense before You...
Hear me Lord... Lord! I appeal to You: hear me...
Let my prayer be directed like incense towards You...
Hear me, Lord!..
While singing these verses, the deacon censes the church.
This moment of worship, starting from the closing of the royal doors, in the petitions of the great litany and in the singing of psalms, depicts plight, to which the human race was subjected after the fall of its ancestors, when, along with sinfulness, all sorts of needs, illnesses and suffering appeared. We cry to God: “Lord, have mercy!” We ask for peace and salvation of our souls. We lament that we listened to the wicked advice of the devil. We ask God for forgiveness of sins and deliverance from troubles, and we place all our hope in the mercy of God. The deacon's censing at this time signifies those sacrifices that were offered in the Old Testament, as well as our prayers offered to God.
To the singing of the Old Testament verses: “The Lord cried,” stichera are added, that is, New Testament hymns, in honor of the holiday.
The last stichera is called the Theotokos or dogmatist, since this stichera is sung in honor of the Mother of God and it sets out the dogma (the main teaching of the faith) about the incarnation of the Son of God from the Virgin Mary. On the twelfth holidays, instead of the Mother of God dogmatics, a special stichera is sung in honor of the holiday.
When singing the Mother of God (dogmatics), the royal doors open and the evening entrance takes place: the candle-bearer comes out of the altar through the northern doors, followed by a deacon with a censer, and then a priest. The priest stands on the ambo facing the royal doors, blesses the entrance in a cross shape, and, after the deacon pronounces the words: “Forgive wisdom!” (means: listen to the wisdom of the Lord, stand straight, stay awake), he enters, together with the deacon, through the royal doors into the altar and stands in the high place.
Evening entrance
At this time, the choir sings a song to the Son of God, our Lord Jesus Christ: “Quiet light, holy glory of the Immortal Father, Heavenly, Holy, Blessed, Jesus Christ! Having come to the west of the sun, having seen the evening light, we sing of the Father, the Son and the Holy Spirit, God. You are worthy at all times to be a holy voice. Son of God, give life, so the world glorifies You. (The quiet light of the holy glory, the Immortal Father in heaven, Jesus Christ! Having reached the sunset of the sun, having seen the evening light, we glorify the Father and the Son and the Holy Spirit of God. You, the Son of God, the giver of life, are worthy to be sung at all times by the voices of the saints. Therefore the world glorifies You).
In this song-hymn, the Son of God is called a quiet light from the Heavenly Father, for He came to earth not in full Divine glory, but as a quiet light of this glory. This hymn says that only through the voices of the saints (and not our sinful lips) can a song worthy of Him be offered to Him and due glorification be performed.
The evening entrance reminds believers of how the Old Testament righteous, according to the promises of God, types and prophecies, expected the coming of the Savior of the world and how He appeared in the world for the salvation of the human race.
The censer with incense at the evening entrance means that our prayers, at the intercession of the Lord Savior, ascend like incense to God, and also signifies the presence of the Holy Spirit in the temple.
The cruciform blessing of the entrance means that through the cross of the Lord the doors of heaven are again opened to us.
After the song: “Quiet Light...” the prokeimenon is sung, that is, a short verse from the Holy Scriptures. At Sunday Vespers it is sung: “The Lord reigned, having clothed himself with beauty”, and on other days other verses are sung.
At the end of the singing of the prokeimna, on major holidays the paremias are read. Proverbs are selected passages of Holy Scripture that contain prophecies or indicate prototypes related to celebrated events, or teach instructions that seem to come from the person of those holy saints whose memory we commemorate.
After the prokemna and paremia, the deacon pronounces a special (i.e., intensified) litany: “With a recitation (let’s say, let’s say, let’s begin to pray) everything, with all our soul and with all our thoughts, with a recitation...”
Then the prayer is read: “Grant, Lord, that this evening we may be preserved without sin...”
After this prayer, the deacon pronounces the petitionary litany: “Let us fulfill (let us bring it to fullness, bring it in its entirety) evening prayer our Lord (Lord)..."
On major holidays, after a special and petitionary litany, a litany and blessing of the loaves are performed.
Litia, a Greek word, means communal prayer. Litiya is performed in the western part of the temple, near the western entrance doors. This prayer in the ancient church was performed in the narthex, with the purpose of giving the catechumens and penitents standing here the opportunity to take part in the general prayer on the occasion of the great holiday.
Lithium
Following the litia, there is a blessing and consecration of five loaves, wheat, wine and oil, also in memory of the ancient custom of distributing food to those praying, who sometimes came from afar, so that they could refresh themselves during a long service. The five loaves are blessed in remembrance of the Savior's feeding of the five thousand with five loaves. The priest then, during Matins, after kissing the festive icon, anoints the worshipers with consecrated oil (olive oil).
After the litia, and if it is not performed, then after the litany of petition, “stichera on verse” are sung. This is the name given to special poems written in memory of a remembered event.
Vespers ends with the reading of the prayer of St. Simeon the God-Receiver: “Now dost thou let thy servant go, O Master, according to thy word in peace: for mine eyes have seen thy salvation, which thou hast prepared before the face of all men, a light for the revelation of tongues, and the glory of thy people Israel,” then by reading the Trisagion and the Lord’s Prayer : “Our Father...”, singing the Angelic greeting to the Mother of God: “Virgin Mother of God, rejoice...” or the troparion of the holiday and, finally, singing the prayer of righteous Job three times: “Blessed be the name of the Lord from now on and forever,” the final blessing of the priest: “Blessing The Lord’s grace and love for mankind be upon you always, now and ever, and unto ages of ages.”
End of Vespers - prayer of St. Simeon the God-Receiver and the Angelic greeting to the Theotokos (Theotokos, Virgin, Rejoice) - indicate the fulfillment of God's promise about the Savior.
Immediately after the end of Vespers, during the All-Night Vigil, Matins begins with the reading of the Six Psalms.
Matins
Second part all-night vigil - matins reminds us of New Testament times: the appearance of our Lord Jesus Christ into the world for our salvation, and His glorious Resurrection.
The beginning of Matins directly points us to the Nativity of Christ. It begins with a doxology of the angels who appeared to the Bethlehem shepherds: “Glory to God in the highest, and on earth peace, good will toward men.”
Then the sixth psalm is read, that is, six selected psalms of King David (3, 37, 62, 87, 102 and 142), which depict the sinful state of people, filled with troubles and misfortunes, and fervently express the only hope people expect for God’s mercy. Worshipers listen to the Six Psalms with special concentrated reverence.
After the Six Psalms, the deacon pronounces the Great Litany.
Then a short song with verses about the appearance of Jesus Christ in the world to people is sung loudly and joyfully: “God is the Lord and has appeared to us, blessed is he who comes in the name of the Lord!” i.e. God is Lord, and has appeared to us, and is worthy of glorification, going to the glory of the Lord.
After this, a troparion is sung, i.e., a song in honor of a holiday or a celebrated saint, and kathismas are read, i.e., individual parts of the Psalter, consisting of several consecutive psalms. The reading of kathismas, as well as the reading of the Six Psalms, calls us to think about our disastrous sinful state and place all hope in the mercy and help of God. Kathisma means sitting, since one can sit while reading kathisma.
At the end of the kathisma, the deacon pronounces the small litany, and then the polyeleos is performed. Polyeleos is a Greek word and means “much mercy” or “much illumination.”
The polyeleos is the most solemn part of the all-night vigil and expresses the glorification of God’s mercy shown to us in the coming of the Son of God to earth and His accomplishment of the work of our salvation from the power of the devil and death.
Polyeleos begins with the solemn singing of verses of praise:
Praise the name of the Lord, praise the servants of the Lord. Hallelujah!
Blessed be the Lord of Zion, who dwelleth in Jerusalem. Hallelujah!
Confess to the Lord that He is good, for His mercy endures forever. Hallelujah!
that is, glorify the Lord, because He is good, because His mercy (towards people) endures forever.
When these verses are chanted, all the lamps in the temple are lit, the royal doors are opened, and the priest, preceded by a deacon with a candle, leaves the altar and burns incense throughout the entire temple, as a sign of reverence for God and His saints.
Polyeleos
After singing these verses are sung in Sundays special Sunday troparia; that is, joyful songs in honor of the Resurrection of Christ, which tell how angels appeared to the myrrh-bearers who came to the tomb of the Savior and announced to them about the resurrection of Jesus Christ.
On other great holidays, instead of Sunday troparions, a magnification is sung before the icon of the holiday, that is, a short verse of praise in honor of a holiday or saint. (We magnify you, Father Nicholas, and honor your holy memory, for you pray for us, Christ our God)
Greatness
After the Sunday troparions, or after the magnification, the deacon recites the small litany, then the prokeimenon, and the priest reads the Gospel.
At the Sunday service, the Gospel is read about the Resurrection of Christ and about the appearances of the risen Christ to His disciples, and on other holidays the Gospel is read, relating to the celebrated event or to the glorification of the saint.
Reading the Gospel
After reading the Gospel, in the Sunday service a solemn song is sung in honor of the risen Lord: “Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Your Cross, O Christ, and we sing and glorify Your holy resurrection: for You are our God; Do we not know anything else (except for) You, we call Your name. Come, all the faithful, let us worship the Holy Resurrection of Christ. Behold, for joy has come to the whole world through the cross, always blessing the Lord, we sing His resurrection: having endured crucifixion, destroy death by death.”
The Gospel is brought to the middle of the temple, and the believers venerate it. On other holidays, believers venerate the holiday icon. The priest anoints them with blessed oil and distributes consecrated bread.
After singing: “The Resurrection of Christ: a few more short prayers are sung. Then the deacon reads the prayer: “Save, O God, Thy people”... and after the priest’s exclamation: “By grace and bounty”... the canon begins to be sung.
A canon at Matins is a collection of songs compiled according to a certain rule. “Canon” is a Greek word that means “rule.”
Reading the canon
The canon is divided into nine parts (songs). The first verse of each song that is sung is called irmos, which means connection. These irmos seem to bind the entire composition of the canon into one whole. The remaining verses of each part (song) are mostly read and called troparia. The second hymn of the canon, as a penitential hymn, is performed only during Lent.
Particular efforts were made in composing these songs: St. John of Damascus, Cosmas of Mayum, Andrew of Crete (the great canon of repentance) and many others. At the same time, they were invariably guided by certain chants and prayers of sacred persons, namely: the prophet Moses (for 1 and 2 irmos), the prophetess Anna, the mother of Samuel (for the 3rd irmos), the prophet Habakkuk (for 4 irmos), the prophet Isaiah (for 5 Irmos), the prophet Jonah (for the 6th Irmos), the three youths (for the 7th and 8th Irmos) and the priest Zechariah, father of John the Baptist (for the 9th Irmos).
Before the ninth Irmos, the deacon exclaims: “Let us exalt the Mother of God and the Mother of Light in song!” and burns incense at the temple.
At this time, the choir sings the song of the Theotokos: “My soul magnifies the Lord and my spirit rejoices in God my Savior... Each verse is joined by a refrain: “The most honorable cherub and the most glorious without comparison seraphim, who without corruption gave birth to God the Word, the real Mother of God, we magnify Thee.”
At the end of the song of the Mother of God, the choir continues singing the canon (9th song).
About general content canon we can say the following. Irmoses remind believers of Old Testament times and events from the history of our salvation and gradually bring our thoughts closer to the event of the Nativity of Christ. The troparia of the canon are dedicated to New Testament events and represent a series of poems or chants in honor of the Lord and the Mother of God, as well as in honor of the event being celebrated, or the saint glorified on this day.
After the canon, psalms of praise are sung - stichera on praises - in which all God's creations are called to glorify the Lord: “Let every breath praise the Lord...”
After the singing of psalms of praise there follows a great doxology. The royal doors open during the singing of the last stichera (on the Resurrection of the Theotokos) and the priest proclaims: “Glory to Thee, who showed us the light!” (In ancient times, this exclamation preceded the appearance of the solar dawn).
The choir sings a great doxology, which begins with the words: “Glory to God in the highest, and on earth peace, good will toward men. We praise Thee, we bless Thee, we bow down, we praise Thee, we thank Thee, great for the sake of Thy glory...”
In the “great doxology” we thank God for the light of day and for the gift of spiritual Light, that is, Christ the Savior, who enlightened people with His teaching - the light of truth.
The “Great Doxology” ends with the singing of the Trisagion: “Holy God...” and the troparion of the holiday.
After this, the deacon pronounces two litanies in a row: a strict one and a petitionary one.
Matins at the all-night vigil ends with dismissal - the priest, addressing the worshipers, says: “Christ our true God (and in the Sunday service: Risen from the dead, Christ our true God...), with the prayers of His Most Pure Mother, the glorious saints, the Apostle... and all the saints, He will have mercy and save us, for he is good and a lover of mankind.”
In conclusion, the choir sings a prayer that the Lord will preserve for many years the Orthodox Bishopric, the ruling bishop and all Orthodox Christians.
Immediately after this, the last part of the all-night vigil begins - the first hour.
The service of the first hour consists of reading psalms and prayers, in which we ask God to “hear our voice in the morning” and correct the works of our hands throughout the day. The service of the 1st hour ends with a victorious song in honor of the Mother of God: “To the chosen Voivode, victorious, for having been delivered from the evil, let us sing thanksgiving to Thy servants, the Mother of God. But as you have an invincible power, free us from all troubles, so we call You: Rejoice, unbridelike Bride.” In this song we call the Mother of God “the victorious leader against evil.” Then the priest pronounces the dismissal of the 1st hour. This ends the all-night vigil.
Divine Liturgy(from Greek λειτουργία (liturgy) - common cause) - the main Christian thing, during which the Eucharist is celebrated (from the Greek εὐχαριστία (eucharist) - thanksgiving, gratitude).
The first Liturgy was celebrated by our Lord Jesus Christ in the Upper Room of Zion, and each Liturgy is a mysterious continuation of this event.
- on Wednesdays and Fridays,
- on Thursday of the 5th week of Lent,
- on Monday, Tuesday and Wednesday on ,
- on the days of memory of St. John the Baptist (March 9 in non-leap years, March 8 in leap years) and the Forty Martyrs of Sebaste (March 22), if these holidays fall during the period of Great Lent and do not fall on a Sunday,
- on a temple holiday and on the feast of a revered saint (except for the Feast of the Annunciation) that occurred during the specified period.
This liturgy is called so because at it they commune, consecrated earlier in the liturgy or.
The widespread celebration of the Presanctified Liturgy on the days of the Holy Pentecost has been approved, and is intended not to deprive believers of mysterious communion with the Lord and, at the same time, not to violate fasting and repentance by performing the solemn full liturgy.
Three parts of the Liturgy
2. Liturgy of the Catechumens, which begins with the words of the priest: “Blessed is the kingdom of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.” and ends with the words: "announcement, come out".
This part could be attended by catechumens who listened to readings from the Gospel and the Apostle.
3. Liturgy of the Faithful, which begins with the words: “Let us pray again and again and again in peace to the Lord...” and ends in emptiness.
“Currently, the requirement for the presence of the faithful at the Liturgy is only for churchgoers ( faithful) is not fulfilled in practice; however, at a deeper level it is still realized, because everything that will happen next at the Liturgy is completely closed from the uninitiated, non-church consciousness. The liturgy is perceived and understood only after entering into the tradition of church life and becoming familiar with the teachings of the Church.”
At the Liturgy of the Faithful, the most important moment in the Liturgy is celebrated - ). It begins with the words of the priest “The grace of Our Lord Jesus Christ will be with you all” and ends with the words “And may the mercies of the Lord and God and our Savior Jesus Christ be with you all”.
Anaphora - the core of the Liturgy
The central part of the Christian Liturgy, during which the Transfiguration of the Holy Gifts occurs, is the Anaphora (Eucharistic Prayer, Eucharistic Canon). The most ancient in origin, it is the most important moment of the entire Orthodox service as a whole.
In all Anaphoras, several main parts can be distinguished:
1. Praefatio ( lat. introduction) - an initial prayer containing praise and thanksgiving to God.
2. Sanctus ( lat. holy) - the hymn “Holy, Holy, Holy...”.
3. Anamnesis ( lat. remembrance) - the recollection of the Last Supper with the pronunciation of the sacramental words of Jesus Christ.
4. Epiclesis ( lat. invocation) - invocation of the Holy Spirit to the “present” Gifts.
5. Intercessio ( lat. intercession, intercession) - prayers for the living and the dead, components, with the remembrance of the Mother of God and all the saints.
Time and days of the Liturgy
The Liturgy is celebrated in large churches every day (except for days when it cannot be celebrated), in most others - every Sunday. The Liturgy usually begins at 9-10 a.m.; in churches where there is more than one church, an early liturgy can also be celebrated (at 6-7 a.m.). Duration of the service (depending on whether it is performed by a priest or a bishop): 1.5–2 hours.
As for the Typikon (), it gives the time of the beginning of the Liturgy and the time of setting meals on various days (Sat., Sun., holidays). The difference between both is 1 hour.
There is no liturgy in the following days.
1. On Wednesday and Friday of Cheese Week (the week before Lent).
2. On Monday, Tuesday and Thursday of the weeks of Great Lent.
3. On Good Friday, if this day does not coincide with the Feast of the Annunciation Holy Mother of God(April 7), when the Liturgy of the saint began.
4. On the Friday preceding the holidays of the Nativity of Christ and the Epiphany, if the holiday days themselves fall on Sunday or Monday.
Liturgy and Sacrament of Holy Communion
Anyone who wishes to receive communion during the Liturgy of the Holy Mysteries of Christ must first clear his conscience in. Also placed before Communion. The meaning of the Sacrament is revealed in prayers to St. Communion, which can be found in. You need to prepare for Communion, but no one can be completely ready for it.
Note. In modern parish practice, on holidays and the liturgy is served after midnight (in this case it is 6 hours).
Deacon: Bless, lord.
Priest: Blessed is the Kingdom of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Deacon: Let us pray to the Lord in peace.
Chorus:Lord have mercy.
Great Litany
Deacon: Let us pray to the Lord in peace.
Choir : Lord have mercy. (For every request.)
Let us pray to the Lord for the peace from above and the salvation of our souls.
Let us pray to the Lord for the peace of the whole world, the prosperity of the Holy Churches of God and the unity of all.
About our great Lord and Father, His Holiness Patriarch (name), and about our Lord, His Eminence Metropolitan (or: archbishop, or: bishop) (name), honorable presbytery, deaconship in Christ, for all the clergy and people, let us pray to the Lord.
For our God-protected country, its authorities and army, let us pray to the Lord.
About this city [or: about this weight; if in a monastery, then: for this holy monastery], every city, country and those who live in them by faith, let us pray to the Lord.
Let us pray to the Lord for the goodness of the air, for the abundance of earthly fruits and times of peace.
About those floating, traveling, the sick, the suffering, the captives and about their salvation. Let's pray to the Lord.
Our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, having remembered with all the saints, let us commend ourselves and each other, and our whole life to Christ our God.
Chorus:To you, Lord.
Priest: For due to You is all glory, honor and worship, Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen.
Chorus:Amen.
Fine antiphons
First antiphon
Everyday antiphons (they are printed after the figurative ones) are supposed to be sung on weekdays, except for special instructions.
Bless the Lord, my soul./ Blessed art thou, O Lord. / Bless the Lord, my soul, / and all that is within me, His holy Name.
Bless the Lord, my soul, / and do not forget all His rewards. He who cleanses all your iniquities, / who heals all your ailments, / who delivers your belly from corruption, / who crowns you with mercy and bounties. Who fulfills your desires for good: / your youth will be renewed like an eagle... The Lord create alms, / and the fate of all those who are offended. Moses told His ways, / His desires to the sons of Israel. The Lord is generous and merciful, / long-suffering and abundantly merciful. He is not completely angry, / he is at enmity for centuries. It was not because of our iniquities that he made us eat, / but because of our sins he repaid us to eat. As the height of heaven from the earth, / the Lord established His mercy on those who fear Him. The east is far removed from the west, / our iniquities have been removed from us. As a father gives generously to his sons, / the Lord has mercy on those who fear Him. For He is known by our creation, / I will remember him as the dust of Him. A man, like the grass of his days, / like the flower of the countryside, will bloom. For the spirit has passed through him, / and will not be, / and will not know his place.
But the mercy of the Lord is from everlasting to everlasting / on those who fear Him. And His righteousness is upon the sons of sons, / who keep His covenant, / and remember His commandments / to do. The Lord has prepared His Throne in heaven, / and His Kingdom possesses all. Bless the Lord, O His angels, / who are mighty in strength, who do His word, / to hear the voice of His words. Bless the Lord, all His might, / His servants who do His will. Bless the Lord, all His works, / in every place of His dominion. Glory to the Father and the Son and the Holy Spirit.
And now and ever and unto ages of ages. Amen.
Bless, my soul, the Lord, / and all that is within me, His holy name. / Blessed are you, Lord.
Litany small
Deacon:
Choir : Lord have mercy.
Intercede, save, have mercy and preserve us, O God, by Your grace.
Chorus:Lord have mercy.
Chorus:To you, Lord.
Priest:
X op:Amen
Exclamation: For Yours is the power and Yours is the Kingdom, and the power and the glory, of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen. Glory to the Father and the Son and the Holy Spirit.
Second Antiphon
Praise the Lord, my soul. / I will praise the Lord in my belly, / I will sing to my God as long as I am. Do not trust in princes, in the sons of men, / in them there is no salvation. His spirit will depart, / and return to his land: / in that day they will perish. all his thoughts. Blessed is the God of Jacob who is his helper, / his trust is in the Lord his God. Who created heaven and earth, / the sea and everything that is in them.
Keeping the truth forever, / bringing justice to the offended, / giving food to the hungry The Lord decides the chained, / The Lord makes wise the blind. The Lord raises up the downtrodden, / The Lord loves the righteous. The Lord protects strangers, / he will accept the orphan and the widow, / and he will destroy the way of sinners. The Lord will reign forever, / Your God, in Zion, forever and ever. And now and ever and unto ages of ages. Amen.
Song of the Lord Jesus Christ
Litany small
Deacon: Let us pray again and again in peace to the Lord.
Choir : Lord have mercy.
Intercede, save, have mercy and preserve us, O God, by Your grace.
Chorus:Lord have mercy.
Let us commemorate our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, for ourselves, and each other, and our whole life to Christ our God.
Chorus:To you, Lord.
Priest: For Thine is the power, and Thine is the kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages,
X op:Amen
For You are a good and Lover of mankind, and we send glory to You, the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen.
Third antiphon. Blessed
In Your Kingdom, remember us, O Lord, / when You come to Your Kingdom.
Blessed are the poor in spirit, / for the Kingdom of Heaven is theirs.
Blessed are those who cry, / for they will be comforted.
Blessed are the meek, / for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness, / for they will be satisfied.
Blessedness of mercy, / for there will be mercy.
Blessed are those who are pure in heart, / for they will see God.
Blessed are the peacemakers, / for these shall be called the sons of God.
Blessed is the expulsion of truth for the sake of them, / for the Kingdom of Heaven is theirs.
Blessed are you when they revile you, / and destroy you, and say all sorts of evil things against you, who lie to Me for my sake.
Rejoice and be glad, / for your reward is many in heaven. Glory to the Father and the Son and the Holy Spirit. And now and ever and unto ages of ages. Amen.
Everyday antiphons (everyday)
Antiphon 1st
It is good to confess to the Lord. .
It is good to confess to the Lord,/ and sing to Your name, O Most High. Through the prayers of the Mother of God, Savior, save us
1Declare Your lovingkindness in the morning,/And Your truth every night. Through the prayers of the Mother of God, Savior, save us
For the Lord our God is right, / and there is no unrighteousness in Him. Through the prayers of the Mother of God, Savior, save us
Glory to the Father and the Son and the Holy Spirit: Through the prayers of the Mother of God, Savior, save us
And now and ever and unto ages of ages. Amine. Through the prayers of the Mother of God, Savior, save us
Antiphon 2nd
The Lord reigned, clothed with beauty. Through the prayers of Your saints, O Savior, save us.
The Lord reigned and was clothed with beauty; the Lord was clothed with strength and girded. Through the prayers of Thy saints, O Savior, save us
For establish the universe, / even it does not move. Through the prayers of Thy saints, O Savior, save us
Thy testimonies have been greatly assured:/ holiness befits Thy house, O Lord, for the length of days. Through the prayers of Thy saints, O Savior, save us
Glory, and now:
Song of the Lord Jesus Christ
The only begotten Son and Word of God, He is immortal, / and deigning for our salvation / to be incarnate from the Holy Theotokos and Ever-Virgin Mary, / immutably made human; / crucified, O Christ God, trampling death by death, / one who is the Holy Trinity, / glorified to the Father and the Holy Spirit, save us.
Antiphon 3rd
Come, let us rejoice in the Lord, / let us shout to God our Savior. Save us, O Son of God, / wondrous among the saints, singing to Ti: Alleluia.
Let us precede His face in confession, / and in psalms we exclaim to Him: Save us, O Son of God, / in the wondrous saints, who sing to You: Alleluia.
For God is the Great Lord,/ and the Great King throughout all the earth. Save us, O Son of God, / wondrous among the saints, singing to Ti: Alleluia.
For in His hand are all the ends of the earth,/ and the heights of the mountains of Him. Save us, O Son of God, / wondrous among the saints, singing to Ti: Alleluia.
For He is the sea, and He created Him, and His hand creates dry land. Save us, O Son of God, / wondrous among the saints, singing to Ti: Alleluia.
Login with the Gospel
Deacon: Let's pray to the Lord.
Lord have mercy.
Deacon (proclaims): Wisdom, forgive me.
Chorus:Come, let us worship and fall before Christ. Save the Son of God, risen from the dead, singing Ti: alleluia.
Troparion and kontakion
[During the bishop's service: when the bishop burns incense,
the choir sings:Is this polla, despota. (For many years, sir).
Before the Trisagion : Ton despotin ke archierea imon, Kyrie filatte. (Our lord and bishop, Lord, save).
Is these people, despots. (Three times).
At consecration:
Holy martyrs, who suffered well and were crowned, / pray to the Lord / to save our souls.
Glory to Thee, Christ God, / praise to the apostles and joy to the martyrs, / and their sermon is the Trinity of One Essence.
Isaiah, rejoice, / I have a virgin with child, / and give birth to a Son, Immanuel, / God and man. East is His name;/ It is magnified;/ We please the Virgin.
Axios, axios, axios, (Worthy).
Kyrie, Eleison (or: Lord have mercy). (Thrice))
Priest: For You are Holy, our God, and to You we send glory, to the Father and the Son and the Holy Spirit, now and ever.
Deacon: And forever and ever.
Choir : Amen.
Trisagion
(On the holidays of the Nativity of Christ, Epiphany, Lazarus and Great Saturday, on all days of Easter week and during the period of Pentecost, instead of the Trisagion, the following is sung: “Those who were baptized into Christ, put on Christ. Alleluia.” On the Feast of the Exaltation of the Cross of the Lord and on the Sunday of the Cross Worship it is sung : “We bow to Your Cross, Master, and glorify Your Holy Resurrection)
Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Thrice)
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen. Holy Immortal One, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Deacon: Let's remember.
Priest: Peace to all.
Reader of the Apostle: And to your spirit. Prokeimenon. Psalm of David, voice...
(On the feasts of the Theotokos: “Prokeimenon, hymn of the Theotokos: My soul magnifies the Lord / and my spirit rejoices in God my Savior.” The Prokeimenons are printed in the Apostle, Service Book, Irmologion, Typikon, Octoechos, Menaions and Triodions. Here are given the Sunday and daily Prokeimenons. The prokeimenon is pronounced by the reader, calling his voice, the choir sings
the prokeimenon, the reader recites the verse, the choir repeats the prokeimenon, the reader pronounces the first half of the prokeimenon, the choir sings the second half of it. When there are two prokeimenons, the first one is sung twice, i.e. reader: prokeimenon, choir: prokeimenon, reader: verse, choir: prokeimenon, then the reader says the second prokeimenon, and the choir sings it once.)
Sunday Prokeemnes and Alleluia at Liturgy
Voice 1: May Thy mercy be upon us, O Lord, as we trust in Thee.
Poem:
Alleluia: God grant me vengeance and subjugate people under me.
Poem: Magnify the salvation of the king and show mercy to your Christ David and his seed forever.
Voice 2: The Lord is my strength and my song, and be my salvation.
Poem: While the Lord punished me, He did not give me over to death.
Alleluia: The Lord will hear you in the day of sorrow, the name of the God of Jacob will protect you.
Poem: Lord, save the king and hear us, in One more day we will call on You.
Voice 3: Sing to our God, sing/sing to our King, sing.
Poem: All nations, clasp your hands and shout to God with a voice of joy.
Alleluia: In Thee, O Lord, have I trusted, that I may never be ashamed.
Poem: Be in God's Protector and in the house of refuge to save me.
Voice 4: For Thy works have been magnified, O Lord, / Thou hast done all things with wisdom.
Poem: Bless the Lord, my soul, O Lord my God, thou art greatly magnified.
Alleluia: Come and succeed and reign, for the sake of truth and meekness and righteousness.
Poem: You loved righteousness and you hated lawlessness.
Voice 5th: You, Lord, preserve us/ and keep us from this generation and forever.
Poem: Save me, Lord, for I am in poverty, the venerable one.
Alleluia: I will sing of Your mercy, O Lord, forever, I will proclaim Your truth with my mouth to generation and generation.
Poem: Thou hast declared: mercy will be created forever, Thy truth will be prepared in heaven.
Voice 6-p: Save, O Lord, Thy people/ and bless Thy inheritance.
Poem: To You, Lord, I will cry, O my God, do not keep silent from me.
Alleluia: Living in the help of the Most High, he will settle in the shelter of the Heavenly God.
Poem: Says the Lord: Thou art my Protector and my Refuge, my God, and I trust in Him.
Voice 7th: The Lord will give strength to His people/The Lord will bless His people with peace.
Poem: Bring to the Lord, sons of God, bring to the Lord, sons of rams,
Alleluia: It is good to confess to the Lord and sing to Your Name, Most High.
Poem: Proclaim Your mercy in the morning, and Your truth every night.
Voice 8: Pray and give thanks to the Lord our God.
Poem: God is known to Judah, His name is great to Israel.
Alleluia: Come, let us rejoice in the Lord, let us shout to God our Savior.
Poem: Let us precede His face in confession, and let us exclaim to Him in psalms.
Prokeemnas and daytime alleluia
(everyday)
On Monday, Ch. 4th: Create your angels, your spirits, and your servants, your fiery flame.
Poem: Bless me, my soul. Lord, Lord my God, you are greatly magnified.
Alleluia, ch. 5th: Praise the Lord, all His angels; praise Him, all His might.
Poem: Like that speech, and it happened; He commanded it, and it was created.
On Tuesday, Ch. 7th: The righteous will rejoice in the Lord/ and trust in Him.
Poem: Hear, O God, my voice, and always pray to You.
Alleluia, ch. 4th: The righteous will flourish like the phoenix, and like the cedar tree in Lebanon will multiply.
Poem: Plant in the house of the Lord, in the courts of our God they will flourish.
On Wednesday, Ch. 3rd: My soul magnifies the Lord,/ and my spirit rejoices in God my Savior.
Poem: As you have looked upon the humility of Your servant, behold, from now on all your kindred will please Me.
Alleluia, ch. 8th: Hear, O Daughters, and see, and incline Your ear.
Poem: Rich people will pray to Your face.
On Thursday, Ch. 8th:
Poem: The heavens will tell the glory of God, but the firmament will proclaim His handiwork.
Alliyahuia, ch. 1st: The heavens will confess miracles, O Lord, for Thy truth is in the Church of saints.
Poem: We glorify God in the council of saints.
On Friday, Ch. 7th: Lift up the Lord our God,/ and worship His footstool, for He is holy.
Poem: The Lord reigns, let people be angry.
Alleluia, ch. 1st: Remember Your host, which You acquired from the beginning.
Poem: God, our King before the ages, wrought salvation in the midst of the earth.
On Saturday, Ch. 8th: Rejoice in the Lord,/ and rejoice, ye righteous.
Poem: Blessed are those who have abandoned iniquity and those who have covered themselves with sin.
Funeral, ch. 6th: Their souls/ will settle in good things.
Alleluia, ch. 4th: The righteous cried out, and the Lord heard them, and delivered them from all their sorrows.
Poem: Many are the sorrows of the righteous, and the Lord will deliver me from all of them.
Poem:
Deacon: Wisdom.
Reader:Reading of the Acts of the Apostle. (Or: Petrov's conciliar message [or: Ioannova, and it’s not customary to say what message this is- first, or second, or third] reading. Or: To the Romans [To the Corinthians; To galatum; To Timothy and so on.] reading of the epistle of the Holy Apostle Paul.)
Deacon: Let's remember.
Reading of the Apostle. When the reading is over, the priest says to the reader: Peace be with you.
Reader: And to your spirit.
Deacon: Wisdom.
Reader: Alleluia, voice...
The choir sings “Alleluia” - three times in the indicated voice, the reader pronounces the alleluia (special verses printed in the same place as the prokeimenon (at the end of the Apostle, for example).) choir: “Alleluia”, the reader - the second verse of the alleluia, the choir fasts on the third times "Alleluia".
Deacon: Bless, O Lord, the evangelist, the holy Apostle and Evangelist (name of evangelist).
The priest, blessing him, says: God, through the prayers of the holy, glorious, all-validated apostle and evangelist (name), may He give you the word to preach the gospel with much power, to fulfill the Gospel of His beloved Son, our Lord Jesus Christ.
Deacon: Amen.
Priest: Wisdom, forgive me, let us hear the Holy Gospel. Peace to all.
Chorus: And to your spirit.
Deacon: From (Name) reading of the Holy Gospel.
Chorus:
Priest: Let's remember.
And the Gospel is read. After reading
chorus:Glory to Thee, Lord, glory to Thee.
Litany
Deacon: We say everything with all our hearts, and with all our thoughts we say everything.
Chorus:Lord have mercy.
Lord Almighty, God of our fathers, we pray to You, hear and have mercy.
Chorus:Lord have mercy. (Three times, for each request)
We also pray for our Great Lord and Father, His Holiness the Patriarch (name), and about our Lord, His Eminence, Metropolitan (or: archbishop, or: bishop) (name), and all our brethren in Christ.
We also pray for our God-protected country, its authorities and army, so that we may live a quiet and silent life in all piety and purity.
We also pray for the blessed and ever-memorable creators of this holy temple (if in a monastery: this holy monastery), and about all the departed fathers and brothers. lying here and everywhere, Orthodox.
We also pray for mercy, life, peace, health, salvation, visitation, forgiveness and forgiveness of sins of God's servants. brethren of this holy temple (if in a monastery: this holy monastery).
We also pray for those who are fruitful and virtuous in this holy and all-honorable temple, for those who work, sing and stand before us, expecting great and rich mercy from You.
Priest: For You are a Merciful and Lover of Mankind, and we send glory to You, Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen.
At some times church year(except for the twelve and temple holidays) after the special litany, the following litany for the departed is read, with the royal arats open and with a censer:
Deacon: Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.
Chorus:Lord have mercy. (for every request).
We also pray for the repose of the souls of the departed servants of God (names) and to forgive them for every sin, voluntary and involuntary. For may the Lord God grant their souls, where the righteous may rest. We ask for the mercy of God, the Kingdom of Heaven and forgiveness of their sins from Christ, the Immortal King and our God.
Chorus:Give it, Lord.
Deacon: Let's pray to the Lord.
Chorus:Lord have mercy.
Priest: For Thou art the resurrection, and the life, and the rest of Thy servants who have fallen asleep (name), Christ our God, we send up glory to You, with Your Originless Father and Your Most Holy and Good and Life-Giving Spirit, now and ever and unto ages of ages.
Chorus:Amen.
The Royal Doors are closing
Litany of the Catechumens
Deacon: Pray, the catechumen, to the Lord.
Chorus:Lord have mercy, (For every request,).
Believe me, let us pray for the catechumens, that the Lord may have mercy on them.
He will announce them with the word of truth.
The Gospel of truth will be revealed to them.
He will unite them with His Holy, Catholic and Apostolic Church.
Save, have mercy, intercede and preserve them, O God, by Your grace.
The Catechumen, bow your heads to the Lord.
Chorus:To you, Lord.
Yes, and with us they glorify the most honorable and magnificent Your name, Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen.
Deacon: Elitsa catechumen, come out, catechumen, come out; When you have announced the announcement, come out. Yes, no one from the catechumens, as many as the faithful, let us pray again and again in peace to the Lord.
Chorus:Lord have mercy.
Deacon: Intercede, save, have mercy and preserve us, O God, by Your grace.
Choir : Lord have mercy.
Deacon: Wisdom.
Priest: For all glory, honor and worship is due to You, Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen.
Small Litany
Deacon: Let us pray again and again in peace to the Lord.
Chorus:Lord have mercy. (For each request).
About heavenly peace and the salvation of our souls. Let's pray to the Lord.
Let us pray to the Lord for the peace of the whole world, the prosperity of God’s holy Churches and the unity of all.
For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
Let us pray to the Lord for deliverance from all sorrow, anger and need.
Intercede, save, have mercy and preserve us, O God, by Your grace.
Deacon: Wisdom.
Priest: As we always keep under Your power, we send glory to You, Father and Son and Holy Spirit, now and ever and unto ages of ages.
The royal gates open
Chorus:Amen, And sings the Cherubic song ( Instead of the Cherubim, at the liturgy on Maundy Thursday “Thy Mystical Supper...” is sung, and on Great Saturday - “Let all flesh be silent...”. )
Even as the Cherubim secretly form and sing the Trisagion hymn to the Life-Giving Trinity, let us now put aside all worldly cares...
Great Entrance
Deacon: (name), (name of the diocesan bishop), May the Lord God remember you in His Kingdom, always, now and ever, and forever and ever.
Priest: May the Lord God remember you and all Orthodox Christians in His Kingdom, always, now and ever, and forever and ever.
Chorus:Amen.
As if we will raise the King of all with angelic invisibly dorinoshima chinmi. Alleluia, alleluia, alleluia.
Litany of Petition
Deacon: Let us fulfill our prayer to the Lord.
Chorus:Lord have mercy. (For every request).
Let us pray to the Lord for the honest gifts offered.
For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
Let us pray to the Lord for deliverance from all sorrow, anger and need.
Intercede, save, have mercy and preserve us, O God, by Your grace.
Every day is perfect, holy, peaceful and sinless, we ask the Lord.
Choir : Give it, Lord. (For each request).
We ask the Lord for forgiveness and forgiveness of our sins and transgressions.
We ask the Lord to end the rest of our life in peace and repentance.
We ask for the Christian death of our belly, painless, shameless, peaceful, and a good answer at the Last Judgment of Christ.
Let us commemorate our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, for ourselves, and each other, and our whole life to Christ our God.
Chorus:To you, Lord.
Priest: Through the bounty of Your Only Begotten Son, with Him you are blessed, with Your Most Holy and Good and Life-Giving Spirit, now and ever and throughout the rivers of ages.
Chorus:Amen.
Priest: Peace to all.
Chorus:And to your spirit.
Deacon: Let us love one another and be of one mind.
Chorus:Father and Son and Holy Spirit, Trinity Consubstantial and Indivisible.
Deacon: Doors, doors, let us smell wisdom.
The curtain of the royal gates opens
Symbol of faith
I believe in One God, the Father Almighty, 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 of the Father before all ages. Light from Light, true God from true God, born, uncreated, consubstantial with the Father, to Whom all things were. For our sake, man, and for our salvation, who came down from Heaven, and became incarnate from the Holy Spirit and the Virgin Mary, and became human. Crucified for us under Pontius Pilate, and suffered and was buried. resurrected on the third day according to Scripture. And ascended into Heaven, and sits at the right hand of the Father. And again the coming one will be judged with glory by the living and the dead, and His Kingdom will have no end. And in the Holy Spirit, the Life-Giving Lord, who proceeds from the Father, who with the Father and the Son is worshiped and glorified, who spoke the prophets. Into one Holy Catholic and Apostolic Church. I confess one Baptism for the remission of sins. I hope for the resurrection of the dead and the life of the next century. Amen.
Deacon: Let's become kind, let's become fearful, let's take in the Holy Ascension in the world.
Chorus:Grace of the world, Victim of praise.
Priest: The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit, be with you all.
Chorus:And with your spirit.
Priest: We have sorrow in our hearts.
Chorus:Imams to the Lord.
Priest: We thank the Lord.
Chorus:It is worthy and righteous to worship the Father and the Son and the Holy Spirit, the Trinity, Consubstantial and Indivisible.
Priest: Singing a victory song, crying out, calling out and saying:
Chorus: Holy, Holy, Holy is the Lord of hosts, fill Heaven and earth with Your glory; Hosanna in the highest, blessed is He who comes in the Name of the Lord, Hosanna in the highest.
Priest: Take, eat, this is My Body, which was broken for you for the remission of sins. (At the Liturgy of St. Basil the Great, these exclamations begin with the words: “Give to His saints, disciple and apostle, rivers...”.)
Chorus:Amen.
Priest: Drink from it, all of you, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.
Chorus:Amen.
Priest: Yours from Yours brings to You for everyone and for everything.
Chorus:I'll eat for you. We bless You, we thank You, Lord, and we pray to You. Our God.
Priest: Much about our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary.
Chorus: It is worthy to eat, as you are truly blessed, the Mother of God, the Ever-Blessed and Most Immaculate and the Mother of our God. We magnify Thee, the most honorable Cherub and the most Glorious without comparison, the Seraphim, who gave birth to God the Word without corruption.
(On the twelfth holidays and their after-feasts, instead of “It is worthy...” the chorus and irmos of the 9th song of the canon (the so-called “stagnation”) are sung - they are indicated in the services of the holidays. On Maundy Thursday the irmos of the 9th song “The Wanderings of the Lady” is sung. ”, on Holy Saturday - “Don’t cry for Me, Mother...”, on Vaiy Week - “God the Lord...”.
If the liturgy of St. Basil the Great, instead of “Worthy... we sing: “He rejoices in You.” Grace-filled, every creature, the angelic council and the human race, consecrated in the temple and verbal paradise, virgin praise, from the Unknown God was incarnate and the Child was born, our God before the age; for Thy throne is false, and Thy womb is wider than the heavens. Every creature rejoices in You, O Gracious One, glory to You.”)
Priest: First remember, Lord, our Great Master and Father (name), His Holiness Patriarch of Moscow and All Rus', and Our Lord the Most Reverend (name of diocesan bishop), and grant them to Thy holy Churches in the world, whole, honest, healthy, long-living, the right to rule the word of Thy truth.
Chorus:And everyone and everything.
Priest: And grant us with one mouth and one heart to glorify and sing the Most Holy and Thy Glorious Name, of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen.
Priest: And may the mercies of the Great God and our Savior Jesus Christ be with you all.
Chorus:And with your spirit.
Litany of petition
Deacon: Having remembered all the saints, let us pray again and again in peace to the Lord.
Chorus:Lord have mercy. (For each request).
For the offered and consecrated Honest Gifts, let us pray to the Lord.
As if our God, the Lover of Mankind, received me into His holy, and heavenly, and mental Altar, into the stench of the spiritual fragrance, He will bestow upon us Divine grace and the gift of the Holy Spirit, let us pray.
Let us pray to the Lord to free us from all sorrow, anger and need.
Intercede, save, have mercy and preserve us, By your grace.
Everyday she is perfect, holy, peaceful and sinless, we ask the Lord.
Chorus:Give it, Lord. (For each request).
Deacon: Angela is a peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord.
We ask the Lord for forgiveness and forgiveness of our sins and transgressions.
We ask the Lord for kindness and benefit to our souls and peace in the world.
We ask the Lord to end the rest of our life in peace and repentance.
We ask for the Christian death of our belly, painless, shameless, peaceful, and a good answer at the Last Judgment of Christ.
Having asked for the union of faith and the communion of the Holy Spirit, let us commit ourselves, and each other, and our whole life to Christ our God.
Chorus:To you, Lord.
And grant us, O Master, with boldness and without condemnation to call upon You, Heavenly God the Father, and say:
Choir (or all worshipers): Our Father, Who art in Heaven! Hallowed be Thy Name, Thy Kingdom come, Thy will be done, as it is in heaven and on earth. Give us this day our daily bread, and forgive us our debts, as we forgive our debtors; and do not lead us into temptation, but deliver us from the evil one.
Priest: For Yours is the kingdom, and the power, and the glory. Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen.
Priest: Peace to all.
Chorus:And to your spirit.
Deacon: Bow your heads to the Lord,
Chorus:To you, Lord.
Priest: By the grace, and bounty, and love for mankind of Thy Only Begotten Son, with Him art thou blessed, with Thy Most Holy and Good and Life-giving Spirit, now and ever, and unto the ages of ages.
Chorus: Amen.
The royal gates and curtain are closed.
Deacon: Let's remember.
Priest: Holy to holies.
Chorus:There is one Holy One, one Lord Jesus Christ, to the glory of God the Father. Amen.
Involved
(Any sacrament ends with a three-fold “alleluia.” The rule for singing sacramental verses is found in the liturgical books along with the rule for prokeimnas and alleluaria, and with rare exceptions is similar to the latter, i.e., when two Apostles are read, two sacraments are sung, but “alleluia” sung only after the second. Festive sacraments are indicated in the services of the holidays.)
On Sunday: Praise the Lord from heaven, praise Him in the highest. Alleluia, alleluia, alleluia.
On Monday: Create your angels, your spirits, and your servants, your fiery flame.
In Tuesday:
On Wednesday:
On Thursday: Their messages went out into all the earth, and their words to the ends of the world.
On Friday: Thou hast wrought salvation in the midst of the earth, O God.
On Saturday: Rejoice, ye righteous, in the Lord; praise is due to the upright.
Funeral: Blessed are you who have chosen and accepted, O Lord, and their memory for generations and generations.
On the feasts of the Virgin Mary: I will accept the cup of salvation and call on the Name of the Lord.
On the feasts of the apostles: Their messages went out into all the earth, and their words to the ends of the world.
On the days of remembrance of saints: The righteous will be a righteous man for everlasting memory; he will not fear the hearing of evil.
The royal gates open.
The deacon, bringing out the Holy Chalice, exclaims: Come with the fear of God and faith!
Hands the Chalice to the priest.
Choir : Blessed is He who comes in the Name of the Lord, God the Lord, and He has appeared to us.( IN Easter week“Christ is Risen...” is sung. )
Priest (and with him everyone who wants to receive communion): I believe, Lord, and 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 pure Blood. I pray to You: have mercy on me, and forgive me my sins, voluntary and involuntary, in word, in deed, in knowledge and ignorance, and grant me, without condemnation, to partake of Your most pure sacraments, for the remission of sins and eternal life. Amen.
Giving communion to the laity, the priest says: The servant of God takes communion (Name) The Honest and Holy Body and Blood of our Lord and God and Savior Jesus Christ, for the forgiveness of your sins and for Eternal Life.
Choir (during communion):Receive the Body of Christ, taste the immortal Source.(On Maundy Thursday, “Thy Last Supper...” is sung; and on Easter week, “Christ is risen...”.)
Priest: Save, O God, Your people and bless Your heritage,
Choir; We have seen the true Light,/ we have received the Heavenly Spirit,/ we have found the true faith,/ we worship the Indivisible Trinity:/ For she has saved us. (Instead of “We have seen the true light...” from Easter to the day of the day, “Christ is risen from the dead...” is sung; from the Ascension to giving - the troparion of the Ascension; and Trinity Parental Saturday - “The depth of wisdom ...”)
Priest: Always, now and ever and unto ages of ages.
Chorus: Amen. May our lips/ be filled with Thy praise, O Lord,/ for we sing Thy glory,/ for Thou hast made us worthy to partake/ of Thy Holy, Divine, Immortal and Life-giving Mysteries;/ keep us in Thy holiness,/ learn of Thy righteousness all day long./ Alleluia , alleluia, alleluia. (On Maundy Thursday, instead of “Let them be fulfilled...”, “Thy secret Supper...” is sung; on Easter week, “Christ is risen...”.)
Deacon: Forgive us for accepting the Divine, Holy, Most Pure, Immortal, Heavenly and Life-Giving, Terrible Mysteries of Christ, we worthily thank the Lord.
Chorus:Lord have mercy.
Intercede, save, have mercy and preserve us, O God, by Your grace.
The whole day is perfect, holy, peaceful and sinless, having asked, we will give ourselves, and each other, and our whole life to Christ our God.
Chorus:To you, Lord.
Priest: For You are our Sanctification, and We send glory to you, Father and Son and Holy Spirit, now and ever and unto ages of ages,
Chorus:Amen.
Priest: S let's go out in peace,
Chorus:About the name of the Lord.
Deacon: Let's pray to the Lord.
Chorus:Lord have mercy.
Prayer behind the pulpit
Priest (standing in front of 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; Glorify them with Your Divine power, and do not abandon us who trust in You. Grant Thy peace, to Thy Churches, to the priests, to the army, and to all Thy people. For every gift is good, and every perfect gift is from above, coming from You, the Father of Lights; and to You we send glory, and thanksgiving, and worship, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus:Amen. Blessed be the Name of the Lord from now on and forever (three times)(On Easter week, “Christ is Risen...” is sung.)
Psalm 33
( During Easter week, “Christ is Risen...” is sung many times. )
Chorus: I will bless the Lord at all times,/ I will make His praise in my mouth. My soul will glory in the Lord./Let the meek ones hear and rejoice. Magnify the Lord with me, / and let us exalt His Name together. Seek the Lord, and hear me,/ and deliver me from all my sorrows. Come to Him and be enlightened,/ and your faces will not be ashamed. This beggar cried out, and the Lord heard and,/ and saved him from all his sorrows. The angel of the Lord will encamp around those who fear Him,/ and will deliver them. Taste and see that the Lord is good;/ blessed is the man who trusts in Nan. Fear the Lord, all His holy ones, for there is no hardship for those who fear Him. With riches you become poor and hungry: but those who seek the Lord will not be deprived of any good. Come, children, listen to me, / I will teach you the fear of the Lord. Who is a man, even if he loves his life, / loves the days and sees good things? Keep your tongue from evil, / and keep your lips from speaking flattery. Turn away from evil, and do good, / seek peace, and marry, and. The eyes of the Lord are upon the righteous/ and His ears are upon their prayer. The face of the Lord is against those who do evil, / to consume their memory from the earth. The righteous cried out, and the Lord heard them, and delivered them from all their sorrows. The Lord is near to the brokenhearted, and will save the humble in spirit. Many are the sorrows of the righteous, and the Lord will deliver me from all of them. The Lord protects all their bones, not one of them will be broken. The death of sinners is cruel, and those who hate the righteous will sin. The Lord will deliver the souls of His servant, and all who trust in Him will not sin.
Priest: The blessing of the Lord is upon you. By grace and love for mankind, always, now and ever and unto ages of ages.
Chorus:Amen.
Priest: Glory to Thee, Christ God, our Hope, glory to Thee. (On Easter, on Easter week and on the celebration of Easter, instead of “Glory to Thee, Christ God...” the clergy sing “Christ is risen from the dead, trampling down death by death,” and the choir ends: “ And giving life to those in the tombs.” From the Sunday of Thomas until the celebration of Easter, the priest says: “Glory to Thee, Christ God, our Hope, Glory to Thee,” and the choir sings “Christ is Risen...” (Thrice)
Chorus: Glory, even now. Lord have mercy (Three times).Bless.
The priest pronounces dismissal (on Sunday)
Risen from the dead, Christ, our true God, through the prayers of His Most Pure Mother, the glorious and all-praised Apostle, like our holy father John, Archbishop of Constantine, Chrysostom (or: St. Basil the Great, Archbishop of Caesarea in Cappadocia), and St. (temple and saint, who is commemorated on this day), the saints and righteous Godfather Joachim and Anna and all the saints, will have mercy and save us, for He is Good and Lover of Mankind
Many years
Chorus:Our Great Lord and Father ( namename ) , His Holiness Patriarch of Moscow and All Rus', and Our Most Holy Lord ( Name ) metropolitan(or : archbishop,or : bishop)(his diocesan title ), the brethren of this holy temple and all Orthodox Christians, Lord, preserve them for many years.
The Divine Liturgy is an eternal repetition of the great feat of love that has been accomplished for us. The word “Liturgy”, literally translated, means “common (or public) matter.” It appeared among the ancient Christians to designate worship, which was truly “common”, i.e. Every member of the Christian community took part in it - from infants to the shepherd (priest).
The Liturgy is, as it were, the pinnacle of the daily cycle of services, the ninth service performed by St. Orthodox Church services throughout the day. Since the church day begins in the evening at sunset, these nine services are performed in monasteries in this order:
Evening.
1. Ninth hour - (3 pm).
2. Vespers - (before sunset).
3. Compline - (after dark).
Morning.
1. Midnight Office - (after midnight).
2. Matins - (before dawn).
3. First hour - (at sunrise).
Day.
1. Third hour - (9 am).
2. Sixth hour - (12 noon).
3. Liturgy.
During Lent it happens when the liturgy is celebrated together with Vespers. Nowadays, in parish churches, daily services most often consist of an all-night vigil or an all-night vigil, celebrated in the evening on the eve of especially revered holidays, and the Liturgy, usually celebrated in the morning. The All-Night Vigil consists of combining Vespers with Matins and the first hour. The Liturgy is preceded by the 3rd and 6th hours.
The daily cycle of services symbolizes the history of the world from creation to the coming, crucifixion and resurrection of Jesus Christ. Thus, Vespers is dedicated to Old Testament times: the creation of the world, the fall of the first people, their expulsion from paradise, their repentance and prayer for salvation, then, people’s hope, according to God’s promise, in the Savior and, finally, the fulfillment of this promise.
Matins is dedicated to the times of the New Testament: the appearance of our Lord Jesus Christ into the world for our salvation, His preaching (reading the Gospel) and His glorious Resurrection.
The clock is a collection of psalms and prayers that were read by Christians at four important times of the day for Christians: the first hour, when morning began for Christians; the third hour, when the descent of the Holy Spirit took place; the sixth hour, when the Savior of the world was nailed to the cross; the ninth hour, when He gave up His spirit. Since it is not possible for a modern Christian, due to lack of time and incessant entertainment and other activities, to perform these prayers at the designated hours, the 3rd and 6th hours are connected and read together.
Liturgy is the most important service, during which the Most Holy Sacrament of Communion is performed. The liturgy is also a symbolic description of the life and great deeds of Jesus Christ, from birth to crucifixion, death, resurrection and ascension. During each Liturgy, everyone participating in the Liturgy (and precisely participating, and not just “present”) again and again confirms his commitment to Orthodoxy, i.e. reaffirms his loyalty to Christ.
The entire service, known as the “Liturgy,” is performed on Sunday mornings and holidays, and in large cathedrals, monasteries and some parishes - daily. The liturgy lasts about two hours and consists of the following three main parts:
1. Proskomedia.
2. Liturgy of the catechumens.
3. Liturgy of the Faithful.
Proskomedia
The word “Proskomedia” means “bringing”, in memory of the fact that in ancient times Christians brought everything necessary for the celebration of the liturgy - bread, wine, etc. Since all this is preparation for the liturgy, its spiritual meaning is a memory of the initial period of life Christ, from the Nativity until He went out to preach, which was a preparation for His exploits in the world. Therefore, the entire proskomedia takes place with the altar closed, with the curtain drawn, invisibly from the people, just as the entire initial life of Christ passed invisibly from the people. The priest (in Greek “priest”), who is to celebrate the Liturgy, must be sober in body and spirit in the evening, must be reconciled with everyone, must be wary of harboring any displeasure against anyone. When the time comes, he goes to church; together with the deacon, they both worship in front of the royal doors, saying a series of prescribed prayers, kiss the image of the Savior, kiss the image of the Mother of God, worship the faces of all saints, worship everyone coming to the right and left, asking for forgiveness from everyone with this bow, and enter the altar, saying Psalm 5, from the middle of verse 8 to the end:
“I will go into Your house, I will worship Your temple in Your passion”,
etc. And, approaching the throne (facing the east), they make three bows to the ground in front of it and kiss the gospel lying on it, as if the Lord Himself sitting on the throne; Then they kiss the throne itself and begin to dress themselves in sacred clothes in order to separate themselves not only from other people, but also from themselves, and not remind others of anything in themselves that is similar to a person engaged in ordinary everyday affairs. And saying:
"God! Cleanse me, a sinner, and have mercy on me!”
the priest and deacon take the clothes in their hands, see rice. 1.
First, the deacon vests himself: having asked for a blessing from the priest, he puts on a surplice of brilliant color, as a sign of the luminous angelic clothing and as a reminder of the immaculate purity of heart, which should be inseparable from the office of the priesthood, saying when putting it on:
“My soul will rejoice in the Lord, for He has clothed me with the robe of salvation, and has clothed me with the robe of gladness, as you put a crown on me like a groom, and adorn me with beauty like a bride.” (That is, “My soul will rejoice in the Lord, for he has clothed me with the robe of salvation, and has clothed me with the robe of gladness, as he has placed a crown on me as a bridegroom, and has adorned me with ornaments as a bride.”)
Then he takes, with a kiss, the “orarion” - a narrow long ribbon, belonging to the deacon’s rank, with which he gives a sign to the beginning of every church action, elevating the people to prayer, the singers to singing, the priest to perform sacred acts, and himself to angelic speed and readiness in service. For the title of deacon is like the title of an angel in heaven, and with this thin ribbon raised upon him, fluttering as if in the likeness of an airy wing, and with his rapid walk through the church he depicts, according to Chrysostom’s words, an angelic flight. He kisses it and throws it on his shoulder.
After this, the deacon puts on the “bands” (or armlets), thinking at this moment about the all-creating, facilitating power of God; putting on the right one, he says:
“Thy right hand, O Lord, is glorified in strength: Thy right hand, O Lord, crusheth the enemies, and with the multitude of Thy glory thou hast wiped out the adversaries.” (I.e., “Thy right hand, O Lord, is glorified in power: right hand Yours, O Lord, has crushed the enemies, and by the multitude of Your glory has destroyed the adversaries.”
Putting on the left one, he thinks of himself as the creation of God’s hands and prays to Him, who created him, to guide him with His highest guidance, saying this:
“Thy hands make me, and create me: give me understanding, and I will learn Thy commandment.” (i.e., “Thy hands have created me and formed me: give me understanding and I will learn Your commandments”).
The priest dresses in the same way. At the beginning, he blesses and puts on the surplice (sacristan), accompanying this with the same words that the deacon accompanied; but, following the surplice, he no longer puts on a simple one-shouldered orarion, but a two-shouldered one, which, covering both shoulders and hugging the neck, is connected at both ends on his chest together and descends in a connected form to the very bottom of his clothing, thereby marking the union in his position of two positions - priestly and deaconal. And it is no longer called an orarion, but an “epistrachelion”, see fig. 2. Putting on the stole signifies the outpouring of grace on the priest and is therefore accompanied by the majestic words of Scripture:
“Blessed is God, who pours out His grace on His priests, like ointment on the head that comes down on the guard, even on the guard of Aaron, that comes down on the sweeps of his garments.” (I.e., “Blessed is God who pours out His grace on His priests, like ointment on the head, running down on the beard, Aaron’s beard, running down the hem of his robe”).
Then he puts on the girdles with the same words that the deacon said, and girds himself with a belt over the vestment and epitrachelion, so that the width of the clothing does not interfere with the performance of sacred rites and in order to thereby express his readiness, for a person girds himself, preparing for the journey, starting a task and feat. : The priest also girds himself, preparing for the journey of heavenly service, and looks at his belt as at the fortress of the power of God, strengthening him, for which he says:
“Blessed be God, gird me with strength, and make my way blameless, make my feet like trees, and set me on high.” (Ie., “Blessed be God, who gives me strength, who made my path blameless and my legs faster than a deer’s, and who raised me to the top. /Ie. to the Throne of God/”).
Finally, the priest puts on a “robe” or “felonion,” an outer all-covering garment, signifying the all-covering truth of the Lord with the words:
“Your priests, O Lord, will be clothed with righteousness, and Your saints will always rejoice with joy, now and ever and unto ages of ages. Amen". (That is, “Your priests, O Lord, will be clothed with righteousness, and Your saints will rejoice with joy always, now and forever, and forever and ever. Truly so.”)
And dressed in this way as an instrument of God, the priest appears as a different person: no matter what he is in himself, no matter how little he is worthy of his title, everyone standing in the temple looks at him as an instrument of God, controlled by the Holy Spirit. The priest and deacon both wash their hands, accompanying this with the reading of the 25th Psalm, from 6 to 12 verses:
“I will wash my innocent hands, and I will build Your altar.” etc.
Having made three bows before the altar (see Fig. 3), accompanied by the words:
"God! Cleanse me, a sinner, and have mercy on me.” etc., the priest and deacon rise washed, illuminated, like their shining clothes, not reminding themselves of anything similar to other people, but becoming more like shining visions than people. The deacon quietly announces the beginning of the rite:
“Bless, lord!” And the priest begins with the words: “Blessed is our God, always, now and ever, and unto ages of ages.” The deacon concludes with the words: “Amen.”
This whole part of proskomedia consists of preparing what is needed for service, i.e. in separation from the bread-prosphora (or “offerings”) of that bread, which should at the beginning be an image of the body of Christ, and then be transformed into it. All this takes place in the altar with the doors closed and the curtain drawn. For those praying, the 3rd and 6th “hours” are read at this time.
Having approached the altar, or “offering,” located to the left of the throne, marking the ancient side room of the temple, the priest takes one of the five prosphoras in order to cut out that part that will become the “lamb” (the body of Christ) - the middle with a seal marked with the name Christ (see Fig. 4). This marks the removal of the flesh of Christ from the flesh of the Virgin - the birth of the Ethereal One in the flesh. And, thinking that He who sacrificed Himself for the whole world is being born, he inevitably connects the thought of the sacrifice itself and the offering and looks: at the bread, as at a lamb being sacrificed; on the knife with which he must remove it, as if it were a sacrificial one, which has the appearance of a spear, in remembrance of the spear with which the body of the Savior was pierced on the cross. Now he does not accompany his action with the words of the Savior, nor with the words of witnesses contemporary to what happened, he does not transfer himself to the past, at the time when this sacrifice took place - that is still ahead, in the last part of the liturgy - and he turns to this future from afar, with a discerning thought, which is why all sacred ceremonies are accompanied by the words of the prophet Isaiah, from afar, from the darkness of centuries, who foresaw the future wonderful birth, sacrifice and death and announced this with incomprehensible clarity.
Placing the spear on the right side of the seal, the priest pronounces the words of the prophet Isaiah:
“Leading like a sheep to the slaughter”; (i.e., “like a lamb led to the slaughter”);
then placing the spear on the left side, he says:
“And like a lamb without blemish, even the one who shears it is silent, so he does not open his mouth.”; (i.e., “like a blameless lamb, silent before its shearer, it is silent”);
After this, placing the spear in the upper side of the seal, he says:
“in His humility His judgment will be taken away”; (i.e. “bears His sentence with humility”);
Having then planted the spear in the lower part, he pronounces the words of the prophet, who thought about the origin of the condemned Lamb:
“Who can confess His generation?”; (ie, “who knows His origin?”).
And he lifts up the cut out middle of the bread with a spear, saying:
“as if His belly were lifted up from the earth; (i.e., “how His life is taken from the earth”);
and then placing the bread with the seal down, and the part taken out up (in the likeness of a lamb being sacrificed), the priest makes a cross, as a sign of His death on the cross, on it the sign of sacrifice, according to which the bread will then be divided, saying:
“The Lamb of God is eaten, take away the sin of the world, for the world’s belly and salvation.” (That is, “The Lamb of God, who took away the sin of the world, is sacrificed for the life and salvation of the world”).
And, turning the seal upward, he places it on the paten and places the spear in his right side, recalling, together with the slaughter of the victim, the perforation of the Savior’s rib, made by the spear of the warrior standing at the cross, and says:
“One of the warriors pierced His side with a copy, and from it came forth blood and water: and he who saw it testified, and truly is his testimony.” (That is, “One of the soldiers pierced His side with a spear, and immediately blood and water came out; and he who saw it testified, and his testimony is true.”)
And these words also serve as a sign for the deacon to pour wine and water into the holy cup. The deacon, who until then looked reverently at everything the priest did, now reminding him of the beginning of the sacred rite, now saying within himself: “Let us pray to the Lord!” at each of his actions, having asked the priest for blessing, he pours a ladle of wine and a little water into the bowl, combining them together.
And in fulfillment of the rite of the first church and the saints of the first Christians, who always remembered, when thinking about Christ, all those who were closer to His heart by fulfilling His commandments and the holiness of their lives, the priest proceeds to other prosphoras, so that, taking out particles from them, their remembrance, placed on the same paten near the same holy bread, forming the Lord Himself, since they themselves were burning with the desire to be everywhere with their Lord.
Taking the second prosphora in his hands, he takes out a particle from it in remembrance of the Most Holy Theotokos and places it on the right side of the holy bread (on the left, as seen from the priest), saying from the psalm of David:
“The Queen appears at Your right hand, dressed in robes of gold and adorned.” (i.e., “The Queen stood at Your right hand, adorned and dressed in gilded garments”).
Then he takes the third prosphora, in remembrance of the saints, and with the same spear takes out nine particles from it in three rows and in the same order places them on the paten, to the left of the lamb, three in each: the first particle in the name of John the Baptist, the second in the name the prophets, the third - in the name of the apostles, and this completes the first row and rank of saints.
Then he takes out the fourth particle in the name of the holy fathers, the fifth - in the name of the martyrs, the sixth - in the name of the reverend and God-bearing fathers and mothers, and with this completes the second row and rank of saints.
Then he takes out the seventh particle in the name of the unmercenary wonderworkers, the eighth - in the name of the Godfathers Joachim and Anna and the saint glorified on this day, the ninth - in the name of John Chrysostom or Basil the Great, depending on which of them is celebrating the liturgy on that day, and This completes the third row and the rank of saints. And Christ appears among His closest ones, He who dwells in the saints is seen visibly among His saints - God among gods, Man among men.
And, taking the fourth prosphora in his hands in remembrance of all the living, the priest takes out particles from it and places them on the holy paten in the name of the synod and patriarchs, in the name of the rulers, in the name of all Orthodox Christians living everywhere and, finally, in the name of each of them by name, whom wants to remember, or whom they asked him to remember.
Then the priest takes the fifth prosphora, takes out particles from it in remembrance of all the dead, asking at the same time for the remission of their sins, starting from the patriarchs, kings, the creators of the temple, the bishop who ordained him, if he is already among the dead, and all Orthodox Christians, taking out in the name of everyone he was asked for, or whom he himself wants to remember. In conclusion, he asks for absolution for himself in everything and also takes out a particle for himself, and places them all on the paten near the same holy bread at the bottom of it.
Thus, around this bread, this Lamb, representing Christ Himself, His entire church is gathered, both triumphant in heaven and militant here. The Son of Man appears among people for whose sake He became incarnate and became Man.
And, stepping back a little from the altar, the priest worships, as if he were worshiping the very incarnation of Christ, and welcomes the appearance of Heavenly Bread on earth in the form of bread lying on the paten, and greets him with incense, having first blessed the censer and reading a prayer over it:
“We offer a censer to You, Christ our God, in the stench of the spiritual fragrance, as we are received into Your heavenly altar, bestow upon us the grace of Your Most Holy Spirit.” (That is, “We offer a censer to You, O Christ our God, surrounded by spiritual fragrance, which accept into Your heavenly altar and send down upon us the grace of Your Most Holy Spirit.”)
The deacon says: “Let us pray to the Lord.”
And the entire thought of the priest is transported to the time when the Nativity of Christ took place, returning the past to the present, and looks at this altar as at a mysterious den (i.e., a cave), into which heaven was transferred to earth at that time: the sky became a den , and the nativity scene - the sky. Circle the star (two golden arcs with a star at the top), accompanied by the words:
“And a star came, a hundred above, where the Child was”; (i.e., “And when he came, a star stood above, where the Child was”), places it on the paten, looking at it as at a star shining above the Child; for holy bread, set aside for sacrifice - as for a newborn Baby; on the paten - like on a manger where the Baby lay; on the covers - like the swaddling clothes that covered the Child.
And, having sprinkled the first cover, he covers it with the holy bread with the paten, saying the psalm:
“The Lord reigned, clothed in beauty (beauty)”... and so on: Psalm 92, 1-6, in which the wondrous height of the Lord is sung.
And, having peated the second cover, he covers the holy cup with it, saying:
“The heavens have covered your virtue, O Christ, and the earth has filled with your praise.”.
And, then taking a large cover (plate), called holy air, he covers both the paten and the cup together, calling on God to cover us with the shelter of His wings.
And, again retreating a little from the altar, both the priest and the deacon worship the offered holy bread, as shepherds and kings worshiped the newborn Child, and the priest censes, as if in front of the nativity scene, symbolizing or depicting with this incense the fragrance of incense and myrrh that was brought along with the gold by the wise men.
The deacon continues to be attentively present to the priest, either saying at every action, “Let us pray to the Lord,” or reminding him of the beginning of the action itself. Finally, he takes the censer from his hands and reminds him of the prayer that should be offered to the Lord about these gifts prepared for Him:
“Let us pray to the Lord for the honest (i.e., venerable, revered) gifts offered!”
And the priest begins to pray.
Although these gifts are nothing more than prepared only for the offering itself, but since from now on they can no longer be used for anything else, the priest reads a prayer for himself alone, preceding the acceptance of these gifts offered for the upcoming offering (given in Russian ):
“God, our God, who sent heavenly bread as food for the whole world, our Lord and God Jesus Christ, Savior, Redeemer and Benefactor, who blesses and sanctifies us, bless this offer yourself, and accept it on your heavenly altar, remember how good and lover of mankind, who offered, and for whom they offered, and keep us uncondemned in the sacred performance of Your divine mysteries.” And he ends loudly: “For hallowed and glorified is Thy most honorable and magnificent name, the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages, Amen.” (I.e., “Since Your all-honorable and majestic name, the Father and the Son and the Holy Spirit, abides in holiness and glory, now and always, and forever and ever. Truly so.”)
And, following the prayer, he creates the release (i.e., the end) of the proskomedia. The deacon censes the sentence and then, cross-shaped, the holy meal (throne) and, thinking about the earthly birth of the One who was born before all ages, always present everywhere and everywhere, pronounces in himself (given in Russian):
“You, Christ, who fills everything, limitless, /were/ in the tomb in body, and in hell, like God, in soul, and in paradise with the thief, and reigned on the throne with the Father and the Spirit.”.
After this, the deacon comes out of the altar with a censer to fill the entire church with fragrance and greet everyone who has gathered for the holy meal of love. This chopping is always performed at the beginning of the service, just as in the domestic life of all the ancient eastern peoples, ablutions and incense were offered to every guest upon entry. This custom was transferred entirely to this heavenly feast - to the Last Supper, which bears the name of the liturgy, in which the service of God was so wonderfully combined with a friendly treat for everyone, to which the Savior Himself set an example, serving everyone and washing their feet.
Censing and bowing to everyone equally, both the rich and the poor, the deacon, as a servant of God, greets them all as the most kind guests of the Heavenly Master, censes and bows at the same time to the images of the saints, for they too are guests who came to the Last Supper: in Christ everyone is alive and inseparable. Having prepared, filled the temple with fragrance and then returned to the altar and poured it again, the deacon gives the censer to the servant, approaches the priest, and both stand together in front of the holy altar.
Standing before the altar, the priest and deacon bow three times and, preparing to begin the liturgy, call on the Holy Spirit, for all their service must be spiritual. The Spirit is the teacher and mentor of prayer: “We do not know what to pray for,” says the Apostle Paul, “but the Spirit Himself intercedes for us with groanings that cannot be expressed” (Rom. 8:26). Praying the Holy Spirit to dwell in them and, having settled in, cleanse them for service, the priest twice pronounces the song with which the angels greeted the birth of Jesus Christ:
“Glory to God in the highest and on earth peace, good will toward men”.
Following this song, the church curtain is pulled back, which opens only when the thoughts of those praying should be raised to higher, “mountain” objects. Here the opening of the heavenly doors signifies, following the song of the angels, that the Nativity of Christ was not revealed to everyone, that only the angels in heaven, Mary and Joseph, the Magi who came to worship, and the prophets saw about it from afar, knew about it.
The priest and deacon say to themselves:
“Lord, you have opened my mouth, and my mouth will declare Your praise.”(i.e., “Lord, open my mouth, and my lips will glorify You”), after which the priest kisses the Gospel, the deacon kisses the Holy Altar and, bowing his head, reminds of the beginning of the liturgy: he raises the orarion with three fingers and says :
“It’s time to create the Lord, bless the Lord ,
in response to which the priest blesses him with the words:
“Blessed be our God, always, now and ever, and unto ages of ages.”.
The deacon, thinking about the service ahead of him, in which he must become like an angelic flight - from the throne to the people and from the people to the throne, gathering everyone into one soul, and be, so to speak, a holy exciting force, and feeling his unworthiness for such service - humbly prays the priest:
“Pray for me, master!”
To which the priest replies:
“May the Lord correct your feet!”(i.e., “May the Lord direct your steps”).
The deacon asks again:
“Remember me, holy lord!”
And the priest answers:
“May the Lord God remember you in His kingdom, always, now and ever, and unto ages of ages.”.
“Lord, open my mouth, and my mouth will proclaim Your praise,” after which he loudly calls out to the priest:
“Bless, lord!”
The priest exclaims from the depths of the altar:
“Blessed is the kingdom of the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages.”
(blessed - worthy of glorification).
The face (i.e. the choir) sings: “Amen” (i.e. truly so). This is the beginning of the second part of the liturgy, Liturgy of the Catechumens.
Having performed the proskomedia, the priest with outstretched hands prays to the Lord to send down the Holy Spirit on the clergy; so that the Holy Spirit would “descend and dwell in him,” and so that the Lord would open their mouths to proclaim His praise.
Shouts of the priest and deacon
The deacon, having received a blessing from the priest, leaves the altar, stands on the pulpit and loudly says: “Bless the Master.” In response to the deacon’s exclamation, the priest proclaims: “Blessed is the kingdom of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.”
Then the deacon pronounces the great litany.
Fine and festive antiphons
After the great litany, the “pictorial psalms of David” are sung - the 102nd “Bless my soul the Lord...”, the small litany is pronounced and then the 145th “Praise the Lord my soul” is sung. They are called pictorial because they depict the benefits of God to humanity in the Old Testament .
On the Twelfth Feasts, figurative antiphons are not sung, but instead special “New Testament verses” are sung, in which the benefits to the human race are depicted not in the Old, but in the New Testament. To each verse of the holiday antiphons a chorus is added, depending on the nature of the holiday: on the day of the Nativity of Christ the chorus is: “Save us, Son of God, born of a Virgin, singing Ti: Alleluia (praise God. On the feasts of the Mother of God the chorus is sung: “Save us, Son of God , singing Alleluia with the prayers of the Mother of God.”
Hymn “Only Begotten Son”
Whatever the Liturgy, that is, with the singing of “figurative antiphons” or “festive”, they are always joined by the singing of the following solemn hymn, which recalls the most important benefit of the Lord to people: sending His only begotten Son to earth (John III, 16 ), who became incarnate from the Most Holy Theotokos and conquered death through His Death.
The only begotten of the Son and the Word of God, immortal / and willing for our salvation / to be incarnate from the Holy Theotokos and Ever-Virgin Mary, / immutably * / incarnate, / crucified, O Christ God, trampling death by death, / the One of the Holy Trinity, / glorified to the Father and Holy Spirit save us.
*/ “Immutable” means that in the person of Jesus Christ no deity was attached (and changed) to humanity; neither humanity has passed into divinity.
The Only Begotten Son and the Word of God! You, being immortal, and deigning for our salvation to be incarnate from the Holy Theotokos and Ever-Virgin Mary, becoming a real man, without ceasing to be God, - You, Christ God, having been crucified and having trampled upon (crushed) death (that is, the devil) by Your Death, - You, as one of the Persons of the Holy Trinity, Glorified along with the Father and the Holy Spirit, save us.
GOSPEL “BLEATS AND TROPARIA BLESSED”
But a true Christian life does not consist only in feelings and vague impulses, but must be expressed in good deeds and actions (Matt. VIII, 21). Therefore, the Holy Church offers the Gospel beatitudes to the attention of those praying.
Small entrance with the Gospel
During the reading or singing of the Gospel beatitudes, the royal doors open, the priest takes from St. Throne Gospel, hands over his to the deacon and leaves the altar together with the deacon. This exit of the clergy with the Gospel is called the “small entrance” and means the appearance of the Savior to preach.
Currently this exit is only symbolic meaning, but in the early days of Christianity it was necessary. In the first church, the Gospel was kept not on the altar on the throne, as now, but near the altar, in a side room, which was called either the “deaconess” or the “vessel guard.” When the time came for reading the Gospel, the clergy carried it solemnly to the altar.
As we approach the northern doors, the deacon, with the words “Let us pray to the Lord,” invites everyone to pray to the Lord who is coming to us. The priest secretly reads a prayer, asking that the Lord would make their entrance the entrance of the Saints, would deign to send Angels to serve Him worthy, and thus would arrange a kind of heavenly service here. That is why further, blessing the entrance, the priest says: “Blessed is the entrance of Thy Saints,” and the deacon, holding up the Gospel, proclaims, “Forgive Wisdom.”
Believers, looking at the Gospel as at Jesus Christ himself going to preach, exclaim: “Come, let us worship and fall before Christ, Save us. The Son of God, risen from the dead, (either through the prayers of the Mother of God, or the wondrous one among the Saints), singing to Ti: Alleluia.”
Singing the troparion and kontakion
To the singing: “Come, let us worship...” is also joined by the singing of the daily troparion and kontakion for. images of memories for this day and those saints who, by fulfilling the commandments of Christ, themselves receive bliss in heaven and serve as an example for others.
Entering the altar, the priest in secret prayer asks the “Heavenly Father,” sung by the Cherubim and Seraphim, to accept from us, the humble and unworthy, the trisagion, to forgive our voluntary and involuntary sins, to sanctify us and give us strength to serve Him immaculately and righteously until the end of our lives.” .
The end of this prayer: “For You are Holy, our God, and we send up Glory to You, Father and Son and Holy Spirit, now and ever,” the priest pronounces loudly. The deacon, standing in front of the icon of the Savior, exclaims: “Lord save the pious and hear us.” Then, standing in the middle of the Royal Doors facing the people, he exclaims: “Forever and ever,” that is, he ends the priest’s exclamation and at the same time points his oracle at the people.
The believers then sing “The Trisagion Hymn” - “Holy God.” On some holidays, the Trisagion hymn is replaced by others. For example, on Easter, Trinity Day, the Nativity of Christ, Epiphany, Lazarus and Great Saturday, the following is sung:
“Be baptized into Christ, put on Christ, alleluia.”
Those who were baptized in the name of Christ, in Christ and clothed with the grace of Christ. Alleluia.
The prayer “Holy God” should now arouse feelings of repentance for one’s sins and an appeal to God for mercy.
At the end of the “Thrice-Holy Song” there is a reading of the Apostle; the reading of the Apostle is preceded by the exclamations “Let us hear”, “Peace to all”, “wisdom”, “prokeimenon”, which is read by the psalmist and sung 2 and a half times by the singers.
During the reading of the Apostle, the deacon performs censing, signifying the grace of the Holy Spirit.
After reading the Apostle, “Alleluia” is sung (three times) and The Gospel is read. Before and after the Gospel, “Glory to Thee, Lord, Glory to Thee” is sung, as a sign of thanksgiving to the Lord, who has given us the Gospel teaching. Both the Epistles of the Apostles and the Gospel are read for clarification Christian faith and morality.
After the Gospel follows a special litany. Then follows triple litany for the dead, litany for the catechumens and, finally, a litany with the command for the catechumens to leave the temple.
In the litanies for the catechumens, the deacon prays on behalf of all people, so that the Lord will enlighten the catechumens with the word of the Gospel truth, honor them with Holy Baptism and join them to the Holy Church.
Simultaneously with the deacon, the priest reads a prayer in which he asks that the Lord “who lives on high” and pays attention to the humble, would also look upon His servants, the catechumens, and grant them the “bath of rebirth,” that is, Holy Baptism, clothing of incorruptibility and would unite the Holy Church. Then, as if continuing the thoughts of this prayer, the priest says the exclamation:
“And they, too, with us glorify Your most honorable and magnificent Name, the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.”
So that those (that is, the catechumens) may glorify with us, Lord, Your Most Pure and the Majestic Name - of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
There is no doubt that prayers for the catechumens also apply to those who have been baptized, because we who have been baptized very often sin without repentance, do not clearly know our Orthodox faith and are present in church without due reverence. At the present time, there may also be genuine catechumens, that is, foreigners preparing for Holy Baptism.
Litany on the Exit of the Catechumens
At the end of the prayer for the catechumens, the deacon pronounces the litany: “As for the catechumens, go forth; go forth with the announcement; the little catechumens, come forth, let no one from the catechumens, the little ones of the faithful, let us pray again and again in peace to the Lord.” With these words the Liturgy of the Catechumens ends.
Scheme or order of the Liturgy of the Catechumens
The Liturgy of the Catechumens contains the following parts:
1. Initial exclamations of the deacon and priest.
2. Great Litany.
3. Psalm 1 pictorial “Bless my soul, the Lord” (102) or the first antiphon.
4. Small Litany.
5. Second pictorial psalm (145) - “Praise my soul the Lord” or the second antiphon.
6. Singing the hymn “The Only Begotten Son and Word of God.”
7. Small Litany.
8. Singing the Gospel beatitudes and troparia “blessed” (third antiphon).
9. Small entrance with the Gospel.
10. Singing “Come, let us worship.”
11. Singing the troparion and kontakion.
12. The cry of the deacon: “Lord, save the pious.”
13. Singing the Trisagion.
14. Singing “prokeimenon”.
15. Reading the Apostle.
16. Reading the Gospel.
17. A special litany.
18. Litany for the departed.
19. Litany of the Catechumens.
20. Litany with the command for the catechumens to leave the temple.
The third part of the Liturgy is called the Liturgy of the Faithful, because during its celebration in ancient times only the faithful could be present, that is, persons who turned to Christ and were baptized.
At the Liturgy of the Faithful, the most important sacred actions are performed, the preparation for which is not only the first two parts of the Liturgy, but also all other church services. Firstly, the mysteriously grace-filled, by the power of the Holy Spirit, Transfiguration or Transubstantiation of bread and wine into the true Body and Blood of the Savior, and secondly, the communion of believers with the Body and Blood of the Lord, introducing into unity with the Savior, according to His words: “Eat of My flesh and drink My Blood abides in Me and I in him.” (John VI, 56).
Gradually and consistently, in a series of significant actions and deeply meaningful prayers, the meaning and significance of these two liturgical moments is revealed.
Abridged Great Litany.
When the Liturgy of the Catechumens ends, the deacon pronounces an abbreviated great litany. The priest secretly reads a prayer, asking the Lord to cleanse those praying from spiritual impurity, so that, having received the success of a good life and spiritual understanding, he can stand before the Throne worthily, without guilt or condemnation, and so that he can partake of the Holy Mysteries without condemnation to receive the Kingdom of Heaven. Finishing his prayer, the priest says loudly.
As we always keep under Your power, we send glory to You, Father and Son and Holy Spirit, now and ever and unto ages of ages,
So that, always preserved by Your guidance (power), O Lord, we send You glory to the Father and the Son and the Holy Spirit at all times, now and ever, and to the ages of ages.
With this exclamation, the priest expresses that only under the guidance, under the control of the Sovereign Lord, can we preserve our spiritual being from evil and sin.
Then the Royal Doors are opened to carry through them the prepared substance for the Holy Eucharist from the altar to the Throne. The transfer of the substance prepared for the performance of the Sacrament from the altar to the throne is called the “GREAT ENTRANCE” in contrast to the “Little Entrance”.
The historical origin of the Great Entrance corresponds to the origin of the Small Entrance. As has already been said many times, in ancient times there were two side compartments (apses) near the altar. In one compartment (called the Diakonnik or Vessel Storage) Sacred vessels, clothes and books, including the Gospel, were kept. Another compartment (called the Offering) was intended for receiving offerings (bread, wine, oil and incense), from which the required portion was separated for the Eucharist.
When the reading of the Gospel approached, the deacons went to the Conservatory or Diaconnik and brought the Gospel for reading in the middle of the Church. Likewise, before the consecration of the Holy Gifts, the deacons from the Offering brought the Gifts to the celebrant of the Liturgy to the Throne. Thus, in ancient times, the transfer of bread and wine was practically necessary, because the altar was not in the altar, as it is now, but in an independent part of the temple.
Now the Great Entrance has a more allegorical meaning, depicting the procession of Jesus Christ to free Passion.
Cherubic Song
The deep mysterious meaning of the Great Entrance, all those thoughts and feelings that it should arouse in the hearts of those praying, are depicted by the following prayer, called the “Cherubic Song.”
Even as the cherubim secretly form, and the life-giving Trinity sings the thrice-holy hymn, let us now put aside all worldly cares. As if we will raise up the King of all, the angels invisibly dorinoshi chinmi. Alleluia, alleluia, alleluia.
We, who mysteriously depict cherubim and sing the trisagion of the life-giving Trinity, will now put aside all everyday worries in order to raise the King of all, Who is invisibly and solemnly accompanied by the angelic ranks with the singing of “Alleluia.”
Although the Cherubic Hymn is usually divided into two parts by the Great Entrance when performed, in fact it represents one harmonious, coherent prayer, so integral that not a single point can be placed throughout its entire length.
The Holy Church with this song makes, as it were, the following proclamation: “We, who at the moment of the transfer of the Holy Gifts mysteriously resemble the cherubim and together with them sing the “Thrice-Holy Hymn” to the Holy Trinity, in these moments let us leave all earthly worries, all earthly, sinful things care, let us be renewed, let us be cleansed in soul, so that we raise The King of Glory, Whom in these moments the Angelic armies are raising invisibly - (just as in ancient times the warriors raised their king on their shields) and sing songs, and then reverently accept, take communion.”
While the singers are singing the first part of the Cherubic Song, the priest secretly reads a prayer in which he asks the Lord to grant him the dignity to celebrate the Holy Eucharist. This prayer expresses the idea that Jesus Christ is both the offering Being, like the Holy Lamb, and the offering Performer of the sacrifice, like the Heavenly High Priest.
Having then read the prayer “Like the Cherubim” three times with arms outstretched in a cross shape (as a sign of intense prayer), the priest, together with the deacon, moves to the altar. Here, having presented the Holy Gifts, the priest places the “air” that covered the paten and chalice on the deacon’s left shoulder, and the paten on the head; he himself takes the Holy Chalice, and both go out together through the northern doors, presented with a candlestick.
Great Entrance(transfer of prepared Gifts).
Stopping on the sole, facing the people, they prayerfully commemorate the local Bishop and all Orthodox Christians - “may the Lord God remember them in His Kingdom.” Then the priest and deacon return to the altar through the Royal Doors.
The singers begin to sing the second part Cherubic song:“Like the Tsar.”
Having entered the altar, the priest places the Holy Chalice and Paten on the Throne, removing the coverings from the Paten and Chalice, but covering them with one “air”, which is first burned with incense. Then the Royal Doors are closed and the curtain is drawn.
During the Great Entrance, Christians stand with bowed heads, expressing respect for the Gifts being transferred and asking that the Lord remember them too in His Kingdom. Placing the paten and the Holy Chalice on the throne and covering them with air signifies the transfer of the body of Jesus Christ for burial, which is why the prayers that are sung when the shroud is taken out on Good Friday (“Blessed Joseph”, etc.) are read.
First Petitionary Litany
(preparing worshipers for the consecration of the Gifts)
After the transfer of the Holy Gifts, the preparation of the clergy begins for the worthy consecration of the Holy Gifts by the power of the Holy Spirit, and the believers for the worthy presence at this consecration. First, a petitionary litany is read, in which, in addition to the usual prayers, a petition is added.
Let us pray to the Lord for the Honest Gifts offered.
Let us pray to the Lord for the Honest Gifts placed on the Throne and offered.
During the 1st Litany of Petition, the priest secretly reads a prayer in which he asks the Lord to deign him to offer the Holy Gifts, a spiritual sacrifice for our sins of ignorance, and to infuse the Spirit of grace into us and into these gifts that are presented.” The prayer ends with the exclamation:
Through the bounty of Your Only Begotten Son, with Him you are blessed, with Your most holy, good and life-giving Spirit, now and ever and unto the ages of ages.
By the mercy of Your Only Begotten Son, with whom You are glorified, with the most holy, good, life-giving Holy Spirit, at all times.
With the words of this exclamation, the Holy Church expresses the idea that one can hope to receive the grace of the Holy Spirit for the sanctification of clergy who pray and present honest Gifts through the power of “generosity,” that is, the mercy of our Lord Jesus Christ.
The deacon's instillation of peace and love
After the litany of petition and exclamation, the priest indicates the necessary condition for receiving grace with the words: “peace to all”; those present answer: “and your spirit,” and the deacon continues: “Let us love one another, so that we may confess with one mind...” This means that the necessary conditions for communion with the Body and Blood of Jesus Christ and for receiving the Holy Spirit are: peace and love for each other.
Then the singers sing: “Father and Son and Holy Spirit, Trinity Consubstantial and Indivisible.” These words are a continuation of the deacon’s exclamation and are closely related to it. After the words “We confess with one mind,” the question involuntarily arises, whom we will unanimously confess. Answer: “Trinity Consubstantial and Indivisible.”
Symbol of faith
Before the next moment - the confession of the Creed, the deacon exclaims: “Doors, doors, let us smell of wisdom.” The exclamation: “Doors, doors” in the Christian Church in ancient times referred to the vestibule of the temple, so that they would carefully watch the doors, so that at this time one of the catechumens or penitents, or in general from persons who do not have the right to be present at the celebration of the Sacrament, would not enter Communions.
And the words “let us listen to wisdom” referred to those standing in the temple, so that they would block the doors of their souls from everyday sinful thoughts. The Symbol of Faith is sung to testify before God and the Church that all those standing in the church are faithful, having the right to attend the Liturgy and begin Communion of the Holy Mysteries.
During the singing of the Creed, the curtain of the Royal Doors opens as a sign that only under the condition of faith can the Throne of Grace be opened to us, from where we receive the Holy Sacraments. While singing the Creed, the priest takes the “air” cover and shakes the air over the Holy Gifts with it, that is, lowers and raises the cover above them. This breath of air means the overshadowing of the Holy Gifts by the power and grace of the Holy Spirit. Then the Church leads the worshipers to prayerful contemplation of the Sacrament itself. The most important moment of the Liturgy begins - the consecration of the Holy Gifts.
New Invitation for Deacons to Worthy Standing
Once again convincing the believers to stand in the church with complete reverence, the deacon says: “Let us become kind, let us stand with fear, let us take in the holy offering in the world,” that is, let us stand well, decorously, with reverence and attention, so that in peace of spirit we offer the holy ascension.
Believers answer: “Mercy of peace, sacrifice of praise,” that is, we will offer that holy offering, that bloodless sacrifice, which on the part of the Lord is mercy, is the gift of His mercy given to us, people, as a sign of the Lord’s reconciliation with us, and on the part of us (people) is a sacrifice of praise to the Lord God for all His good deeds.
Having heard the readiness of the believers to turn to the Lord, the priest blesses them in the name of the Most Holy Trinity: “The grace of our Lord Jesus Christ, and the love (love) of God and the Father, and the communion (i.e. communion) of the Holy Spirit, be with you all.” The singers, expressing the same feelings to the priest, answer: “And with your spirit.”
The priest continues: “Woe are our hearts” (Let us direct our hearts upward, to heaven, to the Lord).
The singers, on behalf of the worshipers, answer: “Imams to the Lord,” that is, we really raised our hearts to the Lord and prepared for the Great Sacrament.
Having prepared himself and the believers for a worthy presence during the performance of the Holy Sacrament, the priest begins to perform it itself. Following the example of Jesus Christ, who thanked God the Father before breaking bread at the Last Supper, the priest invites all believers to thank the Lord with the exclamation: “We thank the Lord.”
The singers begin to sing “worthily” and righteously, worshiping the Father and the Son and the Holy Spirit, the Trinity, Consubstantial and Indivisible.”
To announce to persons who are not present in the Temple that the most important moment of the Liturgy is approaching, there is a Blagovest, called the ringing of “Worthy.”
Eucharistic prayer
At this time, the priest secretly reads a thanksgiving (Eucharistic) prayer, which represents one inseparable whole up to the singing of a prayer of praise in honor of the Mother of God (“It is worthy to eat, as truly”) and is divided into three parts.
In the first part of the Eucharistic Prayer, all the blessings of God revealed to people from their creation are remembered, for example: a) the creation of the world and people, and b) their restoration through Jesus Christ and other blessings.
The service of the Liturgy in general and the performing service in particular, which the Lord deigned to accept, is indicated as a special benefit, despite the fact that at this moment archangels and tens of angels are standing before Him in heaven, singing and crying, calling out and saying the victorious song: “Holy, Holy “Holy, Lord of hosts, fill heaven and earth with Your glory.”
Thus, that exclamation of the priest / “singing the song of victory, crying out, crying out and saying”/, which is heard before the singing of “Holy, Holy, Holy, Lord of Hosts...” directly adjoins the First Part of the Eucharistic Prayer.
The last words of the prayer preceding the priest’s exclamation read as follows:
We thank Thee for this service, which Thou hast deigned to receive at our hands; and before Thee are thousands of Archangels, and ten thousand Angels, Cherubim and Seraphim, six-winged, many-eyed, towering feathers, a victorious song singing, crying out, calling out and saying: Holy, Holy ; Holy, Lord of hosts, fill heaven and earth with Your glory: Hosanna in the highest, blessed is he who comes in the name of the Lord, Hosanna in the highest.
We thank You for this service, which You have been vouchsafed to accept from our hands, although thousands of Archangels and darkness of Angels, Cherubim and Seraphim, six-winged, many-eyed, exalted, winged, stand before You, singing a song of victory, proclaiming, calling out, and saying: “Holy is the Lord of hosts ( God of armies), heaven and earth are full of Your glory”, “Hosanna in the highest! Blessed is he who comes in the name of the Lord, hosanna in the highest.”
While the choir is singing “Holy, Holy...”, the priest begins to read second part The Eucharistic prayer, in which, after praising all the persons of the Holy Trinity, and separately the Son of God the Redeemer, we remember how the Lord Jesus Christ established the Sacrament of Communion.
The establishment of the Sacrament of Communion in the Eucharistic Prayer is conveyed in the following words: “Who (that is, Jesus Christ) came, and fulfilled all his care (care) for us, at night, giving himself over to Himself, and moreover, giving Himself up for the worldly life, the reception of bread, into His holy and most pure and immaculate hands, thanking and blessing, sanctifying, breaking, giving to His Disciple and Apostle, the rivers: “Take, eat, this is My Body, which was broken for you for the remission of sins”;
likeness and cup at supper, saying; “Drink of it, all of you, this is My Blood of the New Testament, which is shed for you and for many for the remission of sins.” Remembering this saving commandment, and everything that was about us: the cross, the tomb, the three-day resurrection, the ascension to heaven, sitting on the right hand, the second and likewise coming again, - Yours from Yours brings to You*/, about everyone and for everything. We sing to You, we bless You, we thank You, O Lord, and we pray to You, our God...”
*/ According to the Greek words: “Thine from Thine brings to Thee about everyone and for everything” - mean: “Your gifts: bread and wine - we bring to You, Lord due to all the motives stated in the prayer; according to to all the order indicated (by Jesus Christ) (Luke XXII/19) and in gratitude for all good deeds.
Consecration or Transubstantiation of the Holy Gifts
While the last words of the Eucharistic Prayer (We sing to you...) are sung by the singers on the choir, the priest reads third part this prayer:
“We also offer You this verbal */ this bloodless service, and we ask, and we pray, and we do this for miles**/, send down Your Holy Spirit on us, and on these Gifts that are presented.”
*/ The Eucharist is called a “verbal service” in contrast to the “active” service (through prayer and good deeds), because the transference of the Holy Gifts is beyond human strength, and is accomplished by the grace of the Holy Spirit and the priest prays, uttering perfect words.
**/ We make ourselves “dear”, pleasing to God; We pray tenderly.
Then the priest says three times a prayer to the Most Holy Spirit (Lord, who is Your Most Holy Spirit) and then the words: “And create this bread, the Honest Body of Thy Christ.” "Amen". “And in this cup, the Honest Blood of Thy Christ.” "Amen". “Transformed by Your Holy Spirit. Amen, Amen,
So, the Eucharistic prayer is divided into three parts: thanksgiving, historical and petitionary.
THIS IS THE MOST IMPORTANT AND HOLY MOMENT OF THE LITURGY. AT THIS TIME THE BREAD AND WINE ARE PUT INTO THE TRUE BODY AND TRUE BLOOD OF THE SAVIOR. THE PRIESTS AND ALL PRESENT IN THE TEMPLE BOW TO THE EARTH IN REVERENT REVERENCE.
The Eucharist is a sacrifice of thanksgiving to God for the living and the dead, and the priest, after the consecration of the Holy Gifts, remembers those for whom this sacrifice was made, and first of all the saints, because in the person of the saints and through the saints the Holy Church realizes its cherished desire - the Kingdom of Heaven.
Glorification of the Mother of God
But from a host or series (fairly) everyone saints - the Mother of God stands out; and therefore the exclamation is heard: “A lot about the Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary.”
They respond to this with a song of praise in honor of the Mother of God: “It is worthy to eat...” On the twelfth holidays, instead of “It is worthy,” Irmos 9 of the canon is sung. The Irmos also speaks about the Most Holy Theotokos, and it is called “The Zadostoynik.”
Commemoration of the living and the dead (“and everyone and everything”)
The priest continues to secretly pray: 1) for all the departed and 2) for the living - bishops, presbyters, deacons and for all Orthodox Christians “who live in purity and honest living”; for the established authorities, and the army, for the local Bishop, to which the believers answer: “And everyone and everything.”
The priest's instillation of peace and unanimity
Then the priest prays for our city and those living in it. Having remembered the heavenly Church, which unanimously glorified God, he inspires unanimity and peace in the earthly Church as well, proclaiming: “And grant us with one mouth and one heart to glorify and glorify Your most honorable and magnificent Name, of the Father and the Son and the Holy Spirit, now and ever and ever.” forever and ever."
2nd Petitionary Litany
(Preparing worshipers for communion)
Then, after blessing the believers with the words: “And may the mercies of the great God and our Savior Jesus Christ be with you all,” the preparation of the believers for Communion begins: the second petitionary litany is read, to which petitions are added: Let us pray to the Lord for the offered and consecrated Honest Gifts...
For if our God, who loves mankind, receives me (them) into my holy and heavenly mental altar, into the stench of the spiritual fragrance, he will bestow upon us Divine grace and the gift of the Holy Spirit, let us pray.
Let us pray that our God of love for mankind, having accepted them (the Holy Gifts) into His holy, heavenly, spiritually represented altar, as a spiritual fragrance, as a sacrifice pleasing to Him from us, will give us Divine grace and the gift of the Holy Spirit.
During the second litany of petition, the priest in secret prayer asks the Lord to deign us to partake of the Holy Mysteries, this sacred and spiritual meal for the forgiveness of sins and the inheritance of the Kingdom of Heaven.
Lord's Prayer
After the litany, after the exclamation of the priest: “And grant us, O Master, with boldness and without condemnation to call upon You, the heavenly God of the Father, and to speak,” follows the singing of the Lord’s Prayer - “Our Father.”
At this time, the deacon, standing in front of the Royal Doors, girds himself crosswise with an orari in order to: 1) Serve the priest during Communion without hindrance, without fear of the falling of the orari, and 2) To express his reverence for the Holy Gifts in imitation of the Seraphim, who, surrounding the Throne of God , covered their faces with wings (Isaiah 6:2-3).
Then the priest teaches peace to the believers and, when they, at the call of the deacon, bow their heads, secretly prays to the Lord to sanctify them and grant them to partake of the Holy Mysteries without condemnation.
Ascension of the Holy Gifts
After this, the priest raised the Holy Lamb with reverence over the paten and proclaimed: “Holy to Holies.” The meaning is that the Holy Gifts can only be given to saints. Believers, realizing their sinfulness and unworthiness before God, humbly answer: “One is Holy, One is Lord, Jesus Christ to the glory, (to the glory) of God the Father. Amen".
Communion of clergy and the “sacrament verse”
Then Communion is celebrated for the clergy, who partake of the Body and Blood separately, imitating the Holy Apostles and leading Christians. During the Communion of clergy, prayers called “sacramental verses” are sung for the spiritual edification of believers.
The penultimate apparition of the Holy Gifts and the communion of the laity
After the communion of the clergy, the Royal Doors open for Communion of the world. The opening of the Royal Doors marks the opening of the Savior's tomb, and the removal of the Holy Gifts marks the appearance of Jesus Christ after the resurrection.
After the deacon’s exclamation: “Come with the fear of God and faith,” and the singing of the verse “Blessed is he who comes in the name of the Lord,” “God the Lord has appeared to us,” the priest reads prayer before communion and imparts to the laity the Body and Blood of the Savior.
Prayer before Communion
St. John Chrysostom
I believe, Lord, and confess that You are truly the Christ, the Son of the living God, who came into the world to save sinners, of whom I am the first. I also believe that this is YOUR most pure BODY and this is YOUR most honest BLOOD.
I pray to You: have mercy on me and forgive me my sins, voluntary and involuntary, in word, in deed, knowledge and ignorance, and grant me to partake of Your most pure Sacraments without condemnation, for the remission of sins and eternal life. Amen.
Thy secret supper this day, O Son of God, receive me as a partaker: I will not tell the secret to Thy enemies, neither will I give Thee a kiss like Judas, but like a thief I will confess Thee: remember me, O Lord, in Thy kingdom. - Let the communion of Your holy Mysteries be not for judgment or condemnation for me, Lord, but for the healing of soul and body. Amen.
The cry “Save, O God, Thy people” and
“We see the true light”
During communion, the famous verse is sung: “Receive the Body of Christ, taste the immortal Source.” After Communion, the priest places the removed particles (from the prosphora) into the Holy Chalice, gives them the Holy Blood to drink, which means cleansing them from sins through the suffering of Jesus Christ, and then blesses everyone, saying: “God save Thy people and bless Thy inheritance.” .
Singers are responsible for the people:
We have seen the true light, / we have received the heavenly Spirit / we have found true faith, / we worship the inseparable Trinity, / for she has saved us.
We, having seen the true light and accepted the Heavenly Spirit, have acquired true faith, worship the Undivided Trinity, because She saved us.
The last appearance of the Holy Gifts and the song “Let our lips be filled”
During this, the priest secretly reads the verse “Ascend into heaven, O God, and Thy glory throughout all the earth,” indicating that the transfer of the Holy Gifts to the altar marks the Ascension of the Lord.
The deacon carries the Paten on the head to the altar, while the priest, secretly offering: “Blessed is our God,” blesses those praying with the Holy Cup and says aloud: “Always, now and ever, and unto ages of ages.”
Seeing the Savior ascending, the Apostles bowed to Him and praised the Lord. Christians do the same, chanting the following song during the transfer of the Gifts:
May our lips/ be filled with Thy praise, O Lord,/ for we sing Thy glory,/ for Thou hast made us worthy to partake/ of Thy Holy, Divine, Immortal and Life-giving Mysteries:/ Keep us in Thy Holiness,/ all day long we may learn Thy righteousness./ Alleluia , Alleluia, Alleluia/.
Lord, let our lips be full of glorifying You, so that we sing Your glory for the fact that You have deigned us to partake of Your Holy, Divine, immortal and life-giving Mysteries. Keep us worthy of Your holiness / help us preserve the holiness received in Communion / so that we too may learn Your righteousness all day long / live righteously, according to Your commandments /, alleluia.
Thanksgiving for Communion
When transferring the Holy Gifts to the altar, the deacon censes, denoting with incense the bright cloud that hid the ascending Christ from the sight of the disciples (Acts 1:9).
The same grateful thoughts and feelings are proclaimed in the subsequent litany, which reads like this: “Forgive us, having received (that is, directly - having accepted with reverence) the Divine, Holy, Most Pure, Immortal, Heavenly and Life-giving Terrible Mysteries of Christ, we worthily thank the Lord,” “ Intercede, save, have mercy and preserve us, O God, with Your Grace.”
The last petition of the litany: “The whole day is perfect, holy, peaceful and sinless, having asked for ourselves, and each other, and our whole life, we will give over to Christ our God.”
During this litany, the priest rolls up the Antimension and, having depicted a cross over the Antimension with the Holy Gospel, says: “For You are our sanctification, and to You we send up glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.”
The Divine Liturgy ends with the transfer of the Holy Gifts to the altar and the litany. Then the priest, turning to the believers, says: “We will leave in peace,” that is, peacefully, in peace with everyone, we will leave the temple. Believers answer: “In the name of the Lord,” (i.e., remembering the name of the Lord) “Lord have mercy.”
Prayer behind the pulpit
The priest then leaves the altar and, descending from the pulpit to where the people stand, reads a prayer called “Beyond the Pulpit.” In the prayer behind the pulpit, the priest once again asks the Creator to save His people and bless His property, to sanctify those who love the splendor (beauty) of the temple, to give peace to the world, churches, priests, the army and all people.
The prayer behind the pulpit, in its content, represents an abbreviation of all the litanies that were read by believers during the Divine Liturgy.
“Be the Name of the Lord” and Psalm 33
At the end of the prayer behind the pulpit, believers surrender themselves to the will of God with the words: “Blessed be the Name of the Lord from now on and forever,” and a psalm of thanksgiving (Psalm 33) is also read: “I will bless the Lord at all times.”
(At the same time, sometimes the “antidor” or the remains of the prosphora from which the Lamb was taken out is distributed to those present, so that those who have not begun Communion would taste of the grains left over from the Mystical meal).
The priest's last blessing
After Psalm 33, the priest blesses the people for the last time, saying: “The blessing of the Lord is upon you, through His grace and love for mankind always, now and ever, and unto ages of ages.”
Finally, turning his face to the people, the priest makes a dismissal, in which he asks the Lord, so that He, as a good and philanthropic one, through the intercession of His Most Pure Mother and all the Saints, save and have mercy on us. The worshipers venerate the cross.
Scheme or order of the Liturgy of the Faithful
The Liturgy of the Faithful consists of the following parts:
1. Abbreviated Great Litany.
2. Singing the 1st part of the “Cherubic Song” and the priest reading the prayer of the great entrance.”
3. Great Entrance and Transfer of the Holy Gifts.
4. Singing the 2nd part of the “Cherubic Song” and placing the Holy Vessels on the Throne.
5. The first petitionary litany (about the “honest Gifts offered”): preparation of those praying for the consecration of the Gifts.
6. Suggestion deacon peace, love and unanimity.
7. Singing the Creed. (“Doors, doors, let us smell of wisdom”).
8. A new invitation to worshipers to stand with dignity, (“let’s become kind…”)
9. Eucharistic prayer (Three parts).
10. Consecration of the Holy Gifts (during singing; “We sing to you...”)
11. Glorification of the Mother of God (“It is worthy to eat...”)
12. Commemoration of the living and the dead (and “everyone and everything...”)
13. Suggestion priest peace, love and unanimity.
14. Second petitionary litany (about the consecrated honorable gifts): preparing those praying for communion.
15. Singing the “Lord’s Prayer.”
16. Offering of the Holy Gifts (“Holy of Holies…”)
17. Communion of the clergy and the “sacrament” verse.
18. The penultimate appearance of the Holy Gifts and Communion of the laity.
19. Exclamation “God save Thy people” and “We see the True Light.”
20. The last appearance of the Holy Gifts and “Let our lips be filled.”
21. Litany of thanksgiving for Communion.
22. Prayer behind the pulpit.
23. “Be the Name of the Lord” and the 33rd Psalm.
24. The last blessing of the priest.
Missionary liturgy with wonderful explanations by Fr. Andrey Kuraev. For anyone who wants to better understand Orthodox worship.
This interpretation differs in that it explains what will take place before the action itself, and not in parallel, as usually happens in other video interpretations of the Divine Liturgy. That is, such missionary services were performed specifically for beginners.
Liturgy with explanation of the Holy Fathers (comments during the action)
For those who want to understand what happens during the Divine Liturgy, we recommend watching this film. His task is not just to comment on the actions of the priests during the service, but to reveal its deep content, according to the behest of St. Macarius the Great: “In everything visible, understand the images of the invisible.” The film is based on filming of the festive Christmas Liturgy in one of the Orthodox churches.
The commentary contains fragments of sermons by great ministers of the Liturgy - Saints John of Kronstadt, Seraphim Zvezdinsky, as well as “Reflections on the Divine Liturgy” by Nikolai Vasilyevich Gogol and fragments of the works of spiritual writer Sergei Fudel.
Liturgy is the heart of the Church
“Divine Liturgy” with interpretation (comments during the action)
- documentary film, running time 67 minutes. The film tells in detail about each of the sacred rites that are performed during preparation for the Divine Liturgy, and during the Liturgy, mainly in the altar. The film was filmed in the Temple of the Twelve Holy Apostles, in the city of Tula, in March 2010. The rector of the temple is Archpriest Lev Makhno. Film director: Ruslan Treschev. Cameraman: Dmitry Kuvshinov. Editing: Evgeny Zhizhikin. Production: Film Company “Ratmanov Island”. 2010